[336] _History of Dogma_, II, 170.
[337] Vid. Justin’s arguments, _Apol._ I, 31-53. Athenagoras, _Legat._
9, limits himself to the testimonies of the prophets as to the nature
of God. Cf. also Tatian, 20, at the end.
[338] Justin, _Apol._ II, 8 ff.; cf. I, 46. In two passages (_Apol._ I,
44 and 59) Justin illogically declares that the Greeks owed all their
true knowledge to their borrowings from Moses. Herein he was simply
following the Alexandrian Jews.
[339] _Legat._ 7.
[340] Tatian, _Orat._ 5; cf. Athen., _Legat._ 4. The ideas recur
frequently in nearly all the Apologists.
[341] (Justin) _Dial. cum Tryphone_ 61, 62, 105, 128; Tatian, _Orat._
5-7; Athen., _Legat._ 10, 16, 24.
[342] Cf. Justin, _Apol._ I, 5, 13, 61, 65, 67; _Dial._ 7, 29, 116;
Tatian, _Orat._ 13; Athen., _Legat._ 10.
[343] Justin, _Apol._ I, 5, 15, 21, 56; II, 5-7; Tatian, _Orat._ 7 f.,
11; Athen., _Legat._ 24 ff.
[344] Justin, _Apol._ I, 15 ff., and often in the apologetic writings.
[345] Cf. _Apol._ I, 23, 63; II, 6.
[346] Cf. p. 274.
[347] _Gal._ I, 11-12; _Eph._ III, 3-4.
[348] _History of Dogma_, I, 222 ff.
[349] Irenaeus, _Adv. Haer._ I, 24, 3-4.
[350] Irenaeus, _Adv. Haer._ I, 1-3.
[351] Cf. Ptolemaeus, apud Epiphan., _Haer._ XXXIII, 3-7, _Epist. ad
Floram_, at the beginning.
[352] Irenaeus, _Adv. Haer._ I, 5-8. The Valentinian idea of the triple
nature of man is as old as Plato.
[353] Irenaeus, _Adv. Haer._ I, 24, 2-4.
[354] Ibid., I, 2, 5-6.
[355] Cf. Irenaeus, _Adv. Haer._ I, 23, 4; 24, 5.
[356] Τῶν κατὰ τὴν ἀληθῆ φιλοσοφἰαν γνωστικῶν ὑπομνημἀτων στρωματεῖς.
[357] Cf. also _Strom._ II, 19-20.
[358] _Strom._ I, 5, 28, 3; cf. I, 20, 97; VI, 7, 59.
[359] Cf. _De prin._ Praef. 1.
[360] Tradition says that Origen heard the discourses of Ammonius
Saccas, the founder of the Neoplatonic School. Porphyr. apud Euseb. _H.
E._ VI, 19, 6.
[361] _De prin._ I, 1; III, 5.
[362] _De prin._ I, 1 and 2 deal with God and Christ respectively in a
systematic way; cf. also II, 5 and 6. Besides there are many passages
in Origen’s extant works, too numerous for reference here, which show
his views.
[363] _De prin._ II, 6.
[364] _De prin._ I, 3; II, 7.
[365] Origen adopted the popular belief in the existence of angels and
demons and made great use of it in explaining the present state of the
world. The passages in his works are too numerous to be all named here;
but _De prin._ I, 8, entire is devoted to the topic.
[366] _C. Cels._ IV, 65; _De prin._ I, 5.
[367] _De prin._ III, 6; cf. I, 5, 3.
[368] Clement, _Paed._ III, 1, 1. _Strom._ V, 14, 94; VI, 16, 134 f.
Cf. Plato, _Rep._ IV, 436 A-441 C; _Tim._ 42 A.
[369] _De prin._ III, 4; cf. II, 8.
[370] _De prin._ III, 1; _In Matt._, ser. 69; _in Rom._ IV, 5; IX, 3.
[371] _C. Cels._ VII, 17; cf. I, 31; _Exhort. ad Mart._ entire.
[372] _C. Cel._ III, 59-62; VII, 46. Cf. _in Joh._ I, 20-22; _C. Cel._
II, 66-69; IV, 15-18; VI, 68.
[373] Apud Euseb. _H. E._ VI, 19, 7 f.
[374] Cf. pp. 119 ff.
[375] Schol. Venet. ad _Il._ XX, 67.
[376] _De prin._ IV, 11ff.
[377] The Essenes seem to have been a Jewish sect strongly under
the influence of Orphic and Pythagorean ideas. Neither they nor the
Therapeutae influenced Judaism or Christianity to any considerable
extent.
[378] _1 Cor._ VII entire; _Col._ II, 20-23; _1 Tim._ IV, 1-3.
[379] _Didache_ 7.
[380] Cf. Clement, _Protrep._ 12; _Paed._ I, 6; _Strom._ II, 3.
Although we cannot be quite certain that φωτισμός and σφραγίς were
technical terms of the Greek mysteries, they undoubtedly corresponded
to ideas and practices found in both Hellenic and oriental mystic
religions. For a full list of authorities see the works of Hatch,
Anrich, Wobbermin, and Clemen named, p. 368.
[381] Cf. Celsus’ charges, Origen, _C. Cel._ 1, 1, and Origen’s reply,
_ibid._, 1, 7. Origen defends an esoteric Christianity by the examples
of philosophy and the pagan mysteries.
[382] Justin, _Apol._ I, 66.
[383] Iren., _Adv. Haer._ IV, 31, 4; frg. 36 Harvey.
[384] Ignatius, _ad Eph._ 20.
[385] Plin., _Ep._ X, 96.
[386] _Apol._ 37.