Chapter xii

. of this same Book I., headed, "The Mysteries of the Faith not to be divulged to all," Clement declares that, since others than the wise may see his work, "it is requisite, therefore, to hide in a Mystery the wisdom spoken, which the Son of God taught." Purified tongue of the speaker, purified ears of the hearer, these were necessary. "Such were the impediments in the way of my writing. And even now I fear, as it is said, 'to cast the pearls before swine, lest they tread them under foot and turn and rend us.' For it is difficult to exhibit the really pure and transparent words respecting the true light, to swinish and untrained hearers. For scarcely could anything which they could hear be more ludicrous than these to the multitude; nor any subjects on the other hand more admirable or more inspiring to those of noble nature. But the wise do not utter with their mouth what they reason in council. 'But what ye hear in the ear,' said the Lord, 'proclaim upon the houses'; bidding them receive the secret traditions of the true knowledge, and expound them aloft and conspicuously; and as we have heard in the ear, so to deliver them to whom it is requisite; but not enjoining us to communicate to all without distinction, what is said to them in parables. But there is only a delineation in the memoranda, which have the truth sown sparse and broadcast, that it may escape the notice of those who pick up seeds like jackdaws; but when they find a good husbandman, each one of them will germinate and will produce corn."

Clement might have added that to "proclaim upon the houses" was to proclaim or expound in the assembly of the Perfect, the Initiated, and by no means to shout aloud to the man in the street.

Again he says that those who are "still blind and dumb, not having understanding, or the undazzled and keen vision of the contemplative soul ... must stand outside of the divine choir.... Wherefore, in accordance with the method of concealment, the truly sacred Word, truly divine and most necessary for us, deposited in the shrine of truth, was by the Egyptians indicated by what were called among them _adyta_, and by the Hebrews by the veil. Only the consecrated ... were allowed access to them. For Plato also thought it not lawful for 'the impure to touch the pure.' Thence the prophecies and oracles are spoken in enigmas, and the Mysteries are not exhibited incontinently to all and sundry, but only after certain purifications and previous instructions."[106] He then descants at great length on Symbols, expounding Pythagorean, Hebrew, Egyptian,[107] and then remarks that the ignorant and unlearned man fails in understanding them. "But the Gnostic apprehends. Now then it is not wished that all things should be exposed indiscriminately to all and sundry, or the benefits of wisdom communicated to those who have not even in a dream been purified in soul (for it is not allowed to hand to every chance comer what has been procured with such laborious efforts); nor are the Mysteries of the Word to be expounded to the profane." The Pythagoreans and Plato, Zeno, and Aristotle had exoteric and esoteric teachings. The philosophers established the Mysteries, for "was it not more beneficial for the holy and blessed contemplation of realities to be concealed?"[108] The Apostles also approved of "veiling the Mysteries of the Faith," "for there is an instruction to the perfect," alluded to in Colossians i. 9-11 and 25-27. "So that, on the one hand, then, there are the Mysteries which were hid till the time of the Apostles, and were delivered by them as they received from the Lord, and, concealed in the Old Testament, were manifested to the saints. And, on the other hand, there is 'the riches of the glory of the mystery in the Gentiles,' which is faith and hope in Christ; which in another place he has called the 'foundation.'" He quotes S. Paul to show that this "knowledge belongs not to all," and says, referring to Heb. v. and vi., that "there were certainly among the Hebrews, some things delivered unwritten;" and then refers to S. Barnabas, who speaks of God, "who has put into our hearts wisdom and the understanding of His secrets," and says that "it is but for few to comprehend these things," as showing a "trace of Gnostic tradition." "Wherefore instruction, which reveals hidden things, is called illumination, as it is the teacher only who uncovers the lid of the ark."[109] Further referring to S. Paul, he comments on his remark to the Romans that he will "come in the fulness of the blessing of Christ,"[110] and says that he thus designates "the spiritual gift and the Gnostic interpretation, while being present he desires to impart to them present as 'the fulness of Christ, according to the revelation of the Mystery sealed in the ages of eternity, but now manifested by the prophetic Scriptures'[111].... But only to a few of them is shown what those things are which are contained in the Mystery. Rightly, then, Plato, in the epistles, treating of God, says: 'We must speak in enigmas; that should the tablet come by any mischance on its leaves either by sea or land, he who reads may remain ignorant.'"[112]

After much examination of Greek writers, and an investigation into philosophy, S. Clement declares that the Gnosis "imparted and revealed by the Son of God, is wisdom.... And the Gnosis itself is that which has descended by transmission to a few, having been imparted unwritten by the Apostles."[113] A very long exposition of the life of the Gnostic, the Initiate, is given, and S. Clement concludes it by saying: "Let the specimen suffice to those who have ears. For it is not required to unfold the mystery, but only to indicate what is sufficient for those who are partakers in knowledge to bring it to mind."[114]

Regarding Scripture as consisting of allegories and symbols, and as hiding the sense in order to stimulate enquiry and to preserve the ignorant from danger.[115] S. Clement naturally confined the higher instruction to the learned. "Our Gnostic will be deeply learned,"[116] he says. "Now the Gnostic must be erudite."[117] Those who had acquired readiness by previous training could master the deeper knowledge, for though "a man can be a believer without learning, so also we assert that it is impossible for a man without learning to comprehend the things which are declared in the faith."[118] "Some who think themselves naturally gifted, do not wish to touch either philosophy or logic; nay more, they do not wish to learn natural science. They demand bare faith alone.... So also I call him truly learned who brings everything to bear on the truth--so that, from geometry, and music, and grammar, and philosophy itself, culling what is useful, he guards the faith against assault.... How necessary is it for him who desires to be partaker of the power of God, to treat of intellectual subjects by philosophising."[119] "The Gnostic avails himself of branches of learning as auxiliary preparatory exercises."[120] So far was S. Clement from thinking that the teaching of Christianity should be measured by the ignorance of the unlearned. "He who is conversant with all kinds of wisdom will be pre-eminently a Gnostic."[121] Thus while he welcomed the ignorant and the sinner, and found in the Gospel what was suited to their needs, he considered that only the learned and the pure were fit candidates for the Mysteries. "The Apostle, in contradistinction to Gnostic perfection, calls the common faith _the foundation_, and sometimes _milk_,"[122] but on that foundation the edifice of the Gnosis was to be raised, and the food of men was to succeed that of babes. There is nothing of harshness nor of contempt in the distinction he draws, but only a calm and wise recognition of the facts.

Even the well-prepared candidate, the learned and trained pupil, could only hope to advance step by step in the profound truths unveiled in the Mysteries. This appears clearly in his comments on the vision of Hermas, in which he also throws out some hints on methods of reading occult works. "Did not the Power also, that appeared to Hermas in the Vision, in the form of the Church, give for transcription the book which she wished to be made known to the elect? And this, he says, he transcribed to the letter, without finding how to complete the syllables. And this signified that the Scripture is clear to all, when taken according to base reading; and that this is the faith which occupies the place of the rudiments. Wherefore also the figurative expression is employed, 'reading according to the letter,' while we understand that the gnostic unfolding of Scriptures, when faith has already reached an advanced state, is likened to reading according to the syllables.... Now that the Saviour has taught the Apostles the unwritten rendering of the written (scriptures) has been handed down also to us, inscribed by the power of God on hearts new, according to the renovation of the book. Thus those of highest repute among the Greeks dedicate the fruit of the pomegranate to Hermes, who they say is speech, on account of its interpretation. For speech conceals much.... That it is therefore not only to those who read simply that the acquisition of the truth is so difficult, but that not even to those whose prerogative the knowledge of the truth is, is the contemplation of it vouchsafed all at once, the history of Moses teaches; until accustomed to gaze, as the Hebrews on the glory of Moses, and the prophets of Israel on the visions of angels, so we also become able to look the splendours of truth in the face."[123]

Yet more references might be given, but these should suffice to establish the fact that S. Clement knew of, had been initiated into, and wrote for the benefit of those who had also been initiated into, the Mysteries in the Church.

The next witness is his pupil Origen, that most shining light of learning, courage, sanctity, devotion, meekness, and zeal, whose works remain as mines of gold wherein the student may dig for the treasures of wisdom.

In his famous controversy with Celsus attacks were made on Christianity which drew out a defence of the Christian position in which frequent references were made to the secret teachings.[124]

Celsus had alleged, as a matter of attack, that Christianity was a secret system, and Origen traverses this by saying that while certain doctrines were secret, many others were public, and that this system of exoteric and esoteric teachings, adopted in Christianity, was also in general use among philosophers. The reader should note, in the following passage, the distinction drawn between the resurrection of Jesus, regarded in a historical light, and the "mystery of the resurrection."

"Moreover, since he [Celsus] frequently calls the Christian doctrine a secret system [of belief], we must confute him on this point also, since almost the entire world is better acquainted with what Christians preach than with the favourite opinions of philosophers. For who is ignorant of the statement that Jesus was born of a virgin, and that He was crucified, and that His resurrection is an article of faith among many, and that a general judgment is announced to come, in which the wicked are to be punished according to their deserts, and the righteous to be duly rewarded? And yet the Mystery of the resurrection, not being understood, is made a subject of ridicule among unbelievers. In these circumstances, to speak of the Christian doctrine as a _secret_ system, is altogether absurd. But that there should be certain doctrines, not made known to the multitude, which are [revealed] after the exoteric ones have been taught, is not a peculiarity of Christianity alone, but also of philosophic systems, in which certain truths are exoteric and others esoteric. Some of the hearers of Pythagoras were content with his _ipse dixit_; while others were taught in secret those doctrines which were not deemed fit to be communicated to profane and insufficiently prepared ears. Moreover, all the Mysteries that are celebrated everywhere throughout Greece and barbarous countries, although held in secret, have no discredit thrown upon them, so that it is in vain he endeavours to calumniate the secret doctrines of Christianity, seeing that he does not correctly understand its nature."[125]

It is impossible to deny that, in this important passage, Origen distinctly places the Christian Mysteries in the same category as those of the Pagan world, and claims that what is not regarded as a discredit to other religions should not form a subject of attack when found in Christianity.

Still writing against Celsus, he declares that the secret teachings of Jesus were preserved in the Church, and refers specifically to the explanations that He gave to His disciples of His parables, in answering Celsus' comparison of "the inner Mysteries of the Church of God" with the Egyptian worship of animals. "I have not yet spoken of the observance of all that is written in the Gospels, each one of which contains much doctrine difficult to be understood, not merely by the multitude, but even by certain of the more intelligent, including a very profound explanation of the parables which Jesus delivered to 'those without,' while reserving the exhibition of their full meaning for those who had passed beyond the stage of exoteric teaching, and who came to Him privately in the house. And when he comes to understand it, he will admire the reason why some are said to be 'without,' and others 'in the house.'"[126]

And he refers guardedly to the "mountain" which Jesus ascended, from which he came down again to help "those who were unable to follow Him whither His disciples went." The allusion is to "the Mountain of Initiation," a well-known mystical phrase, as Moses also made the Tabernacle after the pattern "showed thee in the mount."[127] Origen refers to it again later, saying that Jesus showed himself to be very different in his real appearance when on the "Mountain," from what those saw who could not "follow Him on high."[128]

So also, in his commentary on the Gospel of Matthew, Chap, xv., dealing with the episode of the Syro-Phoenician woman, Origen remarks: "And perhaps, also, of the words of Jesus there are some loaves which it is possible to give to the more rational, as to children, only; and others as it were crumbs from the great house and table of the well-born, which may be used by some souls like dogs."

Celsus complaining that sinners were brought into the Church, Origen answers that the Church had medicine for those that were sick, but also the study and the knowledge of divine things for those who were in health. Sinners were taught not to sin, and only when it was seen that progress had been made, and men were "purified by the Word," "then and not before do we invite them to participation in our Mysteries. For we speak wisdom among them that are perfect."[129] Sinners came to be healed: "For there are in the divinity of the Word some helps towards the cure of those who are sick.... Others, again, which to the pure in soul and body exhibit the 'revelation of the Mystery, which was kept secret since the world began, but now is made manifest by the Scriptures of the prophets,' and 'by the appearing of our Lord Jesus Christ,' which 'appearing' is manifested to each one of those who are perfect, and which enlightens the reason in the true knowledge of things."[130] Such appearances of divine Beings took place, we have seen, in the Pagan Mysteries, and those of the Church had equally glorious visitants. "God the Word," he says, "was sent as a physician to sinners, but as a Teacher of Divine Mysteries to those who are already pure, and who sin no more."[131] "Wisdom will not enter into the soul of a base man, nor dwell in a body that is involved in sin;" hence these higher teachings are given only to those who are "athletes in piety and in every virtue."

Christians did not admit the impure to this knowledge, but said: "Whoever has clean hands, and, therefore, lifts up holy hands to God ... let him come to us ... whoever is pure not only from all defilement, but from what are regarded as lesser transgressions, let him be boldly initiated in the Mysteries of Jesus, which properly are made known only to the holy and the pure." Hence also, ere the ceremony of Initiation began, he who acts as Initiator, according to the precepts of Jesus, the Hierophant, made the significant proclamation "to those who have been purified in heart: He, whose soul has, for a long time, been conscious of no evil, especially since he yielded himself to the healing of the Word, let such a one hear the doctrines which were spoken in private by Jesus to His genuine disciples." This was the opening of the "initiating those who were already purified into the sacred Mysteries."[132] Such only might learn the realities of the unseen worlds, and might enter into the sacred precincts where, as of old, angels were the teachers, and where knowledge was given by sight and not only by words. It is impossible not to be struck with the different tone of these Christians from that of their modern successors. With them perfect purity of life, the practice of virtue, the fulfilling of the divine Law in every detail of outer conduct, the perfection of righteousness, were--as with the Pagans--only the beginning of the way instead of the end. Nowadays religion is considered to have gloriously accomplished its object when it has made the Saint; then, it was to the Saints that it devoted its highest energies, and, taking the pure in heart, it led them to the Beatific Vision.

The same fact of secret teaching comes out again, when Origen is discussing the arguments of Celsus as to the wisdom of retaining ancestral customs, based on the belief that "the various quarters of the earth were from the beginning allotted to different superintending Spirits, and were thus distributed among certain governing Powers, and in this way the administration of the world is carried on."[133]

Origen having animadverted on the deductions of Celsus, proceeds: "But as we think it likely that some of those who are accustomed to deeper investigation will fall in with this treatise, let us venture to lay down some considerations of a profounder kind, conveying a mystical and secret view respecting the original distribution of the various quarters of the earth among different superintending Spirits."[134] He says that Celsus has misunderstood the deeper reasons relating to the arrangement of terrestrial affairs, some of which are even touched upon in Grecian history. Then he quotes Deut. xxxii. 8-9: "When the Most High divided the nations, when he dispersed the sons of Adam, He set the bounds of the people according to the number of the Angels of God; and the Lord's portion was his people Jacob, and Israel the cord of his inheritance." This is the wording of the Septuagint, not that of the English authorised version, but it is very suggestive of the title the "Lord" being regarded as that of the Ruling Angel of the Jews only, and not of the "Most High," _i.e._ God. This view has disappeared, from ignorance, and hence the impropriety of many of the statements referring to the "Lord," when they are transferred to the "Most High," _e.g._ Judges i. 19.

Origen then relates the history of the Tower of Babel, and continues: "But on these subjects much, and that of a mystical kind, might be said; in keeping with which is the following: 'It is good to keep close the secret of a king,' Tobit xii. 7, in order that the doctrine of the entrance of souls into bodies (not, however, that of the transmigration from one body into another) may not be thrown before the common understanding, nor what is holy given to the dogs, nor pearls be cast before swine. For such a procedure would be impious, being equivalent to a betrayal of the mysterious declarations of God's wisdom.... It is sufficient, however, to represent in the style of a historic narrative what is intended to convey a secret meaning in the garb of history, that those who have the capacity may work out for themselves all that relates to the subject."[135] He then expounds more fully the Tower of Babel story, and writes: "Now, in the next place, if any one has the capacity let him understand that in what assumes the form of history, and which contains some things that are literally true, while yet it conveys a deeper meaning...."[136]

After endeavouring to show that the "Lord" was more powerful than the other superintending Spirits of the different quarters of the earth, and that he sent his people forth to be punished by living under the dominion of the other powers, and afterwards reclaimed them with all of the less favoured nations who could be drawn in, Origen concludes by saying: "As we have previously observed, these remarks are to be understood as being made by us with a concealed meaning, by way of pointing out the mistakes of those who assert ..."[137] as did Celsus.

After remarking that "the object of Christianity is that we should become wise,"[138] Origen proceeds: "If you come to the books written after the time of Jesus, you will find that those multitudes of believers who hear the parables are, as it were, 'without,' and worthy only of exoteric doctrines, while the disciples learn in private the explanation of the parables. For, privately, to His own disciples did Jesus open up all things, esteeming above the multitudes those who desired to know His wisdom. And He promises to those who believe on Him to send them wise men and scribes.... And Paul also in the catalogue of 'Charismata' bestowed by God, placed first 'the Word of wisdom,' and second, as being inferior to it, 'the word of knowledge,' but third, and lower down, 'faith.' And because he regarded 'the Word' as higher than miraculous powers, he for that reason places 'workings of miracles' and 'gifts of healings' in a lower place than gifts of the Word."[139]

The Gospel truly helped the ignorant, "but it is no hindrance to the knowledge of God, but an assistance, to have been educated, and to have studied the best opinions, and to be wise."[140] As for the unintelligent, "I endeavour to improve such also to the best of my ability, although I would not desire to build up the Christian community out of such materials. For I seek in preference those who are more clever and acute, because they are able to comprehend the meaning of the hard sayings."[141] Here we have plainly stated the ancient Christian idea, entirely at one with the considerations submitted in