4: On deification as the ultimate aim see Clem., Strom. IV.
23. 149-155: VII. 10. 56, 13. 82, 16. 95: [Greek: houtos ho to kurio
peithomenos kai te dotheise di' autou katakolouthesas propheteia teleos
ekteleitai kat' eikona tou didaskalou en sarki peripolon Theos]. But
note what a distinction Clement makes between [Greek: ho Theos] and the
perfect man in VII. 15. 88 (in contradistinction to the Stoic
identification); Origen does this also.]

[Footnote 695: Gregory (l.c., c. 13) relates that all the works of the
poets and philosophers were read in Origen's school, and that every part
of these works that would stand the test was admitted. Only the works of
atheists were excluded, "because these overpass the limits of human
thought." However, Origen did not judge philosophers in such an
unprejudiced manner as Clement, or, to speak more correctly, he no
longer valued them so highly. See Bigg, l.c., p. 133, Denis l.c.
Introd.]

[Footnote 696: See, for example, c. Cels. V. 43: VII. 47, 59 sq. He
compared Plato and other wise men to those doctors who give their
attention only to cultured patients.]

[Footnote 697: See, for example, c. Cels. VI. 2.]

[Footnote 698: C. Cels. V. 43.]

[Footnote 699: One of Origen's main ideas, which we everywhere meet
with, particularly in the work against Celsus (see, for example, VI. 2)
is the thought that Christ has come to improve all men according to
their several capacities, and to lead some to the highest knowledge.
This conception appears to fall short of the Christian ideal and perhaps
really does so; but as soon as we measure it not by the Gospel but by
the aims of Greek philosophy, we see very clearly the progress that has
been attained through this same Gospel. What Origen has in his eye is
mankind, and he is anxious for the amendment not merely of a few, but of
all. The actual state of things in the Church no longer allowed him to
repeat the exclamations of the Apologists that all Christians were
philosophers and that all were filled with the same wisdom and virtue.
These exclamations were naive and inappropriate even for that time. But
he could already estimate the relative progress made by mankind within
the Church as compared with those outside her pale, saw no gulf between
the growing and the perfect, and traced the whole advance to Christ. He
expressly declared, c. Cels. III. 78, that the Christianity which is
fitted for the comprehension of the multitude is not the best do