unished 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 Chapter I. of
this book. There is room for the ignorant in Christianity, but it is not
intended _only_ for them, and has deep teachings for the "clever and
acute."

It is for these that he takes much pains to show that the Jewish and
Christian Scriptures have hidden meanings, veiled under stories the
outer meaning of which repels them as absurd, alluding to the serpent
and the tree of life, and "the other statements which follow, which
might of themselves lead a candid reader to see that all these