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-Phœnician 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."