to the effect that "it is not lawful to reveal to profane persons the
mysteries of the Word"--the "Logos" taking the place of "the
Eleusinian goddesses." This evident wish to claim the Greek
mystery-worship, with its technical language, for Christianity, is
very interesting, and the attempt was by no means unfruitful. Among
other ideas which seem to come direct from the mysteries is the notion
of _deification by the gift of immortality_. Clement[120] says
categorically, [Greek: to mê phtheiresthai theiotêtos metechein
esti]. This is, historically, the way in which the doctrine of
"deification" found its way into the scheme of Christian Mysticism.
The idea of immortality as the attribute constituting Godhead was, of
course, as familiar to the Greeks as it was strange to the Jews.[121]

Origen supplies some valuable links in the history of speculative
Mysticism, but his mind was less inclined to mystical modes of thought
than was Clement's. I can here only touch upon a few points which bear
directly upon our subject.

Origen follows Clement in his division of the religious life into two
classes or stages, those of faith and knowledge. He draws too hard a
line between them, and speaks with a professorial arrogance of the
"popular, irrational faith" which leads to "somatic Christianity," as
opposed to the "spiritual Christianity" conferred by Gnosis or
Wisdom.[122] He makes it only too clear that by "somatic Christianity"
he means that faith which is based on the gospel history. Of teaching
founded upon the historical narrative, he says, "What better method
could be devised to assist the masses?" The Gnostic or Sage no longer
needs the crucified Christ. The "eternal" or "spiritual" Gospel, which
is his possession, "shows clearly all things concerning the Son of God
Himself, both the mysteries shown by His words, and the things of