humanity at large. It is curious to compare Clement of Alexandria with Tertullian, one of the greatest, if not the greatest, of the literary lights of Latin Christianity, but severe, puritanically rigid, and suspicious and hostile in his attitude towards philosophy which he regards as essentially pagan.
The next great leader of Alexandrian Christian thought was Origen himself a pupil of Plotinus, and one who found little difficulty in adapting contemporary philosophy to Christian doctrine, although this adaptation was by no means received with approval in all parts of the Christian community. Under Clement and Origen the catechetical instruction which was regularly given in all churches to candidates for baptism was expanded and developed on the lines of the lectures given by the philosophers in the Museum, and so a Christian school of philosophical theology was formed. This development was not regarded favourably by the older fashioned churches nor by the philosophers of the Museum, and even amongst the Alexandrian Christians there was a section which viewed it with disapproval, especially evident when the school became so prominent that it tended to overshadow the ordinary diocesan organization.
This is not the place to consider the various intrigues which ultimately compelled Origen to leave Alexandria and retire to Palestine. There, at Caesarea, he founded a school on the model of that at Alexandria. This second foundation did not attain the same
