Origen — On First Principles 8

1. The order of our arrangement now requires us, after the discussion of the preceding subjects, to institute a general inquiry regarding the soul ; and, beginning with points of inferior importance, to ascend to those that are of greater. Now, that there are souls in all living things, even in those which live in the waters, is, I suppose, doubted by no one. For the general opinion of all men maintains this; and confirmation from the authority of holy Scripture is added, when it is said that God made great whales, and every living creature that moves which the waters brought forth after their kind. It is confirmed also from the common intelligence of reason, by those who lay down in certain words a definition of soul . For soul is defined as follows: a substance φανταστική and ὁρμητική , which may be rendered into Latin, although not so appropriately, sensibilis et mobilis . This certainly may be said appropriately of all living beings, even of those which abide in the waters; and of winged creatures too, this same definition of anima may be shown to hold good. Scripture also has added its authority to a second opinion, when it says, You shall not eat the blood, because the life of all flesh is its blood; and you shall not eat the life with the flesh; in which it intimates most clearly that the blood of every animal is its life. And if any one now were to ask how it can be said with respect to bees, wasps, and ants, and those other things which are in the waters, oysters…

2. But the nature of the incarnation will render unnecessary any inquiry into the soul of Christ . For as He truly possessed flesh, so also He truly possessed a soul . It is difficult indeed both to feel and to state how that which is called in Scripture the soul of God is to be understood; for we acknowledge that nature to be simple, and without any intermixture or addition. In whatever way, however, it is to be understood, it seems, meanwhile, to be named the soul of God ; whereas regarding Christ there is no doubt . And therefore there seems to me no absurdity in either understanding or asserting some such thing regarding the holy angels and the other heavenly powers, since that definition of soul appears applicable also to them. For who can rationally deny that they are sensible and moveable? But if that definition appear to be correct, according to which a soul is said to be a substance rationally sensible and moveable, the same definition would seem also to apply to angels . For what else is in them than rational feeling and motion? Now those beings who are comprehended under the same definition have undoubtedly the same substance. Paul indeed intimates that there is a kind of animal-man who, he says, cannot receive the things of the Spirit of God , but declares that the doctrine of the Holy Spirit seems to him foolish, and that he cannot understand what is to be spiritually discerned. In another passage he says it is sown an animal body, and arises a spiritual body,…

3. But perhaps this question is asked, If it be the understanding which prays and sings with the spirit, and if it be the same which receives both perfection and salvation , how is it that Peter says, Receiving the end of your faith , even the salvation of your souls ? If the soul neither prays nor sings with the spirit, how shall it hope for salvation ? Or when it attains to blessedness, shall it be no longer called a soul ? Let us see if perhaps an answer may be given in this way, that as the Saviour came to save what was lost, that which formerly was said to be lost is not lost when it is saved; so also, perhaps, this which is saved is called a soul , and when it has been placed in a state of salvation will receive a name from the Word that denotes its more perfect condition. But it appears to some that this also may be added, that as the thing which was lost undoubtedly existed before it was lost, at which time it was something else than destroyed, so also will be the case when it is no longer in a ruined condition. In like manner also, the soul which is said to have perished will appear to have been something at one time, when as yet it had not perished, and on that account would be termed soul , and being again freed from destruction, it may become a second time what it was before it perished, and be called a soul . But from the very signification of the name soul which the Greek word conveys, it has appeared to a few curious inquirers that a meaning of no small…

4. Now, if this be the case, it seems to me that this very decay and falling away of the understanding is not the same in all, but that this conversion into a soul is carried to a greater or less degree in different instances, and that certain understandings retain something even of their former vigour, and others again either nothing or a very small amount. Whence some are found from the very commencement of their lives to be of more active intellect , others again of a slower habit of mind , and some are born wholly obtuse, and altogether incapable of instruction. Our statement, however, that the understanding is converted into a soul , or whatever else seems to have such a meaning, the reader must carefully consider and settle for himself, as these views are not be regarded as advanced by us in a dogmatic manner, but simply as opinions, treated in the style of investigation and discussion. Let the reader take this also into consideration, that it is observed with regard to the soul of the Saviour , that of those things which are written in the Gospel , some are ascribed to it under the name of soul , and others under that of spirit. For when it wishes to indicate any suffering or perturbation affecting Him, it indicates it under the name of soul ; as when it says, Now is My soul troubled; and, My soul is sorrowful, even unto death; and, No man takes My soul from Me, but I lay it down of Myself. Into the hands of His Father He commends not His soul , but His spirit; and…