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De Principiis
Origen of Alexandria
Book 1 · Chapter 5 About this work Origen’s systematic exploration of God, Christ, spiritual beings, creation, Scripture, freedom, and restoration, preserved largely through a Latin translation whose handling of the Greek original remains debated.
Author Origen of Alexandria
Date c. AD 220–230
Origin Alexandria
Genre Theological Treatise The title follows common modern usage; the surviving Latin translation complicates reconstruction of Origen’s exact wording.
Chapter V.—On Rational Natures. Section 1 1 . After the dissertation , which we have
‹ Book 1 · Chapter 4 Book 1 · Chapter 6 ›briefly
conducted
to
the
best
of
our
ability
,
regarding
the
Father
,
Son
,
and
Holy
Spirit
,
it
follows
that
we
offer
a
few
remarks
upon
the
subject
of
rational
natures
,
and
on
their
species
and
orders
,
or
on
the
offices
as
well
of
holy
as
of
malignant
powers
,
and
also
on
those
which
occupy
an
intermediate
position
between
these
good
and
evil
powers
,
and
as
yet
are
placed
in
a
state
of
struggle
and
trial
.
For
we
find
in
holy
Scripture
numerous
names
of
certain
orders
and
offices
,
not
only
of
holy
beings
,
but
also
of
those
of
an
opposite
description
,
which
we
shall
bring
before
us
,
in
the
first
place
;
and
the
meaning
of
which
we
shall
endeavour
,
in
the
second
place
,
to
the
best
of
our
ability
,
to
ascertain
.
There
are
certain
holy
angels
of
God
whom
Paul
terms
“
ministering
spirits
,
sent
forth
to
minister
for
them
who
shall
be
heirs
of
salvation
.
”
In
the
writings
also
of
St
.
Paul
himself
we
find
him
designating
them
,
from
some
unknown
source
,
as
thrones
,
and
dominions
,
and
principalities
,
and
powers
;
and
after
this
enumeration
,
as
if
knowing
that
there
were
still
other
rational
offices
and
orders
besides
those
which
he
had
named
,
he
says
of
the
Saviour
:
“
Who
is
above
all
principality
,
and
power
,
and
might
,
and
dominion
,
and
every
name
that
is
named
,
not
only
in
this
world
,
but
also
in
that
which
is
to
come
.
”
From
which
he
shows
that
there
were
certain
beings
besides
those
which
he
had
mentioned
,
which
may
be
named
indeed
in
this
world
,
but
were
not
now
enumerated
by
him
,
and
perhaps
were
not
known
by
any
other
individual
;
and
that
there
were
others
which
may
not
be
named
in
this
world
,
but
will
be
named
in
the
world
to
come
.
Section 2 2 . Then , in the next place , we must know that every being which is endowed with reason , and transgresses its statutes and limitations , is undoubtedly involved in sin by swerving from rectitude and justice . Every rational creature , therefore , is capable of earning praise and censure : of praise , if , in conformity to that reason which he possesses , he advance to better things ; of censure , if he fall away from the plan and course of rectitude , for which reason he is justly liable to pains and penalties . And this also is to be held as applying to the devil himself , and those who are with him , and are called his angels . Now the titles of these beings have to be explained , that we may know what they are of whom we have to speak . The name , then , of Devil , and Satan , and Wicked One , who is also described as Enemy of God , is mentioned in many passages of Scripture . Moreover , certain angels of the devil are mentioned , and also a prince of this world , who , whether the devil himself or some one else , is not yet clearly manifest . There are also certain princes of this world spoken of as possessing a kind of wisdom which will come to nought ; but whether these are those princes who are also the principalities with whom we have to wrestle , or other beings , seems to me a point on which it is not easy for any one to pronounce . After the principalities , certain powers also are named with whom we have to wrestle , and carry on a struggle even against the princes of this world and the rulers of this darkness . Certain spiritual powers of wickedness also , in heavenly places , are spoken of by Paul himself . What , moreover , are we to say of those wicked and unclean spirits mentioned in the Gospel ? Then we have certain heavenly beings called by a similar name , but which are said to bend the knee , or to be about to bend the knee , at the name of Jesus ; nay , even things on earth and things under the earth , which Paul enumerates in order . And certainly , in a place where we have been discussing the subject of rational natures , it is not proper to be silent regarding ourselves , who are human beings , and are called rational animals ; nay , even this point is not to be idly passed over , that even of us human beings certain different orders are mentioned in the words , “ The portion of the Lord is His people Jacob ; Israel is the cord of His inheritance . ” Other nations , moreover , are called a part of the angels ; since “ when the Most High divided the nations , and dispersed the sons of Adam , He fixed the boundaries of the nations according to the number of the angels of God . ” And therefore , with other rational natures , we must also thoroughly examine the reason of the human soul .
Section 3 3 . After the enumeration , then , of so many and so important names of orders and offices , underlying which it is certain that there are personal existences , let us inquire whether God , the creator and founder of all things , created certain of them holy and happy , so that they could admit no element at all of an opposite kind , and certain others so that they were made capable both of virtue and vice ; or whether we are to suppose that He created some so as to be altogether incapable of virtue , and others again altogether incapable of wickedness , but with the power of abiding only in a state of happiness , and others again such as to be capable of either condition . In order , now , that our first inquiry may begin with the names themselves , let us consider whether the holy angels , from the period of their first existence , have always been holy , and are holy still , and will be holy , and have never either admitted or had the power to admit any occasion of sin . Then in the next place , let us consider whether those who are called holy principalities began from the moment of their creation by God to exercise power over some who were made subject to them , and whether these latter were created of such a nature , and formed for the very purpose of being subject and subordinate . In like manner , also , whether those which are called powers were created of such a nature and for the express purpose of exercising power , or whether their arriving at that power and dignity is a reward and desert of their virtue . Moreover , also , whether those which are called thrones or seats gained that stability of happiness at the same time with their coming forth into being , so as to have that possession from the will of the Creator alone ; or whether those which are called dominions had their dominion conferred on them , not as a reward for their proficiency , but as the peculiar privilege of their creation , so that it is something which is in a certain degree inseparable from them , and natural . Now , if we adopt the view that the holy angels , and the holy powers , and the blessed seats , and the glorious virtues , and the magnificent dominions , are to be regarded as possessing those powers and dignities and glories in virtue of their nature , it will doubtless appear to follow that those beings which have been mentioned as holding offices of an opposite kind must be regarded in the same manner ; so that those principalities with whom we have to struggle are to be viewed , not as having received that spirit of opposition and resistance to all good at a later period , or as falling away from good through the freedom of the will , but as having had it in themselves as the essence of their being from the beginning of their existence . In like manner also will it be the case with the powers and virtues , in none of which was wickedness subsequent or posterior to their first existence . Those also whom the apostle termed rulers and princes of the darkness of this world , are said , with respect to their rule and occupation of darkness , to fall not from perversity of intention , but from the necessity of their creation . Logical reasoning will compel us to take the same view with regard to wicked and malignant spirits and unclean demons . But if to entertain this view regarding malignant and opposing powers seem to be absurd , as it is certainly absurd that the cause of their wickedness should be removed from the purpose of their own will , and ascribed of necessity to their Creator , why should we not also be obliged to make a similar confession regarding the good and holy powers , that , viz . , the good which is in them is not theirs by essential being , which we have manifestly shown to be the case with Christ and the Holy Spirit alone , as undoubtedly with the Father also ? For it was proved that there was nothing compound in the nature of the Trinity , so that these qualities might seem to belong to it as accidental consequences . From which it follows , that in the case of every creature it is a result of his own works and movements , that those powers which appear either to hold sway over others or to exercise power or dominion , have been preferred to and placed over those whom they are said to govern or exercise power over , and not in consequence of a peculiar privilege inherent in their constitutions , but on account of merit .
Section 4 4 . But that we may not appear to build our assertions on subjects of such importance and difficulty on the ground of inference alone , or to require the assent of our hearers to what is only conjectural , let us see whether we can obtain any declarations from holy Scripture , by the authority of which these positions may be more credibly maintained . And , firstly , we shall adduce what holy Scripture contains regarding wicked powers ; we shall next continue our investigation with regard to the others , as the Lord shall be pleased to enlighten us , that in matters of such difficulty we may ascertain what is nearest to the truth , or what ought to be our opinions agreeably to the standard of religion . Now we find in the prophet Ezekiel two prophecies written to the prince of Tyre , the former of which might appear to any one , before he heard the second also , to be spoken of some man who was prince of the Tyrians . In the meantime , therefore , we shall take nothing from that first prophecy ; but as the second is manifestly of such a kind as cannot be at all understood of a man , but of some superior power which had fallen away from a higher position , and had been reduced to a lower and worse condition , we shall from it take an illustration , by which it may be demonstrated with the utmost clearness , that those opposing and malignant powers were not formed or created so by nature , but fell from a better to a worse position , and were converted into wicked beings ; that those blessed powers also were not of such a nature as to be unable to admit what was opposed to them if they were so inclined and became negligent , and did not guard most carefully the blessedness of their condition . For if it is related that he who is called the prince of Tyre was amongst the saints , and was without stain , and was placed in the paradise of God , and adorned also with a crown of comeliness and beauty , is it to be supposed that such an one could be in any degree inferior to any of the saints ? For he is described as having been adorned with a crown of comeliness and beauty , and as having walked stainless in the paradise of God : and how can any one suppose that such a being was not one of those holy and blessed powers which , as being placed in a state of happiness , we must believe to be endowed with no other honour than this ? But let us see what we are taught by the words of the prophecy themselves . “ The word of the Lord , ” says the prophet , “ came to me , saying , Son of man , take up a lamentation over the prince of Tyre , and say to him , Thus saith the Lord God , Thou hast been the seal of a similitude , and a crown of comeliness among the delights of paradise ; thou wert adorned with every good stone or gem , and wert clothed with sardonyx , and topaz , and emerald , and carbuncle , and sapphire , and jasper , set in gold and silver , and with agate , amethyst , and chrysolite , and beryl , and onyx : with gold also didst thou fill thy treasures , and thy storehouses within thee . From the day when thou wert created along with the cherubim , I placed thee in the holy mount of God . Thou wert in the midst of the fiery stones : thou wert stainless in thy days , from the day when thou wert created , until iniquities were found in thee : from the greatness of thy trade , thou didst fill thy storehouses with iniquity , and didst sin , and wert wounded from the mount of God . And a cherub drove thee forth from the midst of the burning stones ; and thy heart was elated because of thy comeliness , thy discipline was corrupted along with thy beauty : on account of the multitude of thy sins , I cast thee forth to the earth before kings ; I gave thee for a show and a mockery on account of the multitude of thy sins , and of thine iniquities : because of thy trade thou hast polluted thy holy places . And I shall bring forth fire from the midst of thee , and it shall devour thee , and I shall give thee for ashes and cinders on the earth in the sight of all who see thee : and all who know thee among the nations shall mourn over thee . Thou hast been made destruction , and thou shalt exist no longer for ever . ” Seeing , then , that such are the words of the prophet , who is there that on hearing , “ Thou wert a seal of a similitude , and a crown of comeliness among the delights of paradise , ” or that “ From the day when thou wert created with the cherubim , I placed thee in the holy mount of God , ” can so enfeeble the meaning as to suppose that this language is used of some man or saint , not to say the prince of Tyre ? Or what fiery stones can he imagine in the midst of which any man could live ? Or who could be supposed to be stainless from the very day of his creation , and wickedness being afterwards discovered in him , it be said of him then that he was cast forth upon the earth ? For the meaning of this is , that He who was not yet on the earth is said to be cast forth upon it : whose holy places also are said to be polluted . We have shown , then , that what we have quoted regarding the prince of Tyre from the prophet Ezekiel refers to an adverse power , and by it it is most clearly proved that that power was formerly holy and happy ; from which state of happiness it fell from the time that iniquity was found in it , and was hurled to the earth , and was not such by nature and creation . We are of opinion , therefore , that these words are spoken of a certain angel who had received the office of governing the nation of the Tyrians , and to whom also their souls had been entrusted to be taken care of . But what Tyre , or what souls of Tyrians , we ought to understand , whether that Tyre which is situated within the boundaries of the province of Phœnicia , or some other of which , this one which we know on earth is the model ; and the souls of the Tyrians , whether they are those of the former or those which belong to that Tyre which is spiritually understood , does not seem to be a matter requiting examination in this place ; lest perhaps we should appear to investigate subjects of so much mystery and importance in a cursory manner , whereas they demand a labour and work of their own .
Section 5 5 . Again , we are taught as follows by the prophet Isaiah regarding another opposing power . The prophet says , “ How is Lucifer , who used to arise in the morning , fallen from heaven ! He who assailed all nations is broken and beaten to the ground . Thou indeed saidst in thy heart , I shall ascend into heaven ; above the stars of heaven shall I place my throne ; I shall sit upon a lofty mountain , above the lofty mountains which are towards the north ; I shall ascend above the clouds ; I shall be like the Most High . Now shalt thou be brought down to the lower world , and to the foundations of the earth . They who see thee shall be amazed at thee , and shall say , This is the man who harassed the whole earth , who moved kings , who made the whole world a desert , who destroyed cities , and did not unloose those who were in chains . All the kings of the nations have slept in honour , every one in his own house ; but thou shalt be cast forth on the mountains , accursed with the many dead who have been pierced through with swords , and have descended to the lower world . As a garment cloned with blood , and stained , will not be clean ; neither shalt thou be clean , because thou hast destroyed my land and slain my people : thou shalt not remain for ever , most wicked seed . Prepare thy sons for death on account of the sins of thy father , lest they rise again and inherit the earth , and fill the earth with wars . And I shall rise against them , saith the Lord of hosts , and I shall cause their name to perish , and their remains , and their seed . ” Most evidently by these words is he shown to have fallen from heaven , who formerly was Lucifer , and who used to arise in the morning . For if , as some think , he was a nature of darkness , how is Lucifer said to have existed before ? Or how could he arise in the morning , who had in himself nothing of the light ? Nay , even the Saviour Himself teaches us , saying of the devil , “ Behold , I see Satan fallen from heaven like lightning . ” For at one time he was light . Moreover our Lord , who is the truth , compared the power of His own glorious advent to lightning , in the words , “ For as the lightning shineth from the height of heaven even to its height again , so will the coming of the Son of man be . ” And notwithstanding He compares him to lightning , and says that he fell from heaven , that He might show by this that he had been at one time in heaven , and had had a place among the saints , and had enjoyed a share in that light in which all the saints participate , by which they are made angels of light , and by which the apostles are termed by the Lord the light of the world . In this manner , then , did that being once exist as light before he went astray , and fell to this place , and had his glory turned into dust , which is peculiarly the mark of the wicked , as the prophet also says ; whence , too , he was called the prince of this world , i . e . , of an earthly habitation : for he exercised power over those who were obedient to his wickedness , since “ the whole of this world ” — for I term this place of earth , world — “ lieth in the wicked one , ” and in this apostate . That he is an apostate , i . e . , a fugitive , even the Lord in the book of Job says , “ Thou wilt take with a hook the apostate dragon , ” i . e . , a fugitive . Now it is certain that by the dragon is understood the devil himself . If then they are called opposing powers , and are said to have been once without stain , while spotless purity exists in the essential being of none save the Father , Son , and Holy Spirit , but is an accidental quality in every created thing ; and since that which is accidental may also fall away , and since those opposite powers once were spotless , and were once among those which still remain unstained , it is evident from all this that no one is pure either by essence or nature , and that no one was by nature polluted . And the consequence of this is , that it lies within ourselves and in our own actions to possess either happiness or holiness ; or by sloth and negligence to fall from happiness into wickedness and ruin , to such a degree that , through too great proficiency , so to speak , in wickedness ( if a man be guilty of so great neglect ) , he may descend even to that state in which he will be changed into what is called an “ opposing power . ”
