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De Principiis
Origen of Alexandria
Book 1 · Chapter 7 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 VII.—On Incorporeal and Corporeal Beings. Section 1 1 . The subjects considered in the previous chapter
‹ Book 1 · Chapter 6 Book 1 · Chapter 8 ›
have
been
spoken
of
in
general
language
,
the
nature
of
rational
beings
being
discussed
more
by
way
of
intelligent
inference
than
strict
dogmatic
definition
,
with
the
exception
of
the
place
where
we
treated
,
to
the
best
of
our
ability
,
of
the
persons
of
Father
,
Son
,
and
Holy
Spirit
.
We
have
now
to
ascertain
what
those
matters
are
which
it
is
proper
to
treat
in
the
following
pages
according
to
our
dogmatic
belief
,
i
.
e
.
,
in
agreement
with
the
creed
of
the
Church
.
All
souls
and
all
rational
natures
,
whether
holy
or
wicked
,
were
formed
or
created
,
and
all
these
,
according
to
their
proper
nature
,
are
incorporeal
;
but
although
incorporeal
,
they
were
nevertheless
created
,
because
all
things
were
made
by
God
through
Christ
,
as
John
teaches
in
a
general
way
in
his
Gospel
,
saying
,
“
In
the
beginning
was
the
Word
,
and
the
Word
was
with
God
,
and
the
Word
was
God
.
The
same
was
in
the
beginning
with
God
.
All
things
were
made
by
Him
,
and
without
Him
was
nothing
made
.
”
The
Apostle
Paul
,
moreover
,
describing
created
things
by
species
and
numbers
and
orders
,
speaks
as
follows
,
when
showing
that
all
things
were
made
through
Christ
:
“
And
in
Him
were
all
things
created
,
that
are
in
heaven
,
and
that
are
in
earth
,
visible
and
invisible
,
whether
they
be
thrones
,
or
dominions
,
or
principalities
,
or
powers
:
all
things
were
created
by
Him
,
and
in
Him
:
and
He
is
before
all
,
and
He
is
the
head
.
”
He
therefore
manifestly
declares
that
in
Christ
and
through
Christ
were
all
things
made
and
created
,
whether
things
visible
,
which
are
corporeal
,
or
things
invisible
,
which
I
regard
as
none
other
than
incorporeal
and
spiritual
powers
.
But
of
those
things
which
he
had
termed
generally
corporeal
or
incorporeal
,
he
seems
to
me
,
in
the
words
that
follow
,
to
enumerate
the
various
kinds
,
viz
.
,
thrones
,
dominions
,
principalities
,
powers
,
influences
.
These matters now have been previously mentioned by us , as we are desirous to come in an orderly manner to the investigation of the sun , and moon , and stars by way of logical inference , and to ascertain whether they also ought properly to be reckoned among the principalities on account of their being said to be created in ᾽ Αρχάς , i . e . , for the government of day and night ; or whether they are to be regarded as having only that government of day and night which they discharge by performing the office of illuminating them , and are not in reality chief of that order of principalities .
Section 2 2 . Now , when it is said that all things were made by Him , and that in Him were all things created , both things in heaven and things on earth , there can be no doubt that also those things which are in the firmament , which is called heaven , and in which those luminaries are said to be placed , are included amongst the number of heavenly things . And secondly , seeing that the course of the discussion has manifestly discovered that all things were made or created , and that amongst created things there is nothing which may not admit of good and evil , and be capable of either , what are we to think of the following opinion which certain of our friends entertain regarding sun , moon , and stars , viz . , that they are unchangeable , and incapable of becoming the opposite of what they are ? Not a few have held that view even regarding the holy angels , and certain heretics also regarding souls , which they call spiritual natures .
In the first place , then , let us see what reason itself can discover respecting sun , moon , and stars , — whether the opinion , entertained by some , of their unchangeableness be correct , — and let the declarations of holy Scripture , as far as possible , be first adduced . For Job appears to assert that not only may the stars be subject to sin , but even that they are actually not clean from the contagion of it . The following are his words : “ The stars also are not clean in Thy sight . ” Nor is this to be understood of the splendour of their physical substance , as if one were to say , for example , of a garment , that it is not clean ; for if such were the meaning , then the accusation of a want of cleanness in the splendour of their bodily substance would imply an injurious reflection upon their Creator . For if they are unable , through their own diligent efforts , either to acquire for themselves a body of greater brightness , or through their sloth to make the one they have less pure , how should they incur censure for being stars that are not clean , if they receive no praise because they are so ?
Section 3 3 . But to arrive at a clearer understanding on these matters , we ought first to inquire after this point , whether it is allowable to suppose that they are living and rational beings ; then , in the next place , whether their souls came into existence at the same time with their bodies , or seem to be anterior to them ; and also whether , after the end of the world , we are to understand that they are to be released from their bodies ; and whether , as we cease to live , so they also will cease from illuminating the world . Although this inquiry may seem to be somewhat bold , yet , as we are incited by the desire of ascertaining the truth as far as possible , there seems no absurdity in attempting an investigation of the subject agreeably to the grace of the Holy Spirit .
We think , then , that they may be designated as living beings , for this reason , that they are said to receive commandments from God , which is ordinarily the case only with rational beings . “ I have given a commandment to all the stars , ” says the Lord . What , now , are these commandments ? Those , namely , that each star , in its order and course , should bestow upon the world the amount of splendour which has been entrusted to it . For those which are called “ planets ” move in orbits of one kind , and those which are termed ἀπλανεῖς are different . Now it manifestly follows from this , that neither can the movement of that body take place without a soul , nor can living things be at any time without motion . And seeing that the stars move with such order and regularity , that their movements never appear to be at any time subject to derangement , would it not be the height of folly to say that so orderly an observance of method and plan could be carried out or accomplished by irrational beings ? In the writings of Jeremiah , indeed , the moon is called the queen of heaven . Yet if the stars are living and rational beings , there will undoubtedly appear among them both an advance and a falling back . For the language of Job , “ the stars are not clean in His sight , ” seems to me to convey some such idea .
Section 4 4 . And now we have to ascertain whether those beings which in the course of the discussion we have discovered to possess life and reason , were endowed with a soul along with their bodies at the time mentioned in Scripture , when “ God made two great lights , the greater light to rule the day , and the lesser light to rule the night , and the stars also , ” or whether their spirit was implanted in them , not at the creation of their bodies , but from without , after they had been already made . I , for my part , suspect that the spirit was implanted in them from without ; but it will be worth while to prove this from Scripture : for it will seem an easy matter to make the assertion on conjectural grounds , while it is more difficult to establish it by the testimony of Scripture . Now it may be established conjecturally as follows . If the soul of a man , which is certainly inferior while it remains the soul of a man , was not formed along with his body , but is proved to have been implanted strictly from without , much more must this be the case with those living beings which are called heavenly . For , as regards man , how could the soul of him , viz . , Jacob , who supplanted his brother in the womb , appear to be formed along with his body ? Or how could his soul , or its images , be formed along with his body , who , while lying in his mother’s womb , was filled with the Holy Ghost ? I refer to John leaping in his mother’s womb , and exulting because the voice of the salutation of Mary had come to the ears of his mother Elisabeth . How could his soul and its images be formed along with his body , who , before he was created in the womb , is said to be known to God , and was sanctified by Him before his birth ? Some , perhaps , may think that God fills individuals with His Holy Spirit , and bestows upon them sanctification , not on grounds of justice and according to their deserts ; but undeservedly . And how shall we escape that declaration : “ Is there unrighteousness with God ? God forbid ! ” or this : “ Is there respect of persons with God ? ” For such is the defence of those who maintain that souls come into existence with bodies . So far , then , as we can form an opinion from a comparison with the condition of man , I think it follows that we must hold the same to hold good with heavenly beings , which reason itself and scriptural authority show us to be the case with men .
Section 5 5 . But let us see whether we can find in holy Scripture any indications properly applicable to these heavenly existences . The following is the statement of the Apostle Paul : “ The creature was made subject to vanity , not willingly , but by reason of Him who subjected the same in hope , because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God . ” To what vanity , pray , was the creature made subject , or what creature is referred to , or how is it said “ not willingly , ” or “ in hope of what ? ” And in what way is the creature itself to be delivered from the bondage of corruption ? Elsewhere , also , the same apostle says : “ For the expectation of the creature waiteth for the manifestation of the sons of God . ” And again in another passage , “ And not only we , but the creation itself groaneth together , and is in pain until now . ” And hence we have to inquire what are the groanings , and what are the pains . Let us see then , in the first place , what is the vanity to which the creature is subject . I apprehend that it is nothing else than the body ; for although the body of the stars is ethereal , it is nevertheless material . Whence also Solomon appears to characterize the whole of corporeal nature as a kind of burden which enfeebles the vigour of the soul in the following language : “ Vanity of vanities , saith the Preacher ; all is vanity . I have looked , and seen all the works that are done under the sun ; and , behold , all is vanity . ” To this vanity , then , is the creature subject , that creature especially which , being assuredly the greatest in this world , holds also a distinguished principality of labour , i . e . , the sun , and moon , and stars , are said to be subject to vanity , because they are clothed with bodies , and set apart to the office of giving light to the human race . “ And this creature , ” he remarks , “ was subjected to vanity not willingly . ” For it did not undertake a voluntary service to vanity , but because it was the will of Him who made it subject , and because of the promise of the Subjector to those who were reduced to this unwilling obedience , that when the ministry of their great work was performed , they were to be freed from this bondage of corruption and vanity when the time of the glorious redemption of God’s children should have arrived . And the whole of creation , receiving this hope , and looking for the fulfilment of this promise now , in the meantime , as having an affection for those whom it serves , groans along with them , and patiently suffers with them , hoping for the fulfilment of the promises . See also whether the following words of Paul can apply to those who , although not willingly , yet in accordance with the will of Him who subjected them , and in hope of the promises , were made subject to vanity , when he says , “ For I could wish to be dissolved , ” or “ to return and be with Christ , which is far better . ” For I think that the sun might say in like manner , “ I would desire to be dissolved , ” or “ to return and be with Christ , which is far better . ” Paul indeed adds , “ Nevertheless , to abide in the flesh is more needful for you ; ” while the sun may say , “ To abide in this bright and heavenly body is more necessary , on account of the manifestation of the sons of God . ” The same views are to be believed and expressed regarding the moon and stars .
Let us see now what is the freedom of the creature , or the termination of its bondage . When Christ shall have delivered up the kingdom to God even the Father , then also those living things , when they shall have first been made the kingdom of Christ , shall be delivered , along with the whole of that kingdom , to the rule of the Father , that when God shall be all in all , they also , since they are a part of all things , may have God in themselves , as He is in all things .
