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De Principiis
Origen of Alexandria
Book 2 · Chapter 8 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 VIII.—On the Soul (Anima). Section 1 1 . The order of our arrangement now requires
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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
moveth
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
animamay
be
shown
to
hold
good
.
Scripture
also
has
added
its
authority
to
a
second
opinion
,
when
it
says
,
“
Ye
shall
not
eat
the
blood
,
because
the
life
of
all
flesh
is
its
blood
;
and
ye
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
and
cockles
,
and
all
others
which
are
without
blood
,
and
are
most
clearly
shown
to
be
living
things
,
that
the
“
life
of
all
flesh
is
the
blood
,
”
we
must
answer
,
that
in
living
things
of
that
sort
the
force
which
is
exerted
in
other
animals
by
the
power
of
red
blood
is
exerted
in
them
by
that
liquid
which
is
within
them
,
although
it
be
of
a
different
colour
;
for
colour
is
a
thing
of
no
importance
,
provided
the
substance
be
endowed
with
life
.
That
beasts
of
burden
or
cattle
of
smaller
size
are
endowed
with
souls
,
there
is
,
by
general
assent
,
no
doubt
whatever
.
The
opinion
of
holy
Scripture
,
however
,
is
manifest
,
when
God
says
,
“
Let
the
earth
bring
forth
the
living
creature
after
its
kind
,
four
-
footed
beasts
,
and
creeping
things
,
and
beasts
of
the
earth
after
their
kind
.
”
And
now
with
respect
to
man
,
although
no
one
entertains
any
doubt
,
or
needs
to
inquire
,
yet
holy
Scripture
declares
that
“
God
breathed
into
his
countenance
the
breath
of
life
,
and
man
became
a
living
soul
.
”
It
remains
that
we
inquire
respecting
the
angelic
order
whether
they
also
have
souls
,
or
are
souls
;
and
also
respecting
the
other
divine
and
celestial
powers
,
as
well
as
those
of
an
opposite
kind
.
We
nowhere
,
indeed
,
find
any
authority
in
holy
Scripture
for
asserting
that
either
the
angels
,
or
any
other
divine
spirits
that
are
ministers
of
God
,
either
possess
souls
or
are
called
souls
,
and
yet
they
are
felt
by
very
many
persons
to
be
endowed
with
life
.
But
with
regard
to
God
,
we
find
it
written
as
follows
:
“
And
I
will
put
My
soul
upon
that
soul
which
has
eaten
blood
,
and
I
will
root
him
out
from
among
his
people
;
”
and
also
in
another
passage
,
“
Your
new
moons
,
and
sabbaths
,
and
great
days
,
I
will
not
accept
;
your
fasts
,
and
holidays
,
and
festal
days
,
My
soul
hateth
.
”
And
in
the
twenty
-
second
Psalm
,
regarding
Christ
—
for
it
is
certain
,
as
the
Gospel
bears
witness
,
that
this
Psalm
is
spoken
of
Him
—
the
following
words
occur
:
“
O
Lord
,
be
not
far
from
helping
me
;
look
to
my
defence
:
O
God
,
deliver
my
soul
from
the
sword
,
and
my
beloved
one
from
the
hand
of
the
dog
;
”
although
there
are
also
many
other
testimonies
respecting
the
soul
of
Christ
when
He
tabernacled
in
the
flesh
.
Section 2 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 , pointing out that in the resurrection of the just there will be nothing of an animal nature . And therefore we inquire whether there happen to be any substance which , in respect of its being anima , is imperfect . But whether it be imperfect because it falls away from perfection , or because it was so created by God , will form the subject of inquiry when each individual topic shall begin to be discussed in order . For if the animal man receive not the things of the Spirit of God , and because he is animal , is unable to admit the understanding of a better , i . e . , of a divine nature , it is for this reason perhaps that Paul , wishing to teach us more plainly what that is by means of which we are able to comprehend those things which are of the Spirit , i . e . , spiritual things , conjoins and associates with the Holy Spirit an understanding rather than a soul . For this , I think , he indicates when he says , “ I will pray with the spirit , I will pray with the understanding also ; I will sing with the spirit , I will sing with the understanding also . ” And he does not say that “ I will pray with the soul , ” but with the spirit and the understanding . Nor does he say , “ I will sing with the soul , ” but with the spirit and the understanding .
Section 3 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 importance may be suggested . For in sacred language God is called a fire , as when Scripture says , ” Our God is a consuming fire . ” Respecting the substance of the angels also it speaks as follows : “ Who maketh His angels spirits , and His ministers a burning fire ; ” and in another place , “ The angel of the Lord appeared in a flame of fire in the bush . ” We have , moreover , received a commandment to be “ fervent in spirit ; ” by which expression undoubtedly the Word of God is shown to be hot and fiery . The prophet Jeremiah also hears from Him , who gave him his answers , “ Behold , I have given My words into thy mouth a fire . ” As God , then , is a fire , and the angels a flame of fire , and all the saints are fervent in spirit , so , on the contrary , those who have fallen away from the love of God are undoubtedly said to have cooled in their affection for Him , and to have become cold . For the Lord also says , that , “ because iniquity has abounded , the love of many will grow cold . ” Nay , all things , whatever they are , which in holy Scripture are compared with the hostile power , the devil is said to be perpetually finding cold ; and what is found to be colder than he ? In the sea also the dragon is said to reign . For the prophet intimates that the serpent and dragon , which certainly is referred to one of the wicked spirits , is also in the sea . And elsewhere the prophet says , “ I will draw out my holy sword upon the dragon the flying serpent , upon the dragon the crooked serpent , and will slay him . ” And again he says : “ Even though they hide from my eyes , and descend into the depths of the sea , there will I command the serpent , and it shall bite them . ” In the book of Job also , he is said to be the king of all things in the waters . The prophet threatens that evils will be kindled by the north wind upon all who inhabit the earth . Now the north wind is described in holy Scripture as cold , according to the statement in the book of Wisdom , “ That cold north wind ; ” which same thing also must undoubtedly be understood of the devil . If , then , those things which are holy are named fire , and light , and fervent , while those which are of an opposite nature are said to be cold ; and if the love of many is said to wax cold ; we have to inquire whether perhaps the name soul , which in Greek is termed ψυχή , be so termed from growing cold out of a better and more divine condition , and be thence derived , because it seems to have cooled from that natural and divine warmth , and therefore has been placed in its present position , and called by its present name . Finally , see if you can easily find a place in holy Scripture where the soul is properly mentioned in terms of praise : it frequently occurs , on the contrary , accompanied with expressions of censure , as in the passage , “ An evil soul ruins him who possesses it ; ” and , “ The soul which sinneth , it shall die . ” For after it has been said , “ All souls are Mine ; as the soul of the father , so also the soul of the son is Mine , ” it seemed to follow that He would say , “ The soul that doeth righteousness , it shall be saved , ” and “ The soul which sinneth , it shall die . ” But now we see that He has associated with the soul what is censurable , and has been silent as to that which was deserving of praise . We have therefore to see if , perchance , as we have said is declared by the name itself , it was called ψυχή , i . e . , anima , because it has waxed cold from the fervour of just things , and from participation in the divine fire , and yet has not lost the power of restoring itself to that condition of fervour in which it was at the beginning . Whence the prophet also appears to point out some such state of things by the words , “ Return , O my soul , unto thy rest . ” From all which this appears to be made out , that the understanding , falling away from its status and dignity , was made or named soul ; and that , if repaired and corrected , it returns to the condition of the understanding .
Section 4 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 taketh 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 when He says that the flesh is weak , He does not say that the soul is willing , but the spirit : whence it appears that the soul is something intermediate between the weak flesh and the willing spirit .
Section 5 5 . But perhaps some one may meet us with one of those objections which we have ourselves warned you of in our statements , and say , “ How then is there said to be also a soul of God ? ” To which we answer as follows : That as with respect to everything corporeal which is spoken of God , such as fingers , or hands , or arms , or eyes , or feet , or mouth , we say that these are not to be understood as human members , but that certain of His powers are indicated by these names of members of the body ; so also we are to suppose that it is something else which is pointed out by this title — soul of God . And if it is allowable for us to venture to say anything more on such a subject , the soul of God may perhaps be understood to mean the only - begotten Son of God . For as the soul , when implanted in the body , moves all things in it , and exerts its force over everything on which it operates ; so also the only - begotten Son of God , who is His Word and Wisdom , stretches and extends to every power of God , being implanted in it ; and perhaps to indicate this mystery is God either called or described in Scripture as a body . We must , indeed , take into consideration whether it is not perhaps on this account that the soul of God may be understood to mean His only - begotten Son , because He Himself came into this world of affliction , and descended into this valley of tears , and into this place of our humiliation ; as He says in the Psalm , “ Because Thou hast humiliated us in the place of affliction . ” Finally , I am aware that certain critics , in explaining the words used in the Gospel by the Saviour , “ My soul is sorrowful , even unto death , ” have interpreted them of the apostles , whom He termed His soul , as being better than the rest of His body . For as the multitude of believers is called His body , they say that the apostles , as being better than the rest of the body , ought to be understood to mean His soul .
We have brought forward as we best could these points regarding the rational soul , as topics of discussion for our readers , rather than as dogmatic and well - defined propositions . And with respect to the souls of animals and other dumb creatures , let that suffice which we have stated above in general terms .
Notes 1 Anima.
2 Animæ.
3 Animam animantium.
4 Gen. i. 21 : πᾶσαν ψυχὴν ζώων, Sept.
5 Erasmus remarks, that φανταστική may be rendered imaginitiva, which is the understanding: ὁρμητική, impulsiva, which refers to the affections (Schnitzer).
6 Animam.
7 Lev. xvii. 14 : ἡ ψυχὴ πάσης σαρκὸς αἶμα αὐτοῦ ἐστι, Sept.
8 Vitalis.
9 Animantia.
10 Gen. i. 24 , living creature, animam.
11 Gen. ii. 7 , animam viventem.
12 Lev. xvii. 10. It is clear that in the text which Origen or his translator had before him he must have read ψυχή instead of πρόσωπον: otherwise the quotation would be inappropriate (Schnitzer).
13 Isa. i. 13, 14.
14 Ps. xxii. 19, 20 , unicam meam, μονογενῆ μου.
15 Animalem.
16 Mens.
17 Anima.
18 1 Cor. xiv. 15.
19 1 Pet. i. 9.
20 These words are found in Jerome’s Epistle to Avitus, and, literally translated, are as follows: “Whence infinite caution is to be employed, lest perchance, after souls have obtained salvation and come to the blessed life, they should cease to be souls. For as our Lord and Saviour came to seek and to save what was lost, that it might cease to be lost; so the soul which was lost, and for whose salvation the Lord came, shall, when it has been saved, cease for a soul. This point in like manner must be examined, whether, as that which has been lost was at one time not lost, and a time will come when it will be no longer lost; so also at some time a soul may not have been a soul, and a time may be when it will by no means continue to be a soul.” A portion of the above is also found, in the original Greek, in the Emperor Justinian’s Letter to Menas, Patriarch of Constantinople.
21 Deut. iv. 24.
22 Ps. civ. 4 ; cf. Heb. i. 7.
23 Ex. iii. 2.
24 Rom. xii. 11.
25 Cf. Jer. i. 9. The word “fire” is found neither in the Hebrew nor in the Septuagint.
26 Matt. xxiv. 12.
27 Cf. Ezek. xxxii. 2 seqq.
28 Isa. xxvii. 1.
29 Amos ix. 3.
30 Job xli. 34 [LXX.].
31 Jer. i. 14.
32 Ecclus. xliii. 20.
33 ψυχή from ψύχεσθαι.
34 Ecclus. vi. 4.
35 Ezek. xviii. 4 , cf. 20.
36 Ezek. xviii. 4 , 19.
37 “By falling away and growing cold from a spiritual life, the soul has become what it now is, but is capable also of returning to what it was at the beginning, which I think is intimated by the prophet in the words, ‘Return, O my soul, unto thy rest,’ so as to be wholly this.”—Epistle of Justinian to Patriarch of Constantinople.
38 Ps. cxvi. 7.
39 “The understanding (Νοῦς) somehow, then, has become a soul, and the soul, being restored, becomes an understanding. The understanding falling away, was made a soul, and the soul, again, when furnished with virtues, will become an understanding. For if we examine the case of Esau, we may find that he was condemned because of his ancient sins in a worse course of life. And respecting the heavenly bodies we must inquire, that not at the time when the world was created did the soul of the sun, or whatever else it ought to be called, begin to exist, but before that it entered that shining and burning body. We may hold similar opinions regarding the moon and stars, that, for the foregoing reasons, they were compelled, unwillingly, to subject themselves to vanity on account of the rewards of the future; and to do, not their own will, but the will of their Creator, by whom they were arranged among their different offices.”—Jerome’s Epistle to Avitus. From these, as well as other passages, it may be seen how widely Rufinus departed in his translation from the original.
40 John xii. 27.
41 Matt. xxvi. 38.
42 Animam.
43 John x. 18.
44 Ps. xliv. 19.
