All of which assertions we not only do not receive, but, as being contrary to our belief, we refute and reject. After the refutation and rejection of such perverse opinions, we shall show, at the proper time and place, how those passages which they quote from the sacred Scriptures ought to be understood. (Book I, Chapter 8, Part 4)

This ends the first book of Origen. There are three more books. But for now I will close my reading.

I began hoping for confirmation. Mostly I was challenged and argued.

I began encouraged by his authentic questions and provisional answers. I have been disappointed by a growing tendency for refutation and rejection.

I understand his desire for clarity and admire his disciplined pursuit.

But I am not persuaded by imposing Plato, or Ammonius Saccas, or Origen on the awesome expanse of God.

We think that those views are by no means to be admitted, which some are wont unnecessarily to advance and maintain, viz., that souls descend to such a pitch of abasement that they forget their rational nature and dignity, and sink into the condition of irrational animals, either large or small; and in support of these assertions they generally quote some pretended statements of Scripture, such as, that a beast, to which a woman has unnaturally prostituted herself, shall be deemed equally guilty with the woman, and shall be ordered to be stoned; or that a bull which strikes with its horn, shall be put to death in the same way; or even the speaking of Balaam's ass, when God opened its mouth, and the dumb beast of burden, answering with human voice, reproved the madness of the prophet. (Book I, Chapter 8, Part 4)

In this age we may be more inclined to admire the dignity of irrational animals and doubt the dignity of man.

Like Balaam's ass wild animals seem to recognize and abide by a divine integrity that too often alludes us.

We wonder if retrieving a simpler, more basic, even animal-like innocence would bring us closer to God.

The image is of Balaam's ass and the Angel as told in Numbers 22.

But the third order of rational creatures is that of those who are judged fit by God to replenish the human race, i.e., the souls of men, assumed in consequence of their moral progress into the order of angels; of whom we see some assumed into the number: those, viz., who have been made the sons of God, or the children of the resurrection, or who have abandoned the darkness, and have loved the light, and have been made children of the light; or those who, proving victorious in every struggle, and being made men of peace, have been the sons of peace, and the sons of God; or those who, mortifying their members on the earth, and, rising above not only their corporeal nature, but even the uncertain and fragile movements of the soul itself, have united themselves to the Lord, being made altogether spiritual, that they may be for ever one spirit with Him, discerning along with Him each individual thing, until they arrive at a condition of perfect spirituality, and discern all things by their perfect illumination in all holiness through the word and wisdom of God, and are themselves altogether undistinguishable by any one. (Book I, Chapter 8, Part 4)

To be masters of our own moral progress is very attractive.

With love, wisdom, discipline, and strength I would emerge victorious from the struggle.

But where in this is the work and grace of God?

Where in this is a realistic understanding of the human paradox?

We are children of God who choose badly even with the best intentions.

And the same view is to be entertained of those opposing influences which have given themselves up to such places and offices, that they derive the property by which they are made principalities, or powers, or rulers of the darkness of the world, or spirits of wickedness, or malignant spirits, or unclean demons, not from their essential nature, nor from their being so created, but have obtained these degrees in evil in proportion to their conduct, and the progress which they made in wickedness. And that is a second order of rational creatures, who have devoted themselves to wickedness in so headlong a course, that they are unwilling rather than unable to recall themselves; the thirst for evil being already a passion, and imparting to them pleasure. (Book I, Chapter 8, Part 4)

Origen argues that all are created good. I agree.

Origen argues that wickedness is a choice. I agree.

Origen argues that we are punished for good choices and rewarded for bad choices. I do not entirely agree.

I agree that within creation there are patterns of cause and effect. Choose poorly - or be at the wrong place at the wrong time - and there can be punishing consequences. But I have not seen God specifically punish.

I have seen a series of wicked choices overturned by the experience of God's grace, love, and forgiveness.

It is sufficient only to know this much, in order to demonstrate the impartiality and righteousness of God, that, conformably with the declaration of the Apostle Paul, there is no acceptance of persons with Him, who rather disposes everything according to the deserts and moral progress of each individual. So, then, the angelic office does not exist except as a consequence of their desert; nor do powers exercise power except in virtue of their moral progress; nor do those which are called seats, i.e., the powers of judging and ruling, administer their powers unless by merit; nor do dominions rule undeservedly, for that great and distinguished order of rational creatures among celestial existences is arranged in a glorious variety of offices. (Book I, Chapter 8, Part 4)

Is there a role for merit in grace? Is there a role for grace in merit?

Perhaps in this way: I cannot imagine any sort of angel who has not successfully submitted every hope and desire to loving God.

Such submission is surely a form of moral progress and it allows the Holy Spirit to inform and empower.

The image is Good and Evil Angels Struggling for Possession of a Child by William Blake

I am of opinion, then, so far as appears to me, that the preceding discussion has sufficiently proved that it is neither from want of discrimination, nor from any accidental cause, either that the principalities hold their dominion, or the other orders of spirits have obtained their respective offices; but that they have received the steps of their rank on account of their merits, although it is not our privilege to know or inquire what those acts of theirs were, by which they earned a place in any particular order. (Book I, Chapter 8, Part 4)

Living, writing, and dying in a hierarchical and spiritual age, Origen perceives an ordered universe where reward and punishment is dispensed by a just God.

Living and writing in a more democratic and empirical age, I am skeptical of the entire angelic order.

Moreover, I doubt that free choice will often deserve much merit. It seems to me that even the best of (wo)men depend mostly on the grace of God.

In like manner, also, the nature of the Holy Spirit, being holy, does not admit of pollution; for it is holy by nature, or essential being. If there is any other nature which is holy, it possesses this property of being made holy by the reception or inspiration of the Holy Spirit, not having it by nature, but as an accidental quality, for which reason it may be lost, in consequence of being accidental. So also a man may possess an accidental righteousness, from which it is possible for him to fall away. Even the wisdom which a man has is still accidental, although it be within our own power to become wise, if we devote ourselves to wisdom with the zeal and effort of our life; and if we always pursue the study of it, we may always be participators of wisdom: and that result will follow either in a greater or less degree, according to the desert of our life or the amount of our zeal. For the goodness of God, as is worthy of Him, incites and attracts all to that blissful end, where all pain, and sadness, and sorrow fall away and disappear. (Book I, Chapter 8, Part 3)

Origen writes:

"It be within our own power to become wise, if we devote ourselves to wisdom with the zeal and effort of our life; and if we always pursue the study of it, we may always be participators of wisdom."

If he had written this of knowledge, I would entirely agree. But wisdom, it seems to me, is of a different quality.

Knowledge can be passive. Wisdom is active. Wisdom seeks real and meaningful solutions.

Wisdom requires a deep understanding, profound empathy, for everyone, the way of the world, and the intent of God.

Wisdom requires pursuing outcomes beyond the self, even giving the self away in order to reconcile contention and fulfill potential.

Wisdom is a gift of God.