And here, if any one were to object, for example, that among those who are at sea, and tossed by its waves the mind is considerably less vigorous than it is wont to be on land, we are to believe that it is in this state, not from diversity of situation, but from the commotion or disturbance of the body to which the mind is joined or attached. For it seems to be contrary to nature, as it were, for a human body to live at sea; and for that reason it appears, by a sort of inequality of its own, to enter upon its mental operations in a slovenly and irregular manner, and to perform the acts of the intellect with a duller sense, in as great degree as those who on land are prostrated with fever; with respect to whom it is certain, that if the mind do not discharge its functions as well as before, in consequence of the attack of disease, the blame is to be laid not upon the place, but upon the bodily malady, by which the body, being disturbed and disordered, renders to the mind its customary services under by no means the well-known and natural conditions: for we human beings are animals composed of a union of body and soul, and in this way (only) was it possible for us to live upon the earth. (Book I, Part 6)

There is certainly a relationship between mind and body. What is the relationship between soul and body?

Origen seems to suggest soul and mind are largely -- even wholly -- identical. The body is spiritually inconvenient and disposable. Soul and mind are better off without the body.

In his first letter to the Corinthians Paul writes, "If there is a physical body, there is also a spiritual body." (I Corinthians 15:44)

For Paul whatever distinguishes physical from spiritual, the human soul has integrity within a kind of body, which is a temple of the wholly spirit within each of us (I Corinthians 6:19).

Origen will undoubtedly deal with Paul's teachings about the body. For now, I give thanks to God for the gift of body, mind, and spirit. May I also do what I can to preserve the sacredness of this trinity.