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.

For, as we are taught by those quotations which we adduced from the prophets, there was once a time when he was good, when he walked in the paradise of God between the cherubim. As he, then, possessed the power either of receiving good or evil, but fell away from a virtuous course, and turned to evil with all the powers of his mind, so also other creatures, as having a capacity for either condition, in the exercise of the freedom of their will, flee from evil, and cleave to good. There is no nature, then, which may not admit of good or evil, except the nature of God— the fountain of all good things— and of Christ; for it is wisdom, and wisdom assuredly cannot admit folly; and it is righteousness, and righteousness will never certainly admit of unrighteousness; and it is the Word, or Reason, which certainly cannot be made irrational; nay, it is also the light, and it is certain that the darkness does not receive the light.(Book I, Chapter 8, Part 3)

I was created for - and by - wisdom, righteousness, and reason.

So were you. So was Satan.

We have the power to cleave to good or flee from evil.

We also have the power to choose the reverse.

How we choose will usually determine what we choose:

What is our motivation? Fear or hope, cynicism or faith, hate or love?

May we choose the light.

The image is Ancient of Days by William Blake

According to our view, there is no rational creature which is not capable both of good and evil. But it does not follow, that because we say there is no nature which may not admit evil, we therefore maintain that every nature has admitted evil, i.e., has become wicked. As we may say that the nature of every man admits of his being a sailor, but it does not follow from that, that every man will become so; or, again, it is possible for every one to learn grammar or medicine, but it is not therefore proved that every man is either a physician or a grammarian; so, if we say that there is no nature which may not admit evil, it is not necessarily indicated that it has done so. For, in our view, not even the devil himself was incapable of good; but although capable of admitting good, he did not therefore also desire it, or make any effort after virtue. (Book I, Chapter 8, Part 3)

I agree and would take the logic even further.

Just as the best physician will occasionally and unintentionally make an error, so the best of mortals will err.

Just as the best grammarian will occasionally -- even intentionally -- err, so the best of mortals may consciously choose error.

And despite our errors we are loved.

And if a good tree cannot produce evil fruit, and as, according to them, Peter and Paul were sprung from the root of a good tree, how should they be deemed to have brought forth fruits so wicked? And if they should return the answer which is generally invented, that it was not Paul who persecuted, but some other person, I know not whom, who was in Paul; and that it was not Peter who uttered the denial, but some other individual in him; how should Paul say, if he had not sinned, that I am not worthy to be called an apostle, because I persecuted the Church of God? Or why did Peter weep most bitterly, if it were another than he who sinned? From which all their silly assertions will be proved to be baseless. (Book I, Chapter 8, Part 2)

Good and evil often abide together.

Evil originally meant excessive, over-reaching. Good intent can over-reach.

Wicked is derived from words meaning a small place and came to mean a wretched and forsaken place.

Good can be too narrowly focused and contained.

To be good involves cultivating a balance that is neither too big nor too small.

Paul and Peter are undoubtedly proved to have been men of a spiritual nature. When, therefore, Paul is found to have acted contrary to religion, in having persecuted the Church of God, and Peter to have committed so grave a sin as, when questioned by the maid-servant, to have asserted with an oath that he did not know who Christ was, how is it possible that these— who, according to those persons of whom we speak, were spiritual beings— should fall into sins of such a nature, especially as they are frequently in the habit of saying that a good tree cannot bring forth evil fruits? (Book I, Chapter 8, Part 2)

I have never encountered a good tree that has not produced some bad fruit.

The bad fruit may derive from lack of rain, or worms, or hail, or frost, or excessive heat, or being overgrown, or any number of causes.

The tree is good, but at least some of its fruit is bad.

Which opinions indeed, in my judgment, are completely rejected by following out the reasoning explained above, and by which it was shown that the cause of the diversity and variety among these beings is due to their conduct, which has been marked either with greater earnestness or indifference, according to the goodness or badness of their nature, and not to any partiality on the part of the Disposer. But that this may more easily be shown to be the case with heavenly beings, let us borrow an illustration from what either has been done or is done among men, in order that from visible things we may, by way of consequence, behold also things invisible. (Book I, Chapter 8, Part 2)

There is a human tendency to view variation as inconsistent, incoherent, unpredictable, therefore threatening, and thereby evil.

There is considerable evidence that for God diversity is a source of strength, beauty, creativity, and delight.

And now let us say something regarding those who maintain the existence of a diversity of spiritual natures, that we may avoid falling into the silly and impious fables of such as pretend that there is a diversity of spiritual natures both among heavenly existences and human souls, and for that reason allege that they were called into being by different creators; for while it seems, and is really, absurd that to one and the same Creator should be ascribed the creation of different natures of rational beings, they are nevertheless ignorant of the cause of that diversity. For they say that it seems inconsistent for one and the same Creator, without any existing ground of merit, to confer upon some beings the power of dominion, and to subject others again to authority; to bestow a principality upon some, and to render others subordinate to rulers. (Book I, Chapter 8, Part 2)

Our spiritual nature is essentially the same as God's

We are in every way heirs of God, the Father and Creator.

In the face of my neighbor, a stranger, an enemy I encounter the face of God.

Too often we neglect or even seek to escape our inheritance.

Today is another opportunity to claim our inheritance.

All of which things were disposed, as I have said, not indiscriminately and fortuitously, but by a most appropriate and just decision of God, who arranged them according to deserts, in accordance with His own approval and judgment: so that to one angel the Church of the Ephesians was to be entrusted; to another, that of the Smyrnæans; one angel was to be Peter's, another Paul's; and so on through every one of the little ones that are in the Church, for such and such angels as even daily behold the face of God must be assigned to each one of them; and there must also be some angel that encamps round about them that fear God. All of which things, assuredly, it is to be believed, are not performed by accident or chance, or because they (the angels) were so created, lest on that view the Creator should be accused of partiality; but it is to be believed that they were conferred by God, the just and impartial Ruler of all things, agreeably to the merits and good qualities and mental vigour of each individual spirit. (Book I, Chapter 8, Part 1)

I was first attracted to Origen by a summary of his writings in which I perceived great similarity with my own spiritual understandings.

Instead I have mostly fussed and argued with him.

Except when he has discussed angels. On matters angelic I have smiled indulgently, not necessarily agreeing but, perhaps, wishing it might be so.

I take scripture seriously. Scripture gives a serious role to angels.

It is worth taking Origen seriously and seeing what we might make make of angels as a literary or symbolic or operational expression of God.

A similar method must be followed in treating of the angels; nor are we to suppose that it is the result of accident that a particular office is assigned to a particular angel: as to Raphael, e.g., the work of curing and healing; to Gabriel, the conduct of wars; to Michael, the duty of attending to the prayers and supplications of mortals. For we are not to imagine that they obtained these offices otherwise than by their own merits, and by the zeal and excellent qualities which they severally displayed before this world was formed; so that afterwards in the order of archangels, this or that office was assigned to each one, while others deserved to be enrolled in the order of angels, and to act under this or that archangel, or that leader or head of an order. (Book I, Chapter 8, Part 1)

Origen is sure we are rewarded and punished according to what we deserve.

I am persuaded we are loved despite what we have done.

There are consequences to our choosing. These consequences reflect both circumstance and the patterns of the universe. But God is much more inclined to redeem our choosing than punish.

When we are able to organize our choosing around our best purposes, we will more often act with zeal and excellence.

Our best purpose may be, probably is, the same as God's intent.

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.(Book I, Chapter 7, Part 5)

I am free. I am also in bondage.

I am free to choose. I often fail to choose.

I generally accept the limitation that circumstance imposes.

I have been invited to a wedding feast.

I allow a dozen distractions to keep me from it.

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.(Book I, Chapter 7, Part 5)

In his letter to the church at Rome Paul writes, "For the creation was subjected to vanity, not willingly, but because of Him who subjected it, in hope." (8:20) The Greek translated as vanity is mataiotes also meaning futile, useless, frail, and depraved.

So much for Augustine's original sin.

We were not created frail, we were created free with possibilities. The work of the sun is not futile, it is the energy on which natural life depends. The moon is not useless, it lights the night, raises the tide, and inspires lovers.

We can be depraved, but we can also be kind, courageous, and creative.

In my own life futility has been mostly the outcome of confused purpose. Clarity of purpose and alignment of personal purpose with God's intent is not futile. All is not vanity, much is beautiful and good. Much is worth joy and thanks.

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. (Book I, Chapter 7, Part 5)

There is cause to groan, but these are seldom the source of our groans. We groan entirely too much regarding the trivial.

Too seldom do we shout in joy and thanksgiving for the beauty, love, and opportunity that have been given us.

There is cause to hope. There is cause to be confident of the promise being fulfilled. There is cause for singing, dancing, and giving thanks.

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, says 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. (Book I, Chapter 7, Part 4)

This disdain for creation is beyond my understanding, or rather it is contrary to my own reading of scripture.

God created the universe... and it was good. And the Word became flesh and lived among us, and we have seen his glory...

The sun, moon, and stars no doubt have many attributes of which I am not aware, but I profoundly doubt that vanity is one of them.

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 waits for the manifestation of the sons of God. And again in another passage, And not only we, but the creation itself groans together, and is in pain until now. (Book I, Chapter 7, Part 5)

In the original Greek Paul is discussing κτίσις (ktisis)or creation, as well as creature. In orthodox Christian understanding this is the act or outcome of creating out of nothing. But in the Timeaeus Plato's demiurge creates replicas of universal forms.

According to Paul the very act of creation is the source of μάταιος (mataio): vanity, futility, purposeless, frail, and perverse. But in understanding -- and living -- our purpose there is hope and fulfillment. On this Paul and Plato would agree.

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. (Book I, Chapter 7, Part 4)

The soul of Jesus existed before the body of Jesus was created in the womb. The soul -- the form of Jesus -- preexists the body.

The soul is sacred. The soul is bestowed. The soul is earned.

If I am following Origen -- and I am not at all confident -- the human Jesus incrementally came to claim the soul, or fulfill the form, or accept the purpose of God.

Origen has not yet, but I expect he will, deal with the implications of Christ's sacrifice and resurrection for each of our souls.

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. (Book I, Chapter 7, Part 4)

Plato conceived the soul as a the true form of the individual, coincident with the body but in itself incorporeal and eternal.

Aristotle argued that the soul is the true activity of the individual or we might say the best expression of any individual. The Aristotelian soul is cultivated through right living and dies with the body.

The Stoics perceived the soul to be an eternal spark of God shared temporarily with the individual body, but upon the death of the body returning to the divine whole.

Plotinus perceived the soul as that aspect of the individual which desires God.

Not surprisingly, Origen seems to begin with a Platonic notion. I wonder if he is setting-up an argument against Aristotle or the Stoics or Plotinus.

The image is the visitation of Elizabeth and Mary by Jacques Daret.

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. (Book I, Chapter 7, Part 4)

What is the purpose of scripture? In the Book of Common Prayer we read:

Q. What is the Old Testament?

A. The Old Testament consists of books written by the
people of the Old Covenant, under the inspiration of the
Holy Spirit, to show God at work in nature and history.

Q. What is the New Testament?

A. The New Testament consists of books written by the
people of the New Covenant, under the inspiration of
the Holy Spirit, to set forth the life and teachings of
Jesus and to proclaim the Good News of the Kingdom
for all people.

Q. Why do we call the Holy Scriptures the Word of God?

A. We call them the Word of God because God inspired
their human authors and because God still speaks to us
through the Bible.

Q. How do we understand the meaning of the Bible?

A. We understand the meaning of the Bible by the help of
the Holy Spirit, who guides the Church in the true
interpretation of the Scriptures.

It is certainly Origen's purpose to perceive God at work in nature. But I wonder if he is asking questions the Holy Spirit is not inclined to answer.

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. (Book I, Chapter 7, Part 3)

Like Origen I seek to discern a moral universe. What is cause-and-effect in the natural world? What does this tell me regarding my choices?

But where Origen saw in the order and regularity of the stars a profound rationality, I am more inclined to focus on the chaos and surprise of complex systems.

Each of our perspectives has some accuracy. Neither, alone, is the truth, and the moral implications strike me as ambiguous, even mysterious.

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. (Book I, Chapter 7, Part 3)

We know much more than Origen about the planets and stars.

Are these living beings? Not, perhaps, as Origen imagined. But they experience change, motion, growth, and death.

Are these rational beings? I might be able to define rational as to prompt an affirmative.

Do they have a soul? This morning's crescent moon rising behind the clouds is soulful, but does the moon have a fundamental spiritual character that is animating and ultimately defining?

Before assuming our greater knowledge has the answer, let's further consider where Origen is going.

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. (Book I, Chapter 7, Part 3)

From the core of our being humankind seems "incited by the desire of ascertaining the truth as far as possible."

In the last 5000 years we have learned a great deal. In the last four hundred years, we have learned more than all that came before.

Our learning begins in speculation and is confirmed through observation, experimentation, and measurement. This extends to the spiritual domain as much as any other.

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 Your 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? (Book I, Chapter 7, Part 2)

The book of Job is a poem. The power of poetry is different than that of mathematical formulae. There can be truth in each, but a different kind of truth.

We know with empirical confidence that stars are constantly changing. With no empiricism, but with confidence in Job's poem, Origen discerns this changeableness.

Moving beyond poetry, Origen claims this changeableness has moral implications: change implies choice and invites corruption.

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 among 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 among 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. (Book I, Chapter 7, Part 2)

Freedom of choice extends even to the sun, moon, and stars.

In this Origen anticipates the findings of modern chaos theory.

Nothing but God is unchangeable. Good can become evil. But crucially so can evil become good.

For Origen this is primarily a moral argument. He observes the natural world in order to make a case for the human condition.

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. (Book I, Chapter 7, Part 1)

The Greek, Αρχάς, which was apparently called out in the Latin translation, is arche. We see this in architect, archetype, and so on.

Αρχάς means beginning, corner, magistrate, power, principality, principle, rule.

In Genesis the sun, moon and stars were created first, at the very beginning. Origen wonders if given this precedence of creation they have power over the remainder of creation.

He seems to wonder about the range of power sun, moon, and stars might have. I think he is going well beyond light and gravity.

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. (Book I, Chapter 7, Part 1)

Paul is echoing the gospel of John which identifies Christ with λόγος or logos, intelligence that creates.

This is, at least, the understanding of logos we have derived from Origen and other Neoplatonists.

One hundred fifty years before Origen his fellow Alexandrian understood that, "the Logos of the living God is the bond of everything, holding all things together and binding all the parts, and prevents them from being dissolved and separated." Philo saw logos as divinity active in the world.

In everyday Greek logos is a conversation, an explanation, or story (among other uses).

In our use of logos we strive to tell a story to explain structures and purposes well beyond our immediate comprehension.

The subjects considered in the previous chapter 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. (Book I, Chapter 7, Part 1)

While Origen refers to the creed of the Church, he is writing more than a century before the Council of Nicea.

With his slightly older contemporaries Irenaeus and Tertullian I perceive Origen is attempting to find or form a common framework for Christian faith.

Certainly all three men saw themselves standing on the shoulders of those who knew the Apostles, the Apostles themselves, and the teachings of Christ.

As we have also seen, Origen is standing on the shoulders of Plato and of his teacher Ammonius Saccas and shoulder-to-shoulder with Plotinus.

To discuss what I believe - credo in Latin - and explain why I believe as I do is helpful. To enforce a creed - to insist that others believe as I do - is less helpful.

The image is of the Council of Nicea.

And if any one imagine that at the end material, i.e., bodily, nature will be entirely destroyed, he cannot in any respect meet my view, how beings so numerous and powerful are able to live and to exist without bodies, since it is an attribute of the divine nature alone— i.e., of the Father, Son, and Holy Spirit— to exist without any material substance, and without partaking in any degree of a bodily adjunct. Another, perhaps, may say that in the end every bodily substance will be so pure and refined as to be like the æther, and of a celestial purity and clearness. How things will be, however, is known with certainty to God alone, and to those who are His friends through Christ and the Holy Spirit. (Book I, Chapter 6, Part 4)

There are issues worth speculation, imagination, and creative consideration that are entirely beyond knowing.

We can still have opinions and preferences. We can even seek to defend our claims.

But with these mysteries - especially - it is helpful to listen to other claims in love.

For if the heavens are to be changed, assuredly that which is changed does not perish, and if the fashion of the world passes away, it is by no means an annihilation or destruction of their material substance that is shown to take place, but a kind of change of quality and transformation of appearance. Isaiah also, in declaring prophetically that there will be a new heaven and a new earth, undoubtedly suggests a similar view. For this renewal of heaven and earth, and this transmutation of the form of the present world, and this changing of the heavens will undoubtedly be prepared for those who are walking along that way which we have pointed out above, and are tending to that goal of happiness to which, it is said, even enemies themselves are to be subjected, and in which God is said to be all and in all.(Book I, Chapter 6, Part 4)

Change does not inevitably involve decay and even where there is decay this may not be the whole story.

As I age there is undeniable decay. But there is also growth.

In death there is surely an end. But there may also be transformation.

I expect what is translated above as happiness was originally a form of the Greek mακάριος (makarios). This is the blessed of the beatitudes, the virtuous fulfillment of Aristotle, the consistency with purpose of Plato.

Solon said, "Call no man happy until he is dead," meaning - I think - beyond the reach of ephemeral cares.

But since Paul says that certain things are visible and temporal, and others besides these invisible and eternal, we proceed to inquire how those things which are seen are temporal— whether because there will be nothing at all after them in all those periods of the coming world, in which that dispersion and separation from the one beginning is undergoing a process of restoration to one and the same end and likeness; or because, while the form of those things which are seen passes away, their essential nature is subject to no corruption. And Paul seems to confirm the latter view, when he says, For the fashion of this world passes away. David also appears to assert the same in the words, The heavens shall perish, but You shall endure; and they all shall wax old as a garment, and You shall change them like a vesture, and like a vestment they shall be changed. (Book I, Chapter 6, Part 4)

What we see - that which has physical form - is trapped in time.

There is a reality beyond this time and space.

While it is often difficult, we can observe, measure, and discern time and space.

We can - at least so far - only imagine what is beyond.

But in the meantime, both in those temporal worlds which are seen, as well as in those eternal worlds which are invisible, all those beings are arranged, according to a regular plan, in the order and degree of their merits; so that some of them in the first, others in the second, some even in the last times, after having undergone heavier and severer punishments, endured for a lengthened period, and for many ages, so to speak, improved by this stern method of training, and restored at first by the instruction of the angels, and subsequently by the powers of a higher grade, and thus advancing through each stage to a better condition, reach even to that which is invisible and eternal, having travelled through, by a kind of training, every single office of the heavenly powers. From which, I think, this will appear to follow as an inference, that every rational nature may, in passing from one order to another, go through each to all, and advance from all to each, while made the subject of various degrees of proficiency and failure according to its own actions and endeavours, put forth in the enjoyment of its power of freedom of will. (Book I, Chapter 6, Part 3)

We are free to choose among the options we recognize.

The fewer options we recognize, the more constrained our choice.

The more opportunities we see, the greater our freedom.

Satan seeks - through fear and ignorance - to narrow our options.

God offers - through love and wisdom - a universe of choices.

But whether any of these orders who act under the government of the devil, and obey his wicked commands, will in a future world be converted to righteousness because of their possessing the faculty of freedom of will, or whether persistent and inveterate wickedness may be changed by the power of habit into nature, is a result which you yourself, reader, may approve of, if neither in these present worlds which are seen and temporal, nor in those which are unseen and are eternal, that portion is to differ wholly from the final unity and fitness of things. (Book I, Chapter 6, Part 3)

Can we give away freedom of will?

Can habit - good or ill - replace freedom?

If we submit ourselves to Satan or to God, does this submission remove our ability to choose?

It seems to me our ability to choose can atrophy, but it is never fully lost.

The evidence suggests that freedom exists and persists in every aspect of nature.

It is to be borne in mind, however, that certain beings who fell away from that one beginning of which we have spoken, have sunk to such a depth of unworthiness and wickedness as to be deemed altogether undeserving of that training and instruction by which the human race, while in the flesh, are trained and instructed with the assistance of the heavenly powers; and continue, on the contrary, in a state of enmity and opposition to those who are receiving this instruction and teaching. And hence it is that the whole of this mortal life is full of struggles and trials, caused by the opposition and enmity of those who fell from a better condition without at all looking back, and who are called the devil and his angels, and the other orders of evil, which the apostle classed among the opposing powers. (Book I, Chapter 6, Part 3)

The issue is not so much the evil done, nor even active opposition of the Good.

The crucial choice is to not look back, losing the ability to doubt one's own motives.

The devil and his angels are lost not by what they do, but by failing to question what they do.

I don't know that my struggles can be blamed on the so-called opposing powers. I am inclined to think I do badly enough without their help.

I do know that questioning, doubting, and self-criticism are another kind of wonderful trinity.

The image is of Satan exulting over Eve by William Blake.

And this is further confirmed by the language of the Apostle Paul: Until we all come in the unity of the faith to a perfect man, to the measure of the stature of the fullness of Christ. And in keeping with this is the declaration of the same apostle, when he exhorts us, who even in the present life are placed in the Church, in which is the form of that kingdom which is to come, to this same similitude of unity: That you all speak the same thing, and that there be no divisions among you; but that you be perfectly joined together in the same mind and in the same judgment. (Book I, Chapter 6, Part 2)

Origen is quoting from the opening of Paul's letter to the church at Corinth.

In the twelfth chapter of the same letter the Apostle writes:

The body is a unit, though it is made up of many parts; and though all its parts are many, they form one body. So it is with Christ.For we were all baptized by one Spirit into one body—whether Jews or Greeks, slave or free—and we were all given the one Spirit to drink.

Now the body is not made up of one part but of many.If the foot should say, “Because I am not a hand, I do not belong to the body,” it would not for that reason cease to be part of the body. And if the ear should say, “Because I am not an eye, I do not belong to the body,” it would not for that reason cease to be part of the body. If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be? But in fact God has arranged the parts in the body, every one of them, just as he wanted them to be. If they were all one part, where would the body be? As it is, there are many parts, but one body.

The eye cannot say to the hand, “I don’t need you!” And the head cannot say to the feet, “I don’t need you!” On the contrary, those parts of the body that seem to be weaker are indispensable, and the parts that we think are less honorable we treat with special honor. And the parts that are unpresentable are treated with special modesty, while our presentable parts need no special treatment. But God has combined the members of the body and has given greater honor to the parts that lacked it, so that there should be no division in the body, but that its parts should have equal concern for each other. If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it.

Now you are the body of Christ, and each one of you is a part of it. And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all have gifts of healing? Do all speak in tonguesd? Do all interpret? But eagerly desire the greater gifts.

I understand the intent of God to be that the righteousness of each is as important as the justice of all. Unity does not obscure diversity, but celebrates it.

But those who have been removed from their primal state of blessedness have not been removed irrecoverably, but have been placed under the rule of those holy and blessed orders which we have described; and by availing themselves of the aid of these, and being remoulded by salutary principles and discipline, they may recover themselves, and be restored to their condition of happiness. From all which I am of opinion, so far as I can see, that this order of the human race has been appointed in order that in the future world, or in ages to come, when there shall be the new heavens and new earth, spoken of by Isaiah, it may be restored to that unity promised by the Lord Jesus in His prayer to God the Father on behalf of His disciples: I do not pray for these alone, but for all who shall believe in Me through their word: that they all may be one, as You, Father, are in Me, and I in You, that they also may be one in Us; and again, when He says: That they may be one, even as We are one; I in them, and You in Me, that they may be made perfect in one. (Book I, Chapter 6, Part 2)

For Jews and Muslims, to name two, the Trinity is a scandal.

The more distinct the hypostases - the persons - of the Trinity, the more scandalous the Christian rejection of God's essential oneness.

But Jesus insists there is unity in diversity, not only in the wholeness of the Trinity, but in all of creation.

As each unique one is perfected - achieving our potential as individual children of God - so we are more fully part of God.

Billions of us joined together in creative, loving purpose.

Certain of those, indeed, who remained in that beginning which we have described as resembling the end which is to come, obtained, in the ordering and arrangement of the world, the rank of angels; others that of influences, others of principalities, others of powers, that they may exercise power over those who need to have power upon their head. Others, again, received the rank of thrones, having the office of judging or ruling those who require this; others dominion, doubtless, over slaves; all of which are conferred by Divine Providence in just and impartial judgment according to their merits, and to the progress which they had made in the participation and imitation of God. (Book I, Chapter 6, Part 2)

I read scripture as a way to - and angle on - ultimate reality.

I understand scripture to be a complex blend of fact, poetry, and narrative which serves as a source of meaning.

I consider the birth of Jesus to be a fact. I consider the virginity of Mary to be poetry. I consider the visitation of the angels to be narrative.

I do not discount the possibility that both virginity and visitation might be facts. But for me, until now, the poetry and narrative has been more meaningful.

If angels are factual, perhaps standing beside me even now, how would that alter my understanding of realty?

The image is of Three Archangels with Tobias by Sandro Botticelli.

For in the Trinity alone, which is the author of all things, does goodness exist in virtue of essential being; while others possess it as an accidental and perishable quality, and only then enjoy blessedness, when they participate in holiness and wisdom, and in divinity itself. But if they neglect and despise such participation, then is each one, by fault of his own slothfulness, made, one more rapidly, another more slowly, one in a greater, another in a less degree, the cause of his own downfall. And since, as we have remarked, the lapse by which an individual falls away from his position is characterized by great diversity, according to the movements of the mind and will, one man falling with greater ease, another with more difficulty, into a lower condition; in this is to be seen the just judgment of the providence of God, that it should happen to every one according to the diversity of his conduct, in proportion to the desert of his declension and defection. (Book I, Chapter 6, Part 2)

To preserve whatever goodness is available to each of us, we must participate in holiness and wisdom, and in divinity itself.

We must take part in, share, actively engage, be involved in the reality of God.

In the Parmenides Socrates (and Plato and, perhaps, Aristotle) each struggle over how we participate (συμμετέχουν and otherwise) in reality.

To fully participate in reality as a whole is very difficult, perhaps impossible. Reality is infinite, yet we are - at least in part - finite.

But in any case, passivity is not an effective path to the Good.

Seeing, then, that such is the end, when all enemies will be subdued to Christ, when death — the last enemy — shall be destroyed, and when the kingdom shall be delivered up by Christ (to whom all things are subject) to God the Father; let us, I say, from such an end as this, contemplate the beginnings of things. For the end is always like the beginning: and, therefore, as there is one end to all things, so ought we to understand that there was one beginning; and as there is one end to many things, so there spring from one beginning many differences and varieties, which again, through the goodness of God, and by subjection to Christ, and through the unity of the Holy Spirit, are recalled to one end, which is like the beginning: all those, viz., who, bending the knee at the name of Jesus, make known by so doing their subjection to Him: and these are they who are in heaven, on earth, and under the earth: by which three classes the whole universe of things is pointed out, those, viz., who from that one beginning were arranged, each according to the diversity of his conduct, among the different orders, in accordance with their desert; for there was no goodness in them by essential being, as in God and His Christ, and in the Holy Spirit. (Book I, Chapter 6, Part 2)

In regard to our creation and our fundamental nature, Origen argues, "there was no in goodness in them by essential being."

This is contrary to my understanding.

It is specifically contrary to my reading of Genesis:

Then God said, “Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground.”

So God created mankind in his own image, in the image of God he created them; male and female he created them.

God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.”

Then God said, “I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food. And to all the beasts of the earth
and all the birds in the sky and all the creatures that move along the ground —everything that has the breath of life in it— I give every green plant for food.” And it was so.

God saw all that he had made, and it was very good.

But I am not sure that this is sufficient evidence for my position on such a fundamental issue. I will continue to listen.

But if even that unreserved declaration of the apostle do not sufficiently inform us what is meant by enemies being placed under His feet, listen to what he says in the following words, For all things must be put under Him. What, then, is this putting under by which all things must be made subject to Christ? I am of opinion that it is this very subjection by which we also wish to be subject to Him, by which the apostles also were subject, and all the saints who have been followers of Christ. For the name subjection, by which we are subject to Christ, indicates that the salvation which proceeds from Him belongs to His subjects, agreeably to the declaration of David, Shall not my soul be subject unto God? From Him comes my salvation. (Book I, Chapter 6, Part 1)

I subject myself. I am the object of close consideration.

Man has always been his own most vexing problem.(Niebuhr)

I have never seen a greater monster or miracle than myself. (Montaigne)

I have been placed under careful examination.

Despite every contrary cause, Christ has found me lovable.

The image is of the Last Judgment by Hans Memling.

The end of the world, then, and the final consummation, will take place when every one shall be subjected to punishment for his sins; a time which God alone knows, when He will bestow on each one what he deserves. We think, indeed, that the goodness of God, through His Christ, may recall all His creatures to one end, even His enemies being conquered and subdued. For thus says holy Scripture, The Lord said to My Lord, Sit at My right hand, until I make Your enemies Your footstool. And if the meaning of the prophet's language here be less clear, we may ascertain it from the Apostle Paul, who speaks more openly, thus: For Christ must reign until He has put all enemies under His feet.(Book I, Chapter 6, Part 2)

I am, too often, an enemy of Christ.

I am inimical - not a friend - of Jesus. Or I am a very poor excuse for a friend.

Fortunately, I will be conquered and Christ will reign in victory.

My penalty will be to love the Lord my God with all my heart and soul and mind

And my neighbor as myself.

An end or consummation would seem to be an indication of the perfection and completion of things. And this reminds us here, that if there be any one imbued with a desire of reading and understanding subjects of such difficulty and importance, he ought to bring to the effort a perfect and instructed understanding, lest perhaps, if he has had no experience in questions of this kind, they may appear to him as vain and superfluous; or if his mind be full of preconceptions and prejudices on other points, he may judge these to be heretical and opposed to the faith of the Church, yielding in so doing not so much to the convictions of reason as to the dogmatism of prejudice. These subjects, indeed, are treated by us with great solicitude and caution, in the manner rather of an investigation and discussion, than in that of fixed and certain decision. For we have pointed out in the preceding pages those questions which must be set forth in clear dogmatic propositions, as I think has been done to the best of my ability when speaking of the Trinity. But on the present occasion our exercise is to be conducted, as we best may, in the style of a disputation rather than of strict definition. (Book I, Chapter 5, Part 1)

In matters of faith we are well served to proceed,"in the manner rather of an investigation and discussion, than in that of fixed and certain decision."

We now think of a "dispute" as a verbal fight, but its Latin root means to think or consider a thesis, supposition, or proposition.

Origen suggests the profound issues and mysteries of faith are ill-matched to definition, but well-suited for ongoing discussion.

If this is our approach will we grow together in wisdom and humility, faith and understanding.

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. (Book I, Chapter 5, Part 5)

There is nothing here with which I disagree.

It lies within ourselves and in our own actions to possess either happiness or holiness.

God invites. God inspires. God shows the way. But God also gives each of us our freedom.

Too often we neglect or even reject the invitation.

We rebel against what is good in ourselves and against the Good.

The image is of Satan Summoning his Legions by Sir Thomas Lawrence.

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— lies 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, You will take with a hook the apostate dragon, i.e., a fugitive. Now it is certain that by the dragon is understood the devil himself. (Book I, Chapter 5, Part 5)

I too am a fugitive. I flee from fear and failure.

I too am an apostate. I abandon my principles and squander my faith.

I too am wicked. I waste my time and talent on foolish tasks.

I do not deny the possibility of the Devil.

But I hardly seem to need him in order to wander astray.

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 shines 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. (Book I, Chapter 5, Part 5)

I am not yet sure where Origen may be heading, but if it is a rejection of dualism, I will join him.

Good is innate in all of creation. The Good includes freedom. The exercise of freedom can result in error. Error is the origin of evil.

This formula can, I think, be defended by observation and scripture. Let's see if that is what Origen undertakes.

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. You indeed said in your 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 shall you be brought down to the lower world, and to the foundations of the earth. They who see you shall be amazed at you, 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 you shall 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 shall you be clean, because you have destroyed my land and slain my people: you shall not remain for ever, most wicked seed. Prepare your sons for death on account of the sins of your father, lest they rise again and inherit the earth, and fill the earth with wars. And I shall rise against them, says the Lord of hosts, and I shall cause their name to perish, and their remains, and their seed." (Book I, Chapter 5, Part 5)

Origen's long quote is from Isaiah 14. In context, the prophet is explaining how divine wrath will deal justice to the king of Babylon

The name Lucifer is Latin for the planet Venus, especially as the morning star... which rises in the east, the direction of Babylon from Jerusalem. Lucifer is a compound of lux meaning light and ferre meaning "to bear" or "to bring."

This use of Lucifer is consistent with a range of surviving Latin poetry. For example, from Virgil's Georgics:

Luciferi primo cum sidere frigida rura
carpamus, dum mane novum, dum gramina canent

Let us hasten, when first the Morning Star appears,
To the cool pastures, while the day is new, while the grass is dewy.

The Latin term was inserted into the Hebrew of Isaiah by Latin speaking translators including Origen. But Isaiah - almost certainly - was referring not to a creature named Lucifer, but to the star that rises in the East, a poetic reference to the Babylonian adversary of Judea.

The image is of Satan in his Original Glory by William Blake

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.(Book I, Chapter 5, Part 4)

I am prepared to abide with more ambiguity.

There are, as Origen agrees, matters of much mystery. Though he seems more confident than I that with sufficient labor he might demystify.

It is my habit to read scripture for personal critique and guidance. So where Origen finds an angelic Power or Principality, I am more inclined to read how I have forsaken my greatest gifts, wandered from my true purpose, and the consequence of my choosing.

I am not sure that Origen is wrong. I appreciate his opinion. I am not troubled by uncertainty.

Mostly I value the encouragement to self-critique.

Seeing, then, that such are the words of the prophet, who is there that on hearing, You were a seal of a similitude, and a crown of comeliness among the delights of paradise, or that From the day when you were created with the cherubim, I placed you 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. (Book I, Chapter 5, Part 4)

I do not discount or dismiss Origen's reading of Ezekiel 28.

But I can also read it as a description and warning for each of us: born beautiful and choosing corruption.

Each of us could choose - this very moment - to know the delights of paradise.

Most of us do not. I have not. Instead we wander from choice to choice, failing to claim our divine inheritance.

We have freely chosen earth over heaven.

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 says the Lord God, You have been the seal of a similitude, and a crown of comeliness among the delights of paradise; you were adorned with every good stone or gem, and were 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 did you fill your treasures, and your storehouses within you. From the day when you were created along with the cherubim, I placed you in the holy mount of God. You were in the midst of the fiery stones: you were stainless in your days, from the day when you were created, until iniquities were found in you: from the greatness of your trade, you filled your storehouses with iniquity, and sinned, and were wounded from the mount of God. And a cherub drove you forth from the midst of the burning stones; and your heart was elated because of your comeliness, your discipline was corrupted along with your beauty: on account of the multitude of your sins, I cast you forth to the earth before kings; I gave you for a show and a mockery on account of the multitude of your sins, and of your iniquities: because of your trade you have polluted your holy places. And I shall bring forth fire from the midst of you, and it shall devour you, and I shall give you for ashes and cinders on the earth in the sight of all who see you: and all who know you among the nations shall mourn over you. You have been made destruction, and you shall exist no longer for ever. (Book I, Chapter 5, Part 4)

Rufinus translated Origen and someone translated Rufinus: "Your heart was elated because of your comeliness, your discipline was corrupted along with your beauty..."

Someone else translated Ezekiel: "Your heart became proud on account of your beauty,and you corrupted your wisdom because of your splendor."

The gift of God became the source of corruption. Lead us not into temptation.

The image is the Angel of Revelation by William Blake.

For if it is related that he who is called the prince of Tyre was among 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. (Book I, Chapter 5, Part 4

Ezekiel describes the prince of Tyre as beautiful, rich, and wise.

"By your wisdom and understanding you have gained wealth for yourself
and amassed gold and silver in your treasuries." (Ezekiel 28:4)

With such strength each of us might be tempted to think ourselves god-like.

So I give thanks for my failures, foibles, and foolishness.

It is awareness of weakness that has brought me intimacy with God.

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. (Book I, Chapter 5, Part 4)

The twenty-eighth chapter of Ezekiel includes two separate prophecies regarding the Prince of Tyre. The first begins:

“‘In the pride of your heart
you say, “I am a god;
I sit on the throne of a god
in the heart of the seas.”
But you are a mere mortal and not a god,
though you think you are as wise as a god.

The second continues:

“‘You were the seal of perfection,
full of wisdom and perfect in beauty.
You were in Eden,
the garden of God;
every precious stone adorned you:
carnelian, chrysolite and emerald,
topaz, onyx and jasper,
lapis lazuli, turquoise and beryl.
Your settings and mountings[c] were made of gold;
on the day you were created they were prepared.
You were anointed as a guardian cherub,
for so I ordained you.
You were on the holy mount of God;
you walked among the fiery stones.
You were blameless in your ways
from the day you were created
till wickedness was found in you.
Through your widespread trade
you were filled with violence,
and you sinned.
So I drove you in disgrace from the mount of God,
and I expelled you, guardian cherub,
from among the fiery stones.
Your heart became proud
on account of your beauty,
and you corrupted your wisdom
because of your splendor.
So I threw you to the earth;
I made a spectacle of you before kings.