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{"author":null,"backreferences":[{"context_html":"<p class=\"c006\">2. But the nature of the incarnation will render unnecessary\r\nany inquiry into the soul of Christ. For as He truly possessed\r\nflesh, so also He truly possessed a soul. It is difficult\r\nindeed both to feel and to state how that which is called in\r\nScripture the soul of God is to be understood; for we\r\nacknowledge that nature to be simple, and without any intermixture\r\nor addition. In whatever way, however, it is to be\r\nunderstood, it seems, meanwhile, to be named the soul of\r\nGod; whereas regarding Christ there is no doubt. And\r\ntherefore there seems to me no absurdity in either understanding\r\nor asserting some such thing regarding the holy\r\nangels and the other heavenly powers, since that definition of\r\nsoul appears applicable also to them. For who can rationally\r\ndeny that they are “sensible and moveable?” But if that\r\ndefinition appear to be correct, according to which a soul is\r\nsaid to be a substance rationally “sensible and moveable,”\r\nthe same definition would seem also to apply to angels. For\r\nwhat else is in them than rational feeling and motion? Now\r\nthose beings who are comprehended under the same definition\r\nhave undoubtedly the same substance. Paul indeed intimates\r\nthat there is a kind of animal-man<a id=\"r273\"></a><a class=\"c007 pginternal\" href=\"#f273\"><sup>[273]</sup></a> who, he says, cannot\r\nreceive the things of the Spirit of God, but declares that\r\nthe doctrine of the Holy Spirit seems to him foolish, and that\r\nhe cannot understand what is to be spiritually discerned. In\r\nanother passage he says it is sown an animal body, and arises\r\na spiritual body, pointing out that in the resurrection of the\r\njust there will be nothing of an animal nature. And therefore\r\nwe inquire whether there happen to be any substance\r\nwhich, in respect of its being <i>anima</i>, is imperfect. But\r\nwhether it be imperfect because it falls away from perfection,\r\nor because it was so created by God, will form the subject of\r\ninquiry when each individual topic shall begin to be discussed\r\n<span class=\"pageno\" id=\"Page_121\">121</span>in order. For if the animal man receive not the things of\r\nthe Spirit of God, and because he is animal, is unable to\r\nadmit the understanding of a better, <i>i.e.</i> of a divine nature,\r\nit is for this reason perhaps that Paul, wishing to teach us\r\nmore plainly what that is by means of which we are able to\r\ncomprehend those things which are of the Spirit, <i>i.e.</i> spiritual\r\nthings, conjoins and associates with the Holy Spirit an understanding<a id=\"r274\"></a><a class=\"c007 pginternal\" href=\"#f274\"><sup>[274]</sup></a>\r\nrather than a soul.<a id=\"r275\"></a><a class=\"c007 pginternal\" href=\"#f275\"><sup>[275]</sup></a> For this, I think, he indicates\r\nwhen he says, “I will pray with the spirit, I will pray with\r\nthe understanding also; I will sing with the spirit, I will sing\r\nwith the understanding also.”<a id=\"r276\"></a><a class=\"c007 pginternal\" href=\"#f276\"><sup>[276]</sup></a> And he does not say that\r\n“I will pray with the soul,” but with the spirit and the\r\nunderstanding. Nor does he say, “I will sing with the soul,”\r\nbut with the spirit and the understanding.</p>","headings":["The Writings of Origen, Vol. 1 of 2","ORIGEN DE PRINCIPIIS.","BOOK II.","CHAPTER VIII. 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