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{"author":null,"backreferences":[{"context_html":"<p class=\"c006\"><span class=\"pageno\" id=\"Page_250\">250</span>4. Let us now see what answer is usually returned to\r\nthese statements by those who maintain that there is in us\r\none movement, and one life, proceeding from one and the\r\nsame soul, both the salvation and the destruction of which are\r\nascribed to itself as a result of its own actions. And, in the\r\nfirst place, let us notice of what nature those commotions<a id=\"r709\"></a><a class=\"c007 pginternal\" href=\"#f709\"><sup>[709]</sup></a>\r\nof the soul are which we suffer, when we feel ourselves inwardly\r\ndrawn in different directions; when there arises a\r\nkind of contest of thoughts in our hearts, and certain probabilities\r\nare suggested us, agreeably to which we lean now\r\nto this side, now to that, and by which we are sometimes\r\nconvicted of error, and sometimes approve of our acts.<a id=\"r710\"></a><a class=\"c007 pginternal\" href=\"#f710\"><sup>[710]</sup></a> It\r\nis nothing remarkable, however, to say of wicked spirits, that\r\nthey have a varying and conflicting judgment, and one out\r\nof harmony with itself, since such is found to be the case\r\nin all men, whenever, in deliberating upon an uncertain\r\nevent, counsel is taken, and men consider and consult what\r\nis to be chosen as the better and more useful course. It is\r\nnot therefore surprising that, if two probabilities meet, and\r\nsuggest opposite views, they should drag the mind in contrary\r\ndirections. For example, if a man be led by reflection\r\nto believe and to fear God, it cannot then be said that the\r\nflesh contends against the spirit; but, amidst the uncertainty\r\nof what may be true and advantageous, the mind is drawn in\r\nopposite directions. So, also, when it is supposed that the\r\nflesh provokes to the indulgence of lust, but better counsels\r\noppose allurements of that kind, we are not to suppose that\r\nit is one life which is resisting another, but that it is the\r\ntendency of the nature of the body, which is eager to empty\r\nout and cleanse the places filled with seminal moisture; as,\r\nin like manner, it is not to be supposed that it is any opposing\r\npower, or the life of another soul, which excites within\r\nus the appetite of thirst, and impels us to drink, or which\r\ncauses us to feel hunger, and drives us to satisfy it. But as\r\nit is by the natural movements of the body that food and\r\n<span class=\"pageno\" id=\"Page_251\">251</span>drink are either desired or rejected,<a id=\"r711\"></a><a class=\"c007 pginternal\" href=\"#f711\"><sup>[711]</sup></a> so also the natural seed,\r\ncollected together in course of time in the various vessels, has\r\nan eager desire to be expelled and thrown away, and is so far\r\nfrom never being removed, save by the impulse of some exciting\r\ncause, that it is even sometimes spontaneously emitted.\r\nWhen, therefore, it is said that “the flesh struggles against\r\nthe spirit,” these persons understand the expression to mean\r\nthat habit or necessity, or the delights of the flesh, arouse a\r\nman, and withdraw him from divine and spiritual things.\r\nFor, owing to the necessity of the body being drawn away,\r\nwe are not allowed to have leisure for divine things, which\r\nare to be eternally advantageous. So again, the soul, devoting\r\nitself to divine and spiritual pursuits, and being united to\r\nthe spirit, is said to fight against the flesh, by not permitting\r\nit to be relaxed by indulgence, and to become unsteady\r\nthrough the influence of those pleasures for which it feels a\r\nnatural delight. In this way, also, they claim to understand\r\nthe words, “The wisdom of the flesh is hostile to God,”<a id=\"r712\"></a><a class=\"c007 pginternal\" href=\"#f712\"><sup>[712]</sup></a> not\r\nthat the flesh really has a soul, or a wisdom of its own. But\r\nas we are accustomed to say, by an abuse<a id=\"r713\"></a><a class=\"c007 pginternal\" href=\"#f713\"><sup>[713]</sup></a> of language, that\r\nthe earth is thirsty, and wishes to drink in water, this use of\r\nthe word “wishes” is not proper, but catachrestic,—as if we\r\nwere to say again, that this house wants to be rebuilt,<a id=\"r714\"></a><a class=\"c007 pginternal\" href=\"#f714\"><sup>[714]</sup></a> and\r\nmany other similar expressions; so also is the wisdom of the\r\nflesh to be understood, or the expression, that “the flesh\r\nlusteth against the spirit.” They generally connect with these\r\nthe expression, “The voice of thy brother’s blood crieth unto\r\nme from the ground.”<a id=\"r715\"></a><a class=\"c007 pginternal\" href=\"#f715\"><sup>[715]</sup></a> For what cries unto the Lord is\r\nnot properly the blood which was shed; but the blood is said\r\nimproperly to cry out, vengeance being demanded upon him\r\nwho had shed it. The declaration also of the apostle, “I\r\nsee another law in my members, warring against the law\r\nof my mind,”<a id=\"r716\"></a><a class=\"c007 pginternal\" href=\"#f716\"><sup>[716]</sup></a> they so understand as if he had said, That\r\nhe who wishes to devote himself to the word of God is, on\r\naccount of his bodily necessities and habits, which like a sort\r\nof law are ingrained in the body, distracted, and divided,\r\n<span class=\"pageno\" id=\"Page_252\">252</span>and impeded, lest, by devoting himself vigorously to the\r\nstudy of wisdom, he should be enabled to behold the divine\r\nmysteries.</p>","headings":["The Writings of Origen, Vol. 1 of 2","ORIGEN DE PRINCIPIIS.","BOOK III.","CHAPTER IV. 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