John x. 18. “No other soul which descended into a human body has stamped on itself a pure and unstained resemblance of its former stamp, save that one of which the Saviour says, ‘No one will take my soul from me, but I lay it down of myself.’”—Jerome, Epistle to Avitus, p. 763.
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{"author":null,"backreferences":[{"context_html":"<p class=\"c006\">3. The Only-begotten of God, therefore, through whom,\r\nas the previous course of the discussion has shown, all things\r\nwere made, visible and invisible, according to the view of\r\nScripture, both made all things, and loves what He made.\r\nFor since He is Himself the invisible image of the invisible\r\nGod, He conveyed invisibly a share in Himself to all His\r\nrational creatures, so that each one obtained a part of Him\r\nexactly proportioned to the amount of affection with which\r\nhe regarded Him. But since, agreeably to the faculty of free-will,\r\nvariety and diversity characterized the individual souls,\r\nso that one was attached with a warmer love to the Author of\r\nits being, and another with a feebler and weaker regard, that\r\nsoul (<span lang=\"la\"><i>anima</i></span>) regarding which Jesus said, “No one shall take\r\nmy life (<span lang=\"la\"><i>animam</i></span>) from me,”<a id=\"r227\"></a><a class=\"c007 pginternal\" href=\"#f227\"><sup>[227]</sup></a> inhering, from the beginning\r\nof the creation, and afterwards, inseparably and indissolubly\r\nin Him, as being the Wisdom and Word of God, and the\r\nTruth and the true Light, and receiving Him wholly, and\r\npassing into His light and splendour, was made with Him\r\nin a pre-eminent degree<a id=\"r228\"></a><a class=\"c007 pginternal\" href=\"#f228\"><sup>[228]</sup></a> one spirit, according to the promise\r\nof the apostle to those who ought to imitate it, that “he\r\nwho is joined in the Lord is one spirit.”<a id=\"r229\"></a><a class=\"c007 pginternal\" href=\"#f229\"><sup>[229]</sup></a> This substance of\r\na soul, then, being intermediate between God and the flesh—it\r\nbeing impossible for the nature of God to intermingle\r\nwith a body without an intermediate instrument—the God-man\r\nis born, as we have said, that substance being the intermediary\r\nto whose nature it was not contrary to assume a\r\nbody. But neither, on the other hand, was it opposed to the\r\nnature of that soul, as a rational existence, to receive God,\r\n<span class=\"pageno\" id=\"Page_109\">109</span>into whom, as stated above, as into the Word, and the Wisdom,\r\nand the Truth, it had already wholly entered. And therefore\r\ndeservedly is it also called, along with the flesh which it\r\nhad assumed, the Son of God, and the Power of God, the\r\nChrist, and the Wisdom of God, either because it was wholly\r\nin the Son of God, or because it received the Son of God\r\nwholly into itself. And again, the Son of God, through\r\nwhom all things were created, is named Jesus Christ and\r\nthe Son of man. For the Son of God also is said to have\r\ndied—in reference, viz., to that nature which could admit of\r\ndeath; and He is called the Son of man, who is announced\r\nas about to come in the glory of God the Father, with the\r\nholy angels. And for this reason, throughout the whole of\r\nScripture, not only is the divine nature spoken of in human\r\nwords, but the human nature is adorned by appellations of\r\ndivine dignity. More truly indeed of this than of any other\r\ncan the statement be affirmed, “They shall both be in one\r\nflesh, and are no longer two, but one flesh.”<a id=\"r230\"></a><a class=\"c007 pginternal\" href=\"#f230\"><sup>[230]</sup></a> For the Word\r\nof God is to be considered as being more in one flesh with\r\nthe soul than a man with his wife. But to whom is it more\r\nbecoming to be also one spirit with God, than to this soul\r\nwhich has so joined itself to God by love as that it may justly\r\nbe said to be one spirit with Him?</p>","headings":["The Writings of Origen, Vol. 1 of 2","ORIGEN DE PRINCIPIIS.","BOOK II.","CHAPTER VI. 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