9. Thus, in the accomplishment and restoration of all things, the work will take place in this way. Gradually prospering and ascending, [the saints] will first reach the land and the knowledge that is in it, in order to prepare themselves here for better institutions, to which nothing can be added. At the same time, after the helpers and rulers, Christ the Lord Himself, the king of all, will receive the kingdom, that is, after teaching by the holy powers, Christ Himself will instruct those who can perceive Him as Wisdom. He will reign over them until they are able to receive God, and God will be all in all things to them. Then the corporeal nature will assume that higher state, to which nothing can be added. Hitherto we have discussed the essence of the corporeal nature or spiritual body. We leave it to the will of the reader to choose what he recognizes as the best. We will end the third book here.<... >

III. The Angelology of Origen. 1, ch. 7

4. Next, it is necessary to consider whether the luminaries were animated with the creation of the bodies, or whether God put souls into them after their bodies were created. I suppose that the spirit is imparted from without, but this supposition still has to be proved from the Holy Scriptures, because it is established on the basis of the testimony of the Scriptures in any case with greater difficulty than with the help of mere conjectures. And by means of conjectures, this proposition can be proved in the following way. If the human soul is not created together with bodies, but is imported from without, then how much more must this be said of the souls of living beings, which are called celestial. As for people, can it be thought that the soul of the one who kicked his brother in the womb, i.e., the soul of Jacob, is formed together with the body? (Gen. 25:22). Was the soul of him created and formed together with the body, who, while still in his mother's womb, was filled with the Holy Spirit? I mean John the Baptist, who leaped in his mother's womb and played with great admiration, when the voice of Mary's greeting reached the ears of Elizabeth his mother (Jacob 1:41). Was the soul of him created and formed together with the body, who was known to God before he was formed in the womb and was sanctified by Him even before he came out of the womb? (Jeremiah 1:5). Of course, it is not without judgment and merit that God fills some people with the Holy Spirit, just as He sanctifies them not without merit. And, indeed, how can we avoid the voice that says: "Is it unrighteousness with God? No way!" (Romans 9:14). Or, "Is there respect of persons with God?" (cf. Rom. 2:11). But it is precisely this conclusion that follows from the proposition which affirms the existence of the soul together with the body.

Therefore all that the reason and authority of the Scriptures show concerning men, must also think of the heavenly [bodies].

5. But let us see if we cannot find in the Holy Scriptures evidence of the heavenly beings themselves. Such a testimony is given by the Apostle Paul: "The creation was subjected to vanity, not of its own free will, but according to the will of him who subjected it; in the hope that the creation itself will be freed from slavery to corruption into the freedom of the glory of the children of God" (Romans 8:20-21). To what vanity, I ask, did the creature submit, what creature, and why not voluntarily, and in what hope? And how will the creation itself be freed from slavery to corruption? In another place the same Apostle says: "Creation awaits with hope the revelation of the sons of God" (Romans 8:19). Again: not only we, but also "the whole creation groans together and is tormented until now" (Romans 8:22). And so, it is still necessary to inquire what this lamentation is, and what kind of suffering is meant here. But first, let us see what is the vanity to which the creation has subdued.

I think that this vanity is nothing but bodies, for although the body of the saints is ethereal, it is still material. That is why Solomon also calls every bodily nature as burdensome in some way and restraining the power of spirits, he says: "Vanity of vanities, said Ecclesiastes. The vanity of vanities is all vanity, with... >I have seen all the works that are done under the sun, and behold, all vanity and anguish of spirit" (Ecclesiastes 1:2; 14). It is to this vanity that creation is subdued, including that which has in its power the greatest and highest authority in this world, i.e. the sun, moon and stars. These luminaries are subject to vanity, they are clothed with bodies and are destined to shine on the human race. "Creation did not submit to vanity of its own free will" (Romans 8:20). In fact, the creation did not accept the service of vanity of its own free will, but because it was the desire of Him who subdued it. For the sake of the Conqueror, Who at the same time promised to the creatures who were unwittingly subject to vanity, that after the service of the great cause, when the time came for the redemption of the glory of the sons of God, they would be freed from slavery to corruption and vanity. Having received this hope and hoping for the fulfillment of this promise, the whole creation now groans together, having love for those whom it serves, and sympathizes with patience, waiting for the promise. See now if the following exclamation of Paul can be applied to these creatures: "I have a desire to depart and be with Christ, because this is incomparably better" (Phil. 1:23). I think that the sun could say in a similar way: "I have a desire to depart and be with Christ, for this is much better." But Paul adds: "But it is more necessary for you to remain in the flesh" (Phil. 1:24). And the sun can say: "It is more necessary to remain in this heavenly and bright body for the sake of the revelation of the sons of God." The same thing must be thought and said about the moon and the stars.<... >

V. The Ethics of Origen. 3, ch. 4 1. On Human Temptations

1. Now it is necessary to speak of human temptations, which are sometimes born of flesh and blood, which is said to be hostile to God. After expounding the doctrine of the temptations that we experience from principalities and powers, and from the rulers of the darkness of this world, and from the heavenly spirits of lewdness, as well as from evil spirits and unclean demons, we will also say whether the opinion of some is correct that each person has two souls. In this question it is appropriate to inquire whether there is anything else in us, men who are composed of soul and body and vital spirit, which has its own excitement and excitement which leads to evil. Some people usually ask the following questions.

First, should we not recognize in us two souls, one divine and celestial, and the other inferior?

Secondly, do we incline to evil that is pleasing to the body by the fact of union with bodies? And bodies, as we know, are by nature completely inanimate, because the material body is animated by us, that is, by souls, and it is opposite and hostile to the spirit.

Thirdly, our soul, as some Greeks thought, is one in essence, but consists of many parts, and one part of it is called rational, the other irrational, and that part which they call irrational, in turn, is divided into two passions, lust and anger?

Concerning the soul, then, some have these three opinions above. However, the opinion of the Greek philosophers regarding the three parts of the soul is not supported by the authority of the divine Scriptures. For the other two opinions, however, there are some passages in the divine Scriptures which seem to apply to them.

3.<… >It is better for the soul to follow the spirit if the spirit has conquered the flesh. But perhaps it is sometimes more useful for the soul to be in the power of the flesh, for being, as they say, neither hot nor cold, it can find conversion quickly and with difficulty. If the soul clings to the flesh, then, saturated and filled with those misfortunes, and as if tired by the heaviest burden of intemperance and lust, it can more easily and more quickly turn from material impurities to heavenly desire and spiritual beauty. The Apostle says that the spirit fights against the flesh, and the flesh against the spirit, so that we do not do what we want. In the last words is indicated that which is outside the will of the spirit and outside the will of the flesh.

In other words, it may be said that it is better for a man to be either in virtue or in vice than in neither. A soul that has not yet turned to the spirit and still continues to think about the things of the flesh is neither in a good nor in an obviously evil state. Such a soul is like the soul of an animal. It is better, as far as possible, for it to cling to the spirit and become spiritual. If this is impossible, then it is more useful for her even to follow the vice of the flesh than to be in the state of an irrational animal.