Note 793 — Chapter VI

Footnote 793:

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See the full exposition in Thomasius, Origenes, p. 203 ff. The principal passages referring to the soul of Jesus are de princip. II. 6: IV. 31; c. Cels. II. 9. 20-25. Socrates (H. E. III. 7) says that the conviction as to Jesus having a human soul was founded on a μυστικη παραδοσις of the Church, and was not first broached by Origen. The special problem of conceiving Christ as a real θεανθρωπος in contradistinction to all the men who only possess the presence of the Logos within them in proportion to their merits, was precisely formulated by Origen on many occasions. See περι αρχων IV. 29 sq. The full divine nature existed in Christ and yet, as before, the Logos operated wherever he wished (l.c., 30): "non ita sentiendum est, quod omnis divinitatis eius maiestas intra brevissimi corporis claustra conclusa est, ita ut omne verbum dei et sapientia eius ac substantialis veritas ac vita vel a patre divulsa sit vel intra corporis eius cœrcita et conscripta brevitatem nec usquam præterea putetur operata; sed inter utrumque cauta pietatis debet esse confessio, ut neque aliquid divinitatis in Christo defuisse credatur et nulla penitus a paterna substantia, quæ ubique est, facta putetur esse divisio." On the perfect ethical union of Jesus' soul with the Logos see περι αρχων II. 6. 3: "anima Iesu ab initio creaturæ et deinceps inseparabiliter ei atque indissociabiliter inhærens et tota totum recipiens atque in eius lucem splendoremque ipsa cedens facta est cum ipso principaliter unus spiritus;" II. 6. 5: "anima Christi ita elegit diligere iustitiam, ut pro immensitate dilectionis inconvertibiliter ei atque inseparabiliter inhæreret, ita ut propositi firmitas et affectus immensitas et dilectionis inexstinguibilis calor omnem sensum conversionis atque immutationis abscinderet, et quod in arbitrio erat positum, longi usus affectu iam versum sit in naturam." The sinlessness of this soul thus became transformed from a fact into a necessity, and the real God-man arose, in whom divinity and humanity are no longer separated. The latter lies in the former as iron in the fire II. 6. 6. As the metal capax est frigoris et caloris so the soul is capable of deification. "Omne quod agit, quod sentit, quod intelligit, deus est," "nec convertibilis aut mutabilis dici potest" (l.c.). "Dilectionis merito anima Christi cum verbo dei Christus efficitur." (II. 6. 4). Τις μαλλον της Ιησου ψυχης η καν παραπλησιως κεκολληται τω κυριω; 'οπερ ει 'ουτως εχει ουκ εισι δυο 'η ψυχη του Ιησου προς τον πασης κτισεως πρωτοτοκον Θεον λογον (c. Cels. VI. 47). The metaphysical foundation of the union is set forth in περι αρχων II. 6. 2: "Substantia animæ inter deum carnemque mediante—non enim possibile erat dei naturam corpori sine mediatore miscere—nascitur deus homo, illa substantia media exsistente, cui utique contra naturam non erat corpus assumere. Sed neque rursus anima illa, utpote substantia rationabilis, contra naturam habuit, capere deum." Even during his historical life the body of Christ was ever more and more glorified, acquired therefore wonderful powers, and appeared differently to men according to their several capacities (that is a Valentinian idea, see Exc. ex Theod. 7); cf. c. Cels. I. 32-38: II. 23, 64: IV. 15 sq.: V. 8, 9, 23. All this is summarised in III. 41: "Ον μεν νομιζομεν και πεπεισμεθα αρχηθεν ειναι Θεον και 'υιον Θεου, ουτος 'ο αυτολογος εστι και 'η αυτοσοφια και 'η αυτοαληθεια το δε θνητον αυτου σωμα και την ανθρωπινην εν αυτω ψυχην τη προς εκεινον ου μονον κοινωνια, αλλα και 'ενωσει και ανακρασει, τα μεγιστα φαμεν προσειληφεναι και της εκεινου θετητος κεκοινωνηκοτα εις Θεον μεταβεβηκεναι." Origen then continues and appeals to the philosophical doctrine that matter has no qualities and can assume all the qualities which the Creator wishes to give it. Then follows the conclusion: ει 'υγιη τα τοιαυτα, τι θαυμαστον, την ποιοτητα του θνητου κατα τον Ιησουν σωματος προνοια Θεου βουληθεντος μεταβαλειν εις αιθεριον και θειαν ποιοτητα; The man is now the same as the Logos. See in Joh. XXXII. 17, Lomm. II., p. 461 sq.; Hom. in Jerem. XV. 6, Lomm. XV., p. 288: ει και ην ανθρωπος, αλλα νυν ουδαμως εστιν ανθρωπος.