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Origen, ON THE PRINCIPLES (PERI ARCHON - DE PRINCIPIIS), Complete

Translated by Frederick Crombie.

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Page 116

4. Now, if this be the case, it seems to me that this very decay and falling away of the understanding is not the same in all, but that this conversion into a soul is carried to a greater or less degree in different instances, and that certain understandings retain something even of their former vigour, and others again either nothing or a very small amount. Whence some are found from the very commencement of their lives to be of more active intellect, others again of a slower habit of mind, and some are born wholly obtuse, and altogether incapable of instruction. Our statement, however, that the understanding is converted into a soul, or whatever else seems to have such a meaning, the reader must carefully consider and settle for himself, as these views are not be regarded as advanced by us in a dogmatic manner, but simply as opinions, treated in the style of investigation and discussion. Let the reader take this also into consideration, that it is observed with regard to the soul of the Saviour, that of those things which are written in the Gospel, some are ascribed to it under the name of soul, and others under that of spirit. For when it wishes to indicate any suffering or perturbation affecting Him, it indicates it under the name of soul; as when it says, "Now is My soul troubled;" [2219] and, "My soul is sorrowful, even unto death;" [2220] and, "No man taketh My soul [2221] from Me, but I lay it down of Myself." [2222] Into the hands of His Father He commends not His soul, but His spirit; and when He says that the flesh is weak, He does not say that the soul is willing, but the spirit: whence it appears that the soul is something intermediate between the weak flesh and the willing spirit.

[2219] John xii. 27.

[2220] Matt. xxvi. 38.

[2221] Animam.

[2222] John x. 18.
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Reference address : https://ellopos.net/elpenor/greek-texts/fathers/origen/principia.asp?pg=116