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Translated by Frederick Crombie.
Origen Resources OnLine & in Print
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This Part: 128 Pages
Page 120
7. The whole of this reasoning, then, amounts to this: that God created two general natures,--a visible, i.e., a corporeal nature; and an invisible nature, which is incorporeal. Now these two natures admit of two different permutations. That invisible and rational nature changes in mind and purpose, because it is endowed with freedom of will, and is on this account found sometimes to be engaged in the practice of good, and sometimes in that of the opposite. But this corporeal nature admits of a change in substance; whence also God, the arranger of all things, has the service of this matter at His command in the moulding, or fabrication, or re-touching of whatever He wishes, so that corporeal nature may be transmuted, and transformed into any forms or species whatever, according as the deserts of things may demand; which the prophet evidently has in view when he says, "It is God who makes and transforms all things." [2693]
8. And now the point for investigation is, whether, when God shall be all in all, the whole of bodily nature will, in the consummation of all things, consist of one species, and the sole quality of body be that which shall shine in the indescribable glory which is to be regarded as the future possession of the spiritual body. For if we rightly understand the matter, this is the statement of Moses in the beginning of his book, when he says, "In the beginning God created the heavens and the earth." [2694]
[2693] Cf. Ps. cii. 25, 26.
[2694] Gen. i. 1.
Reference address : https://ellopos.net/elpenor/greek-texts/fathers/origen/principiis.asp?pg=120
