Gary Pollard
[This is a continuing translation of Origen’s systematic theology in modern language]
Now we need to ask whether those beings we have suggested to be living and rational—the sun, moon, and stars—received their souls at the same time their bodies were created. Scripture says, “God made two great lights, the greater light to rule the day and the lesser light to rule the night, and the stars also,” which supports this first option. Or, did their spirit come from outside of them, being implanted after their bodies had already been made? It is my personal opinion that their spirit was not created at the same time as their bodies, but was given afterwards. But this needs to be shown from scripture, because it is easy to make claims by conjecture, yet much harder to confirm them with biblical testimony.
Consider this line of reasoning: If a human soul — which is certainly lower than that of heavenly beings — was not created along with his body, but was implanted from without, then how much more must this be the case with those beings in heaven? We will give some examples. How could the soul of Jacob, who won in the struggle against his brother in the womb, have been formed along with his body? What about John, who leapt in his mother’s womb and rejoiced when Mary’s greeting reached Elizabeth’s ears? How could his soul, or its faculties, have been formed along with his body? Or Jeremiah, who was said to have been known by God before he was formed in the womb, and sanctified before his birth?
Some might argue that God fills people with His Spirit and sanctifies them not according to justice or merit, but arbitrarily. How could that be true since scripture says, “Is there unrighteousness with God? By no means!” and again, “There is no favoritism with God.” That defense belongs only to those who claim souls come into being with bodies. So, if we compare humanity’s condition with heavenly beings, I believe we must hold that the same truth applies to both: their souls were not created with their bodies, but given to them from without, as reason and scripture alike suggest.
Let’s see if scripture gives us any clues about these heavenly beings. Paul writes, “Everything God made was allowed to become like something that cannot fulfill its purpose. That was not its choice, but God made it happen with this hope in view: That the creation itself would be made free from ruin — that everything God made would have the same freedom and glory that belongs to His children.” So, what does this mean? What is the “ruin” that creation was subjected to? What specific “creation” is Paul talking about? What does it mean “not willingly”? What does it mean “in hope”? And how is creation “freed from the bondage of corruption”? Elsewhere Paul says, “Creation waits eagerly for the revealing of the sons of God.” And, “Not only we, but the whole creation groans together and suffers until now.”
We need to ask: what are these groanings? What are these sufferings? But first, what is this “ruin”? I think it is nothing other than the fact of having a body. Even though the bodies of the stars are celestial (ethereal), they are still material. That’s why Solomon describes the whole physical world as a burden that weakens the soul’s strength, saying, “Everything is so meaningless. The Teacher says that everything is ruined.”
So, the stars are subject to ruin because they have bodies — even though glorious ones — and because they’ve been assigned the task of giving light to the human race. Paul says, “This creation was subjected to ruin not willingly.” In other words, they didn’t choose this service for themselves. They were subjected by God’s command, but also with the promise that when their ministry was complete, they would be freed from this bondage to corruption and ruin at the time of the glorious redemption of God’s children.
Until then, creation shares our burden, groaning and suffering with us out of love, while it waits in hope. Think about Paul’s words: “I desire to depart and be with Christ, which is far better. But to remain in the flesh is more necessary for your sake.” The sun could say something similar: “I want to be released and be with Christ, which is far better. But to remain in this bright heavenly body is necessary for the sake of the children of God.” The same could be said of the moon and stars. Now, what is the freedom of creation, the end of its bondage? When Christ hands over the kingdom to God the Father, then those living beings—having been first made part of Christ’s kingdom—will also be handed over to the Father. Then, when God is “all in all,” they will be, too (since they are part of creation). They will have God fully within them, just as He is in all things.
NOTE: While Origen is an early Christian writer, he is not inspired and his thoughts should be examined by Scripture
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