Origins – On the Principles of Leaders (On the Ruling Powers), Book I, Chapter 5: On Opposing Virtues (Christian Sources 252)

# *Peri Archon* (On Principles) by Origen (185-253)

## Chapter 5: On Opposing Virtues

**Source:** Critical Edition in *Sources Chrétiennes* 252 (1978), edited by Crouzel-Simonetti.

**Original Language:** Greek (lost); Latin translation by Rufino of Aquileia (4th-5th century).

**Composition Date:** Approximately 220-225 in Alexandria.

## Latin Text – *Peri Archon* I, 5, 2 (Rufino)

> “It must then be known that everything that is rational and deviates from the limits and precepts of reason, without doubt through perversion of the right and just, falls into sin. Therefore every rational creature is capable of praise and blame: of praise, if according to the reason it has in itself it progresses to better things; of blame, if it deviates from the good path and the pursuit of good. For this very reason it is rightly subject to penalties and punishments.”

> “The name of Devil, Satan, and Evil is therefore designated in many places of Scripture for that one who is described as God’s enemy. Some also call certain angels of the Devil, or even the Prince of this world, whose identity—whether he himself is the Devil or another—has not been clearly declared. Certain princes of this world are said to possess a certain wisdom which will be destroyed; but whether these princes are those same ones who are the principates against whom we struggle, or others, it does not seem easy for me to declare with certainty.”

## I, 5, 3 – The Accidental Nature of Rational Creatures

> **Latin (Rufinus):** Since so many names of orders and offices (angelic) are mentioned, certainly referring to substantial natures, it is necessary to inquire whether God, the Author and Creator of all, made some so holy and blessed that they cannot in any way receive the opposite state, and others capable of virtue and malice.

> **Portuguese:** Sendo mencionados tantos nomes de ordens e ofícios (angélicos), designando seguramente naturezas substanciais, é preciso perguntar se Deus, autor e Criador de todos, fez alguns tão santos e bem-aventurados que não podem absolutamente receber o estado contrário, e outros susceptíveis tanto de virtude como de malícia.

## I, 5, 3-4 – The Conclusion of Original Freedom

> “…it is absurd to think that both the evil powers and those contrary are necessarily caused by the Creator, without questioning the deliberateness of their free will. We are therefore not compelled to acknowledge the same of good virtues and holiness, or that goodness is in them something substantial, a privilege exclusive of Christ, the Holy Spirit, and the Father… It follows, therefore, that in all creatures it is as a consequence of their actions and movements that these virtues which seem to exercise over others their principality, power, or dominion, were placed to this office by their merits, and not by a prerogative due to their creation.”

## The Five Central Theses of Origen in *Peri Archon I, 5*

– **All rational creatures are free**, capable of praise or blame.
– **The difference between good and evil angels is not substantial** but the result of free choice.
– **Satan and his angels follow the same law** of freedom as other rational beings.
– **The ‘Princes of this world’ (1 Cor 2:6)** are angelic powers in conflict with Christ.
– **Final apocatastasis** (restoration of all), a problematic thesis that will be condemned at the Second Council of Constantinople (553).

## What was Condemned at the Second Council of Constantinople (553)

The 15 *anátemas* (condemnations) of the Second Council of Constantinople (553) specifically condemned:

– **Anathem 1:** Pre-existence of souls
– **Anathem 2:** Angels as pre-existent souls
– **Anathem 9:** Apocatastasis, temporary punishment for demons

These specific points from *Peri Archon* were rejected, but the general doctrine of angelic freedom and the original goodness of creation was received and developed by:

– St. Athanasius
– St. John Chrysostom
– St. Augustine, *De Civitate Dei* XI-XII
– Pseudo-Dionysius Areopagita
– St. Thomas Aquinas, *Summa Theologica* I, qq. 50-64

## Posterior Influence

Despite partial condemnations, Origen remained a fundamental patristic reference for angelology. His central thesis, that *angels are free and their condition (good or bad) is the result of their choice*, was consecrated as dogma at the Fourth Lateran Council (1215) and reaffirmed in the Catechism of the Catholic Church (1992).

## Further Reading

– Constantinople II – Anti-Origenist Anathemas
– *Angelology Patristica* by the Fathers of the Church (II-VIII centuries)
– Latran IV – *Firmiter Credimus Angelos et Demones*
– *Summa Theologica* by St. Thomas Aquinas (50-64)