Letters

^19. For who will dare to say that Jesus was put to death in His soul, i.e. in the spirit which belonged to Him as man, since the only death which the soul can experience is sin, from which He was absolutely free when for us He was put to death in the flesh? For if the souls of all men are derived from that one which the breath of God gave to the first man, by whom “sin entered into the world, and death by sin, and so death passed upon all men,” either the soul of Christ is not derived from the same source as other souls, because He had absolutely no sin, either original or personal, on account of which death could be supposed to be merited by Him, since He paid on our behalf that which was not on His own account due by Him, in whom the prince of this world, who had the power of death, found nothing — and there is nothing unreasonable in the supposition that He who created a soul for the first man should create a soul for Himself; or if the soul of Christ be derived from Adam's soul He in assuming it to Himself, cleansed it so that when He came into this world He was born of the Virgin perfectly free from sin either actual or transmitted. If, however, the souls of men are not derived from that one soul, and it is only by the flesh that original sin is transmitted from Adam, the Son of God created a soul for Himself, as He creates souls for all other men, but He united it not to sinful flesh, but to the “likeness of sinful flesh.” For He took, indeed, from the Virgin the true substance of flesh; not, however, “sinful flesh,” for it was neither begotten nor conceived through carnal concupiscence, but mortal, and capable of change in the successive stages of life, as being like sinful flesh in all points, sin excepted.

20. Therefore, whatever be the true theory concerning the origin of souls—and on this I feel it would be rash for me to pronounce, meanwhile, any opinion beyond utterly rejecting the theory which affirms that each soul is thrust into the body which it inhabits as into a prison, where it expiates some former actions of its own of which I know nothing, it is certain, regarding the soul of Christ, not only that it is, according to the nature of all souls, immortal, but also that it was neither put to death by sin nor punished by condemnation, the only two ways in which death can be understood as experienced by the soul; and therefore it could not be said of Christ that with reference to the soul He was “quickened in the spirit.” For He was quickened in that in which He had been put to death; this, therefore, is spoken with reference to His flesh, for His flesh received life again when the soul returned to it, as it also had died when the soul departed. He was therefore said to be “put to death in the flesh,” because He experienced death only in the flesh, but “quickened in the spirit,” because by the operation of that Spirit in which He was wont to come and preach to whom He would, that same flesh in which He came to men was quickened and rose from the grave.

21. Wherefore, passing now to the words which we find farther on concerning unbelievers, “Who shall give account to Him who is ready to judge the quick and the dead,” there is no necessity for our understanding the “dead” here to be those who have departed from the body. For it may be that the apostle intended by the word “dead” to denote unbelievers, as being spiritually dead, like those of whom it was said, “Let the dead bury their dead,” and by the word “living” to denote those who believe in Him, having not heard in vain the call, “Awake, you that sleepest, and arise from the dead, and Christ shall give you light;” of whom also the Lord said: “The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live.” On the same principle of interpretation, also, there is nothing compelling us to understand the immediately succeeding words of Peter— “For this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit” — as describing what has been done in hell. “For for this cause has the gospel been preached” in this life “to the dead,” that is, to the unbelieving wicked, “that” when they believed “they might be judged according to men in the flesh,”— that is, by means of various afflictions and by the death of the body itself; for which reason the same apostle says in another place: “The time has come that judgment must begin at the house of God,” — “but live according to God in the spirit,” since in that same spirit they had been dead while they were held prisoners in the death of unbelief and wickedness.

22. If this exposition of the words of Peter offend any one, or, without offending, at least fail to satisfy any one, let him attempt to interpret them on the supposition that they refer to hell: and if he succeed in solving my difficulties which I have mentioned above, so as to remove the perplexity which they occasion, let him communicate his interpretation to me; and if this were done, the words might possibly have been intended to be understood in both ways, but the view which I have propounded is not thereby shown to be false.

I wrote and sent by the deacon Asellus a letter, which I suppose you have received, giving such answers as I could to the questions which you sent before, excepting the one concerning the vision of God by the bodily senses, on which a larger treatise must be attempted. In your last note, to which this is a reply, you propounded two questions concerning certain words of the Apostle Peter, and concerning the soul of the Lord, both of which I have discussed—the former more fully, the latter briefly. I beg you not to grudge the trouble of sending me another copy of the letter containing the question whether it is possible for the substance of the Deity to be seen in a bodily form as limited to place; for it has, I know not how, gone amissing here, and though long sought for, has not been found.