On the Soul and its Origin

I will now proceed to point out what things are chiefly to be avoided in his contentious statement. He says that the soul was made, indeed, by God, but that it is not a portion of God or of the nature of God—which is an entirely true statement. When, however, he refuses to allow that it is made out of nothing, and mentions no other created thing out of which it was made; and makes God its author, in such a sense that He must be supposed to have made it, neither out of any non-existing things, that is, out of nothing, nor out of anything which exists other than God, but out of His very self: he is little aware that in the revolution of his thoughts he has come back to the position which he thinks he has avoided, even that the soul is nothing else than the nature of God; and consequently that there is an actual something made out of the nature of God by the self-same God, for the making of which the material of which He makes it is His own very self who makes it; and that thus God's nature is changeable, and by being changed for the worse the very nature of God Himself incurs condemnation at the hands of the self-same God! How far all this is from being fit for your intelligent faith to suppose, how alien it is from the heart of a catholic, and how much to be avoided, you can readily see. For the soul is either so made out of the breath, or God's breath is so made into it, that it was not created out of Himself, but by Himself out of nothing. It is not, indeed, like the case of a human being, when he breathes: he cannot form a breath out of nothing, but he restores to the air the breath which he inhaled out of it. We may in some such manner suppose that certain airs surrounded the Divine Being, and that He inhaled a particle of it by breathing, and exhaled it again by respiration, when He breathed into man's face, and so formed for him a soul. If this were the process, it could not have been out of His very self, but out of the circumambient airy matter, that what He breathed forth must have arisen. Far be it, however, from us to say, that the Almighty could not have made the breath of life out of nothing, by which man might become a living soul; and to crowd ourselves into such straits, as that we must either think that something already existed other than Himself, out of which He formed breath, or else suppose that He formed out of Himself that which we see was made subject to change. Now, whatever is out of Himself, must necessarily be of the self-same nature as Himself, and therefore immutable: but the soul (as all allow) is mutable. Therefore it is not out of Him, because it is not immutable, as He is. If, however, it was not made of anything else, it was undoubtedly made out of nothing— but by Himself.