Chapter III. The Tri-fold Origin of Souls.
It is an extreme and unacceptable belief that human souls arise from angels, or, even worse, from the physical heavens or some lesser element. Therefore, it is essential to reflect on what might be the more accurate—or at least more acceptable—discourse: whether the notion I have just mentioned holds true, or if perhaps only the soul of the first man was created in the initial acts of God, from which all other human souls derive, or whether new souls are generated afresh each time, even though they find no prior foundation among the six original days of creation. Of these three perspectives, the first two align with the understanding that all things were created simultaneously in the initial acts of creation. According to these possibilities, either the foundation for souls exists within a creature—like an ancestor—from which all souls are subsequently derived and gifted to individual persons by God, similar to how bodies are passed down from parents; or the basis of the soul is not generated through parents, but the soul itself is brought into existence at that precise moment, akin to the creation of heaven, earth, and celestial bodies, in line with the scriptural assertion that humanity was created in God’s likeness.
It is complex to reconcile the third perspective with the idea that man was made in God’s image on the sixth day and visibly after the seventh day. For if we propose that new souls are created post-sixth day—neither the souls themselves nor their foundational origins—then the sacred Scriptures raise a fearsome contradiction. The Scriptures insistently remind us that God completed all His works on the sixth day, including the creation of good and evil; thus, to imply that He later created new natures that were not part of that initial creation seems incongruous. However, this concern arises only if we wrongly assume that the cause for the creation of each soul lies outside of God Himself. The fact is that the soul, created in God’s image, was indeed fashioned at that time and is not a new creation today. Therefore, God's creative action does not contradict the causal foundations He laid in the universe, but rather aligns with them; He placed souls as He now continues to create them within the human bodies that trace their origin back to the initial acts of creation.
Regardless of which of these three interpretations seems most plausible—without fear of contradicting the message of six-day creation—let us pursue a careful examination of this matter, as far as God permits. We may arrive not at absolute certainty but at a plausible conclusion, one that does not seem absurd in the interim until something indisputable is revealed. If we do not arrive at a conclusive understanding based on concrete evidence, it will be evident that our uncertainty stems from a genuine pursuit of knowledge rather than from unfounded confidence. Hence, anyone certain of their perspective is welcome to teach me, while those whose convictions lack divine authority or sound reasoning should not hesitate to share in my uncertainty.
Chapter IV. Truth Regarding the Nature and Origin of Souls.
First and foremost, we must firmly hold that the nature of the soul does not transform into the essence of the body, nor does it devolve from the nature of a lesser being, nor does it ascend to the nature of God. The human soul does not shift or interchange with a body, an irrational soul, or the substance of God. Furthermore, it must be unequivocally affirmed that the soul is solely a divine creation. Therefore, if God does not derive the human soul from either the body or from lesser beings, nor from His own substance, we must conclude that it is created from nothing or potentially from some reasonable spiritual being. However, the endeavor to demonstrate that something was created from nothing during the events in which God created all things simultaneously appears overly simplistic, and I am unsure if it can be substantiated through clear evidence. We should not attempt to grasp what is beyond human understanding, and if such inquiries could be understood, convincing anyone would be a challenge, except perhaps for those who inherently grasp these concepts. Thus, it is prudent to discuss these matters not through human speculation but grounded in divine testimony.
Chapter V. The Soul is Neither from Angels Nor Elements, Nor from the Substance of God.
Now, the assertion that God generates souls from angels as if they were parents lacks authoritative support in the canonical texts. Even less tenable is the notion that He creates souls from the corporeal elements of the world, unless we are misled by the prophet Ezekiel, who, in referencing the resurrection of the dead, speaks of a spirit being called to animate restored bodies, stirred by breath from the four corners of heaven. Scripture states: “And the Lord spoke to me, saying, Speak to the spirit, O son of man, and say to the spirit, thus says the Lord… Come from the four winds, O spirit, and breathe upon these slain that they may live. So I prophesied as he commanded me, and breath entered them and they lived, and stood upon their feet, an exceeding great army” (Ezekiel 37:9-10). Here, I believe, it is prophetically indicated that men will be resurrected, not only within the specific field referred to but across the entire earth, symbolized by the wind from all corners of the world. It was neither the substance of the Holy Spirit considered here, nor was the breath from the Lord’s body, when He breathed upon His disciples saying, “Receive the Holy Spirit” (John 20:22)—but rather, this demonstrated how the Holy Spirit proceeds from Him as that breath is breathed forth. Since the world is not united to God’s person as His flesh was received by His Word, the only-begotten Son, we cannot suggest that the soul derives from the essence of God in the manner that the breath from the four winds arises from the nature of the world. I rather hold that this breath signifies one thing while indicating another, as understood through the manifestation made during the resurrection of the Lord, although Ezekiel, in his prophetic imagery, was not outright contemplating the raising of the body, but rather the sudden empowerment of His people through the spirit of the Lord filling creation.
Chapter VI. Two Perspectives Concerning the Soul Evaluated Against Scriptural Testimonies.
Let us now discern which opinion receives greater support from divine testimonies: whether it is true that God created a singular soul for the first man, from which all others were generated, as He created all bodies from that initial flesh; or whether each person receives a distinct soul, as God also created one for Adam, without it being a predecessor of all others. The proclamation by the prophet Isaiah, “Every breath I create” (which clearly relates to the soul through the following phrases) can be interpreted in favor of either understanding. It is certain that all souls are created by God, either from the first man’s soul alone or from some hidden source known only to Him.
The verse “He fashions their hearts alike” (Psalm 33:15), if interpreted regarding souls, does not contradict either of the opinions being considered. God either forms individual souls as well as bodies from the one soul breathed into the first man, or He creates and dispatches every single soul individually, or assembles it within the individual to whom it will be sent. I believe these words reference the renewal of the soul to align once more with the image of God through divine grace. As the Apostle states, “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. For we are His workmanship, created in Christ Jesus for good works” (Ephesians 2:8-10). It is not to be assumed that our bodies are graciously created or fashioned, as exemplified by the Psalmist’s plea, “Create in me a clean heart, O God” (Psalm 51:12).
Moreover, consider the proclamation, “He who builds up the spirit of man within him” (Zechariah 12:1). It suggests a distinction between sending forth a created soul and its creation within the individual, i.e., the restoration and renewal of the spirit. But even if this statement pertains not to the grace of renewal but rather to nature into which one is born, it can still be rightly understood in both senses: for God either creates in man the seed from the first soul to animate the body or does so from another source, infusing into the body the breath of life, declaring man to be a living soul.
Chapter VII. Elucidating the Saying, “I Have Received Good Things for the Soul.”
A more meticulous analysis must address the wisdom literature where it states: “For I received the soul good; even more blessed is he who enters a body without defilement” (Wisdom 8:19-20). This passage seems to support the view that souls do not stem from a single source but descend into bodies from above. However, we must clarify what is meant by “I have received the soul of the good.” It implies either that among souls originating from a common source, some are good while others are not, or that at the moment of conception, God deems some souls good and others evil, thus imparting them at random. It is indeed puzzling if this passage supports the notion that souls created elsewhere are allocated to individuals; it seems more aligned with the belief that souls enter bodies in accordance with the merit of their prior deeds. For what rationale would some souls enter good bodies while others do not, if not predicated upon their actions? Undoubtedly, this occurs not due to their nature as they are created by Him who forms all natures good.
However, we should not contradict the Apostle, who remarks on the twins in Rebekah's womb, affirming that they could not engage in good or evil before their birth; hence he concludes that actions are not determined by them but by Him who calls them, as “the elder shall serve the younger” (Romans 9:10-13). Therefore, let us set aside the judgment of the book of Wisdom for now; it is vital to consider that the assertion may specifically refer to the soul of the Mediator between God and humanity, the man Christ Jesus. If necessary, we shall later explore the implications of this declaration, but if it is discovered to be inapplicable to Christ, we must then seek a correct understanding, guarding against contradictions to the Apostolic faith while pondering the merit of works before souls inhabit bodies.
Chapter VIII. Interpretation and Coherence with Psalm 103—“Thou Shalt Take Away Their Spirit.”
Next, we must discern the context of the statement, “Take away their spirit, and they shall vanish, and return to their dust. Send forth Thy spirit, and they shall be created, and Thou shalt renew the face of the earth” (Psalm 104:29-30). This saying appears to support the perspective that souls, much like bodies, arise from parents if the spirit is called ‘their spirit’ on account of receiving it from humans. However, upon death, the spirit cannot be reclaimed from them by men for resurrection, as it is not drawn from parents once again, unlike at birth. Instead, it is returned by God, who resurrects the dead (2 Maccabees 7:23). Consequently, the same spirit is termed both ‘their spirit’ at death and ‘God’s spirit’ upon resurrection. Yet, those who assert souls are derived solely from God may still appreciate this statement, suggesting that the spirit is referred to as ‘their spirit’ at death since it was within them and ‘God’s spirit’ upon being raised, as it is released from God. It remains clear that this testimony does not negate either perspective.
THEOSIS