To Pammachius against John of Jerusalem 19

19. You say that demons rather than souls are made out of angels, as though you did not know that, according to Origen, the demons themselves are souls belonging to aërial bodies, and, after being demons, destined to become human souls if they repent. You write that the angels are mutable; and, under cover of a pious opinion, introduce an impiety by maintaining that, after the lapse of many ages, souls are produced not from the angels, but from whatever it was into which the angels were first changed. I wish to make my meaning clearer; suppose a person of the rank of tribune to be degraded through his own misconduct, and to pass through the several steps of the cavalry service until he becomes a private, does he all at once cease to be a tribune and become a recruit? No; but he is first colonel, then, successively, major officer of two hundred, captain, commissary, patrol, trooper, and, lastly, a recruit; and although our tribune eventually becomes a common soldier, still he did not pass from the rank of tribune to that of recruit, but to that of colonel. Origen uses Jacob’s ladder to teach that reasonable creatures by slow degrees sink to the lowest step, that is to flesh and blood; and that it is impossible for any one to be suddenly precipitated from number one hundred to number one without reaching the last by passing through the successive numbers, as in descending the rounds of a ladder; and that they change their bodies as often as they change their resting-places in going from heaven to earth. These are the tricks and artifices by which you make us out to be“Pelusiots” and “beasts of burden” and “animal men” who do “not receive the things pertaining to the Spirit.” You are the “people of Jerusalem,” and can make a mock even of the angels. But your mysteries are being dragged into the light, and your doctrine, which is a mere conglomerate of heathen fables, is publicly exposed in the ears of Christians. What you so much admire we long ago despised when we found it in Plato. And we despised it because we received the foolishness of Christ. And we received the foolishness of Christ because the weakness of God is wiser than men. And is it not a shame for us, who are Christians and priests of God, to entangle ourselves in words of doubtful meaning, as though we were merely jesting; to keep our phrases balanced between two meanings, in a way which deceives the speaker himself more than his hearers?