iNTEKMEniATE StATE.
The soul accordingly attains its consummation in the body, which was also the beginning and basis of the personality. Corporeity' is thus the end of the ways of God, as it was the beginning in the clay from which man was formed. The three Catholic creeds close with the words "the resurrection of the body and the life ever- lasting;" and Paul writes, " There is a natural bodv, and IX.— 0 o o
there is a spiritual body . . . that was . . . first which is natural, and afterward that which is spiritual" (1 Cor. XV, 44 sq.). The body is thus the first and the last ; "the spirit quickeneth" by the energy of the soid, and is the bond which unites the soul and botly, the agent which combines them into a single substance, so tiiat even death is unable to effect more than a partial and temporary separation. See Death.
See Molitor, Pliilosophie der Geschichte, etc. ii, 00: iii, 129, etc.; KudloflT, Lehre vom Menschen nark Geist, Sfele v. Leib (1858); Von Meyer, in Blatter fur hohere Wahr- heit (1823), iv, 271 sq. The above furnish informatii>n with reference to the teachings of the Caliala. Accord- ing to Von Meyer, the Cabala distinguishes five souls (Nephesh, Ruach, Neshama, Chaja, .Jechida). See also Dante, Divina Com. Purg. xxv, etc.; Heinroth, Psy- chologie (1827); Schubert, Gesch. d. Seele (1833); Von Meyer, Inbeep-iff d. christl. Glaiihenslehre (1832), p. 134, etc.; Lange, T^and d. Ilerrlichkeit, etc. (1838) ; id. Posi- tive Dorpnatik (1852); Martensen, Dogmntik (1851); De Valenti, Christl. Dogmaiik (1847) ; Etirard, Christl. Dorpnatik (1851); Delitzsch, Bibl. Psychologie (185.5); Fichte, Anthi-opologie (2d ed. 18G0); id. Ziir Seelen- frage, etc. (1859); Wichart, Metaphys. Anthropologie (Minister, 1844); Polack, Unsterblichkeitsfrage (Amst. 1857); Richers, Schopfungs-, Paradies- v. ^SiindfiuthGe- schichte [(ien. i-ix] (18.54), § 13. p. 210 sq. ; id. Natnr II. Geist (1850 sq.); Hahn'[Aug.], Lehrb. d. christl. Glaubens, 2 ed. § 74; Ilahn [G. E.], Theologie d. Xeiien Testaments, § 149 sq. ; also Lotze, Mikrokosinos . . . An- thropologic; Deinhardt, Begiiff d. Seele mit Riicksicht anf A ristoteles (Hamb. 1840) ; Schmidt, De Loco A ristot. Tuv vovi' BvpaB(v tTrni^ih'cti in Arisloi. Flfpi Hoiojv ■yei'fffeioc (Erfurt, 1847). Of Roman Catholic writings we mention Baltzer, De Modo Propagat. Animarum (1833), also Goschel, Beiceise fiir d. Unsterbl. d. Seele (18.35) [per contra Becker, Uebcr Goschel's Vers, cities Beweises d. personl. Unsterblichkeit (Hamb. 183(!)] ; id. Die siebenfdltige Osterfrage, etc. (183G) ; id. Beitr. zur spekulativen Philosophie von Gott v. d. Menschev, etc. (1838); id. Zur Lehre v. d. letzten Dingen (Berl. 18,50); id. Der Mensch nach I^eib, Seele ti. Geist, etc. (I^eips. 1856); Richter, Die neue Unsterblichkeit sleh re, in Jahrb. f. u-issenschnftL Ki'itik, 1834. — Herzog, Real-Encyklop. s. v. See Soul.
Spirit (or '= Ghost"), Holy, the title of the third person in the Godhead.
I. Designation. — In the Old Test, he is generally call- ed d^ri'bx Pin, or 'n'^r^'^ nn, the Spirit of (iotl, the Spirit of .Jehovah ; sometimes the Holy Spirit of Jeho- vah, as in Psa. li, 11; Isa. Ixiii, 10, 11 ; or the Good Spirit of Jehovah, as in Psa. cxliii, 10 ; Neh. ix, 20. In the New Test, he is generally ri) Wvti'pa to liyiov, or simply TO ni'evi.ta, the Holy Spirit, the Siiirit ; some- times the Spirit of God, of the Lord, of Jesus Christ, as in Matt, iii, 16; Acts v, 9; Phil, i, 19, etc.— Smith.
Besides this personal use of the term, the words Spir- it and Holy Spirit frequently occur in the New Test, by metonj-my, for the influence or effects of his agency.
a. As a procreative power — " the power of the High- est" (Luke i, 35).
b. As an infiuence with which Jesus was endued (Luke iv, 4).
c. As a divine inspiration or afflatus, b}"- which the prophets and holy men wrote and spoke {iv TrvevpaTi, Sia TzvtvpaToq, inro 7ri'ff''//arot,). " Holy men of (iod spake as they were moved by the Holy Ghost" (2 Pet. i,21; Numb, xi, 26; Neh.ix,30; Ezek.i'ii, 12, 14). John in Patmos was rapt in prophetic vision — was iv irvti- jiari (Rev. i, 10; iv, 2: xvii, 3).
d. As miraculous gifts and powers with which the apostles were endowed to qualify them for the work to which they were called. " Jesus breathed on them, and said unto them, Receive* ye the Holy (Jhost" (Aa/3ert Ui'ii'pa iiyiaii, John xx, 22). "And they were filled with the Holy Ghost," etc. (Acts ii, 4), " They were bap-
SPIRIT, HOLY
946
SPIRIT, HOLY
tizeil with the Holy Ghost" (tv Unvfiaa-i ayiip. Acts i, [ acles and predictions have altogether ceased, and, if so,
;>; comp. .loil ii, ".'« with Acts ii, 16-18, where the mi !•( the prophet is translated irvivfia by the apostle). — Kitto.
II. Ilistoricul Development of the Functions of the Holy Spii-xt.— \\\ accordance with what seems to be the gen- eral rule of divine revelation, that the knowledge of beavenlv things is given more abundantly and more ilcarlv in later ages, the jierson, attributes, and opera- lions of the Holy (ihost are made known to us chiefly in the New Test. In the light of such later revelation, words which, when heard by patriarchs and prophets, were probably understood imperfectly by them, become fidl of meaning to Christians.