reason. This is very nearly the Apollinarian doctrine as to the constitution of Clnist's person, aj^plied to all mankind.
§ 2. Trichotomy.
It is of more consequence to remark that the Scriptural doctnne is opposed to Trichotomy, or the doctrine that man consists of three distinct substances, body, soul, and spirit ; o-L^fx-a, ipvx^, and TTvev/jLa; corpus, aninia, and animus. This view of the nature of man is of the more importance to the theologian because it has not only been held to a greater or less extent in the Church, but also because it has greatly influenced the form in which other doctrines have been presented ; and because it has some semblance of sup- port from the Scriptures themselves. The doctrine has been held in different forms. The simplest, the most intelligible, and the otie most commonly adopted is, that the body is the material juii't of our constitution ; the soul, or ^vx'h is the principle of animal life ; and the mind, or -n-veuixa., the principle of our rational and innnortal life. When a plant dies its matei'ial organization is dissolved and the principle of vegetable life which it contained disappears. When a brute dies its body returns to dust, and tlie 4''"XV, or princij)le of an- imal life by which it was animated, passes away. When a man dies his body returns to the earth, his ij^vxv ceases to exist, his Tn/evfxa alone remains until reunited with the body at the resurrec- tion. To the TT^eC/xa, which is peculiar to man, belong reason, will, and conscience. To the ^vx^ which we have in common with the brutes, belong understanding, feeling, and sensibility, or, the power of sense-perceptions. To the croi/xa belongs wliat is purely material.^ According to another view of the subject, the soul is neither the body nor the mind ; nor is it a distinct subsistence, but it is the resultant of the union of the Trvevfia and crw/xa.^ Or according to De- litzsch,^ there is a dualism of being in man, but a trichotomy of sub- stance. He distincruishes between being and substance, and main- tains, (1.) that spirit and soul (7ry€Vfjt.a a.nd ^vxv} are not verschiedene Wesen, but that they are verschiedene Substanzen. He says that the n^n liT3, mentioned in the history of the creation, is not the compositum resultiug from the union of the spirit and body, so that the two constituted man ; but it is a tertium quid, a third substance which belongs to the constitution of his nature. (2.) But secondly, this third principle does not pertain to the body ; it is not the higher
1 August Hahn, Lehrbuch des chnatlichen Glaubens, p. 324.
2 Gcischel in Herzog's Encyklopddie, Article " Seele." « Bibli$che Fsychologie, § 4, p. 128.
AS PART 11. CH.n. — NATURE OF MAN.
attributes or functions of the body, but it pertains to the spirit and is produced by it. It sustains the same relation to it that breatn does to the body, or effulgence does to light. He says tliat the il/vxv (jsoul') is the d7rai;ya(j/xa of the iryevfxa and the bond of its union with the body.
Trichotomy anti-Scriptural.
In opposition to all the forms of trichotomy, or the doctrine of a threefold substance in the constitution of man, it may be remarked, (1.) That it is opposed to the account of the creation of man as given ill Gen. ii. 7. According to that account God formed man out of the dust of the earth and breathed into him the breath of life, and he became n^n L??:3 ^. e., a being {'n'T} li7??3 i2"nK:'s) in whom is a living soul. There is in this account no intimation of anything more than the material body formed of the earth and the living principle derived from God. (2.) This doctrine (trichotomy) is opposed to the uniform usage of Scripture. So far from the l£Jv3, ^^X^t ariima, or soul, being distinguished from the r^T; irvtv^a, animus, or mind as either originally different or as dei'ived from it, these words all designate one and the same thing. They are constantly interchanged. The one is substituted for the other, and all that is, or can be predicated of the one, is predicated of the other. The Hebrew tt7|:D, and the Greek ^^x^t mean breath, life, the living principle ; that in which life and the whole life of the subject spoken of resides. The same is true of n^") and Trvevjxa, they also mean breath, life, and living principle. The Scriptures therefore speak of the ti7p3 or ^vxv "ot only as that which lives or is the principle of life to the body, but as that which thinks and feels, which may be saved or lost, which survives the body and is immortal. The soul is the man himself, that in which his identity and personality I'eside. It is the JEgo. Higher than the soul there is nothing in man. Therefore it is so often used as a synonym for self Every soul is every man ; my soul is I ; his soul is he. What shall a man give in exchano-e for his soul. It is the soul that sins (Lev. iv. 2) ; it is the soul that loves God. We are commanded to love God, Iv oXrj rfj ij/vxr]- Hope is said to be the anchor of the soul, and the word of God is able to save the soul. The end of our faith is said to be (1 Peter i. 9), the salvation of our souls ; and John (Rev. vi. 9 ; xx. 4), saw in heaven the souls of them that were slain for the word of God. From all this it is evident that the word i/'^x*?' oi' soul, does not designate the mere animal part of our nature, and is not a substance different from the irvevixa, or spirit. (3.) A third remark on this subject is that all