speaks of the "Spirit of God," "the Spirit of Christ," "the Holy Spirit.'

(4) Yuxý indicates the individual life, the seat of the personal ego, the self; and more specially the mind as the sentient principle, the source of sensation and desire, as in Eph. vi. 6, "doing the will of God from the heart," or, as in Col. iii. 23, "whatsoever ye do, do it heartily (from the soul) as to the Lord." In 1 Thess. v. 23, it is associated with πνεῦμα and σῶμα, " I pray God that your whole spirit and soul and body be preserved blameless." The adjective, vxuós, translated natural, is used in contrast to πvevμaтIKós, spiritual.

(5) Kapdía is more comprehensive in meaning than the word "heart," and signifies generally the inner central organ of the personal life in man. It is the seat of the intelligence, the receptacle of impressions, the source of 、 moral choice and decision, the organ of feeling and emotion, and the object generally of the various operations of the divine spirit. Equivalent to the inner or hidden life, it is contrasted with the outward appearance, and especially with the mouth, the organ of expression. "With the heart man believeth: with the mouth confession is made."

(6) Noûs is the mind or reflective faculty which consciously acts in the way of pronouncing moral judgments. It is frequently translated "understanding." "I will pray with the spirit, and I will pray with the understanding also." 1 In Phil. iv. 7 it is associated with the heart. The peace of God which passeth all understanding (πάντα ποῦν) shall keep your hearts and minds (τὰς καρδίας ὑμῶν καὶ τὰ νοήματα).

The apostle uses two peculiar expressions. In Eph. iv. 23 he speaks of "the spirit of your mind," and in

1 Cor. xiv. 14 ff.

E

Col. ii. 18, of "the mind of the flesh." Without entering here upon the large discussion which these expressions have called forth, it is enough to say that we agree with the view of those who regard the vous as having the divinely given Tveûua as its animating and impelling principle, and who therefore see in "the spirit of the mind" that which is diametrically opposed to the voûs Tŷs σapkós, the mind as directed and controlled by the flesh.

(7) Συνείδησις, Συνειδός, signified originally the human consciousness; but in the language of the Stoics, and hence in Hellenistic usage generally, it received the narrower signification of conscience, and in this sense it is usually employed in the New Testament, and particularly by Paul. The apostle regards it as a natural power, by which man pronounces upon the rightness or wrongness of his own actions, as in Romans ii. 15, where it refers to the heathen-" their consciences also

bearing witness." The conscience may be darkened or blinded, it may be illumined and stimulated. There may be a good conscience as well as a bad conscience, but no one dare act against one's conscience, nor is it conceivable that it can be wholly destroyed. It has been remarked that this word σvveidnois is perhaps the only word which Paul uses throughout with uniform consistency of meaning. While the other terms which we have referred to are employed with no very marked precision, this term is always used in the same definite way as corresponding to the modern idea of conscience. The use of avveidnois is so definite and consistent as to suggest that it must have been taken over by the apostle from contemporary Greek thought as a full-fledged idea.2

1 See Prof. Dickson, Flesh and Spirit, pp. 441 ff.

2 See Lightfoot, Com. on Philippians; and Laidlaw, Bible Doctrine of Man.

II.

Having thus briefly examined and defined the various terms which Paul employs, we may proceed to indicate their relation. It is true that Paul does not explicitly state their connection or interdependence. But from his employment of them separately and in association, it is obvious that he did not regard them as independent and distinct constituents standing side by side and all of equal importance. He speaks of the body of man, and by inference of the life of man, as an organism or organic whole of many parts which are interrelated and reciprocally subservient to each other. There must be some kind of unity or hierarchy of the natural powers of man; and amid all the difference of function, and underlying all the variety of operation, it is undeniable that the apostle assumed a unity of consciousness, a single ego or personal identity.1

All the elements therefore which we have enumerated may be said to come under two or at most three heads. According to Paul human nature is constituted of body and spirit; or, if we draw a distinction, as some maintain Paul does, between ʊxý and Tveûua, of three elements, body, soul and spirit. On the basis of a passage in the earliest of the Pauline epistles, 1 Thess. v. 23, where πνεῦμα ψυχή and σῶμα are brought together, as if they were separate constituent elements, various Biblical psychologists have elaborated a theory of a threefold division of man as having the support of Paul. out discussing the vexed question as to whether the apostle adopts the twofold or the threefold division, we may say that the writers who contend for the threefold

11 Cor. xii.; Rom. xii. 4.

With

2 Usteri, Neander, Lünemann, Auberlen, Beck, Delitzsch and Heard.

constitution, though they show much philosophical ingenuity, can scarcely be regarded as successful from an exegetical point of view. Biblical facts, as Prof. Dickson says, do not lend themselves to modern psychological distinctions foreign to Jewish modes of thought.1 The argument for the threefold scheme is, as we have seen, based upon the words, "I pray God that your whole spirit, soul and body be preserved blameless." But this passage not only stands alone in the earliest of the Pauline epistles, there is in it no mention of the term "flesh" or ráp which plays so important a part in the later epistles. Many passages, among others Romans viii. 10 ff., 1 Cor. vii. 34, 2 Cor. vii. 1, indicate that Paul recognizes in the natural man only a twofold division-body and soul; and that when he attributes to him in addition a spirit, as in 1 Cor. ii. 11, Eph. iv. 23, this is not as in the regenerate, a third division, but merely the soul viewed in its higher or Godward side-the sphere of the religious life, the recipient of grace or divine renewal, the capacity for the divine life imparted by the Holy Spirit.2

According to the apostle then, as we interpret him, man is a unity constituted of body and soul; on the one hand there is the body or flesh, words which the apostle seems to use indiscriminately; and on the other hand there is the soul or the spiritual side of man.3

1. Regarding man first in his higher or spiritual side the uxý or soul may be taken as the most general term of which the reason, heart and conscience are special aspects. Soul is not in Paul's view something between body and spirit, but is regarded as their unity-the

1 Flesh and Spirit, p. 173.

2Cp. Paterson, The Apostle's Teaching, p. 31.

3Cp. W. N. Clarke, Outline of Christian Theology, p. 183.

living self underlying both the bodily forms and spiritual faculties of man. It is the vital and animating principle which is at once the source of all the sensations of the body as well as the seat of the higher cognitive faculties. This non-bodily part of man may be viewed in its relation to God or in relation to the life it is living in the body on the earth. In the first case it is regarded as akin to God, and as adapted to communion with God and capable of His indwelling in this highest relation it is termed "spirit." In the second case it is regarded as related to the body which it inhabits, and is inherent in all the experiences and activities of the earthly life: in this sense it is more specially called the soul. But whether viewed on its Godward or on its earthly side, the soul is simply the central fact or distinctive feature of man, of which the heart, mind and conscience are the specially spiritual endowments witnessing to God and His truth, and enabling man to feel the spell of goodness.

The heart is never used as Yux is of the subject to whom the individual life belongs, or like veûμa to denote the principle of that life divinely given. It signifies generally the seat or organ of the personal life of man regarded in and by himself, and hence is constantly accompanied by the possessive pronoun "my," "thy," "his," "our," "your." There is no sharp distinction in New Testament language as there is in English between the head and the heart. While the heart, therefore, is more generally the seat of feeling, vous or mind is more especially the organ of intelligence; and though it is scarcely to be distinguished from kapdía, it has in Paul's use of it a special significance as the highest expression of man's mental faculty-as that to which the divine law makes appeal. Its field of exercise is especially