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The Christian receives in regeneration the earnest-not the fulness -of a new and Divine uncreated Spirit.

Professor LANGHORNE ORCHARD was one of those who has joined in a very hearty vote of thanks to the able Author for a most interesting Paper. We trust that our indebtedness to him will, through God's good Providence, increase and grow.

The subject of the Paper is one of the most difficult problems in philosophy, and the way in which it had been treated gave evidence of much patient investigation and careful thought. Our attention had been drawn to the remarkable similarities which existed between spirit and soul; and also, though not so successfully, to the dissimilarities.

The problem remains still unsolved; but it will be our own fault if the Author do not succeed in conducting us far on the road to a solution. In the second paragraph of page 6 is a valuable idea as to connection of the ego with three states of consciousness pertaining respectively to body, soul, and spirit.

The true view of the tripartite man appears to be that the tripartite arrangement represents the self in relation or communion with his environment. This is threefold :—(1) the material and corporeal; (2) the sentient, appetitive, impulsive, desiring, emotional, intelligent, possessing life and force; (3) the source of life and force. To each of these three kinds of environment corresponds a self-affinity, faculty or means of communion, which we name body, soul and spirit, respectively.

A question more easily asked than answered is :-How may the soul be definitely distinguished from the spirit? Holy Scripture and science tell us that life and force have their source and origin in spirit. "It is the spirit that quickeneth" ("maketh to live "). The soul lives, but does not give life; it is the passive, rather than the active, ego. Active thought and energy, which seek communion and knowledge of things spiritual, have their dwelling-place in spirit.

Mr. THEODORE ROBERTS thought that difficulties were raised in connection with the subject by taking metaphorical expressions as if they described actualities, and he considered the Author of the

Paper had not been free of this in the way he had interpreted Heb. iv, 12, which hardly meant more than the penetrating power of the Word of God. He thought Dr. Schofield's quotation of Acts xvii, 28, was interesting, but he differed with his assignment of the three verbs, and thought that "live" referred to the soul, 66 move to the body, and “have our being " to the spirit, which last he regarded as the ego. He did not think that in the unregenerate the spirit was either dormant or dead, and instanced the spirit of Napoleon which controlled multitudes of men for mischief. He thought the expression "Dead in trespasses and sins," meant that man had forfeited his life and was, therefore, morally dead to God. He endeavoured to reply to Prebendary Fox's question with regard to the new birth in John iii, by distinguishing between person and personality. He held that the person never changed, but that the effect of the new birth was to produce an entire change of personality, and that this ultimately affected the whole man, body, soul and spirit, the body being the last to be changed on the Resurrection morning.

Dr. ANDERSON-BERRY said: There are two theories as to the nature of man-first, Dichotomy as set forth by a friend of my youth, Professor Laidlaw, in his valuable work, The Biblical Doctrine of Man; secondly, Trichotomy, set forth so eloquently this afternoon by the Lecturer. These, although apparently antagonistic and often treated as such, seem to me to be both true. For structurally man's nature is twofold, whilst functionally it is threefold. The philosophy of the Bible is dualistic. There are two substances-matter and spirit-and of these two man is made. Of the former is his body formed; of the latter are his soul and spirit constituted. "God is spirit," and beings without a material frame are known from their sole substance as "spirits," thus referring to their mode of existence. So is man when he becomes disincarnate, for a spirit (or ghost) has not flesh and bones."

Considered functionally, man's nature is tripartite. His body functions as the organ of object or sense consciousness. His soul is the organ of self-consciousness and so denotes "life in the distinctness of individual existence" (Cremer). Whilst he is conscious of the realm of spirits, of spiritual things, of God Himself, by means of his spirit.

Now, on p. 190, the Lecturer says the spirit is dormant in the unconverted; and makes Jude say that it is non-existent. Whereas on p. 191, it is dead. Being dormant, being non-existent and being dead, are states as far apart as entity from nonentity, life from death. Perversion is not suppression, and it is the former sin accomplishes. In a literal sense it is no more dead than the psuche which individualizes it, just as in itself it is no more holy than the psuche (2 Cor. vii, 1). We have still a spirit which can be disturbed (2 Cor. ii, 3), refreshed (2 Cor. vii, 13), cleansed (2 Cor. vii, 1), kept pure (1 Cor. vii, 34), rescued from destruction (1 Cor. v, 5), and requires sanctification as well as the body and the soul (1 Thess. v, 23).

How is it, then, that Jude can say that the soulish or unconverted man has not a spirit or pneuma? The key is in Paul's list of the Christian possessions in 2 Cor. vi, 6, where we find "a holy spirit" mentioned. This is the new nature imparted by the Holy Spirit and is emphatically holy, for we are told that what is born of God 'cannot sin."

Nor can I agree with the Lecturer in connecting the passions, etc., solely with the soul, for in John we find our Lord's spirit troubled, and in Matthew His soul troubled, whilst in the Magnificat Mary said, "My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour."

Referring to p. 194, it appears to me that by psuche Paul emphasizes Adam as material, earthly, created perishable, the first link in a chain of living souls with bodies doomed to perish. By pneuma zoopoioun he emphasizes what Christ had become, partly in consequence of His heavenly origin (verse 47), partly in consequence of what this supra-natural had rendered possible-the creative act of God by which the last Adam rose superior to death and was constituted with a heavenly and imperishable body, thus acquiring power to be the first link in a chain of a new humanity endowed by Him with immortal life in bodies heavenly and imperishable as His own. The spiritual body is but the organ of the regenerated psuche, that individualization of the regenerated pneuma—a living soul in the New Creation all-conquering and eternal.

Mr. SYDNEY T. KLEIN, F.L.S., writes :-"This paper will, I am sure, be welcomed by those subscribers to our Transactions who are not

able to be present at its reading. It deals with a subject which is probably the most important for us in our earthly life, because a clear comprehension of all that it signifies will materially help us to gain a truer perspective of this world of appearances in which so many imagine that they live and move and have their being.

“As a humble but earnest student of nature and the physical sciences for over half a century, I may perhaps be allowed to state the conclusions I have come to on that which constitutes a human being.

"From our finite outlook it may be said that the human being comprises body, soul and spirit, as follows:

"The body, with its life, is purely physical, it is built up of the same protoplasmic cell (the foundation of all living matter) as we find in the bodies of all animals and plants. It has no free-will of its own, its wish must always be in one direction, namely, in the form 'Let my will be done.' It has instincts which are not wrong in themselves, in a purely animal nature, but certain of them are made manifest as conscious wrong when they come in contact and, therefore, in competition with the spiritual.

"The spirit is an emanation from and an integral part of the Great Spirit. Being purely spiritual, and in the image of the Great Spirit, it is not limited by space and must therefore be what we should call Omnipresent, and being independent of time limitation it must be omniscient. It cannot be said to have freewill of its own; its desires must always be in the form, 'Let Thy Will be done,' and all its ways are perfection. It is the Son of God growing up within us and is our Real Personality.

"The soul is the shadow or aspect of our real personality on the physical plane of consciousness under the limiting conditions of time and space. It can therefore only think in finite words; requires succession of ideas to accumulate knowledge; is dependent on perception of vibrations in æther, air or matter for forming concepts of its surroundings and without those concepts on its plane of consciousness it would have no knowledge of existence. It constitutes the I am' of our consciousness, or what may be called the physical ego.

"As already pointed out, neither the spiritual nor the physical, the natures by which the soul is surrounded, can be said to possess

freewill; they must work in opposite directions; but their competition for influence over our desires and actions provides the basis for the exercise of man's freewill-namely, the choice between that which is real and that which is only shadow, between progression and stagnation. The spiritual influence must conquer in the long run, as every step in that direction is a step towards the real which can never be lost. When the body dies, the mind or plane of consciousness, upon which the soul or form shadow' of the spiritual is cast, disappears, and with it necessarily ceases the existence of the soul as a manifestation, but it then finds its true being in its spiritual originator. The self-conscious 'I am' of the soul thus loses the self, the source of all imperfections, and becomes God-conscious when it at last realizes its one-ness with the All-loving.

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"Let me make my meaning clearer when I call the soul the shadow of the real spiritual self.

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"St. Paul says that the unrighteous, that is those who have no knowledge and therefore no love of God, shall be without excuse, because the invisible things of Him since the creation of the world, are clearly seen, being perceived through the things that are made, even His everlasting power and divinity.' Namely, the spiritual world may actually be discerned by us provided we look in the right direction, that is, inwardly at our surroundings. The invisible is the real, the visible or phenomenal is only our finite imperfect aspect or shadow of the infinite perfect noumenal.

“The spiritual is the wonderful power which underlies all physical activity, it is the cause of all causation, immanent in every phenomenon, but also transcending that phenomenon as much as the Infinite Spiritual outlook transcends the finite physical aspect of our perception."

AUTHOR'S REPLY.

I quite agree with Prebendary Fox and other speakers that the nature of man is a deep and inexhaustible subject, and that I have only touched the fringe of it. Dr. Schofield has clearly pointed out what a close connection there is between spirit and soul on the one side, and body on the other.

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