analogy between the physical and the mental worlds. This analogy is constantly recognized and taken for granted by Jesus in all his teaching. Indeed, his parables are virtually based upon the fact that there is a close relationship between material and spiritual things. This is so much the case that he depends upon our knowledge of natural law in order to bring to our apprehension the Spiritual World, and this teaching makes it evident that a true Pneumatology is in perfect harmony with a Scientific and Scriptural Psychology.

Nevertheless, it is precisely this point of view which has been overlooked by most of the theologians of the past ages; and even now it receives very little attention from many religious thinkers. Still, it is abundantly evident that the Bible at least recognizes a Psychology which underlies the whole revelation which God has made to man. This Psychology is recorded in the facts of man's creation, and is more or less referred to from Genesis to Revelation.

HEBREW AND GREEK TRICHOTOMY.

It is true that the Hebrew conception of this Psychology was not always very clear. Perhaps the average Hebrew did not understand it at all. But all the same the Trichotomy of man, that is, man composed of body, soul and spirit, was, to some extent, at least, a revelation in the earliest Hebrew language. It must be confessed that the earliest Hebrews seemed to have possessed no word corresponding exactly to our modern conception of the body. The body with them was made up of different parts, and these parts were usually referred to rather than the whole body, while that body was living. However, they had a distinct word for the dead body; and after the Exile they had a word for the body as the sheath of the spirit.

There was more definiteness with respect to soul and spirit. The term Nephesh represented the former while Rooach represented the latter. One stood for the animal life, the other for the spirit, and the latter became the distinguishing characteristic between man and the lower animals.

It must be admitted that the Hebrew idea of these terms was neither adequate nor very clear. Nevertheless, the Trichotomy of man is recognized in the Hebrew Bible, and this fact shows conclusively that it was one of the earliest conceptions of the race, and certainly adumbrated a Psychology somewhat different from that which was dominant among the Greeks and other nations. The Greeks had their Sooma, their Psyche and their Logos or Nous. But Classic Greek took no note of the New Testament Trichotomy, namely: the Sooma, the Psyche and the Pneuma. The last term is pre-eminently a Christian revelation. In one passage we have all three of these terms. The Apostle Paul says to the Thessalonians (1 Thess. v. 23): "May your spirit (Too Pneuma), and soul (Hee Psyche), and body (Too Sooma), be preserved entire without blame at the coming of our Lord Jesus Christ."

This passage expresses very clearly the tripartite nature of man, as taught in the New Testament. The Apostle introduces his Trichotomy with the following comprehensive statement: "And the God of peace himself sanctify you wholly." Evidently what the Apostle regarded as entire sanctification and preservation involved the spirit, the soul and the body. In short, it required all of these to make the whole man as Paul regarded him.

Now this is a very different conception from that usually entertained by both ancient and modern philosophers. It is also a fact that our theologians have nearly all followed Plato rather than the Bible in constructing a Christian Psychology. They have made little or no distinction

between the Psyche and the Pneuma. In our English Bible the word "soul" is often confounded with "spirit," while our theologians have constantly used these words interchangeably, and consequently we have in our Christian thinking what is little more than a Dichotomy instead of a Trichotomy.

It has already been intimated that the Hebrews had a somewhat confused notion of the threefold nature of man. Their Nephesh and Rooach were generally fairly well differentiated in their teaching, but the former of these terms was so intimately associated with the physical body that it does not always clearly represent just what the New Testament means by the Psyche, viz., the animal life. Nephesh was sometimes used in reference to the lower animal kingdom as well as to describe the psychical part of

man.

It is not, therefore, affirmed that the Hebrews had a clearly-defined and well-understood Psychology. All that needs now to be said is that some kind of Trichotomy is recognized, and that clearer views seem to have prevailed after the Exile. It was reserved for the Christian Dispensation to reveal the true nature of man, as well as his true origin and destiny. The religion of Christ is a Pleerooma in this respect, as well as in all others. It is the completion of the Revelation which God seeks to make to the world. It is the fullness of all that is necessary for the life that now is and that which is to come. It supplies every need of the whole man, and makes it constantly evident that man is actually by nature not only composed of body, soul and spirit, but is allied to three kingdoms-the mineral, the vegetable and the animaland that these three are simply steps into that higher kingdom which is essential to the completion of his relations, viz., the spiritual.

All this exactly harmonizes with the matter specially

under consideration. The thinkers of the ages before the Christian Era had more or less some notion of what man was in the beginning, what he had been in History, and what he was to be in the coming ages. But nothing very definite was ever settled with respect to the relation of body, soul and spirit until the advent of our divine Lord. He stands at the head of a new Psychology, as well as a new dispensation. The revelation of the Pneuma, and its relation to the soul and body, at once gives us the key with which to solve a thousand things which would otherwise be inexplicable. No wonder the Apostle Paul says, in his first letter to the Corinthians, that the hidden, or mysterious things had to be revealed by the Spirit of God, and among these revealed things may be numbered the Pneuma or the pre-eminence of man's spiritual nature. Hence to Physiology and Psychology must now be added Pneumatology, and these three, when properly co-ordinated and subjected to the reign of Christ, give us the Spiritual Man of the New Testament.

man.

THE CREATION OF MAN.

ALL this will be emphasized if we go back to the origin of Ths seems a proper thing to do, if we wish to have a clear understanding of the subject under consideration in this volume. Undoubtedly we must look at man as he was, as he is, and as he is yet to be, before we can have a comprehensive view of all that is involved in what we now understand by the phrase, Spiritual Man. It is certainly not desirable, nor is it practicable, in our limited space, to discuss fully many of the difficult questions which meet us at nearly every step along the road of our inquiry. Nevertheless, it is difficult to proceed at all without referring briefly to at least some of the more important antecedent matters which seem to be clearly involved.

With respect to man's spiritual nature, theologians are divided into at least four schools. The first is Creationism, which affirms that at some stage of man's existence, God, by a miraculous or supernatural act, imparts the Divine Spirit, and thus gives to man a spiritual nature. This is supposed to be usually at his birth, though the doctrine does not necessarily imply any fixed time when this spiritual nature is received.

The second is Traducianism, or the doctrine that God, sometime in the history of the human race, breathed the breath of divine life into a remote ancestor, and that the race has inherited that endowment during all the subsequent ages of man's existence on the earth.

The third is Conditional Immortality. This declares that the spiritual nature of man is now developed only by faith in the Lord Jesus Christ; that when man fell he lost entirely the spiritual nature which had been conferred upon him in the beginning, and that now he cannot be a Spiritual Man, or possess immortality, until he is made anew in Christ Jesus, as Christ alone can confer upon him eternal life. This view affirms also that there are men now upon the earth who are little higher than the animals and that these finally retrograde and become utterly extinct.

This conditional immortality notion has received considerable emphasis in England during the past quarter of a century, and in some quarters it has come to have a decidedly dominant influence.

The fourth view is Evolutionism, which maintains that the higher life of man has been developed by natural processes, much the same as the higher physical phases of life have been developed by natural processes. This last school seeks for the moral, the ethical, the spiritual man, through laws which operate slowly though surely toward definite ends.

Now it is not necessary for any present purpose to take