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CLARK^S 
 
 FOKEIGN 
 
 THEOLOGICAL LIBRARY. 
 
 FOURTH SERIES. 
 VOL. XIII. 
 
 Qcuit^ScIj'g ^njitnn of Stbltcal ^SbcIjoIosd. 
 
 EDINBURGH: 
 T. AND T. CLARK, 38, GEORGE STREET. 
 
 MDCCCLXXIX. 
 
PRINTED BY MURRAY AND GIBE, 
 FOR 
 
 T. & T. CLARK, EDINBURGH. 
 
 LONDON, .... HAMILTON, ADAMS, AND CO. 
 DUBLIN, ... . ROBERTSON AND CO. 
 
 NEW YORK, . . . SCRIBNER AND WELFORD, 
 
A SYSTEM 
 
 OF 
 
 BIBLICAL PSYCHOLOGY. 
 
 BY 
 
 FHANZ DELITZSCH, D. D., 
 
 PROFESSOR OF THEOLOGY; LEIP3IC. 
 
 €xuxi%lniz)s ham i^t §txmnvc, 
 
 (second edition, THOROUGHLY REVISED AND ENLARGED,) 
 
 By the key. ROBERT ERNEST WALLIS, Phil. Di^ 
 
 SENIOB PRIBST-VTCAIt OF WELT^ CATHEDRAL, AND INCUMBENT 
 OF CHRIST CHURCH, COXLEY, SOMERSET. 
 
 SECOND ENQLmH EDITION, 
 
 " Absit ut Ideo credamoB ne rationem accipiainus sire qusramiu:'*— AroosTiKOS. 
 
 EDINBURGH: 
 
 T. & T. CLARK,^38, GEOEGE STREET. 
 
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TKANSLATOE'S PEEFACE. 
 
 The translator is assured that nothing is needed on his part to 
 commend this remarkable work to the philosophical student of 
 theology in England, beyond an apology for the imperfections 
 of the English garb in which it appears. 
 
 The great and growing interest of the subject, and the 
 profound and exhaustive learning which the author^ has brought 
 to bear upon its treatment, had made, the translation of this 
 book a desideratum to many, who only knew it by casual refer- 
 ence and quotation, long before this attempt was contemplated. 
 But the hope that such a work would fall into thoroughly 
 competent hands was indulged in vain, when, by the enterprise 
 of the publishers of the Foreign Theological Library, the pre- 
 sent translator was encouraged to do what he could to supply 
 the need. The result of his endeavour is here presented to 
 the English biblical student as a mine of wonderful depth and 
 fertility, which will well repay those who have the courage to 
 pierce through a somewhat unattractive surface. 
 
 1 The subjoined testimony of Dr Fuerst to the desferved reputation of 
 Dr Delitzsch, may not be uninteresting to the English student : — 
 
 Extract from the Preface to Fitersfs Hebrew Concordance. 
 "Non possum quiu publice gratum meum animum testificer Fr. 
 Delitzschio Phil. Dr. adolescenti doctrina disciplinaque prssstantissimo, 
 cujus vivo literarum amore et adjutrice consuetudine non paucse de 
 disquisitionibus meis interioribus ac reconditis maturaerunt. Prseclara 
 ejus in literis bibUcis ac judaicis eruditio — quam jam compluribus operibus 
 satis luculente comprobravit, eum, quamquam in rebus theologicis prorsus 
 a me dissentientem, socium atque adjutorem mihi adjuuxit, quem in literis 
 rabbinicis ae talmudicis antea auditorem et discipulujn habuisse merito 
 glorior 
 
 " Julius Fueestius. 
 " LiPSi^, Idihis Jimiis 1840." 
 
criticism on the way in which the task has been accomplished. 
 Dr Delltzschj in a courteous reply to a communication in which 
 he had been informed of the intention to translate his book, 
 says : " You are right : that book of mine greatly Q-'esists trans- 
 lation into English; it is full of newly-coined words and daring 
 ideas; and both its form and substance are most elaborately 
 involved" This witness is profoundly true; and should it 
 approve itself so to the reader in the course of his perusal 
 of the following pages, it is hoped that he will indulgently 
 remember this testimony. 
 
 Any attempt to criticise the work itself, the translator con- 
 ceives to be beyond his province. He contents himself, there- 
 fore, with briefly reminding the reader, that in giving all the 
 author's views and statements without comment or qualification, 
 he does not pledge himself to their indiscriminate adoption or 
 approval. His desire has been, as far as he was able, to convey 
 the writer's thoughts, in English which should as nearly as 
 possible be equivalent to the original. 
 
 Wells, Dec. 30, 1866. 
 
PEEFACE TO THE FIEST EDITION. 
 
 WheNj in the summer session of 1854, I proposed a course 
 of Biblical Psychologyj I was compelled to discontinue it before 
 beginning the middle division, because unforeseen circumstances 
 had laid me under the necessity of limiting the number of hours 
 appropriated to these lectures. Invited from many quarters to 
 complete the fragment, I laboured ceaselessly onward ; and thus 
 appeared this book, wherein I discharge to my dear hearers of 
 that time, a debt which, as I venture to hope, they had not 
 forgotten. 
 
 My preparations for the subject are so old, that as early 
 as the year 1846 I was endeavouring to arrange them. In 
 a Latin dissertation upon the elements of man's nature — 
 sketched out at that time, but suppressed — I proposed to myself 
 an answer to the fundamental question : Whether the soul, so 
 far as it is distinguished from the spirit, belongs by its nature 
 to matter or to spirit ? This question I proposed to consider 
 apart from the ecclesiastical doctrine of dichotomy that had 
 become prevalent, which, moreover, I defended in my Theology 
 of Biblical Prophecy (1845), and in both editions of my Com- 
 mentaryon Genesis (1852 and 1853).^ That dissertation, indeed, 
 is absolutely right in maintaining the essential unity of soul 
 and spirit; but it suffers from the great defect, that it does not 
 do justice to the substantial difference between the two that 
 is everywhere presupposed in the Holy Scripture. If this de- 
 fect be not remedied, the psychologic mode of speech and 
 matter generally in the Holy Scripture will be an obscure 
 and formless chaos. The key of biblical psychology is found 
 in the solution of the enigma : How is it to be conceived, that 
 spirit and soul can be of one essence, and yet be distinct sub- 
 
 ^ The first edition of the System of Biblical Psychology (1855) comes 
 between the second (1853) and third (I860) editions of the Commentary 
 on Genesis. 
 
 vii 
 
VlU PREFACE TO THE FIRST EDITION. 
 
 stances? It was not until I was enlightened upon this ques- 
 tion that my confused materials of biblical psychology formed 
 themselves as if spontaneously into a systematic unity. 
 
 My problem was an historical one, standing indeed in a 
 wholly different internal attitude to the psychologic views of 
 the Holy Scripture, from that in which it stands — say to those 
 of Plato or of the Indian Vedanta. In seeking exegetically to 
 ascertain these views, and to combine them into a whole which 
 should correspond to their own internal coherence, I proceeded 
 from the auspicious assumption, that whatever of a psychologic 
 kind Scripture presents will neither be self-contradictory, nor 
 be so confused, childish, and unsatisfactory, as to have any 
 need to be ashamed in view of the results of late anthropologic 
 researches. This favourable assumption has, moreover, per- 
 fectly approved itself to me, without my having feared to con- 
 sider the psychologic statements of Scripture in any other than 
 their own light. For while the Scripture testifies to us of the 
 fact of redemption, which is the revealed secret of human history 
 and the universe, it gives us also at the same time disclosures 
 about the nature of man, which, as well to speculative investi- 
 gation into the final causes and connections of things, as to 
 natural and spiritual self-contemplation, manifest themselves to 
 be divine suggestions. So far, perhaps, the book before us may 
 claim some consideration from inquirers into natural science and 
 philosophy — from such, that is, as are not dissembling views of 
 the same kind as were lately frankly avowed by Carl Vogt. 
 
 But especially would I commend my work to the exami- 
 nation of all those who are interested in the controversy on the 
 fundamental question of psychology at issue between the Giin- 
 therish school and its opponents. For years the works of Anton 
 Giinther were my favourite study ; and a book by a friend of 
 his, J. H. Pabst, who preceded him into eternity on July 28, 
 1838, entitled Der Mensch und seine GescMchte (1830), which 
 first called my attention to Giinther, even attained the im- 
 portance of a turning-point in my course of theological training. 
 Nevertheless I could never make the view of Giinther my own, 
 on the*essential distinction between the human soul and spirit, 
 however I might have wished, and that for biblical and experi- 
 mental reasons, which I have explained in this book in several 
 places. The human soul gives life to the body by means of 
 
PREFACE TO THE FIRST EDITION. IX 
 
 natural energies which appertain to matter^ but the human soul 
 itself is not the substance of these natural powers. 
 
 The now greatly extended literature of the psychologic 
 controversy, which is raging in the Eoman Catholic Church, — 
 a controversy which has lately exploded in the face of all the 
 world in the Allgemeine Zeitung, — has not been, I regret to 
 say, very familiar to me. In general, in the immensely wide 
 range of psychological literature, a great deal that is deserving 
 of consideration, both old and recent, has undoubtedly escaped 
 me. But I have read many writings also that were known to 
 me which I have not spoken of, because they were of no use to 
 me ; for an exegetically careful, intelligent, and liberal probing 
 into the depths of Scripture, — an investigation which in the 
 church creed has its restraining barrier, but yet not its circum- 
 scribing measure, — this just mean between a false bondage and 
 a false freedom craving after novelty, is a virtue not so fre- 
 quently found in the literature of theology. 
 
 I have striven after this virtue ; and as I seek at no point 
 to overstep the limit of the church's judgment up to the pre- 
 sent time, without at the same time assuring myself that I am 
 abiding in harmony with the scripturally sound preed of my 
 churchjl shallnot beblamedfor sometheosophic sympathies, espe- 
 cially as I have reduced what Jacob Bohme taught about God's 
 sevenfold nature to the more biblical conception of the divine 
 glory (doxa), and, moreover, have only so far appropriated it as it' 
 commended itself to me on biblical grounds. It was immediately 
 in the light of this conception that the solution of the psycho- 
 logical problem occurred to me. In it (scil. this conception) — 
 hitherto unduly neglected, and, as Weisse {PhilosopJiiscJie Dog- 
 matih, i. 617) not at all too strongly expresses it, emptied of 
 soul and life as it was under the hands of dogmatic philosophy — 
 there are still to be found undiscovered treasures of knowledge. , 
 
 I have still much to say to courteous readers. But I shrink 
 from bringing myself any longer personally in the front of my 
 book. In deeply conscious acknowledgment of its imperfection, 
 but yet with a grateful retrospect to the enjoyment I have found 
 in the inquiry, I resign it to the not less merciful than strict 
 criticism of the divine Fire (1 Cor. iii. 11-15). 
 
 FR. DELITZSCH. 
 
 Erlangen, Septemher 1855. 
 
PEEFAOE TO THE SECOND EDITION. 
 
 The reason why I so long resisted the general wish for a 
 second edition of my Biblical Psychology^ will be found in the 
 book itself, I wanted first to ascertain whether the substantial 
 view of the book approved itself to me anew. When this had 
 been the case, however, I was bound to yield to that wish with 
 the less hesitation, in consideration of the numerous studies of 
 language and history that I have stored in this book indepen- 
 dently of that fundamental view, to which I have now con- 
 siderably added, studies in a more rigid historical apprehension 
 of the nature of my undertaking. 
 
 I therefore beg all my readers carefully to distinguish^ the 
 unassailable historical matter that is here placed before them, 
 from that which is submitted to them for examination, and 
 especially from those merely individual attempts to arrange 
 it in general consistency with the scriptural view of God and 
 the world ; and to combine it systematically, agreeably with the 
 suggestions of the Bible. He who in this behalf desires to form 
 a competent estimate of my work, must first occupy a similar 
 dogmatic, or, which is the same thing, ecclesiastical position to 
 mine. That critics who are unprepared to answer the question, 
 What is the Son of man ? and who pare down the holy truths 
 of faith in which they were baptized, and on account of which 
 they are called Christians, nay, evangelical Christians, for the 
 greater glorification of their scientific integrity, — that such 
 critics should be able to find no enjoyment in my book, is wholly 
 natural ; and that the exact critics, who have no taste for a 
 gnosis exercised in biblical paths, and the materialist critics, 
 who know of no other induction than one which is calculated 
 by atoms, should reject my book as a senseless production, is 
 neither more nor less than might be expected. 
 
 X 
 
PREFACE TO THE SECOND EDITIOK. XI 
 
 I rejoice in another estimate on the part of those who 
 regard everything earnest and without duplicity — not merely 
 the book of nature, but also the book of the Holy Scripture — as 
 the attestation of a divine revelation, and who acknowledge the 
 ground upon which I build (not without taking heed how I 
 build) as the one that endures for ever. If my building on 
 this ground should prove a failure, it is after all a first attempt, 
 which still perhaps may supply many stones for a more solid 
 and newer edifice. It is always something gained, that the 
 doctrinal material of biblical psychology here at length more 
 completely and successfully than formerly appears organically 
 articulated, as is required by the idea of science. And 
 if even many developments slip in, which appear to lose 
 themselves in what is fanciful, and can pretend to no de- 
 monstrative force, — a reproach which no science will escape, 
 if it be concerned with the invisible, the spiritual, — it is a 
 fault that may be easily atoned for by the instructive com- 
 munications of most manifold contents presented in connection 
 therewith. 
 
 In such readers, thankful, and yet critically examining and 
 sifting, the book has not hitherto been deficient. And if I 
 thank those who, as Noack and Strobel, have considered it 
 intelligently, although unfavourably, and have not despatched 
 it with an arrogantly brief notice, or still more arrogantly 
 ignored it altogether, I am doubly and trebly indebted to those 
 who, as V. Hofmann, J. P, Lange, Schubart, Werner, and 
 V. Zezschwitz, have submitted it to a more or less severe but 
 still friendly criticism. But I have been deeply ashamed of 
 the very favourable consideration which President Dr. K, F. 
 Goschel and General-Major v. Eudloff have devoted to my 
 work. These two honourable veterans, grown grey in the 
 noblest service, have prosecuted the examination of it step for 
 step in special writings. The one is no more among those who 
 live in this world, from whom he was removed on the 22d 
 September in this year, in the seventy-seventh year of his 
 age ; but as the church above and the church below form an 
 undivided living unity, my grateful greeting will find its way 
 to him above. And how deeply I know how to esteem the 
 loving service which the other has rendered to my work, this 
 revision will, I hope, show him, for which the delightful study 
 
XU PREFACE TO THE SECOND EDITION. 
 
 of his work has supplied me with an abundance of fertile 
 suggestions. 
 
 But otherwise, moreover, dear friends, such as Besser, 
 Biesenthal, v. Harless, Luthardt, J. Schubring, v, Strauss^ 
 by epistolary, others by oral communication of their critical 
 observations, have rendered service to my work, especially " my 
 Elberfeld Critic," whose critical annotations, communicated to 
 me by the goodness of the mission-inspector, Dr Fabri, sug- 
 gested to me rich material for the revision and elaboration of 
 my views of biblical psychology. And although my book 
 should even contain but little that is good originating from 
 myself, yet care is taken that the reader should be made aware 
 of the communications of such others as might partly dissent 
 as to principles, partly might positively correct what has been 
 written. Important inquirers, such as Molitor, Hamberger, 
 R. V. Raumer, Fleischer, Tischendorf, have afforded such 
 contributions. Moreover, there are not wanting extracts from 
 rare books. There is found here the complete draught of the 
 biblical psychology of 0. Bartholinus, which I discovered at 
 the library at Nordlingen in a compilation, where I had pre- 
 viously not looked for it; and passages important to the history 
 of science from other writings : moreover, an extract from a 
 mediaeval manuscript, entitled das lehen der minnenden sele,' 
 which is transferred from the library of Dr. Biesenthal into mine. 
 
 As only a few pages of the book have remained with- 
 out improvement and enrichment, its extent, in spite of the 
 unequally crowded print, has grown by four sheets. The 
 relation of the soul to the spirit will be found even now 
 also conceived as secondary, but everywhere more clearly and 
 simply expressed. The relation of the <ipa;a to the personal 
 nature of God is represented, as I hope, more convincingly, 
 as well exegetically as speculatively (i. Sec. 3., iv. Sec. 6). 
 The distinction of nature and substance, which in the first 
 edition was assumed, is now discussed (ii. Sec. 4). The 
 trichotomic fundamental text, 1 Thess. v. 23 (ii. Sec. 4), and 
 that of creationism, Heb. xii. 9 (ii. Sec. 7), are searchingly con- 
 sidered. And equally so, the interpretation of the foundation 
 texts of the conscience, Rom. ii. 15 (iii. Sec. 4); of the relation 
 of the soul to the blood, Lev. xvii. 14 (iv. Sec. 11) ; and 
 of the antinomy of the spirit and the flesh unabolished in this 
 
PREFACE TO THE SECOND EDITION. Xlll 
 
 world, Eora. vii. (r. Sec. 6), are investigated anew. The just 
 claim of biblical psychology to be called a science (Proleg. 
 Sec. 2) ; the ideal pre-existence of the historically actual (i. 
 Sec. 2) ; the similitude of God, and not merely of the Logos in 
 man (ii. Sec. 2); the dualism of spirit and matter (ii. Sec, 4) ; 
 the distinction between a wider and a narrower conception of 
 TTvevfia (iv. 4, 5, v. 6) ; the f undamentality of the will (iv. 7) ; 
 the priority of the spirit over the soul (iv. 8) ; the conception in 
 the evangelical history of the Kenosis (v. 1); the importance to 
 the history of redemption of the Descent into Hell (vi. 3) ; the 
 actual reality, in the sense of Scripture, of the conjuration of 
 the dead, 1 Sam. xxviii. (vi. Sec. 5) — are all established anew, 
 with reference to the objections that have been advanced. 
 Language, as a psychological manifestation, is better appreciated 
 than before, as well in accordance with Scripture as experience 
 (iv. 4, 10) ; the nature of the dream is more sharply defined, 
 and its biblical name explained (iv. Sec. 14) ; and more atten- 
 tion is directed, in the region of extraordinary phenomena of 
 the life of the soul, to the individual degrees and conditions of 
 prophecy (iv. 14, v. 5). The earlier view of the psychologic 
 matter of fact of possession (iv. 1 6), and the view of the re- 
 lation of the resurrection-corporeity to the present one (vii. 1), 
 are justified. Many psychologic definitions of relation, as soul, 
 power, and matter (iv. 9), person (I) and nature (iv, 2), 
 heart and brain (iv. 12), are newly examined, and the history 
 of the views referring to them enlarged upon. In this manner 
 the revision is extended to every paragraph. The substantial 
 views, and the arrangement of the material, are nevertheless 
 first and last the same. 
 
 To the doings of the later physiology, empirical psychology, 
 and medical psychology, I have referred in this second edition, 
 as compared with the former, not more frequently, but rather 
 more seldom, because I have gained the experience, that the 
 representatives of this school of inquiry do not quite approve 
 of seeing themselves named by a theologian of my tendency. 
 And such references might, besides, easily be misunderstood, 
 as though biblical views ought to be modelled according to the 
 results of natural science (precarious though they are), or the 
 latter according to the former. Yet they were not always to 
 be avoided. But my task is one wholly unconfused with that 
 
XIV PREFACE TO THE SECOND EDITION, 
 
 of these inquirers. The book whose answers to the questions 
 respecting the source, the operations, the conditions, and destinies 
 of the soul I have undertaken to discover, is not the book 
 of nature, but the book of Scripture ; and I have written 
 for those to whom the answers of this book of books are not 
 indifferent, and who know not merely a natural world of ex- 
 perience, but also one that does not give place to that, in reality 
 of self-conviction. 
 
 Thanks be to God for the capacity bestowed once again to 
 accomplish this work. May He bless it, to the stimulating of 
 further labours in this field of biblical psychology. Should it, 
 moreover, be impossible entirely to solve the problems which 
 meet us here, still the Creator of all things is to be glorified, 
 that He has granted to the human soul the capacity of raising 
 itself above itself by self-investigation, and with the necessity 
 for this investigation has imparted the blissful pleasure that 
 proceeds therefrom. 
 
 FR. DELITZSCH. 
 
 Erlangen, Mid-November 1861. 
 
CONTENTS. 
 
 PROLEGOMENA. 
 
 Sec. I. History of Biblical Psychology, . . . . 
 
 II. Idea of Biblical Psychology, . • . . 
 
 III. Method of Biblical Psychology, . . . , 
 
 Appendix. Caspar Eartholinus' First Sketch of a Biblical Psy- 
 chology, ...... 
 
 I. THE EVERLASTING POSTULATES. 
 
 Sec. 
 
 I. The False Pre-existence, .... 
 
 II. The True Pre-existence, .... 
 
 III. The Divine Archetype, ..... 
 
 Appendix. Letters of Molitor on Jacob Bbhme*a Doctrine of a 
 Nature in God, . . . . 
 
 II. THE CREATION, 
 
 Man as the Object of the Six Days' Work, 
 The Divine Likeness in Man, 
 The Process of Creation, 
 The False and the True Trichotomy, 
 The Origin of the Psyche in an Ethical Point of Yiew, 
 VI. The Difference of Sex, .... 
 VII. Traducianism and Creationism, , 
 
 Appendix. R. von Raumer on the Fundamental Import of the 
 names " Geist " and " jSieete," 
 
 Sec. 1. 
 II. 
 
 in. 
 
 IV. 
 V. 
 
 III. THE FALL. 
 
 Sec, 
 
 The Sin of the Spirit and the Sin of the Flesh, 
 
 The Ethico-Physical Disturbance, 
 
 Shame and Fear, 
 
 Conscience and Remoteness from God, 
 
 The Promise and Faith, 
 
 Appendix. From Pontoppidan's Mirror of Faith, 
 
 I. 
 
 11. 
 III. 
 IV. 
 
 V. 
 
 IV, THE NATURAL CONDITION. 
 
 Sec, I. Personality and the " I," 
 
 II. Personal Life and Natural Ltfe, 
 III. Freedom, .... 
 
 PAGE 
 
 3 
 
 12 
 19 
 
 26 
 
 41 
 
 46 
 65 
 
 65 
 
 71 
 78 
 81 
 103 
 119 
 124 
 128 
 
 143 
 
 147 
 151 
 164 
 159 
 170 
 
 176 
 
 179 
 185 
 191 
 
 XV 
 
XVI 
 
 CONTENTS. 
 
 Sec. ly. The Triplicity of the Spirit, 
 V. Nous, Logos, Pneuma, 
 VI. The Seven Powers of the Soul, 
 VII. The Established View of the Capacities of the Soul, 
 VIII. The Beginning and Development of the Threefold Life, 
 IX. The Twofold Aspect of the Soul, 
 X. The Body as the Sevenfold Means of Self -Representa- 
 tion to the Soul, .... 
 XL Soul and Blood, .... 
 
 XII. Heart and Head, 
 
 XIIL Within the Body — the Intestines and the Kidneys, 
 XIV. Sleeping, Waking, Dreaming, 
 XV. Health and Sickness, .... 
 XVt. Natural and Demoniacal Sickness, 
 XVIL Superstition and Magic, 
 
 Appendix I. Passages from the Physics of Comenius, 
 
 11. Theses on Fire and Light, Soul and Spirit. By 
 Jul. Hamberger, 
 
 V. THE REGENERATION. 
 
 Sec. I. The Divine-Human Archetype, . 
 11. The New Life of the Spirit, 
 
 III. The Conscious and Unconscious Side of the AVork of 
 
 Grace, ..... 
 
 IV. The Actus Dlrecti and Reflexi of the Life of Grace, 
 V. The Three Forms of the divinely wrought Ecstasy, and 
 
 the Theopneustia, .... 
 VI. The Unabolished Antinomy, 
 
 Appendix I, Luther's Trichotomy, 
 
 II. Upon the " Spirit of the Mind." A. From H. W, 
 
 Clemens' Work on the Powers of the Soul, 
 
 B. From a Mediaeval Tractate entitled Das Leben der 
 
 Minnende Seek. . . , , . 
 
 VI. DEATH. 
 
 Sec. 
 
 I. Soul and Spirit in the midst of Death, 
 11. The True and the False Immortahty, 
 
 III. Future Life and Redemption, 
 
 IV. The False Doctrine of the Sleep of the Soul, 
 V. The Phenomenal Corporeity and Investiture, 
 
 A^'I. The Relation of the Souls of the Righteous to the Cor- 
 poreity of Christ, .... 
 VII. The Relation of Souls to their Soulless Corporeity, 
 Appendix. Johann Heinrich Ursinus on the Intermediate State of 
 Souls, ...... 
 
 VII. RESURRECTION AND CONSUMMATION. 
 
 Sec. I. Spirit and Soul in the Act of Resurrection, 
 
 II. The Metempsychosis, .... 
 
 III. The Doctrine of Restoration, 
 
 IV. Progress in Eternity, .... 
 
 Appendix. From a Sermon of the Author's on Rom. viii. 18-23, 
 
 PAGE 
 
 196 
 209 
 222 
 241 
 247 
 258 
 
 266 
 281 
 292 
 313 
 324 
 337 
 345 
 360 
 
 373 
 376 
 
 381 
 393 
 
 401 
 407 
 
 417 
 433 
 
 460 
 462 
 
 464 
 
 467 
 473 
 479 
 490 
 499 
 
 513 
 620 
 
 526 
 
 535 
 645 
 647 
 i)65 
 
 659 
 
PROLEGOMENA. 
 
 " A Deo diacas ^uod a Deo habeas, aut nee ab alio, si neo a Deo.*" 
 
 Tertullianus [De Anima). 
 
HISTOEY OF BIBLICAL PSYCHOLOGY. 
 
 Sec, I. 
 
 pBLIOAL PSYCHOLOGY is no science of yester- 
 ' day. It is one of the oldest sciences of the church. 
 As early as the second century, we find, in the litera- 
 ture of the period, a book irepl '>{rv')(fj<i zeal a-cofMaro^; 
 rj (read koI) voo^y by Melito of Sardis,^ of which Eusebius 
 and Jerome make mention ; and early in the beginning of the 
 third century, the work composed by Tertullian in his Mon- 
 tanist days, De Animd, as the first ecclesiastical attempts to 
 supersede the PJicedo of Plato, and Aristotle's three books, Trepl 
 ylrv^rjfS. The work of Tertullian comprises all the leading 
 dogmas on the subject of psychology, and pursues the his- 
 tory of the soul from its eternal source and temporal mode of 
 origination, through its present duration and fundamental con- 
 ditions, into the state beyond the grave. Tertullian's treatise, 
 De censu animcB adversus Hermogenem, wherein he maintained 
 against his opponent the divine and immaterial derivation 
 {census) of the soul, is unfortunately lost to us. This loss is 
 greatly to be deplored, because the writings of a teacher so able 
 and so rarely endowed as Tertullian, are still an inexhaustible 
 mine of profound knowledge. The tract irepl ^frv^i]^, addressed 
 to Tatian by Gregory Thaumaturgus, the pupil and friend of 
 Origen,^ is a worthless and probably a spurious performance. 
 Hence, therefore, Melito and Tertullian must be regarded as the 
 only worthy inaugurators of the psychological literature of the 
 church. In the fourth century its foundations were strengthened 
 
 1 According to Eufinus, its title runs, De anima et corpore et mente; 
 according to Jerome, as in the Syriac version of Eusebius' Eccl. Hist, only 
 De anima et corpore. See Cureton, Spicilegium Syriacum, p. 96, and tlie 
 splendidly rhetorical passage there quoted from it, p. 53. 
 
 * See Mdhler, Patrologie, i. 653. 
 
4 PROLEGOMENA. [SEC. I. 
 
 by the abundant psychological elements contained in the works 
 of the three great CappadocianSj especially in those of Gregory 
 of Nyssa (and among them more particularly his dialogue, irepl 
 '\frvvfj^ Kol avaardcewi irpo^ ttjv aBeX<f)r}v MaKplvav, edited by 
 Krabinger, 1837, and briefly known as ra MaicpivLa), which have 
 been systematically elaborated by E. W. Moller in his treatise 
 upon Gregorii Nysseni doctrina de hominis natura (1854), and 
 thoroughly compared with the view of Origen; and the still more 
 copious works of Augustine (among them De anima et ejus originej 
 and the anti-Manichsean treatise De duahus animabus), from 
 which the Koman Catholic theologian Theodore Gangauf in 
 Augsburg compiled his metaphysical psychology of St Augus- 
 tine (1852). After this appeared, in the beginning of the fiftt 
 century,' if not even earlier, the scientifically excellent work of 
 Nemesius/ bishop of Emesa, irepl (f>va-e(o^ dv6pd>7roVy based on 
 *he Aristotelian plan, and the Libri tres de statu animce, directed 
 against Faustus Eegiensis by Claudianus Mamercus (Mamer- 
 tus), the special purpose of which is to prove that the soul is 
 neither corporeal nor local ; in the sixth century, the treatise of 
 Cassiodorus, D,e anima, in twelve chapters, beginning from 
 the meaning of the word, and the conception of the soul, and 
 closing with its future condition ; in the seventh century, the 
 commentary of Johannes Philoponus on Aristotle's work on 
 the soul, which appeared in Venice^ in 1535, edited by Trin- 
 cavelli. Moreover, to this catalogue belong the Theophrastus 
 of the converted Platonist Aeneas of Gaza, finally edited by 
 Boissonade 1836, being a dialogue on the immortality of the 
 soul (about 490) ; and at the close of the patristic age, the 
 fourth book of the dialogues of Gregory the Great, treating 
 de cBternitate animarum (593-4). In addition to these, when 
 we name the numerous writings on the Hexaemeron, and 
 especially on the creation of man (e.g* those of Lactantius and 
 Anastasius of Sinai), and the many writings upon the resur- 
 
 1 Edited by Chr. F. Matthaei, Halle 1802-8. The treatise taken up into 
 the editions of the works of Gregory of Nyssa, 'jrtpi \pv)cns ««* Kuecaroiaeas, 
 is the second and third chapter of this work of Nemesius. 
 
 * The Ao^oti 'TTipl ^^vx^s published by Tarinus with Origen*s Philocalia 
 (Paris 1619), and by Caspar Barth. with Mamercus' three books, De statu 
 animse (Zwickau 1655), are excerpta from Philoponus. See Creuzer's 
 Essay, Schriften Christlicher Phihsophen itber die .Seele, in his German 
 writings, sec. iii. vol. ii. 
 
SEC. I.] HISTORY OF BIBLICAL PSYCHOLOGY. 5 
 
 rection, beginning with Justin Martyr or (if his treatise pre- 
 served in fragments be considered spurious) with Athenagoras; 
 finally, the multitude of Ohristologic and Soteriologic mono- 
 graphs, which entered upon psychologic problems, — it is plain 
 that the ancient church had a psychological literature that 
 claims respect no less for its extent than for its substance. 
 
 When, in the middle ages, Christian science became more 
 systematic, and the most distinguished teachers confessed, after 
 Augustine's example, that in the knowledge of one's self is the 
 starting-point of all knowledge, the subject of psychology be- 
 came a fundamental element of the Summa, or the complete 
 doctrine. But psychology was treated of by scholars of all 
 kinds in specific treatises also, not only by the specially 
 scholastic, but by the natural philosophers and the mystics, 
 partly in the form of commentaries on Aristotle's three books 
 on the soul, as by Alexander of Hales, Peter de Alliaco, and 
 others ; partly in independent monographs, as by Erigena, 
 William of Ohampeaux, Hugo of St Victor, Albertus Magnus, 
 Thomas Aquinas, and others, — a long list which closed in the 
 fifteenth century with the Viola animm sen de natura Jiominis 
 of B-aymund Sabunde, an abridgment in the form of a dialogue 
 of his great work on natural theology, which is in some sort 
 the keystone of the whole scholastic literature. From these 
 works there is still much to be learnt even in the present day ; 
 for with the dialectic mode of thought there was associated in 
 those times a calm introverted contemplativeness, and a living 
 experience almost elevated into ecstasy. But in general it is 
 their reproach that their minds ran more in Aristotelian than 
 in biblical modes of thought ; in addition to which, it was an 
 inconvenience, that as the readers of Aristotle did not under- 
 stand his works in their original Istnguage, they were in a great 
 measure dependent upon the Mohammedan translators and 
 interpreters. Even in Dante's Divina Commedia the psycho- 
 logic terminology is Aristotelian; for in Dante's estimation 
 Aristotle is the master of those who know (il maestro di color 
 che sanno). There runs, indeed, also through the literature of 
 the middle ages, a strong tendency towards freedom from this 
 dependent relation. Combining Plato with Aristotle, there is the 
 attempt to read immediately in the Book of Nature, and to draw 
 out of the depth of the soul's consciousness ; but men did not 
 
b PROLEGOMENA. [SEO I. 
 
 see their way to a free and undivided reference to the teaching 
 of Holy Scripture ; and even had they wished to draw from that 
 source immediately, their ignorance of its language would not 
 allow them to appeal to it at first-hand. 
 
 It was only by means of the Reformation that a really free 
 scriptural inquiry on all sides became possible. Psychology 
 could then bring its traditional store of knowledge into the 
 light of Scripture, and thus it advanced into a new phase. 
 Contemporary with Budseus, Erasmus, and Vives, who were 
 esteemed the triumvirate of science, the German Reformation 
 had, moreover, as its representative a humanist of the highest 
 rank; and the three books of Vives, De anima et vita (1538), 
 which aim at simplifying the traditional Formulas,^ appeared 
 almost at the same time as Melancthon's Commentarius de 
 anima (1540), the first compendium of psychology written 
 iu Germany. He frequently gave lectures upon it before 
 immense audiences, and published it anew in 1552 under the 
 title, Liber de anima. Even here also, Aristotle, whom Me- 
 lancthon could read in the original as none of the scholastics 
 could, is the highest authority next to Scripture, but its chains 
 are nevertheless broken ; and although many psychologic writ- 
 ings of the scholastics surpass that of Melancthon in fulness 
 and depth of thought, it is superior to them all in a more elegant 
 learning, and a sounder, a more liberal, and a more serene 
 spiritual luminousness. As in Wittenberg, so also in other 
 German universities during the sixteenth and seventeenth cen- 
 turies, psychology was studied, and disputations were held on 
 psychological questions with peculiar interest. The Collegium 
 psychologicum, edited by John Conrad Dannhauer in his 
 twenty-fourth year, at Altorf (1627), consists of seven such 
 academical disputations. The internal progress of the science, 
 however, was not so considerable as it might have been. The 
 period in question was deeply conservative, and was satisfied 
 with what was already known and dogmatically formulated. In 
 matters on which the creed of the church had not yet decided, 
 men clung too anxiously to views anciently established and 
 maintained by the majority of orthodox teachers, and had no 
 
 ^ Vives is in favour of unity of the soul : Anima Tiumana inferiores 
 omnes vita sua continet Humana mens spiritus estj per quern corpus^ cui est 
 CiOnnexus, vivit, aptus cognitioni Dei, 
 
SEC. IJ HISTORY OF BIBLICAL PSYCHOLOGY. 7 
 
 eyes to see clearly and without prejudice the rays of tru*h 
 which shone outside the range of their own confessions of faith. 
 Many a truth, sound, as rightly understood, was rejected on 
 account of possible and actual heretical consequences : as, for 
 instance, the trichotomy of human nature. Many a psycho- 
 logically significant statement of Scripture — as, for instance, 
 upon the intermediate state between death and the resurrec- 
 tion — was not done justice to. Mysticism, theosophy (with its 
 master Jacob Bohme,^ incomparably and divinely taught, not- 
 withstanding all the errors into which he was hurried by his 
 zeal against the dead orthodoxy and the miserable ignorance 
 of natural science that then prevailed), the science of medi- 
 cine, which acknowledged the authority of Scripture, and 
 chemistry (represented especially by Paracelsus^ and John 
 Baptista von Helmont, investigators^ who, in their daring 
 originality, not unfrequently forestalled the lapse of centuries) : 
 these, in their more liberal movement, anticipated many a con- 
 clusion which has since been undeniably established by scrip- 
 tural investigation and knowledge. At that time it was an ad- 
 ditional misfortune for psychology as a science of the church, 
 that the method of systematizing was so prevalent, and the habit 
 of searching for the testimony of Scripture rather by reference 
 to individual texts than to the general scope and harmony of 
 Scripture, — a habit which, above all, changed the analogia Jidei 
 from a rule of scriptural interpretation into a measure of what 
 Scripture contained. But Caspar Bartholinus (oh, 1629), the 
 celebrated teacher of medicine and theology in the University 
 of Copenhagen, drew out, in his Manuductio ad veram Psycho- 
 logiam e sacris Uteris, a sketch of biblical psychology in 
 which, although only slightly put together in an ungraceful 
 style, and deficient in just exegetic basis, there may neverthe- 
 
 ^ To tliis place specially belongs his Psychohgia vera, or Forty Questions 
 about the Soulj and Psychologisesupplementum: Das umgewandte Auge is on the 
 same subject (vol. vi. of the collected works in the new edition of Schiebler). 
 
 ' See Preu, System of Medicine of Theophrastus Paracelsus, 1838, in 
 ■which also the psychology of the great reformer of medical science is exhi- 
 bited in excerpta from his works. 
 
 3 In his psychological writings, says Spiess (John Baptista van Hel- 
 mont's System of Medicine (1840), sec. 63), Helmont exhibits himself in his 
 greatest depth and peculiarity ; and he not seldom succeeds in forcing his 
 way into all the clearness of which so difficult a subject is capable. 
 
8 PROLEGOMENA. [SEC. I. 
 
 less be discerned, in the courage wliich breaks through the 
 customary formalities of scholasticism, some signs of promise 
 in that province of thought/ 
 
 An entirely new era of scriptural investigation commenced 
 with John Albert Bengel (06. 1752). Hitherto scriptural 
 inquiry had almost exclusively served for the apologetico- 
 polemical proof of truth already acknowledged. Now men 
 began, as w^ell of free will as of divine necessity, to devote 
 themselves to the Scriptures, that they might bring the know- 
 ledge already possessed into the light anew, and deepen and 
 extend it. Oetinger's Inquisitio in sensum communem (1752), 
 and the Fundamenta Psychologice ex sacra Scriptura collecta 
 (1769) of Magnus Friedrich Roos, were fruits of this healthy 
 revolution, as also were several psychological treatises of Chr. 
 Aug. Orusius (who among the Saxons trod in the footsteps 
 of the above scriptural inquirers of Wurtemburg), viz. upon 
 superstition, upon magic, and generally upon man's relation to 
 the spirit-world.^ All these are only preludes to a biblical 
 psychology ; even the tract of Eoos^ itself, which has become 
 very rare, brings together the texts of Scripture treating of 
 '^^X^' TrreO/^a, KapBia without any principle, and in this lexicon- 
 like and mechanical method neither formally nor actually satis- 
 fies the problem of biblical psychology. But the fundamental 
 maxim, ita accedere ad scripturam ut nullum prcestruatur sys- 
 tema, gives, notwithstanding, to this little volume an air of 
 living freshness which enables it to contrast advantageously 
 
 1 With respect to him, see Tholuck's Martyrs of the Lutheran Church 
 of all ranks "before and during the time of the Thirty Years^ War (1859), p. 
 23^. According to Michaud's BiUiographie Universelle, torn. iii. (Paris 
 1843), p. 193, the Manuductio appeared in Copenhagen in 1618-9 ; but I 
 have failed to discover or to gain any intelhgence of this edition : it is 
 not even in the possession of the Library at Copenhagen. Subsequently, 
 however, I found that the Manuductio is adopted into the Systema Physi- 
 cum^ which appeared at Hanover in 1628. It is from this compilation that 
 I have given it in the appendix to these Prolegomena, only omitting some 
 trifling and unessential matters. 
 
 2 They are enumerated in my BiUico -prophetical Theology (1845), p. 
 140. 
 
 * It has now appeared in a German translation (by Cremer of Unna), 
 under the title of Grundzilge der Seelenlehre aus heiliger Schriftj Stuttgart-, 
 at Steinkopf's, 1857. Compare the notice by Sprinkhardt in Renter's 
 Repertorium, 1858, pp. 41-45. 
 
SEC. I.] HISTORY OF BIBLICAL PSYCHOLOGY, 9 
 
 with writings of such low rationalistic views as the Psycliology 
 of the Hebrews of Friedr, Aug. Carus (published in 1809, after 
 the author's death), and as Ge. Fr. Seiler's Animadversiones ad 
 PsycJiologiam Sacram (1778-1787), which is not much higher 
 in its view than the former.^ And for this reason it has not 
 been without influence. For, as the result of the Fundamenta 
 Psychologica of Roos, appeared not only Stirm's extremely 
 careful researches in anthropologic exegesis in the Tilhinger 
 Zeitschrift filr Theologie, 1834, but also J. T. Beck's Umriss 
 der hihlischen Seelenlehre, 1843, — the first attempt to reduce 
 biblical psychology into a scientific form, and to promote its 
 claim to an articulated relation and au independent existence 
 in the organism of entire theology. The author treats (1) of 
 the soul-life of humanity as Nephesch (soul); (2) how it is dis- 
 tinguished from Ruach (spirit) ; (3) how it is comprehended in 
 the Leb (heart). We do not misapprehend the propriety of this 
 threefold division ; nay, we thankfully acknowledge, that by its 
 means Beck has succeeded in throwing light on many aspects 
 of the subject of biblical psychology; but probably there would 
 be few readers who would not gather from the compendiums 
 of Roos and Beck the impression that this vast scaffolding is 
 not sufficient to provide for all the varied abundance of the 
 subject, and that there needs another less abstract principle of 
 division to articulate it in a living manner, and to separate it 
 intelligently. The historical method leads more surely to such 
 a result. An excellent little compendium by J. G. F. Hauss- 
 mann. Die Biblisclie Lehre vom Menschen (1848), adopts this 
 course, adhering in other respects to Beck. It begins with the 
 origin of man, and ends with the new humanity and its perfec- 
 tion, — a biblical anthropology, which in respect of psychology 
 and somatology stands in the relation of the whole to its 
 parts. Along with these two treatises of Beck and Hauss- 
 
 * The Biblical Anthropology of Franz Oberthiir (Professor of Dogmatic 
 in Wiirzburg), (vol. i. edit. 2, 1826 ; vols, ii.-iv. 1808-1810 : according to 
 the author's design, the second part of his dogmatics) misleads by its title, 
 but deserves no sort of consideration at all. Equally misleading by its 
 name is Grohmann's Anthropologie des alten und neuen Testaments, in 
 Nasse's Zeitschrift fur die Anthropologie, 1824, iii. It is a survey of the 
 Old and New Testament history, " according to anthropologic points of 
 view." 
 
10 PROLEGOMENA, * [SEC. I 
 
 mann may be named the monographs of Gust. Friedr. Oehler, 
 Veteris testamenti sententia de rebus post mortem futuris (1846) ; 
 of Heinr. Aug.' Hahn, Veteris testamenti sententia de natura 
 hominis (1846) ; and, by way of a copious collection of the 
 mstterials of biblical psychology, the work of Bottcher, De inferis 
 rehusque post mortem futuris (1846). Moreover, also, those por- 
 tions of the Schriftbeweis of J. Ohr. K. von Hofmann which 
 trench upon biblical psychology (especially in the doctrine of 
 the creation and the last things), with which are to be compared 
 the kindred sections on prophecy and its fulfilment (especially 
 sees. iii. and iv.), as also with the Christian Ethics of Gr. Chr. 
 Ad. von Harless,^ and the full, carefully executed, but rather 
 critically negative than positively constructive portion of Ge. 
 Ludw. Hahn's Theologie des Neuen Testaments, which bears on 
 the subject of anthropology (vol. i, pp. 385-475). Moreover, 
 the compendiums of anthropology and psychology by G. H. von 
 Schubert (1842, edit. 2), of Christian Heinr. Zeller (edit. 2, 
 1850), of Jos. Beck (edit. 4, 1852), and of Karl Phil. Fischer 
 (1850), to which was added not long ago the Seelenlehre of G. 
 Mehring (1857), — a work rich in substantial knowledge, but 
 not yet noticed as it deserves ; — all breathe a biblical spirit. 
 These labours, and what the three veterans, Jos. Ennemoser 
 (ob, 1854), Christoph. Ad. von Eschenmauer (oh. 1852), and 
 G. H. von Schubert (o6. 1860), in the course of a long life 
 of unceasing effort and rich in experience, have accomplished 
 for experimental psychology and its history, supply such 
 abounding materials for biblical psychology, that in the neces- 
 sary process of rigid sifting, it has some difficulty to avoid 
 being choked. The three last inquirers have in common the 
 tendency to the profoundest depths of thought. The most spiri- 
 tual and the finest of their works is von Schubert's Geschichte 
 der Seekf in two vols. (4th edit. 1850), of which the compen- 
 dium Der Menschen und Seelen Kunde is only an abridgment, 
 and to which the book Ueher die Kranhheiten und Storungen 
 der Menschlichen Seele (1845), together with the 3d vol. on the 
 
 1 Both Harless and Hofmanu dispute the possibility of a system of 
 biblical psychology ; but, nevertheless, the works of both the one and the 
 other are substantially on subjects connected with biblical psychology, and 
 are concerned in the reducing to system of views of the same science. More 
 on this matter in the following section. 
 
SEC. I.] HISTORY OF BIBLICAL PSYCHOLOGY. ll 
 
 Gesckichte der Natur (3d edit, 1855), and the Symholih des 
 Trauma (edit. 3, 1840),^ do in some measure belong as supple- 
 ments. The above-named works of investigators, both theo- 
 logical and untheological, deserve our gratitude, as having ren- 
 dered to biblical psychology a help not yet fully estimated. 
 To this science also 0, F. Goschel has afforded (apart from 
 his speculative writings) welcome service, in his work on the 
 profound fulness of meaning of the creative writings of Dante 
 Alighieri,^ Yet, nevertheless, when in the year 1855 this very 
 work appeared, — the System der hihlischen Psychologie, — theo- 
 logy was constrained to bear testimony to her own poverty, to 
 the effect that, since the new era- of scriptural interpretation 
 that began with Bengel, the books of Roos and Beck had been 
 the only attempts, with all the present exegetical resources, to 
 establish anew a science whose necessity had been acknow- 
 ledged as early as the first Christian centuries. At the present 
 time, when after long delays I am for the second time putting 
 forth my system of biblical psychology, the number of fellow- 
 labourers in this field are seen to be most gratifyingly upon 
 the increase. Besides the really valuable treatment of single 
 portions and aspects of biblical psychology by v. Zezschwitz 
 (Profangrdcitdt und bihlischer Sprachgeisty 1859), Schoberlein 
 ( Ueher das Wesen der geistUchen Natur und Leiblichkeit, in the 
 Annual Register of German Theology^ 1861), and others whom 
 we shall have occasion to name further on, the entire scien- 
 tific material of the subject is carefully elaborated anew, with 
 critical reference to my treatment of it, in special writings of 
 Goschel (Der Mensch nach Leib, Seele, und Geist diesseits und 
 jenseitsy 1856) and v. Rudloff (^Die Lehre vom Menschen nach 
 Geisty Seeley und Lelb, 1858), Grateful for the positive 
 instruction and critical suggestions received from these and 
 many other sources, I am attempting the subject once more, 
 
 1 Newly pnblished by F. H. Eaucke, 1862. 
 
 ^ Especially deserving of consideration are the following works : Dante 
 AUgJiiert's Unterweisung uher Weltschopfung und Weltordnung diesseits und 
 Jenseits, 1842 ; Dante AUghierVs Osterfeier in Zwillings-gestem des Himm- 
 lischen Paradieses^ 1849 ; and the Easter gift in a similar way, everywhere 
 pointing to Dante, Zur Lehre vo?i den Utzten Dingen, 1850. 
 
12 PROLKGOMENA. [SEC. II. 
 
 IDEA OF BIBLICAL PSYCHOLOGY. 
 
 Sec. IL 
 
 Some well-known scriptural students of late have denied to 
 biblical psychology the capability of verifying itself. Harless, 
 in the preface to the fourth edition of his £Jthics ySiYOws, that 
 while he has no fear at all of exact study of the so-called ma- 
 terialism in the field of psycho-physiology, yet, on the other 
 hand, he greatly dreads the idealism and spiritualism, upon 
 whose misty foundation such frequent and continued attempts 
 have been made to rear a sound psychology; and in this 
 behalf he refers to Cams' Psyche, and Ennemoser's Geist des 
 Mensclien in der Natur^ as works in which he could place no real 
 confidence. " I believe," he continues, " that our theologians 
 would do well to concern themselves very little about this 
 department of material investigation, which has only by a pro 
 cess of unauthorized abstraction come to be considered as if it 
 were important of itself, and entirely distinct from the spirit. It 
 is this circumstance which has prevented me from receiving the 
 same pleasure that others have done from the late attempts to 
 construct systems of biblical psychology.^ For Scripture seems 
 to me to occupy the same position in questions of psychology as 
 in those of cosmogony. In each it is a finger-post directing 
 attention to the position of the world, as to the position of 
 the soul in questions of redemption ; we must neither expect 
 in connection with one nor the other natural description and 
 natural knowledge, not because it could not have been given 
 us in the Scripture, but because it was not intended to be given 
 us. The meaning of its symbols is reserved for that scrutiny 
 to explain, which, not in words and names, but in the facts of 
 nature, toils after the understanding of the sacred hints in the 
 sweat of its brow." 
 
 In accordance with this, Hofmann says in the second as 
 well as in the first edition of his Schriftbeweis :^ "A biblical 
 
 ^ The preface is of the year 1849. Probably he means Beck's Umriss 
 der UUischen Seelenlehre. I am not aware of any System der hihUsche7i 
 Psychologie that had then appeared. Mine did not come out till 1855. 
 
 s I. p. 248, edit. 1 (1862) ; i. p. 284, edit. 2 (1857). 
 
SEC. II.] IDEA OF BIBLICAL PSYCHOLOGY. 13 
 
 anthropology and psychology have been got together, but 
 without finding any justification for it in Scripture, of which 
 Harless rightly says that we must not expect from it natural 
 description and natural knowledge, because it was not intended 
 to be given there. That presumed science is based merely upon 
 such Scripture texts as do not teach what the nature of man is, 
 but on the hypothesis that it is understood what kind of crea- 
 ture is meant when man is spoken of, declare his relation or 
 deportment towards God. " It has been replied," he adds in the 
 second edition, with direct reference to me,^ " that the Scrip- 
 ture does nevertheless give almost in its first sections disclosures 
 which are deliberately anthropologic and psychologic, when it 
 narrates the process of man's creation ; and it cannot but be 
 worth the trouble to bring together even its anthropological 
 and psychological assumptions, since they could not be so 
 trivial as to be understood of themselves, nor so inconsequent 
 and unconnected as to be capable of no scientific organization. 
 But in respect of these disclosures, they only serve the purpose 
 of rightly defining in a general way the relation to God and 
 to the world, without the knowledge of which there can un- 
 doubtedly be no anthropology and psychology corresponding 
 to the reality ; and as to the presumptions, no one doubts 
 that they can be harmonized together, but without being justi- 
 fied in the expectation that they will form a scientific whole, 
 since they only come to light in proportion as they are used for 
 the expression of facts, which, while they touch on the anthro- 
 pologic and psychologic region, themselves belong to another. 
 A biblical psychology is just as little of a psychologic system 
 as a biblical cosmology is a cosmologic system ; and if it be 
 found practicable also to call it theological instead of biblical, 
 it will moreover be permitted to say that there is a theological 
 
 ^ Eeferring to p. 181 of the first edition of this book of mine. I have 
 struck out in that place the words that I have here quoted from Hofmann, 
 so as not to repeat myself. E. Wagner, in the Evang. K. Z. (1857), col. 
 189, and in his treatise Der Kampf um die Seele vom Standpunki der 
 WissenscJiaft (1857), p. 119, approves of them. But when he says (p. 
 114), "Biblical anthropology and psychology is the section of theology 
 which chiefly comes into consideration in the references to physiology," 
 so, on the other side also, he agrees with me in acknowledging the scien- 
 tific claim of biblical psychology, and rightly, as Fabri, in the Evavg. K. Z, 
 1857, Nos. 96, 97, has proved in my defence. 
 
14: PROLEGOMENA. [SEC. II 
 
 psychology only in the same sense as a theological cosmology 
 may be spoken of." 
 
 And thus the task which I propose to myself would be at 
 the outset a failure, because it would be impracticable. This, 
 however, is by no means the case. The problem, as I under- 
 stand it, is not at all touched by those objections. For that all 
 that Scripture tells us on the spiritual and psychical constitu- 
 tion of man is in harmony with the work and the revelation 
 of redemption, which are the special burthen of Scripture, we 
 deny so little, that we gather from it rather the idea of biblical 
 psychology as distinguished from the empirical and the philo- 
 sophical psychology of natural science. But what Scripture 
 says to us in pursuance of that its great design for the salvation 
 of man, is far more than is admitted by those two writers. For, 
 from the announcement upon the substance of man's nature as 
 it was created which we read in Gen, ii. 7, and which Harless 
 places at the head of his Ethics, there runs throughout Scripture 
 a many-linked chain of assertions upon the pneumato-psychical 
 nature and life of man — of declarations which touch the most 
 important fundamental questions of psychology, and throughout 
 depend upon similar fundamental views, and are of such rich 
 import that even Hofmann devotes to these announcements 
 considerable portions of his Schriftbeweis. For all the great 
 questions — How is man's soul related to his spirit ? How is 
 man's spirit related to God's Spirit ? Is the substance of man's 
 nature trichotomic or dichotomic ? How is man distinguished 
 as Nature and as Ego ? — all these and many other psychologic 
 questions are there attempted to be answered from Scripture '; 
 while, nevertheless, it is maintained that Scripture teaches 
 nothing upon the whole subject. Now, therefore, whether it 
 be called teaching or not. Scripture certainly gives us, on all 
 these questions, the announcements which are necessary to a 
 fundamental knowledge of salvation ; and these announcements 
 are to be exegetically investigated — are, because they are of a 
 psychological nature, to be psychologically weighed — are to be 
 rightly adjusted, so that they may cohere among themselves, 
 and with the organism of the personal and historical facts of 
 redemntion. And here at once is a system ; to wit, a system 
 of biblical psychology a-s it lies at the foundation of the system 
 of the facts and the revelation of salvation ; and such a system 
 
SEC. II.] IDEA OF BIBLICAL PSYCHOLOGY, 15 
 
 of biblical psychology is so necessary a basis for every biblical 
 summary of doctrine, that it may be rightly said of the doc- 
 trinal summary which Hofmann's Schriftheweis seeks to verify 
 by Scripture, that from the beginning to the end, from the 
 doctrine of the creation to the doctrine of the Last things, a 
 special psychologic system, or (if this expression be objected to) 
 a special complex of psychological representations, absolutely 
 supports it. What Scripture says to us of cosmology, may 
 certainly appear insufEcient to originate a system of biblical 
 cosmology ; but assuredly it says to us infinitely more about 
 man's soul and spirit than about Orion and the Pleiades. And 
 I would not assert that Scripture offers to us no natural know- 
 ledge of the soul ; I believe it rather to the honour of God's 
 word, to be compelled to maintain the contrary. For, for ex- 
 ample, that the substance of man's nature is dualistic, Le, that 
 spirit and body are fundamentally of distinct origin and nature 
 — that is surely a natural knowledge, — a dogma in the faith of 
 which, in spite of all remonstrances of rigid natural investiga- 
 tion, we live and die. And although what Scripture gives us 
 to ponder in such statements as Gen. ii. 7 and 1 Cor. xv. 45 
 may be called only suggestions, still a biblico-psychological m- 
 vestigation must be justified which takes the course indicated 
 by these hints. Or are we to leave these hieroglyphs to the so- 
 called accurate investigation ? I hold this, no less than Harless 
 does, in fitting honour; but the meaning of these hieroglyphs 
 lies beyond the limit placed to experiment and calculation. It 
 is possible to labour in the sweat of the brow even without the 
 scalpel or the microscope. Even historical problems are not to 
 be solved otherwise than in the sweat of the brow ; and our pro- 
 blem is an historical one, only with the distinction arising from 
 the fact that we stand in a different inward relation to the holy 
 Scripture from that in which we do — say — to the Vedas or to the 
 Avesta. We desire to bring out exegetically the views of Scrip- 
 ture, on the nature, the life, and the life-destinies of the soul as 
 they are defined with a view to the history of salvation ; and, 
 in accordance with that inevitable requirement which we must 
 impose upon our thinking when it is engaged on the subject of 
 Scripture, to reduce it into systematic harmony. This harmony 
 is only to be the scientifically intercepted reflection of the real 
 harmony in which these representations subsist of themselves. 
 
16 PROLEGOMENA. [SEC. II. 
 
 The risk which we run is not that of seeking to verify something 
 which is impossible, but of substituting for that objective cer- 
 tainty of inward consistency, a feigned consistencyj of the exist- 
 ence of which we have persuaded ourselves. For a systematizing 
 of the inaterial of biblical psychology is certainly not practicable, 
 without the endeavour to unfold many a merely indirect scrip- 
 tural saying, and to draw connecting lines here and there between 
 individual points, according to the scriptural meaning. But as 
 the Scripture is no scholastic book of science, this is more or 
 less essential in every science that is based upon it as a foundation. 
 Should we not always be successful iii this task of construction 
 in hitting the sense of Scripture, it will be just as little argu- 
 ment against the claims of the material of biblical psychology 
 to scientific treatment, as it would be against the claims of 
 Homeric psychology, that the inquirers in that region^ con- 
 tradict one another on some important points. 
 
 The task which I propose to myself is practicable ; for 
 under the name of biblical psychology I understand a scientific 
 representation of the doctrine of Scripturg on the psychical 
 constitution of man as it was created, and the ways in which 
 this constitution has been affected by sin and redemption. 
 There is such a doctrine in Scripture. It is true that on 
 psychological subjects, just as little as on dogmatical or ethical, 
 does Scripture comprehend any system propounded in the 
 language of the schools. If it taught in such a way, we should 
 need as little to construct psychology from it as we should 
 dogmatics and ethics. But still it does teach. If it proceeds 
 upon fundamental views whose accuracy it absolutely takes 
 for granted ; if it narrates or predicts facts about which we 
 should know nothing, or nothing certain, were they not testified 
 to us by it; if the most manifold natural and supernatural 
 conditions of the inner life of man find therein a self-evidence 
 which admits no suspicion of self-deception or distortion ; if 
 it represents to us, in the way of consolation and warning,, 
 
 * The Homeric psychology has found representatives in Wagner, in his 
 Psychologia Homerica (Paris 1833) ; v. Nagelsbach, in hia lately edited 
 Homeric Theology (1840) by Autenrieth (1861) ; Grotemeyer, in his Pro- 
 gramm. Homers Grundansicht von der Seek (Warendorf 1854) ; and others. 
 The extent of this literature, which began with Halbkart's obsolete 
 Psychologia Homerica (1796), is discreditable to biblical theologians. 
 
SEC. II.] IDEA OF BIBLICAL PSYCHOLOGY. 17 
 
 the inflaence of superhuman powers, both good and evil, on 
 the human life of the soul, — all this is so, and its purpose is, 
 for our instruction, assuredly not to afford us an unfruitful 
 learning, and to satisfy unspiritual curiosity (and neither in- 
 deed is this the purpose of theologically scientific doctrine), but 
 to promote our salvation. But the science has the duty of 
 bringing to light the materials of doctrine latent in the Scrip- 
 tures, — of collecting that which is scattered there, — of ex- 
 plaining that which is hard to be understood, — of establishing 
 that which is doubtful, — and of combining the knowledge thus 
 acquired into a doctrinal whole, consistent and compact. 
 
 The formal possibility of the accomplishment of such a 
 task is guaranteed by the undeniable unity of character pre- 
 vailing in the doctrinal materials of psychology placed before 
 us in Scripture. Or are the psychological assumptions and 
 inferences of the biblical writers not in harmony with them- 
 selves ? We maintain thorough fundamental agreement, with- 
 out thereby excluding manifold individualities of representation 
 and mode of speech ; for in their essential spiritual unity the 
 special writers have each their characteristic stamp. The 
 passion for system exaggerates this. Its game is an easy one. 
 How little is required to imitate it ! Learned treatises would 
 prove that the Elohist and Jehovist of the Pentateuch, — that 
 the author of the book of Job and of the words of Elihu, — 
 that David and Solomon, — psychologically differ from one 
 another ; even although the science for that purpose should be 
 that of conceiving straw and bringing forth stubble. But let 
 the first page of the Holy Scripture be only read, and the 
 last compared with it ; and not until the reader has felt himself 
 transported with wonder at the majestic harmony of the word 
 of God from Alpha to Omega, let him tell of the peculiarities 
 of individual writers in the midst of this divine-human concert. 
 That which is peculiar does not concern the fundamental views. 
 There is a clearly defined psychology essentially proper to the 
 Holy Scripture, which in like manner underlies all the bibli- 
 cal writers, and intrinsically differs from that many-formed 
 psychology which lies outside the circle of revelation.^ There- 
 
 1 Thus we judge with Schoberlein, in his notice of v. Rudloff, Studien u. 
 Kritiken (1860), p. 145, which in appropriate words comes to the defence 
 of biblical psychology ; and therefore we have, on scientific ground, the 
 
 B 
 
IS PROLEGOMENA. LSEC. II. 
 
 fore the problem of biblical psychology may be solved as one 
 problem. We do not need, first of all, to force the biblical 
 teaching into unity ; it is one in itself. 
 
 The biblical psychology thus built up is an independent 
 science, which coincides with no other, and is made superfluous 
 by no other in the organism of entire theology. It is most 
 closely allied with so-called biblical theology, or (since what is 
 accustomed to be most unaptly so called is rightly occupied, 
 partly in the history of salvation, and partly in the history of 
 revelation), with dogmatics. Biblical, or, as may be said, 
 theological psychology (to distinguish it from the physical- 
 empirical and philosophic-rational science), pervades the entire 
 material of dogmatics, determining all the phases of man's 
 psychical constitution, conditioned upon those facts and rela- 
 tions momentous to the history of salvation which form the 
 substance of dogmatics. But it asserts in all these associations 
 its own peculiarity, in that it considers all that is common to it 
 with dogmatics only so far as it throws light or shadow into 
 the human soul, draws it into co-operation or sympathy, and 
 affords explanations upon its obscurities. Much which is only 
 incidentally dealt with in dogmatics, is in psychology, which 
 herein is subsidiary to it, a main feature : for example, the 
 relation of the soul to the blood, as material to the doctrine of 
 the atonement ; and the question, as important to the doctrine 
 of original sin, whether the soul is propagated per traducem 
 or not : as, on the other hand, the scriptural doctrines of the 
 tri-unity of God, — of the good and evil angels, — of the divine- 
 human personality of Christ, which in dogmatics are principal 
 matters, are only so far treated of in psychology as they are 
 connected with the formation of the divine image in man, 
 with the good and evil influences of the spiritual world upon 
 him, and with the restoration of the true human nature. The 
 new relation of God to humanity in Christ, w^hich is the centre 
 of entire theology, is also the centre of psychology as well 
 as of dogmatics. Dogmatics have to do with analyzing and 
 systematizing the believing consciousness of this new relation 
 which rests on and in the Scripture. Psychology, on the con- 
 trary, has to do with the human soul, and forth from the soul, 
 
 riglit, which the critic in the Literar. Centralblatt, 1865, No. 45, refuses to 
 Ufi, to speak of the Scriptures almost entirely as of one subject. 
 
SEC. III.] METHOD OF BIBLICAL PSYCHOLOGT. 19 
 
 With the constitution of human nature, which is the object and 
 subject of this new relation, 
 
 From this conception of our science — which we are still as 
 ever convincedj resists the fiery trial of criticism — we turn now 
 to the method of realizing it- 
 
 METHOD OE BIBLICAL PSYCHOLOGY. 
 
 Sec. IIL 
 
 Since the Holy Scripture regards man not from the physio- 
 logic point of view of nature's laws, but everywhere as in 
 definite ethico-historical relations, we shall adopt the historical 
 mode, and prosecute the history of the soul from its eternal 
 antecedents to its everlasting ultimate destiny. Thus conceived 
 of, the matter of psychology divides itself into the following 
 seven heads : — 1. Eternal Presuppositions. 2. Creation and 
 Propagation. 3. Fall. 4. Present Constitution, 5. Re- 
 generation. 6. Death and Intermediate State, 7. Resurrec- 
 tion and Perfection. Since psychology after this manner 
 proceeds from eternity, and passing through time turns back 
 again to eternity, there will not be wanting to it a completed 
 unity ; but the successful accomplishment of our task will de- 
 pend on our not losing sight in any wise of the distinction between 
 psychology and dogmatics. Our source is the Holy Scripture, 
 in union with empirical facts which have a biblical relation, 
 and require biblical examination. The Old and New Testament 
 concern us equally ; for the Old Testament, which is more 
 directed to the ci'eation and nature, i,e. to the origin of things 
 and their external manifestation, gives us disclosures which the 
 New Testament at once takes for granted ; the New Testament, 
 on the other hand, affords us, on the ground of the incarnation 
 of the Son of God, far deeper and more accurate knowledge of 
 the nature of God, and of the ethical relations of man to the 
 invisible as to the visible world ; and, moreover, it is there that 
 we first learn to understand rightly the beginnings of man in 
 the light of the clearly and specially revealed last things. We 
 
20 PROLEGOMENA. [SEO. HI. 
 
 must carefully consider this difference of the tvro Testaments, 
 and in general the gradation of the revelation ; and we must 
 take pains to distinguish between what Scripture designedly 
 teaches, and what it adopts without close discussion, — as the 
 psychologic view generally received in antiquity, or current 
 among the Semitic tribes, or become stereotyped in language, — - 
 in order to attribute to it its peculiar doctrinal value in ac- 
 cordance with its character of revelation. Finally, it is not 
 sufficient, by way of adducing proofs, to pick out individual texts 
 from Scripture ; but there is necessary, generally, inspection 
 and inquiry into the entire scope of Scripture, that we may not 
 fall back into the faults which made the ancient manner of 
 referring to Scripture proofs, unhistorical, one-sided, and frag- 
 mentary. Moreover, we must guard ourselves against the self- 
 deception of interpolating speculative thoughts suggested by 
 Scripture, or physiologic notices foreign to it, in Scripture itself. 
 To interpret into Scripture the circulation of the blood, or the 
 importance of the cerebral system to the activity of the soul, 
 would be just as foolish as to reject such new discoveries be- 
 cause no scriptural statements imply any reference to them. It 
 is the peculiarity of revelation to accommodate itself to the 
 degree of cultivation of every age, and to speak, not the language 
 of the school, but the language of life. This observation is just, 
 but it must not be pressed too far. It is incompatible with the 
 purpose of revelation to make use of an absolutely inadequate 
 means of representation, and incompatible with its truthfulness 
 to base itself upon false presumptions. How, for example, 
 could Gen. i. be a divine revelation, if the substance of what is 
 revealed were limited to the fact that the world is a created 
 work of divine power and wisdom, and if all the rest were mere 
 pageantry, not to be received by physical science 1 — a low view, 
 which has already been refuted in individual instances of im- 
 portance by physical science itself ! It is just the same with 
 the psychological presuppositions of Scripture. From the 
 standpoint of our present empirical knowledge they appear 
 unsatisfactory, because, as in the case of what Scripture says 
 on astronomical subjects, they are here or there only gathered 
 from the external form of the phenomenon ; but, never- 
 theless, they are not false:" they only become so when the 
 form of the revelation, boi^rowed from the modes of repre- 
 
SEC. III.] METHOD OF BIBLICAL PSYCHOLOGY. 21 
 
 sentation and expression of daily life, is regarded as belonging 
 to its substance. Thus, for example, he who would reproach 
 the Scripture, that it always places the soul in immediate rela- 
 tion with the blood, and not with the nerves, would be just as 
 unjust as another would be foolish if he read in Scripture of 
 electricity, magnetism, and such like things, or perhaps of the 
 nervous fluid, abandoned as it is (I do not raise the question 
 how rightly) by modern physiology. Of all these things Scrip- 
 ture can say nothing, since the Holy Ghost speaks there with 
 a human tongue ; and human representation and language had 
 not in those times any ideas and words for those things. But 
 we should deeply wrong the Scripture, if we thought that the 
 glory of its psychologic representations must grow paler and paler 
 in the daylight sunshine of the present day, and that biblical 
 psychology is perhaps such as the psychology of Homer — nothing 
 but a fragment of the history of the training of the human 
 spirit, of only antiquarian value! Certainly, Scripture must 
 forego the honour of having anticipated physical research in 
 discoveries which have been made by sections and vivisections, 
 and all kinds of experiments on animal bodies ; but the honour 
 of Scripture consists in the fact, that it offers us a knowledge 
 just at that point where the knowledge of physical research 
 (which, without it, is more physiologic than psychologic) hope- 
 lessly fails, unless man's impulse of knowing allows itself to be 
 hushed up by idle promises of an undefined future. The path of 
 knowledge of experimental physical investigation advances from 
 without, inward, and has there before it a limit beyond which 
 it cannot now or ever pass. The mode of evidence of the 
 revelation, which gives itself to the internal experience, goes, 
 on the other hand, from within, outward, and has no other 
 bounds than those which it places to itself in accordance with 
 man's attainment in culture and need of salvation,-"^ Natural 
 investigation, for example, can tell us most accurately how, by 
 means of a purely optical process, the forms of the outer world 
 
 1 *' Where is the rule and the measure," cries to us, on the other hand, 
 Noack, in his Psyche^ voL iii. 1860, p. 330, " whereby this way of evi- 
 dence of the revelation which gives itself to the internal experience is to 
 be judged?" We answer: In the trial of its genuineness, which only the 
 real and genuine one can really undergo, and in the essential harmony of 
 the internal experiences of faithful Christians of all times and of all places. 
 
22 PROLEGOMENA. [SEC. III. 
 
 come in contact with the retina expanded on the background 
 of the eye ; but here it must stop : it can go no further ; for 
 how, by the further agency of the optic nerve and of the brain, 
 the image becomes a perception — of this it can never tell us 
 anything. -It is absolutely impossible to show how, by means of 
 the brain, irritation of the nerve of sensation is transformed into 
 perception; how thence into the thought-product of perceptions; 
 how thence into the self-consciousness that overrides and pene- 
 trates the entire physico-psychical mechanism. The final im- 
 pulses of the process of life, — the Subject which, by means of 
 the nervous system, stands in reciprocal relation with the outer 
 world, and, as it were, superintends this telegraphic apparatus ; 
 the existence of the spiritual dignity and infinite perfectibility 
 which distinguishes man from the brute ; — these are things of too 
 inward a character ever to be arrived at in the sensuous region 
 of firmly grasped physical investigation. Its method proceeds 
 from without inwards, and there strikes upon insurmountable 
 limits, which it is compelled to acknowledge, if it would not 
 fall into conceptions which by the laws and , the necessity of 
 thought would lead ad ahsurdum. Divine revelation, on the 
 other hand, takes the reverse way : it begins at that which is 
 innermost in man — the spirit ; expands itself "thence over the 
 psychical life, and has no further interest in anatomizing the 
 marvellous edifice of the bodily organs of that life (although 
 the sacrificial worship promoted their study in brute bodies), 
 since for it this present corporeity, degraded to sin and death, 
 is a Karapyovfjievov, But as far as late experimental research 
 has actually revealed to us the secrets of human bodily life, its 
 results agree with the disclosures of Scripture about spirit and 
 soul, — far removed from favouring a materialism which is 
 opposed to Scripture ; for, as a late opponent of the folly of the 
 materialistic view of the world has with only too much truth 
 observed, it is not the actual results of physical investigation, 
 but the hypotheses grafted on to them, and arrived at from 
 quite a different source, which imply the denial^ of every 
 
 1 F. Fabri, in his letters against materialism, 1856, and Evang. K. Z. 
 1857, col. 1069. " Where the question is about the fundamental views of 
 a man, from which are built up his moral and spiritual views, there ia 
 primarily placed in the scale a factor which lies outside the domain of 
 * strict demonstration,' viz. the wiU of man." 
 
SEC. III.] METHOD OF BIBLICAL PSYCHOLOGY. 23 
 
 nobler religious truth, and even of the substantiality and reality 
 of the spiritual altogether. 
 
 Our task reminds us not to leave unconsidered many of 
 those results attained by means of the dissecting knife and the 
 microscope ; for biblical psychology has not alone to bring out 
 the psychologic aspects of Scripture, but also to show, in the 
 face of later science, that, so far as they are well-founded 
 and fairly-balanced presumptions of the revelation of salvation, 
 there is due to them a continually better established claim to 
 subsistence and authority on our consciousness. In these 
 inevitable references to late physical science, and especially to 
 physiology, we shall make it our duty to use the strictest care ; 
 and we believe, therefore, that we have no occasion to fear lest 
 any one of the modern philosophers whom we shall name should 
 be able to point out to us that we have not understood him, 
 although he possibly might have to complain that we have not 
 applied what he has said, as he himself intended it. But are 
 we on that account to abstain from all references 1 Scientific 
 theology has been lately admonished by a physical philosopher^ 
 for resting great hopes upon such rotten supports and in such 
 troubled waters as the results of natural inquiry. And with 
 reason. But neither has it any ground for entertaining great 
 apprehensions. The book of nature and the book of Scrip- 
 ture are precisely two books which from the beginning were 
 intended to be pompared with one another. And if the student 
 of nature asks the theologian or himself as a Christian, How 
 readest thou? the theologian must also in return ask the stu- 
 dent of nature, How readest thou? The reciprocity of this 
 question has indeed almost ceased. It tends, however, to the 
 honour of theology, that its interest in the book of Scripture is 
 inseparable from its interest in the book of nature, just as it 
 adds discredit to the later physical science, that for the most 
 part it scarcely concerns itself about the bo9k of Scripture, and 
 establishes a yawning gulf between the two divine records. 
 Theology cannot treat it in like manner, for the two books 
 have as their author the one God, from whom the science itself 
 i§ named. Therefore it cannot refrain from collating the two 
 books, and, moreover, the exegesis of the two books. And it 
 is this which is required in the nature of the problem itself, 
 1 Bud. Wagner, in Der Evang, K. Z. 1857, col. 367. 
 
24 PROLEGOMENA. [SEC, III. 
 
 in the field of biblical psychology. Bat if, in certain cases, a 
 palpable contradiction appears between the interpretation oi 
 Scripture and that of nature, we shall be allowed to point out 
 that, for the present at least, the biblical representations are 
 not yet convicted of absurdity. With the materialism of our days, 
 however, we shall concern ourselves little. Biblical psychology 
 may remit the struggle against this barbarism to the empirical 
 and philosophical science. There are still many other forma 
 of vigorous opposition between the biblical manner of looking 
 at things and the modern consciousness, and these must impar- 
 tially be presented to us. On this account we shall certainly 
 here and there be constrained to adopt an apologetic tone. And 
 if we apply apologetically something of what has been said by 
 natural philosophers in such a way that what they have not abso- 
 lutely meant to say shall further the cause of Scripture, we are 
 sorry to give them this cause of complaint, and we console them 
 beforehand with the assurance that it shall not often happen. 
 
 For, for the most part, in our apologetic argument for the 
 Scripture, which is associated with the esegetic-historic argu- 
 ment from Scripture, we shall rely partly upon undoubted facts 
 of our own inward life, and partly upon well-attested facts of 
 psychical occurrence without us. In respect of the former, we 
 here upon the threshold make the avowal, that, in order to its 
 right treatment and understanding, biblical psychology pre- 
 sumes above all, that the student has personal experience of 
 that living energy of the word of God which is declared in 
 Heb. iv. 12 to divide asunder the inward man with the sharp- 
 .less of a two-edged sword. Even that natural philosopher^ just 
 referred to has not been ashamed to make the good confes- 
 sion: "Only he to whom it is given to apprehend the highest 
 mysteries of revealed religion in full subjective faith, will be 
 able with satisfaction to himself and to his age to philosophize 
 upon the natural phenomena of the life of the soul." Such 
 also is our conviction. That man only who in the way of 
 repentance and of faith in God has returned to himself, is 
 capable of any knowledge about himself which does not stop 
 short at the threshold, and indeed, according to the unalterable 
 law ea; fide intellectus, is capable of a knowledge, genuine, rest- 
 ing on sufficient and reasonable grounds, and truly accurate, 
 1 Rud. Wagner, Der Kampfum die Seek, p. 112. 
 
'5EC. III.] METHOD OF BIBLICAL PSYCHOLOGT. 25 
 
 NeverthelesSj we are only here declaring the prerequisite of 
 any intelligent penetration of the material of biblical psychology, 
 and indeed we hereby desire to impress it chiefly upon ourselves 
 as a matter of serious warning. In reference, however, to the 
 well-attested facts of psychical occurrence external to us, there 
 has never perhaps been a time more favourable to biblical 
 psychology, as there has also never been a time that needed it 
 more than the present, which, in features that are constantly 
 becoming more manifest, earns the character of the last days. 
 For the spirit-world, good as well as evil, which for all times has 
 been the background of earthly events, is coming more and more 
 to the front in our times ; the end of the Christian era becoming, 
 according to a divine law in the formation of history, increas- 
 ingly like to its beginning. Powerful and awakening invasions 
 of good spirits into the psychical life of men on the one hand, 
 and on the other, all kinds of magic, even to the summoning up 
 of the dead, are becoming more and more frequent. We would 
 not be deaf to the preaching of repentance by the former pheno- 
 mena, nor blind to the pernicious power of the latter, in which 
 demoniacal influence and human quackery are adversely in- 
 volved. By throwing light from the word of God upon these 
 twofold phenomena, in order to draw from it the power of dis- 
 cerning of spirits as far as is attainable to every man, we are 
 satisfying an increasingly urgent necessity of the present day. 
 In the Holy Scripture we have the solution of these enigmas ; 
 but they are moreover a living commentary on the Scripture, 
 which we must not ignore, if we would not, to our everlasting 
 disgrace, neglect the consideration of the signs of the times. 
 
 Thus, then, for the second time, we tread anew the road of 
 inquiry, whose plan we thus projected. May God bless our 
 going out and our coming in ! Thanks, moreover, to all those 
 who have equipped us for this second pilgrimage by kindly 
 critical consideration of our first attempt. We acknowledge 
 good-will even in those who have not ignored our undertaking. 
 They will all find their names inscribed here as in a genealogical 
 table. They may all look on themselves as fellow-workers in 
 this second edition; for it is only by mutual assistance that 
 science makes progress. As it is said of the church, There are 
 many members, but one body ; so it may be said of science, 
 There are many labourers, but one labour. 
 
APPENDIX. 
 
 GUIDE TO A TEUE PSYCHOLOGY AND ANTHKOPOLOGY, 
 
 TO BE aATHERED FKOM THE SACRED WRITINGS. 
 
 ATTEMPTED BY CASP. BARTHOLINUS. 
 Pkocemium. 
 
 Philosophers have taken credit to themselves, and have 
 almost triumphed in the course of many ages, in respect of 
 human comments upon the nature of the soul, its diversities 
 and faculties, and generally of dreams without sleep, and 
 shadow without substance; closely written volumes having 
 been published on this argument, to the great damage not 
 only of paper, time, and labour, but also of truth. 
 
 As soon, however, as we consult the Spirit of God in His 
 oracles and in His most sacred records, it is very manifest that 
 the wisdom of the age has attained to little or nothing of the 
 truth. And how could it be otherwise in so sublime an argu- 
 ment, when those who are wise after the manner of men are 
 blind even to things which lie in their path and are obvious to 
 their senses, and who, as Scaliger says, lick the glass vessel, 
 but never touch the pottage? Wherefore, although in this 
 imbecility of our nature we neither can nor will promise an 
 exact and accurate '^v'XpXojLav, yet we will contribute a 
 compendious introduction, with the hope of making the whole 
 matter more fruitful to others, and of affording both the occa- 
 sion and the subject for its discussion and elaboration. 
 
 The first foundation, then, of the true doctrine of the 
 human soul, appears as a sacred one in Gen. ii, 7, in these 
 words: "Formavit Dominus Deus hominum pulverem de 
 
APPENDIX. 27 
 
 terra, et ihsplravit in faciem ejus spiraculum vitarum, et fuit 
 homo in animam viventem." 
 
 Formavitj i,e. He constructed like a potter. Whence Job 
 (x. 9), "Remember that Thou hast made me as the clay;" and 
 Jer. xviii. 2, God is compared to the potter, and man to the 
 clay. The Hebrews will have the Hebrew word '^V''?! written 
 with a double Jod, to signify the twofold formation, earthly 
 and heavenly; for the reason that below, ver. 19 in the same 
 chapter, 1VJ1 is found in reference to the construction of other 
 animals with a single Jod, pointing to a single life, and that 
 not immortal, 
 
 Dominus Deus hominem pulverem. Not only out of the 
 dust of the earth, but man altogether was formed dust out of 
 the earth. For which reason below. Dust thou art (not only 
 "of dust"), and into dust shalt thou return. 
 
 J)e terra, or the mud of the earth. 
 
 £Jt inspiraviiy i.e. He introduced breath with power. Where 
 some persons are absurd who describe God anthropomorphical ly, 
 as having blown into Adam's" nostrils like one with distended 
 cheeks, the breath or spirit, as if a particle of His own Spirit. . 
 
 In faciem ejus. Thus the LXX. and Vulg. For in and 
 by his countenance, man is chiefly seen,- and his various affec- 
 tions, as anger, joy, sadness, etc. Therefore, although the 
 inspiration was communicated to the whole body, yet that body 
 is characterized from the most noble and conspicuous part — to 
 wit, the countenance. In other respects, in the largest signifi- 
 cation, aph and anapJi mean that by which any kind of a thing 
 is beheld, what and what like it is, except when rpoTrrj, it is 
 taken for other things. Hence it is taken also for anger or 
 rage ; because chiefly this affection is manifest, and especially 
 in the face. Moreover, it is taken for the nostrils, by which 
 the face is largely characterized ; for an injury to the nose dis- 
 figures the entire face. Mercerus, therefore, takes needless 
 trouble to induce us to understand nostrils as the actual mean- 
 ing in this passage, since it cannot be denied that in many 
 places of Scripture this word implies the countenance. 
 
 Spiraculum vitarum, doubtless of more than one, and cer- 
 tainly of a twofold life, Heb. D*";!] nJDm (for neschama is the 
 same which in Greek is ttj/o??, breath, blowing, breathing, respi- 
 ration, and in construction nisclimai)^ which two words placed 
 
28 PROLEGOMENA. 
 
 conjointly Paul seems to repeat separately. Acts xvii. 25, where 
 lie says that God gives to all ^corjv koL 7rvo7]V, Le. life and breath. 
 Whence Forster, in his Lexicon, infers a distinction between 
 the natural man who eats, drinks, begets, etc., and the spiritual 
 and heavenly man regenerated by faith in Christ, who performs 
 spiritual actions, such as are knowledge of God, love and praise 
 and joy in God, — such an one as shall be in perfection in life 
 eternal. 
 
 Etfuit homo in animam viventem. This is repeated in these 
 words in 1 Cor. xv, 45: "The first man Adam was made a 
 living soul.'* 
 
 And thus in that verse Moses impresses upon us all the 
 causes of man. The efficient cause, the Lord God; the matter, 
 earth; the form, the breath of lives; the object, that he might 
 become a living soul. 
 
 Then, in the way of foundation, are to be adduced what 
 things are said about the formation of man in God's image, in 
 or according to His likeness (Gen. i. 26, 27). Finally, to this 
 fundamental place is to be added what has been observed from 
 the concordances of the Hebrew Bibles, that the words HDEi'J, 
 2^23, and D^T are so different, that neschama is the efficient soul, 
 or the spirit with the idea of efficiency (although sometimes it is 
 put for nephesch) : nephesch is the spirit or soul, not simply, but 
 efficient in dust, or the soul efficient in respect of the subject 
 or the efficient subject (for which reason also it is sometimes 
 taken for a corpse, or a lifeless body, as Lev. xix. 28) : ruach 
 is efficiency itself, or energy, or the force and efficacy of power. 
 Wherefore, in the most sacred memorials, neschama and ritach 
 are attributed to God, but not nephesch. 
 
 From these three words in the holy writings, as if a priori, 
 the nature of the soul is aptly shown by the Spirit of God ; 
 that nature which the philosophers are compelled to investigate 
 only a posteriori ; and thus, the foregone foundations being 
 given up to this point, we will approach the matter itself. 
 
 Chap. i. That Vegetables are not animated or living, notwiih- 
 standing the assertions of Philosophers, 
 
 Those things which philosophers call living things — to wit, 
 endowed with a vegetating soul as they call it, as roots, plants, 
 
APPENDIX. 29 
 
 treesj etc. — are not classed by God's Spirit among animate or 
 living things ; nay, they are absolutely distinguished and sepa- 
 rated from these (Gen. i. 30) ; and therefore we most correctly 
 say that herbs and trees are not animate or living. For the 
 more abundant confirmation of which assertion, I adduce other 
 passages of Genesis. 
 
 Gen. i. 24, the living soul is classified according to whatever 
 species the earth produces ; but herbs and trees are not enume- 
 ratedj but cattle, reptiles, and beasts of the earth ; and there- 
 fore in ver. 30 the herb is distinguished from the living soul 
 by its being appointed for its food. 
 
 In Gen. vi.-ix, it is plain what things are said to have the 
 spirit of life, or are said to be living things, or a living animal. 
 For when God had determined to destroy every living soul that 
 was on the dry land. He comprehended nothing under this 
 designation except animals — winged, and living on the earth — 
 beasts, and men ; arid these species He very often calls omnem 
 animam viventem, sell, in the dry land (vi, 7, vii. 22). Where- 
 fore the Hebrews never consider the vegetative life worthy of 
 being called by philosophers by the name of soul or life. 
 
 Chap, u,— Of the Senses. 
 
 The instruments and servants for the bodily, and, in like 
 manner, for the mental functions, are the senses. In brutes I 
 say they are for the purposes of nutrition ; in man correspond- 
 ingly they subserve the intellect. 
 
 Chap. iit. — What Man is, and conce^ming Ms Origin, 
 
 Although philosophers accustomed to human speculations 
 do not speak with the Spirit of God, since they are left desti- 
 tute of suitable words in so sublime a matter, yet we most 
 rightly say, following the Spirit of God, that man is a soul, 
 that man is a spirit in the dust, etc. Thus also cattle, reptiles, 
 and beasts of the earth, are called living souls. But man is 
 called a soul, not by synecdoche, but by a scriptural phrase in 
 which nephesch is not a part of a man, but a spirit in the dust, 
 or the spirit of dust, i,e. man. 
 
 Besides^ man is often called the world in the sacred writings, 
 
^0 PROLEGOMENA. 
 
 because he is, as it were, the nucleus of creatures (that which, 
 when it putrifies in the fruit, the rest also putrifies), and uTrapxv 
 Twv KTiafidrcov, or chief of them all. Man especially is Krlat^ 
 and KoafMo^, adorned and elaborated (and that not tropically or 
 figuratively only) by Grod. 
 
 But every KTL<n<s has shone forth in God the Spirit, either 
 that they may become only entities, or at the same time living 
 entities, i.e. either entities potentially, or potentially living. 
 For the efficacy of the Spirit of God is sometimes one thing, 
 sometimes another, as some things may have received the spirit 
 by which they are, others that they may live. All things, how- 
 ever, were made by the spirit of His mouth, i.e, by speaking. 
 Hence being and living differ in the intensity of spirit, which 
 indeed is plain from the intensity of the letters in the Hebrew 
 words ^^^ and nTi, mn and nin (conf. Ps. civ. 29 ; Job xii. 10 ; 
 
 TT tt / TT tt \ ' ' 
 
 Ezek. xviii, 4; Neh. ix. 6). Moreover, law and life have, 
 according to Forster's Annotations, a great affinity between 
 them. 
 
 Living things are divided, in respect of motion, into flying 
 things, creeping things, and walking things (Gen, vi, 19). 
 
 But a certain /crio-t? shone forth in the embrace of love 
 in the moulded dust, to which, as there was its own face and 
 form (^species) (whereby it is looked at, so to speak, or known), 
 the Lord, by the efficacy of His own Spirit, gave the spirit of 
 lives, and then man was made a living soul ; which peculiar 
 efficacy is in this /cria-et beyond the rest, that to them it is not 
 said that He breathed into them, although He made them by 
 His crwn Spirit, and gave them the spirit of life. 
 
 And how intimately it shone forth in God, Moses declares 
 (Gen. i. 26, 27), even into the very image of God with His 
 likeness, to wit, the airav^dcriJba and character of God giving 
 itself as an image, in whose close embrace it might obtain the 
 image of God Himself; that, as God Himself in His essence is 
 an act of light knowingly true, of love mightily willing, and of 
 the Holy living Spirit, so this /cTto-t9, in its essence mighty, 
 might exist in light knowingly true, in love mightily willing, 
 and in the Holy Spirit living. 
 
 Wherefore, as far as the spirit of lives is chiefly the spirit 
 of this /cTto-t9, its proper potentiality is noted by the designation 
 of God's image; but as far as it is of bodily dust, it is described 
 
APPENDIX. 31 
 
 in words of fructifying and subduing. For the life of the 
 mental functions is to see Grod, iv ovpavolf; ; that of the bodily 
 functions is i^ova-La^ea-Bat, etc., iv otKovfievrj. 
 
 Finally, we must observe that soul and spirit are sometimes 
 distinguished, as Heb. iv. 12 and elsewhere. For the soul is 
 so called in its natural powers ; but in so far as it is enlightened 
 by the light of the Holy Spirit, it is called spirit. 
 
 Chap. iv. — Of the Image of God in Man, 
 
 Thus man shone forth even in the image of God, whicli 
 before the fall was like, afterwards unlike. The likeness of 
 the image was, that his spirit beamed with love, or that it was 
 light, love, and spirit, as God is. After the fall the light indeed 
 remained, but unlike; the love remained, but unlike, etc. Thus 
 that likeness must Be restored in holiijess in regard of ourselves, 
 and in justice in regard of Xoyto-/iov rov Geov, Before the 
 fall God shone forth in a fitting image, that man might reflect 
 God, which light was the life or the to live of man ; and this 
 life obtained from that light, that it might reflect God fittingly, 
 by which very thing man was €V€iko<s, and moreover evBoKifio^ 
 (who in himself was €v96o<;, and a partaker of the divine nature) 
 and €vvofio<;. For he was a law unto himself, his own essential 
 conformity and perfection from within dictating to him what 
 God in other cases from without dictates and prescribes ; and 
 that life was in very deed the vision of God, while God was 
 shining forth in our spirit, and was thus being seen. 
 
 This light perished in the fall, and man died with death, 
 and thus became decKO'; and dpofxo^. The fallen Adam indeed 
 retained his essence, and that a living one (Heb. ii. 14), but 
 dead in respect of the perfection of its position. Hence Adam 
 died. What life was left to him in life, was a dead life. And 
 we all received from Adam such a flesh : dead we are, cer- 
 tainly, born of dead flesh. Wherefore it is necessary that we 
 be transformed and daily assimilated to God, which assimila- 
 tion, in proportion as we realize, in that proportion we see 
 God ; and because man has lost the likeness of the image of 
 God, that is to be restored in Christ, in whom, as if in an 
 image, we are built, and in whom intimately made to shine 
 forth again, we have received elicova, from whom, I say, as if 
 
33 PROLEGOMENA. 
 
 the head and beginning, the image of God Himself, the spirit 
 living, although in moulded dust, has subsisted. 
 
 For God's counsel remains one and constant, and is not 
 changed on account of the fall, sciL that we ought in Xoy^ to 
 return elKova, and thus to be united to God in an eternal cove- 
 nant. That real change was made in the fall and by the fall, 
 that what we had before by nature is now conceded to us by 
 grace. 
 
 Chap. v. — What ardat^; and vTroaraac^ are in Man, 
 
 Stasis is in its nature nothing else than that in which the 
 internal perfection of everything consists, and, moreover, that 
 by which the thing itself is made to stand perfect : it is the 
 internal status of the thing itself which the apostohc language 
 designates either by a simple expression o-Tatreco? (Heb. ix. 8), 
 or a compound one, whether (rvGrdaew^ (2 Pet. iii. 5) or viro- 
 (xrdaeo)^ (Heb. i. 3, xi. 1). 
 
 Stasis and perfection, therefore, are one and the same thing, 
 in such a way, however, that perfection may be said to belong 
 to ardaew^, as that which is of stasis. 
 
 But (Trdai^ and vTroaraai^ are different, although they 
 sometimes concur in one. For mixed things, as this or that 
 plant, this or that brute, have their aTaa-iv, but not vTroaraariVj 
 because they have not yet attained to that arda-ti} and rekecoxnv, 
 beyond which it is not permitted them to ascend. For a living 
 form, generally considered, is not restricted to the form of a 
 plant, but may ascend to a nobler grade. In God reXeauo-t? or 
 aTd<Ti<; is called hypostasis, in whom all things are said to have 
 (TvaTaaiv and a-rdatv, not viroa-Taatv, man alone excepted, who 
 is next under God, or His a-rda-ec, and in whom the image is 
 reflecting God; wherefore man is called both o-vcrraro? and 
 
 VTTOO'TaTO'i, 
 
 Svo'TaTO'i by reason of God, in whom all things have their 
 cvo-racnVf but vTroo-raro^ in himself, and in respect of our 
 inferior /cr/o-ect)?. Hence in this same dirap'^rj r&v KTia-fidrtoVf 
 virap^L^ and vTroa-racrtf; are different. For the rest of the KTiai^i 
 is vTrapKTO'i and crvcrTaro? ; man, over and above, is viroa-raro^, 
 on account of Te\ei(ocrcv, whereby he excels the inferior ktIo-cv, 
 
 Hence Christ, in respect of His human nature, is called, not 
 
APPENDIX. 33 
 
 {fTToaraTOf;, but a-vararo';, although He had an ulterior per- 
 fection differently from us men. For the natural cTaaKt of 
 Christ, in which He was made like to us, is, that His human 
 nature should be equally perfect as ours; whence it has the 
 quality of being something, and not being reduced to nothings 
 otherwise He would not have assumed perfect human nature. 
 But Christ in the divine arda-i^ is vTroaraTo^, which is a higher 
 <TTd<n<; and rekelmori'i, intimately in God, in whom it subsists in 
 the most internal manner ; whence His humanity obtains far 
 greater things than the privilege of not being reduced into 
 nothing. But because every essence consists of a threefold 
 ardatf; — as there will elsewbere be an opportunity of saying — 
 completing its TeXe/wo-ti/, certainly also the human essence does 
 so, essentially considered in its universal amplitude. And 
 since, as regards the condition of matter when it is divisible, 
 the individual is divided into various parts, even the units are 
 called viroarara or i^iaTdfieva, 
 
 Chap. vi. — Of the Human Reason and its Acts, 
 
 A6yo<ij or human reason, is that TeXeawut? and arda-tfi of 
 man, or of the human soul, by which, by its own internal 
 essential light, he can both receive, consider, and acknowledge, 
 and embrace, retain, and approve, whatever has any light to 
 shine by. 
 
 Therefore Xor^mol acts are excipere and amplexaru Sofne 
 call them intellectum and voluntatem* 
 
 But that essential light of human reason, in which it w^as 
 first established potentially efficacious by God, by that great 
 judgment of God, has even perished and become deprived of 
 its original perfection of brightly efficacious power, so that 
 there has remained to it only a certain spark of light. Where- 
 fore all men are exhibited by God's Spirit as ry Stavoia ia-Ko- 
 TKTjjLevoi (Eph. iv.. 18), and in that respect are alienated from 
 the life of God by the ignorance that is in them. 
 
 Hence it is not sufficient for vividly embracing things, and 
 bringing them before one's self in the light, — the things, indeed, 
 which refer to the life of God, — and it plainly has no light left 
 by which they can shine forth to itself; but occult in perpetual 
 mysteries, secret and profound, they will be able to be revealed 
 
34 PROLEGOMENA. 
 
 by no spirit but that of God Himself, to be expounded or to be 
 sought out by Inquhy, concerning which thing we have spoken 
 in our orations concerning the use of the human reason in 
 divine mysteries. 
 
 Chap. vii. — Of the Twofold Life in Man* 
 
 Moreover, we have to determine how manifold that life is, 
 in such a way as that the number may not be needlessly great. 
 Some people ridiculously understand by many lives the two 
 openings of the nostrils. Others generally understand a three- 
 fold life — vegetable, sentient, and rational. But we have 
 already shown above, that the vegetable is not anywhere called 
 a life in the Holy Scriptures, but that rather the contrary is 
 suggested. Wherefore, since there is said to be in man the 
 breathing-place of many lives, it cannot be thought that they 
 are either other or more than corporis vita and mentis vita, 
 since nothing else in man can be said to live. That one spirit, 
 breathed into the dust from the earth, lives and pervades each 
 life for the safety of the body and the mind ; or, which is the 
 same thing, one living soul lives the life of either kind with 
 one spirit. But that the spirit of lives is also given to brutes 
 (Gen, vi. 17), is an objection which may be answ^ered: (1) 
 That they have not neschama, but ruach cJiajim ; (2) That in 
 the same expression men are comprehended ; (3) That there is 
 in brntes also a certain other life than the merely nutritive, 
 yet not mental, but sensual, and in every one according to its 
 kind (comp. Prov. xxx. 25, vi. 6-S), The spirit of man is so 
 sublime, that in Prov. xx. 27, nischmat Adam is said to be the 
 light or lamp of Jehovah. 
 
 Chap. viii. — Of the Power of the Soul : in what way one^ 
 or manifold. 
 
 Since, then, the essence of one soul is one, and if, where the 
 essence is, the essence is potential, and that, moreover, in the 
 one potentiality essential to itself its essentially potential essence 
 is potential, and moreover one, its essentially one essential poten- 
 tiality is living, or actually able to live, with a twofold life. But 
 that the essence is created in which there is such a potential 
 
APPENDIX. .^5 
 
 essence, is manifest because of existent creatures. It is one 
 thing ehat, another thing aTTJvai, : the former is to be ; crdcn^ 
 is to be able, or potentiality. Whence, moreover, on human 
 ground, wise men concede that all created things, in respect to 
 God, are a potentiality. But in God arda-i'i is an act, yea, it 
 is to act itself; and when we speak of God, who gives a-rdaiv, 
 then (7rr]vat also signifies to ordain, or to constitute. In order 
 that this may be better understood, we must know that of every 
 essence it is the essential condition to be prepared for action, 
 or acting, which, if it is not prepared for not acting, then that 
 essence is a mere act, or merely to act, because to act must 
 always be thought of in an act, so that it may not be called 
 potential in this sense that potentiality is opposed to act. But 
 if, moreover, it is essentially prepared for not acting, and thus 
 it is not a mere act, then it is understood and said to have a 
 potentiality to act, so that it is not less essential to it not to act 
 than to act, if the condition of the essence is turned to action ; 
 which potentiality of every essence, and, moreover, even of 
 human essence, is preserved and sustained by God in His 
 a-rdaei. 
 
 But that one essence, with a certain universality and generic 
 amplitude in proportion to the variety of objects around which 
 either life is occupied, is potential to perform ' actions distinct 
 in kind, although essentially participating in a generic com- 
 munity, as far as the actions are of an essence essentially poten- 
 tial, with its own only potentiality; which actions the one essence 
 of the soul and of either life controls. 
 
 Wherefore, although in itself the essential potentiality is 
 one in unity of essence, yet, in respect of its various effect in 
 various objects, potential in various manners and in distinct 
 actions, it is also invoked by distinct names ; so that sometimes 
 it is called the power of understanding, now of nourishing, of 
 increasing, of changing, etc., that essential communion of the 
 various actions in proportion to the variety of the objects mental 
 and corporeal remaining meanwhile in the essential potentiality, 
 as if with a general origin and general nomenclature, on account 
 of the condition of the common essence. 
 
 As mind and body, as far as they are to be vivified by the 
 power of the spirit of lives, are able to agree on many sides in 
 this respect in a certain general community, but in respect of 
 
36 PROLEGOMENA. 
 
 the special condition of every one, to differ also on many sides ; 
 thus also the destined objects of their life, and the actions of 
 the same objects for either life and ample community, agree, 
 and in special conditions differ. Whence, also, actions in either 
 life, and in respect of the community indeed, are like to one 
 another both in fact and in name, and for the special condition 
 of every one are different 
 
 As mental life alone is truly human life, so the potentiality 
 which is called of the mental life in objects and actions is 
 primarily potential; secondarily, it subserves the objects and 
 actions of the bodily life. Hence, when in any action man or 
 human soul is set forth as powerful, it will principally bear the 
 appellation when around the mental life it is occupied in act ; 
 secondarily, when it serves the bodily life, unless in respect of 
 either the one or the other, whether of mind or of body, from 
 some special condition it is only peculiar to the other, 
 
 Chap. ix. — Of Death. 
 
 Death is the destruction of actions, or the defluxion (not 
 perishing and annihilation) of the perfection of every o-Tacreo)?, 
 as well of that which is common to man with the brutes, as of 
 that in which he* lives to God; and in respect of the latter, death 
 is sin : for as far as it is dvofjLop it is called sin, as far as it is 
 detKov it is called death. For all sin is death, but not the 
 contrary. For death, as it is the privation of life by which we 
 externally live, is not considered as sin. Before the fall, God 
 communicated to man that he might be a v6/io<s to himself; but 
 afterwards, because he became detKo^, he became also dvofio<; ; 
 and it is called sin as far as man is dvofio^. This interchange 
 of death and sin may be seen from Rom. v. 12, where it is said, 
 " All have sinned," only it is not intended to refer to actual 
 sin. 
 
 As soon as Adam fell, at that moment he began to die with 
 death, or to sicken to death ; for the potential essence was at 
 once cast down from its status on account of the threatening 
 uttered ; In the day in which thou shalt eat of the forbidden 
 tree, morte morieris. Therefore the human soul is not only 
 mortal, but also most certainly dead, in a sense, not philo- 
 sophical, — as if after death commonly so called it should 
 
APPENDIX. 57 
 
 survive, — but sacred. For any one is called dead by reason of 
 the deficient image and 80^179 rov Geov, and of that vital image 
 by which any one is called living. 
 
 For this reason, as soon as man is born, he is in the same 
 position in which the fallen Adam was, as rightly said the poet, 
 although ignorantly: Nascentes morimury etc. Man dies, I say, 
 daily ; that is, he is subject to successive waste and abolition 
 of his bodily actions, even to that- sensible death, which death 
 in this life is common as well to the pious as to the impious. 
 But mental actions in the pious are renewed in this life gra- 
 dually by regeneration, by which actions the pious are perfected 
 in Christ and through Christ ; and moreover the soul is spiri- 
 tualized, until at length in the last day, joined with a spiritual 
 body (which was sown an animal body), it becomes one spirit 
 with God. In the wicked, neither is the soul spiritualized in 
 this life, nor the body in the last day : it will not be subtle, 
 agile, etc, ; and although they rise again, yet they abide in that 
 death in which they were before they were buried. Thus, in 
 the Holy Scripture, resurrection of the dead is attributed to 
 them, but not resurrection from the dead. 
 
 But if you should ask whether Adam, if he had not fallen, 
 would not have been mortal also ? I answer. To be mortal is 
 said of the power of dying, or of the necessity. Any one may 
 be in his essence prepared for the power of dying, and never- 
 theless of freeing himself from death. Because Adam was of 
 the dust, he certainly had the capacity of dying ; but if he had 
 wished, he had at the same time before the fall the perfection 
 of vindicating himself from death. But now, from the fall, 
 necessity of dying has taken hold upon him. 
 
 Chap. x. — Of the State of the Human Soul after Death. 
 
 When man dies by what is commonly called death, the soul 
 of the pious is carried into Abraham's bosom ; and where this 
 is, since Scripture says nothing on it, it is fit that we also 
 should be silent. It seems fitter to be said that the soul is at 
 rest, than that it is locally moved by deserting the body (as 
 the common people imagine), as a body from a body, since the 
 soul is a spirit, not a body. Certainly, as in the good, every- 
 thing which is corruptible perishes and becomes spiritual; in 
 
38 PROLEGOMENA. 
 
 the Wicked, that even that perishes and leaves the body which 
 hitherto was as if good, in respect to future evil. In the resur- 
 rection the wicked will not indeed be so well off as they have 
 been in the tomb ; although, moreover, they may feel horrible 
 sufferings immediately after death and burial, which before 
 they were not able to feel on account of this carnal life, in 
 which they were able in some measure to discharge bodily- 
 functions. 
 
 What things may be objected to the matters brought 
 together in these few chapters, will be able to be solved from 
 the foundations laid in the prooemium. 
 
 Moniti meliora sequenvwr* 
 
I. 
 THE EVERLASTING POSTULATES. 
 
 ^/ iQQ'jrrpQV h atu'"yf^oiTt, — 1 CoR. xiii. 12. 
 
 S9 
 
m 
 
THE PALSE PEE-EXISTENCE. 
 
 Sec. L 
 
 The hislory of the soul, like all temporal history, has its begin- 
 ning and its ending in eternity. Not as though eternity itself 
 ■were like to time, and were related to temporal history in the 
 Avay of before and after in time. Eternity, indeed, is essentially 
 distinguished from time; it is something else than temporal 
 endless duration : it cannot be conceived without getting rid 
 of the idea of time, although eternity is derived from cevwn, 
 ceternitas = ceviternitasy and, as a word from the language of 
 temporal existences, indicates by time that which is timeless, 
 as a lapse of ages (atwz/e? tS>v al(Dvo>v), veiled (^jiV from Dpj?, to 
 veil) both before and after, and thus illimitable.^ Time is a 
 mode of existence, unfolding itself according to regular measure 
 and in regular progress, and arbitrarily limiting the existence 
 that dwells within it. Eternity, on the other hand, is no con- 
 tinuous line, but a constant point without dimensions, — a centre 
 always the same of absolute contents, — an absolutely present 
 now, which suffers no abatement by past and future, but which, 
 without being conditioned from without or limited in itself, is 
 ever expanded or contracted according to the limitless will 
 that rules therein (Ps. xc. 4 ; 2 Pet. iii. 8). Nevertheless it is 
 possible to speak of an eternity a parte ante, and a parte post, in 
 so far as eternity is that which was before time, and that which 
 shall outlast time ; yet not as though the time that lies between 
 these extremes were a portion of eternity. Indivisibility lA of 
 the essence of eternity. It not only was before time was, and 
 not only will be still when time is no more ; but even in the 
 midst of the current of time it is ever unchangeably existing. 
 1 Other-wise ^pn, which, reverting to the fundamental meaning, to slide 
 noiselessly (Syr.), or probably to the root (Talm.), to conceal, imports the 
 imperceptibly-wasting temporal life, as such. 
 
 41 
 
42 THE EVERLASTING POSTULATES. [SEC. L 
 
 Time proceeded forth from eternityj and goes back into eternity 
 again, but it also exists in eternity. The time-world is a globe 
 coming forth from eternity, and attracted by eternity, and per- 
 vaded by eternity, and is thus entirely suspended in eternity, 
 and enclosed by it; and its destination is to be altogether 
 received back into eternity, whether it be the positive eternity 
 of heaven or the negative eternity of hell.^ This is the view 
 of Scripture from the first page to the last. For when it says 
 that all things are from God (e^ avrof)), that in Grod we live, 
 and move, and have our being ; that the things which are seen 
 are temporal (yrp6aKatpa)j but the things which are not seen are 
 eternal (atcovca) ; that eternal life (^iw^ alcovw;) is attainable 
 even here, and that its manifestation only belongs to the future 
 state, — it is therein asserting that eternity underlies the source 
 and the Being, and the future and the ultimate end of time. 
 It would be quite impossible for us to commence a study of 
 psychology with the everlasting postulates, if there were not 
 within time a self-evidence of eternity. But such a self- 
 evidence there is, and, indeed a twofold one : we have it in 
 the Scripture, and in the inmbst nature of our own soul. For 
 the word of God, which as such comes forth from the region of 
 the Everlasting, brings to us certain information upon what 
 everlastingly was, and is, and is to come ; and eternity is the 
 innermost core of every human hearty as the ancients declared 
 (Eccles. iii. 11) : ceternitatem^ (djVriTlN) indidit cordihus eorum. 
 In the inmost being of every man is a sanctuary of everlasting 
 bfeing ; wherein, in man's true craving for salvation, the ever- 
 lasting Godhead enters to make it His dwelling-place, fiovrj 
 (John xiv. 23). 
 
 It is, then, no over-bold beginning to take up the course of 
 our psychological investigation from eternity. Still we must 
 guard against too wide a grasp, such as Origen's, who regarded 
 
 * " Eternity," says my Elberfeld critic, " is a circle ; the time- world a 
 horizontal line, which, however, is to be formed into a circle. Heaven wills 
 it, and so does hell." Another critic, on the other hand — Noack, in his 
 Psyche, l.c. p. 336 — ^finds " in the above apparent profundity nothing more 
 than the simple fact, that every finite event is generally only a part of that 
 which occurs and exists infinitely." But he who regards time as a segment 
 •of eternity, has no correct conception either of time or of eternity. 
 
 ' LXX. : " Ka/ y£ avf/^'Tra.vTec. top ecicjvx e^azetf h Kotphl^ wutwi/," Eng. 
 version : " He hath set the world in their heart." — Tu. 
 
SEC. Ij THE FALSE PRE-EXISTEKCE, 43 
 
 the earthly history of the human soul only as one epoch in an 
 historical series of changeful decay and restoration, extending 
 backwards and forwards into aeons ; and our temporal human 
 body as the place of repentance and purification for our spirit 
 exiled from a happier existence on account of committed sins. 
 That is the false notion of pre-existence usually associated with 
 the doctrine of the Metempsychosis, which, originating with 
 Pythagoras and Plato, gained currency not only in the Jewish 
 Alexandrianism and Essenism, but also in Pharisaism, in the 
 Talmud and the Cabbala.* This doctrine has even lately 
 been circulated as a most sublime revelation. Before man 
 appears on earth, it is said, he lived, an immaterial life in a 
 spiritual world, where every one stays until his turn comes to 
 appear upon earth, and here to enter upon a life of probation 
 indispensable to him. Cahagnet relates of a person translated 
 in vision, that she wished to embrace in her arms a child in the 
 other world because it was so lovely, but she could not do so ; 
 and for this very reason, as it was told her, that this child had 
 not yet appeared upon earth, and on that account no earthly 
 spirit could come in contact with it. 
 
 Apart from the Metempsychosis, which is absurd, because 
 it annuls the distinction between the spirit of man and the 
 soul of the brute, in respect of which Augustine rightly says, 
 " Anima humana facta est ad imaginem Dei, non dabit imaginera 
 suam cani et porco," that doctrine of pre-existence which we 
 call the false one is not in itself repugnant to reason, as is seen 
 from the fact that Kant, Schelling, and among theologians 
 Jul. Miiller, have availed themselves of it, in order to transfer 
 the ultimate ground of the moral constitution of individual 
 men into a so-called factum intelligibile prior to time, (in contrast 
 with factum phcenomenon,) and thence to explain the beginning 
 and root of sin in humanity. When TertuUian wittily observes 
 against Plato's proposition (in the Phcedo), that all iJuaOr^a-i^ 
 
 * The Talmud teaches that, the Messiah will not come till the souls in the 
 F|1J, i.e. the super-terrestrial abode of souls, have all together entered upon 
 earthly existence. Manasse ben Israel, in his work D''^n niDtJ'J (on the 
 immortality of the soul), declares it to be perfectly orthodox Jewish faith 
 that all souls were created within the limit of the six days' work. Upon 
 the Cabbala in this behalf, see Joel, Religions- pMlosophie der Sohar, pp. 
 107-109. 
 
44 THE EVERLASTING POSTULATES. [SEC. L 
 
 is nothing else than avdfxv7}<n^^ "Plato scilicet solus in tanta 
 gentium silva in tanto sapientium prate idearum et oblitus et 
 recordatus est," his remark is more witty than true ; for precisely 
 the same thought is found outside the range of the Hellenic 
 mindj in which, moreover, it is not limited to Plato ; and when a 
 von Schubert says, in his Geschichte der Seele^ " In fact, I seem 
 often to recall to light in my soul a presentiment which I have 
 seen not with this my present, but with some other eye," it* 
 is an experience of which assuredly others than he .can speak. 
 But generally, the great principle frequently alleged against the 
 pre-existence in question (lately, for example, by Staudenmaier 
 in his Dogmatics)^ that man must needs have a distinct con- 
 sciousness of that pre-temporal condition in which he sinned 
 with freedom of will, is without any clear capability of proof. 
 For it is matter of experience, that conditions of a higher kind 
 through which the spirit of man consciously passes may be 
 buried in total forgetfulness as far as he is concerned in hh 
 present normal state, without justifying the conclusion that they 
 had not deeply impressed themselves on him ; and in the pre- 
 sumed case, probably, many reasons may suggest themselves in 
 the rectoral wisdom of God, why God should have sunk that 
 existence, already lived through in a previous state, into such 
 an unconsciousness for man. 
 
 Although, however, this doctrine of pre-existence is not in 
 itself absolutely absurd, it is nevertheless — and this is sufficient 
 reason for biblical psychology to reject it — absolutely contrary to 
 canonical Scripture; only the platonically inspired apocryphal 
 book of Wisdom refers to it in the words (viii. 19, 20), "For I 
 was a witty child, and had a good spirit. Yea, rather, being good 
 (just because I was good), I came into a body undefiled ;" and 
 Staudenmaier and others vainly seek to explain away,^ in the 
 interest of their several creeds, the intimation of pre-existence 
 in this passage. For the rest, this doctrine is not exclusively 
 Alexandrian and Essenian (Jos. BelL ii. 8, 11) : it is, moreover, 
 talmudic and cabbalistic. The Oabbalists refer to Eccles. xii. 7, 
 "The spirit returns to God who gave it." Origen infers a 
 moral destination of the embryo originating in a pre-existent 
 state (7rpov7rap^t<;), from the fact that Jacob and Esau, while 
 
 1 See, on the passage, Grimm in the Handbook to the Apocrypha of the 
 Old Testament. 
 
SEC. L] THE FALSE PRE-EXISTENCE. 45 
 
 yet unborn, and prior to all earthly agency, are objects respec- 
 tively of divine love and hate (Rom. ix, 11-13) ; as well as 
 from the fact that John, while still in the womb of Elisabeth, 
 leaped at the salutation of Mary (Luke i. 41), " John the 
 Baptist," he says, enlarging on the interpretation of Mai. iii. 1, 
 " was an angel sent from God into the flesh, to bear witness of 
 the Light." In his unrestrained ' allegorizing exegesis, it is 
 certainly easy to him to discover many other proofs of a dogma 
 which he regards a priori as established. Even the men of the 
 parable, who stand idle in the market-place, are in his view 
 souls not yet sent down into this present state. Only one of 
 his Scripture proofs is really striking, namely Jer. i. 5, where 
 Jehovah says to the youthful Jeremiah, when He calls him to 
 the prophetic office, "Before I formed thee in the belly I knew 
 thee ; and before thou earnest forth out of the womb I sancti- 
 fied thee, and I ordained thee a prophet unto the nations." 
 
 But our momentary surprise must at once yield to the recol- 
 lection, that Scripture knows no creation of man other than 
 that which comprises the body and the soul, which it records 
 in Gen. i. and ii. ; that it knows of no self-determination of a 
 human soul, which could have preceded the self-determination 
 of Adam, embracing as it did all human souls with it ; that 
 it traces back every moi'al destination under which man is 
 found, no further than to Adam, and to the connection with 
 our fathers and forefathers, by means of that procreation which 
 entails it. These three fundamental principles, occupyino- the 
 Scripture from beginning to end, substantially exclude the 
 false doctrine of pre-existence. But with what propriety do we 
 speak of the /aZse doctrine? Is there, then, also a true one? 
 Decidedly there is. How else could Jehovah say to Jeremiah, 
 Priusquam te formarem in uterOy novi te ? 
 
46 THE EVERLASTING POSTULATES. [SEC. IL 
 
 THE TEUE PEE-EXISTENCE. 
 
 Sec. II. 
 
 AccoKDiNG, to Scripture, there is a pre-existence of man, 
 although an ideal one ; a pre-existence not only of man as 
 such, but also of the individual and of all ; a pre-existence not 
 only of the human soul, but of the entire man, and not merely 
 of the entire man in himself, but moreover of the individual, 
 and of all, in the totality of their constitution and their history; 
 a pre-existence in the divine knowledge, which precedes the 
 existence in each individual consciousness; a pre-existence, more- 
 over, in virtue of which man and humanity are not only a re- 
 motely future object of divine foresight, but a present object of 
 divine contemplation in the mirror of wisdom. For let it be said 
 at once, not only Philosophy and falsely boasted Gnosis, but 
 Scripture also, knows and speaks of a divine ideal-world, to which 
 the time-world is related as the historical realization of an eternal 
 fundamental design. That all which is realized in temporal 
 history exists from everlasting in God's sight as a spiritual 
 pattern, and therefore as an idea in God, is not only taught in 
 Plato, but also in the coherences of sacred history, of which Plato 
 knew nothing : Isaiah, for instance (xxii. 11, xxv, 1, xxxvii. 
 26, and throughout in chaps, xl.-lxvi.) ; and the New Testa- 
 ment Scripture, which reveals the mystery in a way that was 
 yet unattainable to the Old Testament. There are, moreover, 
 two New Testament statements which even in form recall the 
 speculative Hellenic mode of expression. For when Paul (in 
 Eom. iv. 17) describes God as KoXmv ra fii] ovra w? ovra, this 
 is in terms Philo's formula of God the creator, ra fii) ovra 
 iicaKeaev eU to ehai; and although Paul, and Scripture in 
 general, are as far removed as heaven itself from teaching an 
 eternal vXrj, 3l firj ov in the Platonic sense, yet still Paul, no 
 less intentionally than Philo, says (where he expresses himself 
 punctiliously) fir) ovra, and not ovk ovra, on the ground that 
 that which comes forward into historical existence is not pre- 
 viously an absolute Nothing. Abraham, as the father of the 
 nations, becomes an everlasting subject of divine knowledge, 
 
SEC. II.] THE TRUE PRE-EXISTENCE. 47 
 
 and as such is a fii] Sv, waiting in readiness to come into exist- 
 ence forthwith, as soon as the creative KcCKelv is uttered. The 
 other passage is Heb. xi, 3, where it is said that the world-system 
 in all its parts, ol alajvet;, was created by God's word, et? to /m'tj 
 i/c ^aivofMevtov to ^Xeirofievov jeryovivat. Here, also, the writer 
 purposely avoids saying ovk i^ ovtcov, as 2 Mace. vii. 28 
 (although this expression might have been justified, as in the 
 sense of creatio ex nihilo, by way of excluding the idea of eternity 
 of matter), but fii) ifc <^aivo^iva>v. All that was created by God's 
 word was, prior to that creation, a fxr} <j)aivofjLevov ; that is, some- 
 thing which was not yet brought forward into manifestation, 
 into temporal historical actuality. It existed only as a divine 
 idea. Even when fjur) is associated with ryeyovevat^ the meaning 
 is the same, for the contrast implied in addition is aX>J iic 
 vo7}rQ>v ; and these vo7}rd are the very eternal invisible exem- 
 plars, whence proceeded, as from their ideal source, by means 
 of the divine fiat, the visible reality. And faith is precisely 
 that which pierces through the phenomenal externality of the 
 world to this its supersensuous essential source, and to its 
 production therefrom by means of the purely spiritual power of 
 the divine creative word. Or could the author actually only 
 mean to say, that no sensible material was at the source of the 
 visible world? The mode of expressing an assertion in itself 
 undoubtedly true, would be strangely chosen. The words them- 
 selves say, either that the visible did not proceed from that 
 which was sensuous (but spiritual), or else that it proceeded 
 from the supersensuous (spiritual). But what would be the 
 contrary of this sensuous, or what would this supersensuous be, 
 other than the thoughts of that world one day to come into 
 existence, — thoughts formed and established by decree from 
 eternity, — sciL the divine ideas ? Thus, at least, that passage 
 was understood by Albertus Magnus of old, and in later times 
 by Staudenmaier, although the latter has made it the business 
 of his life to combat that which is unscriptural in Philo's doc- 
 trine of Ideas, and generally in that of the philosophers. But 
 we are not at all in need of these two texts. What they 
 declare, as we understand it, is — as we shall now proceed to 
 show, in order to draw therefrom psychological conclusions — 
 the fundamental view of the entire Scripture. 
 
 We perceive and acknowledge on scriptural ground, (1) 
 
43 THE EVERLASTING POSTULATES. [SEC. 11. 
 
 that the idea of man as such is an eternal idea of God ; for when 
 Elohim says (Gen. i. 26), " Let us make man in our image, after 
 our likeness," that is no decision come to in time, but only the 
 revelation of an eternal purpose : for the whole six days' work 
 was h priori intended to concentrate itself finally on the man, 
 and the man as such was thus the substance of God's eternal plan 
 even before the beginning of the temporal carrying into effect 
 of this plan. What is true generally of the entire agency of God 
 in time (Acts xv. 18), yvoxrTov air atojvo^ tq) Kvpitp to epyov 
 avToVj is true especially in reference to man, the great object 
 of the creative work. But (2) not only was man, as such, an 
 integral element of the divine plan : moreover, every individual, 
 in the totality of his nature and of his life's history, was a sub- 
 ject of eternal divine knowledge, and on that account also of 
 eternal divine will, as says the Psalmist (cxxxix. 16), " Thine 
 eyes did see me as embryo, yet being imperfect ; and in Thy 
 book were they all written, the days which were still to be 
 fashioned,^ when as yet there was none of them," for which the 
 Kert reads, "and His (God's) is every one of them," i.e. "He 
 had eternally in His sight every one of these days before it came 
 into being." What the Psalmist here acknowledges, Jehovah 
 says Himself in another place to Jeremiah, " Before" (Q"!*!??, 
 properly, in the time when it was still to be expected that) " I 
 formed thee in the womb, I knew thee ;" whereby it is not onlv 
 said that from the beginning Jehovah knew of the person of 
 Jeremiah, but since, in accordance with the just observation of 
 the ancients, the word VT usually indicates a nosse cum effectu 
 et affectUy that He chose this Jeremiah from everlasting for the 
 prophetic office (comp. Gal, i. 15), into which He now calls the 
 man who is manifested on the stage of temporal history. But 
 still more than this, (3) the Scripture says to all who believe 
 in Christ that God has pre-appointed and foreseen them 7r/>o 
 KaTa^okYj^ KoafjLov to the relation of children in which they 
 stand (Eph. i. 4 ; 1 Pet. i. 2 et seq.) ; that the calling, justifica- 
 tion, and glorification, by means of which He leads them from 
 
 1 Or, moreover, "The days already formed, and while still there was 
 none of them" (that is to say, actually manifested). At all events, "iv^ 
 has the same meaning as in Isa. xxii. 11, xxxvii. 26, and elsewhere, — 
 what is realized in time exists already long before as a spiritual type, i.e. 
 an idea in God. 
 
SEC. II.] THE TRUE PKE-EXISTENCE. 49 
 
 temporal foretaste to eternal enjoymeiit of blessedness, was 
 preceded by an eternal irpo^vSyvai and irpoopiaat (Rom. viii. 
 28-30) ; that all the grace which they experience is only the 
 <f>av€pa><n<; of a grace bestowed upon them according to a divine 
 purpose of love in Christ irpb 'xpovcov amvi<ov (2 Tim. i. 9) ; 
 that all who are faithful here below are ordained, rerar^^ievot, 
 to eternal life (Acts xiii. 48, where the participle passive, ac- 
 cording to the Hellenistic usus loquendi, e.g. Jer. xviii. 16,'2 
 Kings X, 27, LXX., can be understood in no other way), and 
 assuredly from everlasting; for only those escape condemnation 
 whose names have been written airo Kara^dXy^ /coa-fiov in the 
 Lamb's book of life (Apoc. xiii. 8, xvii. 8 ; comp. Isa. iv. 3). 
 Thus what is there spoken of Jeremiah in reference to his 
 office, is true of all believers in reference to their standing in 
 grace. And it is true not only of the church of believers in 
 Christ in its entirety, but of every one of its individual members. 
 All these, with their future temporal relation, were everlastingly 
 present to the knowledge of God, and were the object of His 
 election, of His predestination, and briefly of His special loving 
 purpose. We say of His special loving purpose, because there 
 is also in Scripture a frequent and earnest testimony to a 
 general ^nr^osG of love, in virtue of which He desires the happi- 
 ness of all men, without exception ; and this general purpose 
 of love, not less eternal than the other, is the presupposition 
 or postulate of that special one. But the particularizing of the 
 general purpose of love has its reason in the fact that God 
 does not merely contemplate men as such, but in their entire 
 future moral destination, although this divine foreknowledge 
 of their future actual use of freedom is to us absolutely in- 
 conceivable.^ Scripture, however, expressly affirms this fore- 
 knowledge, as indeed the idea of God in itself requires it. For 
 that very reason the election has a non-election as its reverse 
 side. The godless and unbelieving are not only thus spoken 
 of, whose names are not inscribed from the foundation of 
 the world in the book of life of the Lamb slain (Apoc. xiii. 
 
 1 When V. Hofmann, in the ScJiriftheweiSj i. 218, 257 (compare also 
 Mecklenburgisches Kirchenhlatt, 1845, iii. S. 209), says that the eternal 
 ■will of God operates not on individual men, or of men as individuals, but 
 on man and manhood, the distinction between a general and a particular 
 will of God is thereby denied, but in my opinion wrongly. 
 
 D 
 
50 THE EVERLASTING POSTULATES. [SEC. II. 
 
 8) ; Scripture does not hesitate also to say positively that they 
 are appointed to condemnation, a-Kevrj opyrj's KaTi]pTH7/i6va et? 
 diraiXetav (Eom. ix. 22) ; still not in the sense of a purely 
 arbitrary proedestinatio duplex, but in the sense that God has 
 men everlastingly before Him, in the entire future actuality of 
 their self-determination ; and in conformity with it, yea, accord- 
 ing as He finds them in Christ, or out of Christ, and adverse to 
 Christ, He includes them in His love or in His wrath ; and 
 thus they minister to the future history of His glorification as 
 vessels of mercy or of wrath in His household, — an everlasting 
 irpoeTotfjid^eiv and KaTapTi^etv, which is so far absolutely free, 
 as it precedes all temporal self-determination of man, but still, 
 moreover, not absolutely uilconditioned, since it has as its object 
 the foreseen man, not in the position of indifference, but in 
 the condition arising out of his entire self-determination. For 
 the everlasting general purpose of love in God embraces even 
 the godless and unbelieving ; nay, it embraces humanity fore- 
 seen to be sinful, as humanity. God the Father loves humanity 
 from everlasting in His Son, or, as Scripture almost everywhere 
 expresses it, in Christ. For (4) the eternal Son of God may 
 rightly be called Jesus Christ in His relation to the future 
 humanity, because the fact of the incarnation happening in time 
 is for God an eternally present fact. In this sense Scripture 
 speaks of a grace bestowed on us in Christ Jesus irpo ')^p6vav 
 alcovmv (2 Tim. i. 9), and names the New Testament work, 
 of redemption the diroKoKv^Lfi and (ftavepcoa-cf; of a mystery 
 existing from eternity, but hidden and kept secret (Rom. xvi. 
 25 ; Col. i. 26). It is thus an eternal event brought about by 
 the reciprDcally acting energy of the Father and of the Son, 
 that the Son placed Himself to humanity while yet future, but 
 eternally present to the Godhead, in a relation which was that 
 of a covering ("iS3) for its sins ; so that, instead of being an 
 object of the wrath of the Father, it is the object of His love, 
 in that He looks upon it no otherwise than in Him, the Be- 
 loved. There appertains as well to humanity and to men as to 
 the man Jesus Christ, an absolute pre-existence, which, although 
 an ideal one, is still so real and genuine, that Scripture refers 
 all temporal events in the whole and in the individual to that 
 everlasting root. 
 
 It has been objected to me, that, strictly speaking, pre- 
 
SEC. II.'l THE TRUE PRE-EXISTENCE. 51 
 
 existence is not the true conceptioUj since in the view of God 
 the ideal-world is an eternal object of contemplation ; conse- 
 quently the existences that pass thence into history cannot by 
 possibility leave this ideal-world or vanish therefrom. In such 
 a case there is thus obtained a double-world, the drama of his- 
 tory is twice represented, and the fear occurs to one that the 
 divine government may be only concerned with that upper 
 world which is thus repeated and played over again here below ; 
 so that in our life we become detached from the heart of God, 
 since He strictly is only interested in the ideal-world. These 
 objections concern the Scripture itself, which neither regards 
 the history of this world pantheistically as a constituent part of 
 the divine proceeding itself, and as a segment of the infinity 
 within which it is developed ; nor — as here and there the modern 
 Theism does — does it teach a self-limitation of the divine omni- 
 science, lest the creative freedom should become a mere illusion. 
 Scripture acknowledges a supra-mundane God exalted above 
 the world which began in time, who from everlasting willed 
 the world, and, in creative effectuation of this will, realized 
 the world in time ; a God whose eternal omniscience com- 
 prehends not alone that which is general, but also that 
 which is most special of this world, thus eternally willed and 
 temporally to be made actual ; and not alone surveyed all the 
 possibilities arising out of the use of freedom by the per- 
 sonal Beings to be created, but, moreover, looked through the 
 future realization bf this Free-being, even into its most in- 
 dividual and secret nature ; a God who, in virtue of this all- 
 comprehending and all-penetrating knowledge, exercising that 
 formative power over the mundane relations" which appertained 
 to Him, without qualifying the freedom of the creature, moulded 
 this eternally willed future world into a whole, issuing forth for 
 the triumph of His love comprehended into a unity in Christ 
 (Eph. i. 10) — the everlasting Son prepared for incarnation. 
 It is just this whole that we call the ideal-world. Pre-exist- 
 ence is a conception rightly applied to it, because the decreed 
 purpose is prior to its actualization ; the salvation which 
 comes into historical manifestation was already determined irpo 
 Kara^oKri^ ma-fjLov (Eph. i. 4), and even in some measure pro- 
 raised irpo 'X^povwv alcovlayv (Tit, i. 2) and granted (2 Tim. i. 9), 
 to wit in Christ, the eternally beloved, who stands in the pre- 
 
52 -iHE EVERLASTING POSTULATES. [SEC. H^ 
 
 sence of the omniscience of everlasting love as the reconcile! 
 of the world (1 Pet. i. 20). Scripture is so little afraid of thus 
 detaching us from the heart of God, that it rather reveals to us 
 by this means how dear we are eternally to the heart of God. 
 And assuredly we need not fear that our temporal history will 
 thus become only a docetic reflection of that eternally ideal 
 tissue of events. The realization of that which has been 
 eternally known does not indeed happen below the sphere of 
 God's care : it is a self-movement of God Himself, even tci 
 the depth of His heart. Every stage of history which absorbs 
 into realization the ideality of that which has been decreed, 
 is sympathetically experienced by God. And — say we with 
 Dorner^' — although God's agency is eternally decreed, as His 
 knowledge of the present does not begin with to-day, yet the 
 moment of that living effectual interference, which even for 
 God is something more than the mere purpose, does not arise 
 until the occurrence in every case of the actual present. Thus 
 God Himself does not pass through the ideal that is everlastingly 
 present to Him in His counsel historically, until the world does, 
 and He interweaves into it His agency according to that purpose, 
 and now also with corresponding meaning and motive, as on 
 the other hand, in the divine counsel the moments of realization 
 are inwoven into the world of His thoughts of love. 
 
 Thus we come back to the point whence we started, that 
 there actually is, according to Scripture, an ideal-world, and 
 indeed such an one as that of which the Son of God made 
 Himself the centre by virtue of His incarnation — ideal in like 
 maimer. The mistake of all speculation, which, though pan- 
 theistic, has still claimed to be biblical, consists in having iden- 
 tified this eternal ideal-world with the eternal Son or Logos, 
 But there is an infinite distinction between the two. The Son 
 is God of God, the essential image of the Father veiling Him- 
 
 1 See the beautiful argument in the Jahrbb. fur Deutsche Theologie, 
 
 1858, pp. 592-605. Elsewhere, Stahl, DieLuth. Kirche und die Union^ 
 
 1859, p. 226 : " Our life is pre-existent in the sight of God, that is, it 
 appears, according to His point of view of eternity, not as subsequent to 
 His decrees, but as contemporaneously with them." According to this, 
 the conception of an seternitas a parte ante would be unjustifiable. But it 
 results necessarily from the creation beginning in time, as we said in sec. i. 
 The life of God historically involved in the world, is to be distinguished 
 from His eternal life. 
 
SEC. IT.] THE TRUE PRE-EXISTENCE. 53 
 
 self with His nature; but the Ideal-world is an epitome — 
 existing indeed in eternity, but yet not by its nature in- 
 finite — of divine mental images of finite beings and their 
 history: for since God knows Himself from eternity, He 
 knows Himself moreover from eternity as the possible ground 
 of a world which is not Himself; and the Ideal- world is just 
 the thought apprehended and shaped forth of this possible 
 Other-world, which is not God.^ Therefore also Scripture 
 calls this Ideal-world nowhere vl6^ or \o7o?, but riD^n, a-oj>ia. 
 For Scripture knows the Wisdom not only as an attribute of 
 God the only and all-wise (Kom, xvi. 27) ; but, moreover, as 
 the objective eternal reflection in God of the world-plan, dis- 
 tinguishing this wisdom in the fundamental design {sapientia 
 sciagraphica) unmistakeably from that attributive wisdom. 
 When it is said by Job, at the conclusion of the twenty-eighth 
 chapter, that God, when He made a decree for the rain, and a 
 way for the lightning of the thunder, beheld wisdom, and 
 declared it ; He prepared it, yea, and searched it out, and said 
 unto man, "Behold, the fear of the Lord, that is wisdom," etc.; 
 the meaning is, that God in the creation of the world took for 
 an object the wisdom remote from man, by its pattern formed 
 the world, and gave to man the fear of God for the law, by 
 conforming to which he has his appointed portion in wisdom. 
 The wisdom that is attainable to man is even here plainly dis- 
 tinguished from the wisdom which alone is known to God, and 
 by which He brings the creatures into being, ordaining to 
 every one a relative portion therein. Thus Prov. viii. 22-31, 
 where the knowledge of this eternal wisdom is still further 
 advanced. It is here personified, and declares of itself that 
 God brought it forth before all creatures, as the first-fruits of 
 His way of revelation, and in the beginning anointed it as a 
 queen ; that when He created the world, it was partaking , in 
 that work; and as from everlasting, so always, it is God's plea- 
 sure, and it rejoiced always before Him. That here the wisdom 
 is not meant only as an attribute, but that an everlasting essen- 
 tially divine fact is announced, the ancients probably perceived: 
 their mistake was only in taking generally the birth of the 
 Logos to be this fact. It is not the person of the Logos which 
 
 1 See Domer, in the Jahrbh.fur Deutsche Theologiej 1856, pp. 369-372, 
 whereby the above will be understood. 
 
54 THE EVERLASTING POSTULATES. ISEC. 11 
 
 here proclaims its origin from God, but the Wisdom which is 
 impersonalj and nevertheless existing still for itself, which is the 
 eternal reflection of the world-plan of the Godhead ; ecroTrr/joz^ 
 aKTJKihcoTov T?!^ Tou ©eov ivepyeta';, as the hook of Wisdom 
 beautifully and pertinently says: for the Greek apocryphal 
 writers, and generally the Alexandrian school, have prosecuted 
 this knowledge offered to them by the Scripture more deeply, 
 and yet not even they without confusing <70<pLa and \6jo<i ; for 
 it was not till the incarnation of the Logos in Jesus Christ 
 that this mystery was cleared up, and the error of such avoided. 
 On the ground of such disclosures, we say (5) that man and 
 humanity are an everlastingly present object of divine contem- 
 plation in the mirror of Wisdom. The apostolic word assures us 
 of this, in saying (Eph. iii. 10, 11), that for the angelic powers 
 of heaven is made known in the earthly church ij irokvirolKCKo^ 
 a-o(f>ia Tov 0€ov' Kara irpoOeaiv Ta>v al(ovca)V, ^v iiroiT^aev iv 
 Xpca-T^ ^Iriaov toS Kvpia rjfjuwv. For that in this divine wisdom, 
 which on account of the riches of its contents (comp, Eom. 
 xi. 33) the apostle calls TroXvTrot/ctXo?, not only the creation in 
 time, but also the redemption in time, has an eternal ideal 
 objectivity before God, we need not, after what has been said 
 above, be at any further pains to prove. 
 
 We have now pointed out in what scriptural sense a pre- 
 existence assuredly belongs to humanity, and to every individual 
 of it. The whole history of time, with all the beings that enter 
 upon it, and their development from the beginning to the end, in 
 which divine providence and creative freedom so marvellously 
 weave into one another, is present from eternity before God, and 
 that in so concrete, although ideal, an objectivity, that even from 
 eternity the Son of God has given Himself to be the centre of 
 this history. As the Christ He is the centre of this objective 
 eternal wisdom ; and it is called with reason the mother of all 
 things, for it bears them all before they exist, even every human 
 soul, in its womb. It stands indeed below the Son, for with- 
 out the Son the Father would not be Father ; but it is an 
 image of the Tri-persopal purpose of love, and the Trinity 
 would without it be what it essentially is. Nevertheless, 
 although not the representation of the divine nature in such a 
 way as to be of the same nature with it, it is still in its manner 
 an image of God, and man is even called before other creatures 
 
&EC. III.] THE DIVINE ARCHETYPE. 55 
 
 the likeness of God, We must thus seek to have a clear 
 understanding of how far the Trinity itself is the original type 
 which comes to representative manifestation in that wisdom, 
 and especially in man, in order that we may understand the 
 nature of 'man. 
 
 THE DIVi:^E AECHETYPK 
 
 Sec. hi. 
 
 In order to apprehend the nature of the ideal -world, the 
 nature of the world of the actual, and especially the nature of 
 the human soul, it is first of all essential to apprehend the 
 nature of God, so far as it is yvaxiTov, i,e, so far as it is per- 
 mitted us to apprehend it, on the one hand in Scripture, on the 
 other hand in the creatures themselves ; for not Scripture alone, 
 butj moreover, the works of God existing from the foundation 
 of the world, reveal to us far more than the one simple truth that 
 God is. In them is perceived by speculative thought (vo€tv)y as 
 the apostle to the Romans says (i. 20), God's invisible nature, 
 or, according to the still more significant Greek expression; ra 
 dopara avrov. Such a knowledge of God as presents itself to 
 us in the mirror of God's word and in the mirror of the creatures 
 is not the problem of psychology, but it is one of its most in- 
 dispensable elements. Before advancing, therefore, from the 
 eternal conditions which are assumed to precede the actuality 
 of man, to the creative beginnings of that actuality, we must 
 represent to ourselves the dopara of God, as they have been 
 disclosed on scriptural ground to the general consciousness of 
 the church, and thence, further, to sacred investigation of a 
 profounder character. And here we say (1) to the catholic 
 dogma of the Trinity, a sincere, unreserved, hearty yea and 
 amen. The Godhead is one in three persons — a threefold self- 
 consciousness in indissoluble and co-eternal unity of nature. 
 God, moreover, is the Triune, irrespectively of the thought of 
 creation, and irrespectively of the thought of redemption ; for 
 both the one and the other have their origin, not in the neces- 
 
56 THE EVERLASTING POSTULATES. [SEC. 111. 
 
 sity of divine Being, but in the freedom of divine Life : even 
 without them (Grod would be what He is in the manner essential 
 to His nature. Moreover, we do not conceive that, while there 
 is in fact a Trinity immanent in the Divine Essence, Scripture 
 nevertheless only speaks of it oeconomically, i.e. in reference to 
 its relation to creation and redemption, as Crlsperger^ and, 
 lately, Hofmann have taught. The Scripture passages con- 
 cerning it have their purpose in the history of salvation ; but 
 this purpose is not the limit of what they contain : there are 
 texts of a super-historical and metaphysical character, pointing 
 to the final causes of the history of salvation — to the eternal 
 design of God in the entrance of the Godhead into the field of 
 history. Behind the loving counsel of God, which embraced 
 the creation and redemption, Scripture leaves no unknown and 
 unnamed x ; but it is just the Trinity of God which is the 
 background, the most remote of all and ever the same, of that 
 counsel of love which it discloses to us. God is the Triune not 
 only irrespectively of that counsel of love, which pertains to 
 the substance of His free absolute life : He is so also irrespec- 
 tively of His eternal essential manifestation, and irrespectively 
 of His historical free revelation. What we mean by this, will 
 soon be made plain : we have in the first place to show that 
 the Trinity is the eternally disclosed divine nature itself, not 
 merely a sundering of it adopted for the purpose of the revela- 
 tion of redemption. 
 
 But, nevertheless, we reject all apprehensions of the essen- 
 tial nature of the eternal procession which are irreconcilable 
 with the historical revelation of the Triune. Of this kind is 
 the erroneous notion that God becomes conscious to Himself of 
 Himself in the development of Himself in the triune relation. 
 If the Son is 6 \0709, the Father is 6 Xiycov ; and is Xeyeiv pos- 
 sible without conscious thought ? And if the Logos is o vioy, 
 the Father is yevvcov ; and is yevvdv possible without conscious 
 will ? Certainly God is irvevfiay and for that very reason He 
 is the most absolute antithesis of every blind proceeding of 
 natural necessity. If we get rid of the idea of the Trinity of 
 
 - See Thomasius, Dogm. i. 487-491. Ph. Matth. Hahn says on tlie 
 subject in a letter (Suddeutsche Originalien, published by Barth, Pt. iv. 
 p. 28), " I do not find Urlsperger's doctrine of the Trinity, as he describes 
 it, in the Bible." 
 
SEC. III.] THE DIVINE ARCHETYPE. 57 
 
 the divine nature, yet there is still infinitely conscious will, 
 'vhich clings to our conception. It is only an abstraction ; but 
 still it is justifiable, in order to enable us to perceive the fact 
 that God is not infinitely conscious will for the first time at the 
 conclusion of the procession of the Trinity, but that He already 
 was so at the commencement and in the midst of that procession. 
 But no otherwise than in this procession is He absolute Life 
 living itself forth. The conscious will of the Father, itself stimu- 
 lating itself, finds its satisfaction only in comprehending itself 
 in the exactly counterpart conscious will of the Son; and while 
 the latter lovingly turns back to the former as to the bosom of 
 its origin, and the mutual operation of both is diffused as if by 
 breathing itself forth, there arises a third conscious will, which 
 concludes the unfolding of the nature of the Godhead — that 
 of the Holy Spirit. Or, to speak in the words of the ancients : 
 " Sicut dum Pater se ipsum in essentia sua contemplatur, ver- 
 bum mentis exprimit et sic Filium generat : ita dum Pater et 
 Filius se in unitate essentise diligunt, affectus voluntatis, qui 
 est utriusque amor, simul ab utroque exprimitur sicque Spiritus 
 Sanctus producitur." 
 
 In these three facts of inexpressibly rich significance, sub- 
 sists God's eternally disclosed blessed life of love. And its 
 relations are not such that the Father may beget the Son, and 
 the Holy Ghost proceed from both, or not ; but without Son 
 and Spirit the Father would not be God, and without this 
 threefold substance the Godhead would not be the Light, and 
 the Love, and the Life.^ Moreover, its relations are not such 
 that the Father at any time might be without the Son, and 
 both without the Spirit ; and neither are they such, that the 
 Son could at any time be so begotten of the Father, as that 
 He should be begotten of Him no more ; nor that the Spirit 
 should at any time have proceeded from both, so as that it 
 should proceed no more ; but these are everlasting facts which, 
 if eternity be conceived of as a duration without beginning or 
 
 ^ TJius also Philippi, Glauhenslehre, ii. 123. ' The Father requires — to hia 
 subsistence existing by itself as Father — ^the Son, not less in order to be a 
 Father, than the Son in His subsistence conditioned through the Father, 
 Eis a Son, needs the Father in order to be a Son : the nature of the God- 
 head itself consists from eternity only in these Three. 
 
53 THE EVERLASTING POSTULATES. [SEC. HL 
 
 end, are apprehended as in ever-during becoming, and never- 
 theless are still absolutely completed in every moment of 
 eternity. " Nee Deus pater ita generat," say our dogmatists 
 in the words of Gregory of Nazianzen, " ut nondum perfecte 
 generarit, neque ita generavit Filium ut generare desierit," 
 And in a similar sense they call the processio Spiritus Sancti, 
 ceterna et permanens. It is a process of everlasting becoming 
 without resting, and yet, moreover, of everlasting completion 
 without deficiency; and although the Godhead is not the; 
 product of this procession, yet its Being subsists in the three- 
 fold producing of this procession. It is exactly this interaction 
 of being and becoming which is the life of the Godhead. 
 
 But this Life of God, thus completed and hidden in itself, 
 according to which He, the Triune, is irvevfjua, has it not at all 
 been manifested as in the presence of itself ? Or, in other and 
 plainer words, is there not in God, prior to all creation, an 
 analogue of that which in the region of creation we call the 
 appearance inseparable from all being, — the external corre- 
 sponding to the internal of the nature,^its form, or even 
 its earliest sphere of action? This question, as will soon 
 appear, is of the greatest psychological importance ; and al- 
 though no sufficient answer is furnished us either in eccle- 
 siastical dogma or in dogmatic philosophy hitherto, — although 
 the subject itself has at least once been freely treated, namely 
 in the controversy of the Hesychasts,^ — ^yet we think, with- 
 out opposing ourselves to the general consciousness of the 
 church,^ that we may say (2) that there is certainly an analogue 
 of the relation of phenomenon to Being, or of the external to 
 the internal in God ; to wit, an everlasting glory, which from 
 everlasting God has framed forth from the natural ground of 
 His personality, for the heaven of His dwelling-place, and for 
 the body of light of His spiritual nature, and for the sphere 
 of His essential divine agency, — a glory which is not as yet a 
 free self-revelation of God designed for the creature, but is 
 first of all the everlasting radiation of His essential perfection, 
 and which, without itself being personal, has its source of 
 origination in the three persons of the Godhead, whose com- 
 
 1 See the art. " Hesychasts," by Gass, in Herzog's Real Encyclopsedie, 
 
 2 Least of all to Luther himself, who in reference to thia Bays, "The 
 ore lies still half in the mine." See Thomasius, Dogm. i. 78. 
 
SEC. m] THE DIVINE ARCHETYPE. 53 
 
 bined reflection it is, eternally caused by the Father, eternally 
 mediated by the Son, and eternally effectuated by the Holy 
 Ghost, To the question, Where, then, was God before the 
 creation of the world ? our forefathers had the pertinent reply, 
 God was in being. He was in His essence. And our dog- 
 matists distinguish from the gloria externa of God, which has 
 become manifest in time, an everlasting gloria interna; and 
 from the created coelum angelorum an uncreated ccelum Dei ; 
 whereof they say, " Coelum Dei majestaticum nullis limitibus 
 circumscribi potest, estque nihil aliud quam seterna et infinita 
 Dei gloria et majestas, quam Deus in se habuit ab seterno et 
 in seternum habiturus est." ^ With reference to passages where 
 N*op, ovpavb<iy appears as God's name (Dan. iv. 23, Luke xv, 18, 
 comp. Matt, xxi. 25, John iii. 13), they say, hoc ccelum est ipse 
 Deus? And this cannot be far from the true account of the 
 matter, for the God of heaven swears (Deut, xxxii. 40) with 
 hand uplifted to heaven : in which passage an old interpreter 
 explains ad ccelum by ad se ipsum? But we must go further, 
 and say with more accuracy, this Heaven is the manifestation 
 of the nature of God the Triune — a manifestation everlasting, 
 infinite, immaterial ; and God is called " the Heaven," as He 
 also is named "the name, Q^D" (Deut. xxviii. 58, comp. Isa. 
 XXX. 27), for the name is the expression of the nature. The 
 truth of the matter is this ; As God, the absolute personality, 
 is Himself absolutely revealed to Himself — Himself absolutely 
 present to Himself {sihi proesentisslmus) — personality, indeed, 
 is presence to one's self; — so also, according to Scripture 
 (without entering- more closely into the metaphysical grounds 
 of the question), there is an eternally glorious manifestation of 
 the nature of the Godhead, which is and has itself absolutely 
 present to itself. As in every nature there are distinguished 
 an internal and an external, so also, apart from its relation to 
 the world, are there in the nature of all natures. That which 
 within the kingdom of creation we call appearance, externality, 
 visibility, form, corporeity, is not without its archetype in the 
 Divine Essence. We are not philosophizing a priori, but are 
 forming a conception according to what is revealed in Scripture. 
 
 1 Thus Quenstedt, in his Systema Tkeologicum, T. i. c. 624. 
 
 « The same, c. 626. 
 
 • Easchi, D-iOK^-^x, i,e, ''DVr^K. 
 
60 THE EVERLASTING POSTULATES. [SEC. III. 
 
 There is an eternal *1^33, in which the S^t:"?3 of God, i.e, the 
 entire fulness of His good and holy nature, becomes apparent 
 in the way of manifestation."^ The outward expression of the 
 highest goodness can only be the highest beauty ; but " beauty" 
 is too trivial a form of speech for the Holy Scripture to use 
 immediately of God : ^ it calls the manifestation of God's 
 nature " Glory," and invokes every mode of expression to 
 denote this inexpressibly great glory. The most usual appella- 
 tions are 1i33 and So^a, The former indicates the glory, with 
 reference to the impression produced by it, as weighty and 
 majestic (comp. /Sajoo? Sof???, 2 Cor. iv. 17) : the latter, a con- 
 ception akin to elfcmv (1 Cor. xi. 7); if it be derived from SorcetVy 
 in the sense of <j>aivea0at, suggests the appearance, especially 
 that appearance^ which is the expression of that which is pre- 
 eminently excellent. Ao^a is the glorious appearance of the 
 absolutely holy nature of God. More exactly defined, this glory 
 is that which He had Trpo iravTo^s rod at€dvo<;y prior to time, 
 and therefore everlastingly (Jude ver. 25) ; the Light, ^"jiiip, 
 which dwells with God. (Dan. ii. 22), or God is called the 
 blessed and only immortal King, who from everlasting dwelleth 
 in this Light : ^w? ol/ccov airpocriTOV, 6v elBev ovSeU avOpmTrwv 
 ovSe IBeiv hivarai (1 Tim. vi. 16), It is thus DipDj the place or 
 sphere of the essentially divine self-life, whence proceeds God^s 
 mundane agency (Mic. i. 3 ; Isa. xxvi. 21), and His glorious 
 self -demonstration in the face of heaven and earth (Ezek, iii, 
 12, comp, 1 Chron. xvi. 27), and whither He withdraws Him- 
 self from those who harden themselves in scornful thanklessness 
 against His love (Hos. v. 15). 
 
 Scripture is not even afraid of prejudicing the exaltation of 
 
 ' EjihniSj in his Diatribe de Angela Domini, 1858, translates Ex. xxxiii. 
 19," omnis pulcritudo mea, and remarks thereupon with propriety, " Esse in 
 Deo naturam quandam quaj ad revelationem in mundo vergit." 
 
 2 That Ps. 1. 2 calls the glory of God itself " the Perfection of Beauty" 
 (nonplus ultra) (LXX., Vulg., Luth.), is not so probable as that this is a 
 surname of Zion (Syr., Aq., Hier.) : for (1) according to the accents it must 
 thus be construed ; (2) Jeremiah (Lam. ii. 15) has thus employed this ex- 
 pression, and has probably thus understood it ; (3) Beauty, tfit, thus im- 
 mediately predicated of God, is without precedent. 
 
 8 See Schott on 1 Pet. i. 24. Ao^ec is a relative idea ; it is the external 
 form, in any way perceivable, in which the life and nature of a personal or 
 real subject comes to its actual manifestation, represents itself to itself. 
 
SEC. ml THE DIVINE ARCHETYPE. 61 
 
 God above the creature when it calls this eternal light-dwelling 
 of God, His body of light, His form of light : nj^Dri, Num. 
 xii. 8, Ps. xvii. 15 ; etSo?, John v. 37 ; and fiop(f>rj, Phil. ii. 6. 
 It still further discloses to us the mystery, in giving us to 
 understand, that as, according to his self-revealing nature, God 
 is threefold in persons, so this His essential revelation is seven- 
 fold in powers. For the spectacle of the rainbow around Him 
 who is beheld, is that in which the glory of Jehovah, njn^_ nb3, 
 makes itself visible to the prophet Ezekiel (Ezek. i. 28) ; and 
 also Apoc. iv. 3, an lpi<; of the colour of an emerald arclies 
 itself around the throne of the heavenly King. They are eternal 
 realissima which are thus made manifest to the beholders. But 
 Scripture says the same thing also without any figure. He who 
 sits on the throne is there named (iv. 8), o rjv Koi 6 iov koI 6 
 ip)(6fievo';. It is the same whose greeting occurs in i. 4 ; but 
 here, in the place of the Ipi? kvk\o0€V tov Opovov, are named the 
 cTTTa TTvevfJbara who are before His throne — the same seven spirits 
 which (iv. 5) appear as seven burning torches before the throne, 
 and (v, 6) as the seven eyes of the Lamb. These seven spirits 
 are not to be confounded with the seven angels ; but neither 
 are they, as is almost universally taught, identical with the Holy 
 Spirit, even if they be regarded as closely related to Him, as may 
 be gathered from Isa. xi. 2, and Zech. iv. 1-4, comp. 5, 6. That 
 the seer should call the Holy Spirit in the immediateness of His 
 nature " the seven spirits," is probably not in itself conceiv- 
 able ; and that he does not wish to be so understood, is clearly 
 evident from iv. 5, where he sees the seven burning torches 
 *' before the throne," and from v. 6, where he calls the seven 
 spirits those who are " sent forth into all the earth." They 
 are the seven powers which, originating from the Father, the 
 irarrjp Ta>v <}>ootq)v (Jas. i. 17), operating in the Son, the 
 diravyaa-fia t^9 So^t;? avTov (Heb. i. 3), perfected through the 
 Holy Spirit, and for that reason partaking His name and 
 appropriated to Him in a special sense (Apoc. i. 4), form in 
 their harmonious mutually interacting life and operation, the 
 effected glory of the triune God, in unlimited possession of 
 which, moreover, the Son of God now stands as the exalted Son 
 of man.^ Or is the doa;a of God actually nothing else than His 
 
 ^ Philo is on the way to this acknowledgment when he interprets the 
 burning torches (Gen. xv. 17) allegorically of the divine powers, al $siai 
 
62 THE EVERLASTING POSTULATES. [SEC. IIL 
 
 majesty in an attributive sense? It has been objected that 
 our view confuses the personal conception of God by the 
 adoption of an impersonal one.^ But the doxa, far removed 
 from being an impersonal accident^ of the personal God, is 
 certainly not nature in God, in the sense in which the assump- 
 tion of a nature in God is rightly apprehended : it is not a 
 nature which precedes the will of God ; neither does it clothe 
 itself generally with the conception of the nature, which (when 
 this conception is otherwise applied) is its foundation and 
 material, but not itself. The doosa is the nature carried out 
 into form ; the effective formulation of that foundation of 
 nature which does not exist in God without His wall, but, on 
 the contrary, separates itself by His own will from the actuality 
 of His Ego : it is in its everlasting perfection the eternal 
 triumph of the personality of God, and in its light exalted above 
 all mistiness, the absolute negation of unfreedom. Or is God's 
 doxa perchance a priori absolutely light and absolutely har- 
 mony, without having become so by means of the balancing of 
 contraries ? It has been objected that the successive process of 
 development from below to above is peculiar to the creature, 
 and ought not to be transferred to God.^ But, that develop- 
 ment to a limited end — that separation of the original unity^ 
 that re-union into an adjusted unity — is not opposed to the 
 
 Ivuaf^ug (518, 16), and understands by tlie good treasure of God (Deut. 
 xxviii. 12) the Logos teeming with, divine lights, tou lyKv^ovoe. 3iicd» 
 (pareau T^oyov (108, 20). 
 
 ^ Thus, for instance, J. P. Lange, in the Deutschen Zeitschrifi, 1859, p. 
 22 : " That God must have something impersonal in Himself, which should 
 be distinguished from Himself as the absolute Spirit, we deny ; and it is, in 
 fact, contradicted when we call God the absolute Spirit." That God is 
 Spirit (John iv. 24), proves certamly more than that He is incorporeal. He 
 is absolutely free personality having power over itself, and the absolute 
 opposite of blind necessity — ^Life entirely revolving on itself, indivisible, and 
 having nothing external to itself. That all that God develops out of the 
 ground of His nature must also itself be personal, does not follow therefrom, 
 only that everything is overpowered and penetrated by His personality. 
 
 2 Thus V. Rudloff, Die Lehre vom Menschen, p. 13, names it " an 
 accident or attribute of the Divine Trinity, although it is one that belongs 
 to the nature of it." But if it were an accident, it would not for that very 
 reason belong to the nature ; and if it were only an attribute, it would 
 not be the unapproachable light in which God dwells, not the (uncreated) 
 heaven after which God Himself is named '* the Heaven." 
 
 * The letters of Molitor in the Appendix to this section. 
 
SEC. III.] THE DIVINE ARCHETYPE. 63 
 
 nature of God, is shown already in the procession of the 
 Trinity, And as to the doxa^ the essential distinctive character 
 of its nature, as different from that of all created aspiration, 
 consists in this, that the basis of the development of the 
 creature is one that subsists without its will — is given or com- 
 municated to it ; and its development is one that is completed 
 in temporal succession, whilst in God there is nothing which 
 preceded His will, and nothing which at any time was not, 
 and for the first time became. He is altogether causa sui, 
 and His everlasting becoming is at the same time everlasting 
 fulfilment ; and the postulates of this eternal completion are 
 only capable of being known from His creative and historical 
 manifestation of Himself and of His nature. 
 
 We therefore introduce into the conception of God, who is 
 utterly Spirit and absolute light, no limitation and no mistiness, 
 when we say that God, considered in Himself apart from the 
 creation, is threefold in persons, and sevenfold in revelation of 
 Himself, the tri-personal One. But if we consider Him in rela- 
 tion to the creation, which according to Rom, i. 20 reflects ra 
 aopara avTov, we only need a glance to Gen. i, 2, 3, in the light 
 of John i. 1-4, to apprehend that it is the Godhead in the 
 totality of its nature which brings creation into temporal ac- 
 tuality ; for the Father accomplishes it through the Logos with 
 the perfecting co-operation of the Holy Spirit in seven days, 
 of which the seventh is the blissful repose of perfection into 
 which the six other days enter. But the creation realized in 
 time is actually only the temporal realization of that which was 
 everlastingly present to the triune self-consciousness of God ; 
 and of the latter as of the former, the same principle is true, 
 that it is God in the totality of His nature from whom and 
 in whom it has its ideal existence. The conceptions of the 
 creation, future as to time, proceed from the Father through 
 the Son, and proceed from both through the Holy Spirit, and 
 form the ideal world of the triune Godhead which it fills with 
 its sevenfold doxa; as it will be the final purpose of the world 
 translated out of the idea into reality to be filled with the doxa 
 of the Thrice-holy (Isa. vi. 3). . It is one of the most genial 
 flashes of Schleiermacher's spirit, when in his sketch of a 
 system of moral philosophy he calls love "iAe desire of reason to 
 become soul" The doxa of God is the manifestation of His 
 
64 THE EVERLASTING POSTULATES. [SEC. IH. 
 
 loving nature creating for itself out of itself a means and an 
 instrument of revelation. In the doxa^ God who is Spirit has 
 not only what He inspires, but that wherewith He inspires it. 
 He dwells in it, and unfolds through it, that it may be mani- 
 fested in the world — the depth of that riches of , wisdom and 
 knowledge (Eom. xi, 33) which is personified in Scripture as 
 the wisdom, '^'p?^, co^lay and has in the Logos its eternal 
 Mediator, in the doxa its eternal medium. 
 
 Here we have attained the result w^hich we proposed to our- 
 selves at the close of the preceding section. God is All. All 
 has its original in Him. He is I, and Thou, and He, and It. 
 As I, the Father is the primal source of the Son. The Son, 
 as Thou, is the object of the Father's love. The Spirit, as He, 
 is the emanation of the love of the Father and the Son. The 
 Doxa^ as Ity is the reflection of the Triune, and the origin of 
 the Kosmos. We apprehend now the threefold personal and 
 the sevenfold dynamical, the personally living, and the living 
 archetype of the everlasting Ideal-Model, — in itself, indeed, im- 
 personal, but effected by the personality of God, and wholly 
 interpenetrated thereby, — including, moreover, the human soul 
 and humanity in the image of God. We apprehend now, ac- 
 cording to the measure of our knowledge, the everlasting 
 postulates which precede psychological facts. And if anybody 
 fables to us of an eternal matter in a falsely philosophical 
 sense, we shall now have wherewith to answer him as Tertullian 
 did Hermogenes (chap, xviii.) : ** Habuit Deus materiam longe 
 digniorem et idoniorem, non apud philosophos sestimandam sed 
 apud prophetas intelligendam." 
 
APPENDIX. 
 
 JOS. FE. MOLITOE ON J. BOHME'S DOOTEINE OF THE 
 NATUEE IN GOD. 
 
 I.— From a Letter of the 22d Sept. 1858.^ 
 
 I GREATLY regret that, through my ill health, we were pre- 
 vented from going more deeply into the essence of God's 
 nature. If the Bohme-Baaderish view of nature in God be 
 well founded, it will follow that in God's essence there subsists, 
 as the fundamental basis of existence, a dim natural impulse, 
 or a dim natural instinct, which must, as in man, be overcome 
 by the ideal or principle of freedom, and glorified from 
 eternity to a bigber spirituality. I think that this view could 
 in no wise be adopted by a theologian ; for it assumes too 
 much of what is finite and naturally necessary in the nature 
 of God, and degrades it therefore wholly into the range of 
 finite existence. A God wholly distinct from nature — a spiri- 
 tualistic Divinity — cannot be assumed : this view plainly con- 
 tradicts the words of Holy Scripture. But still nature in 
 God can just as little depend upon a blind, dark, instinctive 
 impulse, which originally is antagonistic to the Spirit, and 
 which, in the eternal process of the divine life, just as in the 
 temporal process of the life of the creature, has to be overcome 
 and elevated by the Spirit. But nature in God, which can 
 
 ' The following was written with trembling hand by the grey-haired 
 man, now at rest, when he was eighty years of age, and with a frame 
 weakened by repeated attacks of apoplexy, but witb a clear spirit, and a 
 heart which desired for itself no higher good than "the grace of perfect 
 submission and inward conformity to the most holy will of God." On the 
 23d March 1860 he fell asleep. " Jesus, my love," were Ms last words.— 
 Evang. K. Z, 1860, No. 52. 
 
 E 66 
 
66 THE EVERLASTING POSTULATES. 
 
 be nothing else than the counterpart made objective of the eter- 
 nally subjective divine Ideality, can only depend upon an inner 
 free absolute necessity^ of such a kind that, in the Godhead, we 
 are not entitled to speak of an overcoming and reconciling of con- 
 traries, as we may in the creature, since the Godhead is origi- 
 nally, in an absolute manner that, after which the creature is 
 bound to aspire: therefore in God the oppositions of life are 
 all established in original harmony ; whereas in the creature 
 they require to be first of all combined into harmony. As this 
 question of the nature in God is a matter of the deepest interest 
 to theology and philosophy, I am very desirous of having your 
 judgment on this view thus submitted to you. 
 
 11.— From a Letter of the 21st Jan. 1859. 
 
 It is undoubtedly certain that there can be nothing in created 
 existence which has not in some manner, in the nature of the 
 Godhead, its source of origination and of manifestation, inas- 
 much as the Godhead is the archetype of the creature. Only 
 the question occurs. Does the creature form the direct or the 
 inverted likeness of the Godhead ? Since the Godhead has its 
 source in itself, while the creature subsists by the Godhead, the 
 creature and the Godhead appear to stand to one another in an 
 inverted relation, of such a kind that what in the Godhead is 
 the positive, and primitive without respect to time, in the crea- 
 ture is the secondary and subordinate. Thus, in the creature 
 predominate ordination, externality, and conflict of contraries, 
 or, generally, the natural aspect of things : it advances suc- 
 cessively from a minus activity to a plus activity, from exter- 
 nality to internality, from the rough, rude, constrained rigour 
 of nature, to the inward, gentle, free, higher ideality ; whilst 
 in the Godhead, which has its own origin freely from itself, 
 the inverted current of life appears to find a place, in that here, 
 receptivity, externality, natural ordination, are the product of 
 the ideal constitutive actuality. Thus, moreover, there is not, 
 in the nature of the Godhead, even conformably to the ideal, a 
 blindy impelled law of nature^ which cannot be overcome except 
 in the divine process of life (certainly still only according to 
 the idea), but in the peculiar nature of the Godhead intrin- 
 sically everything seems to me to be original harmony, which, 
 
APPENDIX. 67 
 
 merely operating externally, comes into relation with the oppos- 
 ing condition of sinners, as inharmonious action. According 
 to the doctrine of Bohme, the process of life in the Godhead 
 is conditioned in a precisely similar manner as that of the crea- 
 ture, and it depends only on a difference of degree — that the 
 former is infinite and not related to time, while the latter is 
 finite and temporal. As a result of this view, there appears, 
 therefore, according to J. Bohme, in the procession of the 
 Trinity, the Father^ as the dark, rigorous principle of nature, 
 which is propitiated by the Son as the gentle ideal principle. 
 But this view, harmonizing as it does with the most inward 
 fundamental nature of the doctrine of Bohme, is utterly false : 
 — in the Father subsists the same principle of compassion as 
 in the Son and in the Holy Spirit. The same is true also of 
 the principle of strict righteousness. Yet, because the Divine 
 Son, as the outworking principle, became man, in order to 
 reconcile the fallen humanity, the notion has been indulged by 
 many Christians, that the Son represents the hve, and the 
 Father the severity^ of the Godhead. 
 
a',!' 
 
II. 
 THE CREATION. 
 
 'B§ otyroy, x«i S/ oivrovj koci tig ccvtos/ r» ttxutoc, — KOM. xi. 
 
MAN AS THE OBJECT OE THE SIX DAYS' WOEK. 
 
 Sec. I. 
 
 That God created the world in six days, and perfected it on 
 the seventh, is not merely a humanitarian mould in which the 
 scriptural history of creation has heen cast ; but, in the accepta- 
 tion of the Thora, — which refers thereto not only the law of the 
 Sabbath, but the week of seven days also, — it is an absolute fact.^ 
 We have observed how deeply this number seven of the days is 
 founded in the nature of God ; and if we consider attentively, 
 we cannot help observing how remarkably this scheme of crea- 
 tion is reflected in the relations of the creature and its history- 
 It is no mere chance, that in the so-called dual or binary system 
 of notation, the number seven is denoted by three units placed in 
 juxtaposition (III = 7), and that the seventh member of every 
 geometrically progressing series is always a square, and a cube; 
 for example, 1, 2, 4, 8, 16, 32, 64.^ Seven is the number that 
 represents the unfolding of the idea contained in the Trinity, 
 the number that indicates the complete development of the 
 possible, the number of the realization of the completion and 
 repose of all progress and endeavour. 
 
 But there is importance also, not only in the number of the 
 creative days, but in the consecutive order of the creative works. 
 It is deeply significant, that on the fourth day, which forms the 
 
 ^ Thus also Hofmann, in his Scliriftbeweis, i. 279. Yet this subject, in 
 our view, has a far more comprehensive import when we derive the scrip- 
 tural account of creation, not from the intuitive knowledge of the first 
 created man, but from actual revelation, although not the revelation of 
 vision, as Kurtz, Keerl, and others. 
 
 2 Philo observed this (Opp, i. 26). Moreover, both he and the fathers 
 of the church take great pains to bring forward this, that in the funda- 
 mental sequence of numbers (1-10) only the number seven has the two 
 peculiarities, that it is neither produced by multiplication, nor ever produces 
 by multiplication any other number occurring within the given limits. Ifc 
 is therefore called dsfTrxpdsvog.—Vid. E. H. Lindo, The Conciliator of B. 
 Manasseh ben Israel, London 1842, vol. ii. p. 262. 
 
72 THE CEEATION. [SEC. I. 
 
 point of divergence of the two ternaries of days, the h'ght of 
 the sun, of the moon, and of the stars, shines forth, and that 
 from that point, (assuredly not without harmony with its place 
 and sequence, let the influence of the stars be ever so much or 
 ever so little believed,) commence the creations of animated 
 natures. But what chiefly concerns us here is this, that the 
 creation of man closes the six days' work, and immediately 
 precedes the beginning of the Sabbath. With respect to the 
 six work-days, man stands at the end of all creatures as their 
 close ; and with respect to the Sabbath, man stands at the 
 summit of all creatures as their leader on the way to God's rest, 
 i,e. to their destination. 
 
 Palseontology, moreover, confirms the assertion that the crea- 
 tion of the terrene world attained its goal in man. A hundred 
 years ago, who would have ventured to dream, that from the 
 excavated bowels of the earth should emerge the most substan- 
 tial proofs of the historical character of the story of creation 
 w^hich is the commencement of Holy Scripture? For the re- 
 mains of plants in the primeval world are discovered as early as 
 the transition and coal period, while the classes of vertebrate 
 animals do not occur until later on, in an order corresponding 
 to the degree of their perfection, — first fishes, then amphibious 
 creatures, birds, and finally mammals; in respect of which 
 classes, moreover, it is to be observed that the individual types, 
 in proportion as they are more perfect in their organization, 
 emerge so much the later, and under the more limitations. But 
 human remains occur nowhere in a state of fossil petrifaction, 
 but only calcined, and therefore pertaining to the historical 
 period. Since the time that George Cuvier recognised in the 
 fossil, which Scheuchzer called homo diluvii testis^ a great sala- 
 mander, the fact that human remains are not found among the 
 fossil deposits has been established by continually increasing 
 evidences. Thus, in those periods of ci'eation in which the gene- 
 rations of plants and animals appeared and perished, from the 
 primeval range of mountains down to the geologic deluge, to 
 which still belong the mammoths, the cave-hysenas, and the cave- 
 bears, man had not yet been created. This conclusion of palseon- 
 tology, confirming as it does the statement of Scripture, is not a 
 matter foreign to our scientific purpose; but, on the contrary, it is 
 a psychologic result of the deepest importance, Man cannot be 
 
SEC. L] MAN AS THE OBJECT OF THE SIX DAYS' WOEK. 73 
 
 estimated psychologically, except as we know something of the 
 position in the world assigned to him by God the Creator. 
 He is the last link of the chain of degrees, which advances in 
 systematic progression from the creation of the ruder and more 
 incomplete, to the more noble and more perfect. Not as though 
 man were the highest and noblest product of any unconscious , 
 natural development, left ehtirely to itself. It is in harmony with 
 a view so pantheistic and substantially atheistic as this, that such 
 absurdities are arrived at, as were lately promulgated by Bayr- 
 hoffer and others ; — ^that the ape is the reflection of man as he 
 was, while still undeveloped from the brute, and that there only 
 needed one start of formative nature to reach from the ape to 
 the man. In order to effect for superstition such a creative 
 natura naturans^ unnatural force must be put upon the under- 
 standing; and the man who, in the ape, greets his brother only 
 a little left behind, must needs have first substantially brutal- 
 ized himself, or he would rather shudder at this counterfeit of 
 his own degradation. No ! between the single steps of crea- 
 tion there are no primeval ova, or similar spawn of a generatio 
 cequivoca, but the seeds of divine creative words, from which 
 springs forth into temporal actuality that which had from all 
 eternity in the divine wisdom its gradual progress accurately 
 prefigured in the design of God. But this gradual progress 
 forms no uninterrupted continuity ; but as soon as, in the first 
 half of the sixth day, the nature-life has been elevated to the 
 summit of opulence and intensity, beyond which nothing further 
 is possible, man, to whom the creation from the beginning 
 aspires, appears on the stage of existence, in the realization of 
 his heavenly pattern, which is no potentiality of the ape, but 
 the image of the Godhead. In respect of the soul of man, there 
 is between him and the chimpanzee or the orang-utang, — the 
 most exalted among the ape tribe, — an infinite distance of origin 
 and nature, absolutely immeasurable by any degrees. But, on 
 the other hand, it is, moreover, true that man is a microcosm, 
 not merely so far as he, being a mingled nature of spirit and 
 body, presents, according to Gregory of Nyssa, wa-Trep rtva fiiicTOv 
 Koa-fjLov (Tvyyevrj ratv Svo Koa-fxwv ; but also, because everything 
 which distinguishes one above the other in the lower grades 
 of nature is concentrated in man. For in man the veo-etative 
 life is subordinated to the animal, and the animal to the spiri- 
 
T4 THE CREATION. [SEC. I. 
 
 tual ; and his body combines actually in Itself all the primitive 
 forms of the elements — fire, air, water, and earth (earths and 
 metals), the body of the man of to-day indeed, as we shall find, 
 combining them in a different manner from that of the body 
 of the first created map, 
 
 "We said (2) that man, as considered with reference to the 
 divine Sabbath, is placed at the summit of all creation ; as 
 considered with reference to the divine six days' work — at its 
 end. Regarding carefully this aspect of the position of man 
 in the field of creation, we proceed from an empirical fact 
 already mentioned, which we cannot forbear considering, and 
 which, under the light of the Holy Scripture, leads us to im- 
 portant disclosures, or at least suggests weighty questions bear- 
 ing on. the subject. This is the fact — that before man came 
 into being, entire races of plants and animals which we now find 
 embedded in the mountain strata appeared, and again perished : 
 perished in a great measure by earthquakes, which surprised 
 them without warning ; in a great measure by mutual destruc- 
 tion; and partly also by painful mortal disease. The adversaries 
 of revelation do not fail to bring this fact triumphantly under 
 our notice, by opposing to us — (to formulate their objection 
 alike briefly and w^W) — that the SovKeia t??? (jiOopa^, to which, 
 in consequence of the fall of man, the creature was subjected 
 (according to Rom. viii. 20 et seq.), was already in operation 
 prior to the fall of man, and in general before man existed at 
 all. What are we to reply to them ? Must we deny the fact ? 
 It is undeniable. The fact is indeed as they state it ; but it 
 does not give them on their side any right to triumph. For 
 what the Pauline testimony affirms by way of commentary on 
 Gen. iii. 17-19, of the unwilling bondage of corruption of the 
 creature, is true only of the present form of the world, and of 
 its history as centralized in man. And, moreover, Scripture 
 gives us many intimations which may save us from embarrass- 
 ment, even although the fact of a bondage of corruption already 
 existing, and indeed preceding the creation of man, obtrude 
 itself upon us. When man was transplanted into Paradise, 
 with the purpose of dressing it and keeping it (Gen. ii. 15); and 
 when the secret meaning of these words — ut custodiret — soon 
 became apparent from the fact that, by means of a magic spell, 
 a brute becomes even in the midst of Paradise the instrument 
 
SEC. I.] MAN AS THE OBJECT OF THE SIX DAYS' WORK, 75 
 
 of speech for an evil spirit, who designed it for the ruin of the 
 man who had been appointed to watch over Paradise, — these 
 things, even apart from the tree of knowledge with its deadly 
 fruits, are retrospective hints which give us to understand that 
 there is a destructive power to which man was placed in oppo- 
 sition, that he might overcome it; and which, therefore, is 
 older than the ruin which man's overthrow introduced into the 
 last creation. This destructive power is not human, and yet it 
 is self-conscious ; and therefore it is an angelic power, — a con- 
 clusion which, in its progressive development. Scripture entirely 
 confirms to us. It is true that the biblical story of creation 
 tells us nothing of the creation of angels. But that which in 
 itself is probable, we find taken for granted in Job xxxviii. 
 4-7) viz, that the angels were created before the creation of the 
 corporeal world ; for there it is asserted, that before Job, and 
 absolutely before man existed at all, stars and angels — that is, 
 the hosts of heaven — were there, and with songs of triumph 
 and exultation beheld the earth come forth, as the residence of 
 humanity, and the theatr.e of the great events which crowned 
 the loving counsel of God, The creation of angels is thus in- 
 cluded in the summary statement of Gen. i. 1 (comp. ii. 1, and 
 in addition Neh. ix. 6) ; and the more particular narrative, i. 2, 
 takes its point of departure at a time when the angels were 
 already created.^ In this we are saying nothing new. Among 
 the fathers of the church, Gregory of Nyssa, Basilios, Gregory 
 of Nazianzum, and others, have taught of old, and Jo. Philo- 
 ponus (in his seven books of the creation of the world) has 
 strenuously maintained against Theodore of Mopsuestia, that 
 God created rbv vKikov Koafiov after He had perfected rov 
 aifKovv Kal voepmrarov tmv aopdrcov Svvdfiemv Koafiov, If this 
 be true, it is moreover obvious to place the fall of the angels — 
 Lucifer at their head — (as we have no hesitation in adopting 
 the church's view of the Satan as being the earlier prince of the 
 angels of light, comparing Luke x. 18 with Isa, xiv. 12), prior 
 to Gen. i. 2. The passage in 1 John iii. 8, utt^ ^p^^? o Bcd/3oXo<s 
 dfjbaprdveiy suggests to us at least no limit in dating back thi^ 
 
 1 Hofmann rejects these consequences (Schrifibetveis^ i, 400) ; similarly 
 Philippi, Dogra. ii. 288. After repeated examination, we agree with Km-tz 
 and Keerl, Sc7i6pfungsg€schicJit€,- 291. The book of Jo]> is rich in angelo- 
 logical disclosures. 
 
76 THE CREATION. [SEC. T. 
 
 downfall ; and our old dogmatists, in saying that the angels fell 
 at all events intra hexaemeron, are only careful to assert that 
 their fall did not happen prior to the n''K'«"il : for, without con- 
 tradiction, n^'^tn here is absolutely the beginning inclusively of 
 all creation. But the special narrative begins with the second 
 verse, with an existing condition of the earth that was to be, 
 which followed that primeval beginning. It is the condition 
 of inni inn. How we are to apprehend this condition, occurs 
 to us when we reflect that thohu in every case, where it has 
 not the general meaning of wasteness, of emptiness, of nothing- 
 ness, betokens a condition of desolation by judgment of God 
 (Isa. xxiv. 10), and especially fiery judgment (Isa. xxxiv. 
 9-11; Jer. iv. 23-26); that moreover here, in the narrative- 
 of creation, it is only said that in the beginning of the six days' 
 work God found the earth in the state of tJiohu waholiUy but 
 not that this was the original state in which He had created it ; 
 as also none of the extra-Israelitish cosmogonies regard God as 
 Creator of chaos ; that consequently this condition must have 
 had a cause apart from God, which cause can be looked for in 
 no other direction than in that of the world of those spirits 
 whose creation preceded the six days' work, as is further shown 
 by their unauthorized intrusion into human history, and as is 
 expressly intimated in Job xxxviii. 4-7. Pondering this, and 
 holding it in connection with the undeniable fact that, prior to 
 the fall of man, painful death, mutual murder, and the like, 
 phenomena not conceivable out of connection with sin, were 
 present in the creation of the primeval world, we conclude 
 that the creation described in Gen. i. 2 presupposes the fall of 
 the angels ; that the world which here is created out of the 
 inni inn stands in connection with that, which had been entrusted 
 to those angels as a territory under their jurisdiction ; that this 
 world, when the prince of the angels, created for higher glory, 
 instead of abiding in the truth (John viii.44), as god of this world 
 selfishly revolted against God, and fell into the fire of wrath ; 
 and that the in31 inn was the rudis indigestaque moles into 
 which God gathered together the world, inflamed by the fire of 
 the wicked one and of judicial wrath, when He quenched it 
 down and materialized it, in order to make it the substratum 
 for a new creation,^ This coagulation did not abolish the prin- 
 1 Lucifer, says the author of the Qumstiones ex vetere et Novo Testamento 
 
SEC. L] MAN AS THE OBJECT OF THE SIX DAYS' WORK 77 
 
 ciple of wrath that had become operative therein, but placed 
 to it a wall of separation and a limit; and thus, when the 
 divine love, in the interpenetrating activity of its almighty Will 
 and "Word and Spirit, with the forming powers of the water 
 and the light, began its work on this chaos, and raised it gra- 
 dually to the condition of ^^good" 31tD, there emerged — not with- 
 out continual attenapt of demonaic powers, but nevertheless with 
 continual victory over them — a world mingled of wrath and 
 love, but in such a way that the love had the dominion, and 
 Satan was banished out of its territory, and was limited to the 
 principle of wrath (a-fcoTo^, Eph. vi. 12), narrowed by this 
 dominion and supremacy. All, which in the primeval world re- 
 sembles him, which in the mid-world, according to the testimony 
 of Scripture, is the result of the sin that proceeds from satanic 
 seduction, was the expression of the principle of wrath involved 
 in the process of becoming conquered ; above which the creative 
 omnipotence in ever new deposits has reared higher and higher 
 its structures, but which still, as at first, bear on themselves the 
 traces of their chaotic origin. Then, when this conquest was 
 so far advanced that the love and its blessing reigned supreme, 
 it was required to place another, instead of the fallen and dis- 
 placed and exiled Kuler, on the throne of the earth, that had 
 been new created amid the songs of angels and of spheres ; and 
 with this purpose the Godhead proceeded, according to ever- 
 lasting counsel in the depth of its being, to the creation of 
 man ; and the biblical story of creation soars aloft as it were in 
 triumph, celebrating in three parallel members, as on a tripod, 
 the crowning of the six days' work, in the words : " So God 
 created man in His own image ; in the image of God created 
 He him ; male and female created He them." ^ 
 
 (opp. Augiistim, ed Beued. T. iii. Append, p. 35), beholding many spiritual 
 powers beneath himself, which he in the Paradise of God had surpassed in 
 knowledge of the heavenly mystery, puffed up with pride, wished to be 
 called a god. Hence it was that God, in order to bring to nothing his 
 arrogance, not by force, but by conviction, brought matter into being, this 
 chaotic material of the world which was thence to be formed Qiinc est unde 
 DeuSf ut ejus prsesumptionem non potestate, sed ratione destrueret, materiam 
 condidit quss esset rerum confusio^ ex qudfaceret mundum). 
 
 ^ I had just written thus far, when R. Eocholl, referring to my previous 
 controversy on the hypothesis of Restitution, proposed to me the following 
 questions for answer : 1. Whence are we to explain to ourselves the wild reck- 
 
78 THE CREATION, £SEO. 11 
 
 THE LIKENESS OF GOD IN MAN. 
 
 Seo. II. 
 
 ScEiPTiTRE nowhere says of any one of the visible creatures that 
 surround us, that it is created after the image of God. They 
 are works of divine wisdom, and therefore realized thoughts 
 of God (Prov. iii. 19 ; Ps. xcii. 5). To intelHgent and pro- 
 found consideration they are emblems of divine aopara, and 
 substantial proofs of the eternal power and Godhead of their 
 Author (Rom. i. 20) ; and especially the nightly heaven of 
 stars rays forth bright characters of the divine name (Ps. viii.) ; 
 while, in face of the universe, the sun manifests and proclaims 
 God's glory in more distinct, and generally more intelligible, 
 announcement (Ps. xix,). But although, in Scripture, God is 
 compared to the sun, and His spiritual operation to the light 
 of the sun (Ps. Ixxxiv. 11 ; Mic. iii. 6; Mai. iii. 10), yet we 
 read nowhere that God created the sun after His image. Scrip- 
 ture says this only of man, and indirectly of the angels. For 
 in Scripture the angels are called ^''•?7J|'|! ''.^?, sons of God 
 (Gen. vi. 2 ; Ps. xxix. 1, Ixxxix. 6; Job i. 2, xxxviii. 7) ; and it is 
 characteristic of a son to be the likeness of him who begat him.^ 
 
 lessness of the Evil One, wlience, the animosity and invidiam of the Satanic 
 Being, if not precisely by means of the lost hierarchia f 2. Whence is 
 there a fully sufficient explanation of the eLpx^^u tov koo^ov xoaf^oKparopss^ 
 and of the appearance of Satan in the history of temptation, as generally 
 in the New Testament, except by means of this hypothesis ? The above 
 reply will show, as far as it is here permitted, to what result further inquiry 
 has led me since the second edition of my Genesis, and after manifold 
 correspondence with Kurtz. On the other hand, Strobel, in his criticism 
 of this my psychology {Luth. Zeitschrift, 1857, p. 759), throws out, with 
 reference to sec. ii., the question, "What think ye? Does the ancient 
 Moses teach his modern interpreters, or do they teach him? " We answer : 
 The Mosaic history of creation proceeded from revelation ; and since know- 
 ledge of salvation, and generally knowledge of the truth, has endured 
 subsequent to Moses for a period of thirty centuries, we are certainly 
 in a position to read things which transcended the intelligence of Moses, 
 between the lines of the Mosaic history of creation. 
 
 1 The counter arguments of Keerl have not yet appeared, as vol. i. of his 
 work upon man as the image of God (1861) only treats in a preparatory 
 
SEC. II.] THE LIKENESS OF GOD IN MAN. 79 
 
 But the angels were already created, as we saw in Sec. I., when 
 God determined on the creation of man. It is thus possible, 
 and — looking at other events recorded in Scripture, e.g. Isa. vi., 
 as well as the extra-Israelitish traditions of creation — more than 
 probable, that God, in saying ^n^iDns ^UD^vp Dns r\bv^_^ uses the 
 plural number to comprehend the angels with Himself ; as, 
 moreover, Philo explains it certainly according to the tradition, 
 Scakey€Tai 6 tS)V oktov irarrjp rat? kavrov Svvdfiea-tv, Man 
 therefore was to be created after the image of God, and of 
 those who already by creation bore the image of God; for M*hich 
 reason, in Ps. viii. 5, these two things are both asserted, as well 
 that man is a nearly godlike, as that (according to the LXX. 
 and Targum translations) he is a nearly angel-like, being.^ 
 This is a matter of the deepest psychological importance. For 
 (1) if man be created after the image of God and of the angels, 
 it follows that the image of God in man refers primarily to his 
 invisible nature.^ And yet from that premiss an opposite con- 
 clusion has also been drawn. Because man in God's likeness 
 has a bodily form, some have presumed to infer backwards 
 therefrom that God also has a bodily form like to man, which 
 is related by way of prototype to the human form. This 
 confessedly in the fourth century was the doctrine of the sect 
 of the Andseans or Anthropomorphites, and probably also pre- 
 
 way of the history of creation and of the doctrine of Paradise. The contra- 
 diction of Keil, Genesis, sec. xxvii., is merely a counter-assertion. We abide 
 by the view that, in asserting that the angels are sons of God, Scripture 
 declares at the same time that they are in the likeness of God, for that 
 which is begotten always resembles him which begot (comp. e.g. John iii. 6). 
 1 The words of the Psalm run : Thou hast made him fall a Uttle short of 
 the Elohim (p partitivum), Le. of the nature of the Elohim (derogasti ei 
 
 paullum Deorum ^ numinis Deorum), but the nature of Elohim is divine 
 and angelic : God is Elohim, and the angels may equally be called so, for 
 they are sons of Elohim, and form with God the heavenly, one heavenly 
 family (war/j/a). 
 
 ^ Man, says Philipp Nicolai, is semi-angelus and semi-mundus — of angelic 
 nattire in respect of the eoul, and worldly in respect of the body. And : 
 Because man was finally prepared for the possession of the world and for 
 angelic fellowship j he has therefore a twofold nature also — he is half angelic 
 and half of the world. For God has endowed him with body and soul ; 
 and as he subsists in these two natures, he is related by his soul to the 
 angels, and by his body to the world wherein lie dwells. Vid. R. Rochoirs 
 communications from Ph. Nicolai, in the LutJi. Zeitschrift^ 1860, p. 193. 
 
80 THE CREATION. tSEC. II 
 
 viously of Melito of Sardis, in his work, irepl iva-cofidrov ©eov. 
 In the beginning of the fifth century, a portion of the Egyp- 
 tian monks who dwelt in the desert of Scetys, maintained this 
 doctrine against those of the Nitrian mountains who, with the 
 so-called four Long Brethren at their head, subscribed to the 
 doctrines of Origen. The church rejected this humanizing of 
 God. We saw in the third section of the foregoing division, 
 that what Scripture calls the form of God is something wholly 
 different from a human form. TertuUian thinks substanti- 
 ally as we do, although he speaks of a corporeity of God ; 
 for when, for example, Adv. Prax. c. vii., he exclaims with a 
 certainty of conviction, " quis negavit Deum corpus esse etsi 
 Deus spiritus est," he adds, by way of absolute confirmation : 
 " spiritus enim corpus sui generis in su^ effigie." We may, 
 in a certain sense, speak of a corporeity of God ; but as the 
 idea of that which is material, elaborated, and articulated in 
 the form of man, is so easily associated with this expression, 
 this mode of naming the divine dooja is apt to mislead.^ 
 Certainly Scripture appropriates to God human members, but 
 still without anywhere speaking of a body of God; and certai;!?ly 
 such anthropomorphic expressions are more deeply founded, than 
 when it speaks of the eyes and wings of the sun," of the womb 
 and of the eyelids of the morning ; for God, indeed, appears to 
 the seers in human form ; nevertheless, the thought of an ever- 
 lasting self -investing of the divine nature with a corporeity of, 
 human form is absolutely foreign to it. The oft-repeated remark, 
 that man thinks that God is anthropomorphic, because God 
 created man theomorphic, retains its truth even although the 
 human corporeity be not regarded as a copy of a divine one : 
 it partakes only in its degree of the divine likeness of the entire 
 man. But when God Himself represents Himself in visions an- 
 thropomorphically, it implies, according to John — for example, in 
 his Gospel, xii. 41 — an anticipation of the future incarnation of 
 the Son. The anthropomorphic inference back from Gen. i, 26 
 is, however, proved to be false, from the consideration that its 
 just consequence would be, that the angels also must have been 
 
 * For this reason I purposely avoid the expression, which has become a 
 shibboleth in the use of J. Hamberger and others, just as, moreover, I do 
 not naire the doxa God's " nature," because the conception of the divine 
 nature, 2 Pet. 1-4, is a different one. 
 
SEC. II.] THE LIKEITESS OF GDB IN MAN. 81 
 
 formed like men. The biblical appearances of angels have in 
 this respect misled many, although, e.g,^ from Gen. xviii. we 
 can as little conclude that the angels are formed in the like- 
 ness of men, as from Matt, xxviii. 3 we should be entitled to 
 assert that they all wear raiment white as snow.^ The angels 
 have no bodies; but, by the miraculous power of their will, 
 they can make themselves visible, and take what forms they 
 please, according to the object of their mission, and the sub- 
 jectivity of the beholder. In the view entertained by the 
 ancient church, and now again veiy much ventilated, — that 
 the angels are not absolutely incorporeal, — the truth intended is 
 merely this, that their spiritual nature is not essentially hidden 
 from sight, but, like the divine nature, it is capable of manifes- 
 tation, and, moreover, is actually revealed by way of manifes- 
 tation. They have a ho^a external to themselves, and essential, 
 which, however, is not to be called a-wfia, for the adfiara 
 iTTovpdvia (1 Cor. xv. 40) are not — as Meyer, De Wette, and 
 others affirm they are — meant of angels' bodies in this sense.^ 
 Corporeity, whether it be material or spiritual, is, within the 
 range of personal beings, absolutely only the specific peculiarity 
 of twofold-natured man. The assertion of Kurtz,^ that a crea- 
 ture without corporeity is altogether inconceivable, does not 
 bear consideration. Certainly, being spirit-embodied men, we 
 can form to. ourselves no clear representation of pure spirits, 
 but we are able to conceive of pure spirits without bodies ; and 
 if, in respect of the angels, we do not avail ourselves of this 
 capability, we derange the limits of the creation, in that we 
 confound one with another the several classes of being : for 
 Scripture distinguishes the impersonal bodily world, and the 
 personal bodiless spirits, and the spirit-embodied man, who 
 stands between the two, and who, being at once exalted above 
 the bodily world, and yet not purely spiritual, is the connecting 
 link qf all created things (Ps. viii. 5). His corporeity is, and 
 
 ^ Uspihg Qvu etvTolg ti (iQv7\.£t xut la&^ret Xeyxajp, says Jo. Philoponos (de 
 mundi creat. i. 9), defending the view of Basilios, that the angels are abso- 
 lutely incorporeal, and that while they have a ■7sr£pi'yp(x,(p^ (circwniscriptio) 
 xxTx ^vuccf^tUj they have none koctcc ro-Trou or xara jKgy^^ojj ^ opposition 
 to Theodore of Mopsuestia. 
 
 2 The heavenly bodies there referred to are the bodies of heaven, — 
 moon, sun, and stars ; 5. von Hoffmann, Schriftb. i. 317, and Burger in loc. 
 
 2 Bibel und Astronomie, iv. sec. xviii. p. 142 (ed. 4). 
 
 F 
 
82 THE CREATION. [SEC. II. 
 
 continues to be, a material one ; and — because the monistic 
 representation of the spirit itself forming to itself its own body 
 is unknown to Scripture — it is an imparted one ; — he remains 
 even when risen from the dead a compositum, although thence- 
 forth withdrawn from the region of birth and death (tyeveat^ 
 Kol <})6opa)j and therefore relatively of a nature like the angels 
 (Matt. xxii. 30 ; Luke xx. 35)/ If, then, the nature of God 
 and of the angels be one, not indeed incapable of manifestation, 
 but yet incorporeal and purely spiritual, the divine likeness in 
 man is primarily, as we now repeat, referred to his spirit and 
 his soul ; and only so far to his body, as, in order that it may 
 be the organ of the life of the spirit and soul in the image of 
 God, it is formed suitably to this life, and is comprehended with 
 it in unity .^ We now conceive also (2) on what ground, and 
 with what meaning, man is called D*]^. Surprise has of late 
 been expressed, that inasmuch as 0"]^! imports one that is formed 
 from the earth, the Hebrew language possesses no name of man 
 which expresses the characteristic dignity of his nature. For 
 the Indo-Germanic appellation Mensch, Sanscr. manuy mdniUsa, 
 from mariy to think, denotes him according to his spiritual part; 
 and the Greek av6pco7ro<s = o dvco a6p5)v, the up-looking one, 
 at least characterizes him by his external appearance, as exalted 
 above the brutes; but D^JftJ, whether it "be represented by homo, 
 from humus, or by %ayLta in x^H'^h X^A^^?^? x^fidOev, only deno- 
 minates him by the earthly side of his origin and condition. 
 Even the Lapp language has two names for man, of which 
 one (olhmuk) designates him by his spiritual, the other (sud- 
 dogas) by his perishable nature. The Old Testament language 
 has no word besides D^N and c^'iiN to denominate man according 
 
 1 From these very texts Kurtz infers the corporeity of the angels. 
 The point of the proof, he says, is found (see on the place referred to, 137) 
 in the fact that there are also creatures -which are bodily, and still do not 
 marry. But it is found rather in the fact that the Sadducsean question 
 is, as such, absurd, because the risen natures, like the heavenly spiritual 
 natures, neither marry nor die. We abide in this matter on the side of 
 Philippi (Dogm. ii. 289-293), only there is wanted to him the truly recon- 
 ciling conception of the doxa (Luke ii. 9 ; Matt. xxii. 30, comp. xiii. 43). 
 
 2 Thus, for example, Sell also. Die Gotthildlickkeit des Menschen, 1866, 
 p. 52. The likeness of God is concentrated in the spirit, as the deepest 
 foundation of the human life, and is expanded in the soul and body into 
 operations which exercise a power that transforms matter. ^ 
 
SEC. 11.] THE LIKENESS OF GOD IN MAN. 83 
 
 to his more exalted dignity. A Jewish scholar (Einhorn) and 
 a Christiaa one (Richers) have therefore, independently of one 
 another, both chanced on the conjecture that Gi^ might be 
 derived from D"!} (Ezek. xix. 10) = niD'=i, and might thus indi- 
 cate man as made in the likeness of God. But this is a notion 
 just as -verbally and practically untenable as when the first- 
 named scholar derives the name of the earth, H^? in favour of 
 Copernicus, from p"i, to run. Man has his name, D'^SJ, from no 
 other source than from the earth, nD*iK, because it is not this 
 which is his characteristic dignity, that God created him after 
 His image ; but this, that God created him the earthly one, — 
 taken from the earth in respect of his natural constitution, — 
 after His image. Man has the likeness of God in common 
 with the angels ; but that in his likeness of God he is D"[N, 
 is the peculiarity which constitutes him the point of union of 
 two worlds, — the spiritual and the corporeal — the centre, the 
 copula, or, as Ph. Nicolai happily expresses it, the heart {focus 
 vitce) of all created being — the final member of the work of 
 creation, and the moving principle of the world's history. It 
 is just in the fact proclaimed in Ps. viii., according to LXX. 
 version (apart from the application to Jesus in the Epistle to 
 the Hebrews), that man is made Ppcu)(y rt irafy 0776X0^9, " a 
 little lower than the angels," in that he bears his likeness of 
 God in an earthen vessel ; it is just in this fact that consists his 
 exalted position in the universe above the angels. A third 
 consequence which follows from the fact that man is made 
 after the image of God and of His angels, respects the reci- 
 procal relations of men and angels to one another in time and 
 in eternity. For (3) in virtue of their common likeness to 
 God, angels and men exercise upon one another an attractive 
 power, in consequence whereof, from the beginning of human 
 history, a close and active intercourse has subsisted between the 
 two races, for the most part without the consciousness of men 
 themselves, who have become, for supramundane things, dull and 
 obtuse ; and as fallen angels also make an evil use of this reci- 
 procal relation established at creation, it has often resulted in 
 the destruction of men. Further, because the likeness of God 
 in man was in a mediate manner the likeness of angels, and 
 his position antecedent to the fall was a position similar to 
 that of angels, — as Ezek. xxviii. 13-15 does not teach, but pre- 
 
84 THE CREATION. [SEC. II. 
 
 supposes, ^-the Holy Scripture indicates and describes the future 
 condition of blessed men as a condition of likeness to the angels. 
 Thej are la-dyyeXoi, and, like the angels, viol tov &€ov, and 
 that, not because they are disembodied, but actually as viol t^9 
 avaaracreai^ (Luke xx. 36). For it is peculiar to man, as dis- 
 tinguished from the angels, that, as an earthly corporeal nature, 
 D^N, he bears in himself and on himself the image of God ; and 
 therein will subsist the future restoration and completion of that 
 which was originally begun in paradise, that even man's cor- 
 poreity will then be the same thing perfected, for which God 
 from the beginning had destined it, in associating it wuth the 
 spirit. The body of man was appointed to be glorified into 
 the image of God, and thus, to speak with Gregory of Nyssa, 
 to become Kaddirep riva elKova elicovo^. Originally it was not 
 God's image, although it was God's hkeness ; but by means of 
 the resurrection it attains also Tr}v eiKova tov eirovpaviov (1 Oon 
 XV. 49)j in that it is transfigured into the image of the God-man, 
 If, therefore, the Hkeness of God be something common to 
 men and angels, it is natural enough, and, moreover^ is gene- 
 rally not erroneous, with the teachers of the most ancient 
 church, to regard the spiritual, and as such the self-conscious 
 and free, nature of man (to voepov Koi avTe^ovatov) as the 
 image of God; not (as only a few among the fathers) the 
 bodily formation, and not the dominion over earthly things, 
 which is only an effluence of the divine likeness, and not the 
 hkeness itself. But this is far from being the true perception 
 of that wherein the image of God subsists. The image of God 
 in this sense is indeed incapable of being lost ; but Scripture 
 passages, such as Col. iii. 10, Eph. iv. 24,^ take it for granted 
 that we have lost the image of God. Our ecclesiastical creed, 
 in what it asserts of the image of God, keeps to such clear 
 apostolical words. And, moreover, our dogmatists for the most 
 part know nothing of the image of God, save as of a likeness 
 
 ^ V. Hofmann, indeed, seeks to evade the force of proof contained in 
 Col. iii. 10, by connecting " knowledge after the image of Him that created 
 him" {Schriftb. i. 289) ; but it is contrary to the plain Hteral sense pre- 
 sented in Gen. i. 27. In the other quotation (Eph. iv. 24), x«t» (BUv 
 might mean " in a divine manner;" but in the sketch of the contents of 
 the Epistle to the Ephesians {Zeitschrift fur Protest 1860, p. 340), the 
 author of the Schriftbeweis submits to what is doubtless the most natural 
 meaning — ** the new man, which is created in the likeness of God." These 
 
SEC. II.] THE LIKENESS OF GOD IN MAN. 85 
 
 absolutely lost through sin. Gerhard in the locts, and Calovius 
 in the Synopsis controv., actually deny that the image of* God 
 subsists in lis quce ad esseniiam animce pertitient et quce etiam 
 post lapsum naturaliter ei insunt} Yet the same Gerhard says 
 in the Confessio catholica, that the likeness of God might be 
 conceived as generalis qucedam congruentia^ qua anima hominis 
 7a 0ela exprimit ; and thus conceived, it is incapable of being 
 lost. Other dogmatists also express themselves thuSj but almost 
 only in the way of accommodation, saying that the divine like- 
 ness in its deeper meaning involves ipsum esse spirituale animce.^ 
 It is this distinction of a divine likeness in a broader (physical) 
 meaning which cannot be lost, and a divine likeness in a nar- 
 rower (ethical) meaning which has been lost by the fall, which 
 is subject to the charge of an unmodified dualism that has been 
 felt even by our dogmatists themselves. Scripture only knows 
 of one likeness of God in man, which is at once moral and 
 physical, and which cannot be lost morally without being at 
 the same time physically disordered. Scripture nowhere says 
 that fallen man possesses the image of God still in living reality : 
 it places the dignity of man as he is now, only in the fact that 
 he is created after the image of God (Gen. ix. 6 ; Jas. iii. 9). 
 If we adopt the view of the fathers, that the divine likeness 
 subsists in the voepov icaX avTe^ovacov, or, as we say, in the 
 personality, then the case is otherwise. The fallen man is a 
 person also. But this definition of the divine likeness, with 
 which the later theology rests satisfied, is insufficient. Person- 
 ality is only the basis of the substance of the divine likeness, 
 but it is not this likeness itself. Personality is only the unity 
 of consciousness which comprehends the entire condition of the 
 being in the likeness of God, and which is appropriate to it. 
 
 But this entire condition is a created representation of the 
 entire absolute life of the triune God, and not merely of the 
 Logos. For certainly it is true of man in particular, as of 
 
 Scripture testimonies claim for the divine likeness of the first created nien, 
 although only looking back indirectly to them, an ethical destination, "vrith 
 the loss of which the divine likeness itself, in the very essence of its nature, 
 and the brightness of its manifestation, faded away. To this effect, Thoma- 
 sius, Dogm. 24th sec. (p. 221), and Philippi, Glaubensl. ii. 365. 
 
 ^ Yid, Gottlieb TVemsdorf, Disputatmtes, vol. i. Disp. vii (de reliquiis 
 imaginis divings), 
 
 * Thomasius, Dogmatik, i. 174. 
 
86 THE CREATION. [SEC. It 
 
 the whole universe, that he is created through Him and for 
 Him who is the image of the invisible God, and has from God 
 an origin which precedes that of all creatures (Col. i. 16) ; and 
 if the Logos be the ultimate purpose of the world, it must also 
 in some measure be its archetype. Taq world, and especially 
 man, is actually created kut elfcova rov eltcovo^^ Le, after the 
 image of the Logos, who is the express image, as from the 
 oldest^ even to the latest^ times has been unanimously taught. 
 Scripture does not directly say so. It only says directly that 
 God created all things by the Logos, not that He created them 
 after the image of the Logos, It says in general only of man 
 directly, that he was created after God's image, but not of the 
 world. But from the biblical premises, and from the facts of 
 the history of redemption, result both the propositions, that the 
 world was created in the form of God, and that in a certain 
 sense it was created in the form of the Logos. As the Son of 
 God is the brightness of the Father's glory, so also within 
 creature limits the world is a representation of the Father's 
 glory ; and the God-man laid in the grave is the grain of 
 wheat, whence not alone proceeds a new humanity, but more- 
 over a new heavens and a ijew earth. But if we should thence 
 conclude that the world and man were created after the image 
 of the Son, and not of the Father and of the Holy Spirit, it 
 would be a mistake. We can only conclude thence, that God 
 the triune created the world after the image of Himself in such 
 a manner, that it, and especially man, stands to the Godhead 
 in a similar relation of likeness, as that in which, within the 
 Godhead itself, the Son of God stands to the Father. Upon 
 the subject of this relation, no scripture leads us further. 
 Everywhere Scripture says only that man was created after 
 the image of the Elohim, or of the Godhead. And man, as 
 distinguished from the woman who mediately comes into ex- 
 istence, is called (1 Cor, xi, 7) elK(bv koL So^a Qeov, not Xpia- 
 
 1 Not without the influence of Philo (and mediately also of Plato), but 
 which does not in itself render the truth of the matter suspicious. 
 
 2 So, for example, Staudenmaier {Dogm. iii. 474) ; Liebner ; v. Hofmann, 
 " Man, the image of God, the archetypal purpose of the world" (ScJirift- 
 heweis, i. 290) ; Thomasius (Dogm. sec. xx.) ; Philippi {Glaubenslehre, ii. 
 361); R. Lober {Lehre vom Gehet^ p. 12); Schoherlein (art. " Ebenbild'" 
 in Herzog's R.E. ; and appendix on the essence of the spiritual nature and 
 corporeaHtyj in the Jalirhh.fur deutsche Tlieologie^ 1861, 
 
SEC. IIlJ THE PROCESS OF CREATION. 87 
 
 rov. The idea of humanity stands certainly in closest relation 
 to the LogoSj which in all directions is the Mediator of its 
 realization, but it is not exclusively reduced, as is manifestly 
 seen from this constant mode of scriptural expression, (for 
 example, in Jas. iii. 9, xad* ofiolaxriv Seov), to the likeness of 
 the Logos. It is the entire living fulness of the triune God- 
 head which is reflected^ in man ; and this reflection is at once^ 
 physical and moral, and by sin it is not only morally, but also 
 physically corrupted. 
 
 We are here still speaking in enigmas. What we mean, 
 and indeed, not as our meaning, but as the sense of Scripture, 
 will become more clear as we now proceed to consider the story 
 of creation. 
 
 THE PROCESS OF CEEATIOK 
 
 Seo. III. 
 
 If we compare the narrative of the creation of man in Gen. i. 
 with the narrative in Gen. ii. 4 et seq., the latter seems to place 
 man on a lower level than does the former. For the account 
 of chap. i. raises man above all the other orders of being whose 
 creation precedes his, by distinguishing him above them all, as 
 made after the image of God; but the account of chap. ii. 4 
 has nh other designation for what man became, as the result of 
 the more closely detailed creative process, than that which in 
 chap. ii. 19, i. 20, 24, is equally appropriated to the fishes, birds, 
 and quadrupeds, njn B'SJ. The Targums have sought to remedy 
 this, by translating or paraphrasing njn B'BJ by NJ??? ns"! — 
 *' speaking, Le. reasonable spirit" — XoryiKov nrvevfia; but this 
 paraphrase is an arbitrary substitution. Moreover, we do not 
 need such a remedy. Between the two accounts there subsists, 
 on closer consideration, no contradiction, but a hidden similarity. 
 For the remark that we made on the appellation D'lX, Sec. II., 
 is equally true of the appellation njn B'w, It is not character- 
 istic of man, that he is in the form of God ; but that, being 
 in the form of God, he is also D"JfiJ, or, what is in a certain 
 
 1 Thus V. Rudloff, LeJire vom MenscJien^ p. 95. 
 * So also Keil, Genesis, p. 28, 
 
88 THE CREATION. [SEC. HI- 
 
 measure the same, n^n B'Sp. Since then the two names desig- 
 nate man from the side of that which is common to him with 
 the lower living beings, the two accounts will be in perfect 
 accordance, if the more closely detailed mode of man's creation 
 in chap. ii. corresponds to the formation in the likeness of God-, 
 which according to chap. i. makes the earthly man D*]N, the 
 closing link of all creation. And it is so : the process of man's 
 creation is essentially distinct from that of the brute creation. 
 " Jehovah-Elohim," relates chap. ii. 7, " formed man dust of 
 the ground, and breathed into his nostrils breath of life ; and 
 thus man became a living soul." If the conclusion were to be 
 drawn — from the fact, that what was thus produced is called 
 njn K^aa no otherwise than is the case in the creation of brutes 
 — that therefore by the manner of human creation, thus ex- 
 pressed, nothing peculiar is intended to be affirmed, — it would 
 be a conclusion just as false as to argue, from the fact that man 
 is called Q'lN, that even his likeness to God established in him 
 no essential distinction from the brutes. For the creation of 
 man after God's image (chap, i.), and the manner of creation 
 recorded (chap, ii.), stand, as we shall now show, in the closest 
 parallelism — in a relation of reciprocal modification. 
 
 We must not represent to ourselves the process of creation 
 in so anthropomorphic a manner as it is usually pictured.^ 
 Scripture gives us no justification in assuming that God formed 
 a clod of earth with His hands into a human form, and stand- 
 ing near it, breathed into it, from without, the breath of life. 
 Though mythology may thus present to itself its Prometheus 
 forming man in the hkeness of gods, from water and earth (Ovid, 
 Metam, i. 78—83: finxit in effigiem moderantum cuncta Deorum), 
 with Jehovah-Elohim it is a different matter ; and texts such 
 as Job X. 8 and 2 Cor. v. 1 would only be foolishly quoted for 
 the contrary: for, in the former passage, that external mechani- 
 cal view is of itself excluded, since Job is speaking of his own 
 coming into being in his mother's womb ; and in the latter 
 passage, the glorified body, as a " house not made with harids," 
 
 1 "Neque enim,*' we say with Augustine, de civ. xii. 23, "lisec.car- 
 nali consuetudine cogitanda sunt, ut videre solemus opifices ex materia 
 quacunque terrena corporalibus membris quod artis industria potuerint 
 fabricantes. Manus Dei potentia Dei est, qui etiam visibilia invisibiliter 
 operatur." 
 
SEC. III.] THE PROCESS OF CREATION. 89 
 
 is contrasted not with the body of Adam, but with other habi- 
 tations erected by the hands of man.-^ Man then came into 
 existence, as did also the other creatures, as a work of divine 
 omnipotence operating invisibly, and only appreciable in its 
 results. And, moreover, man has it in common with the other 
 creatures, that his endowment with spirit originates with the 
 divine breath : for the creator of all beings is God ; and the 
 reason of the origination of everything that actually exists is 
 His word, and the primal source of all life is His Spirit. But 
 herein is distinguished the creation of man, that all other crea- 
 tures of whom mention is made (chap, i.) were called into being 
 by the divine command of power ; whereas, in the creation of 
 man, no such mighty command goes forth, but a solemn word 
 of self-determination precedes. This distinction is important. 
 The divine words of might go forth into the chaos, brooded 
 over by the Spirit, but still at the time involved in an unre- 
 conciled struggle of powers.^ In the Spirit the creative prin- 
 ciple of effectual life is present, and in the chaos the general 
 substratum of material capable of being formed ; and the divine 
 words of power are the forces which bring this material, and 
 the life that proceeds from the creative Spirit, into order, and 
 distributes them to their respectively appropriated natures. 
 Thus, in the creation of' the land animals that came into exist- 
 ence in the first half of the sixth day, the divine word goes forth 
 to the earth. Spirit and matter are already present ; and the 
 manifold creatures which arise, are the diverse combinations of 
 those two existing fundamental conditions of animal constitu- 
 tion, perfected by the significant divine summons. How totally 
 different is the origination of man ! The mode of his appear- 
 ance on the stage of existence corresponds to the personality of 
 his nature, as that of the brutes to the impersonality of theirs. 
 For while, in respect of his corporeity, man comes into being, 
 like the brutes, by means of a distribution of existing mate- 
 rials, still it is not on a command of God's power, but by an 
 
 } See v. Hofmann, Sckrifibeweis^ iii. 468, who thence draws the conclu- 
 sion, that in general the human body is not to be understood of either the 
 one or the other habitation. 
 
 2 Comp. Keerl, SchopfungsgescUchte, p. 324, where it is justly observed, 
 the Spirit of God has to liberate and to appease the disturbed and agitated 
 germs and powers of life from their state of conflict and tension. 
 
90 THE CREATION. [SEC. Ill- 
 
 act of God's immediate formation ; and in respect of his in- 
 ternal nature, his origination is absohitely and wholly not by 
 means of the distribution of the entire natural life already 
 existing, but by a direct act of God's breathing. He comes 
 forth in a twofold relation, since the divine fiat took the form 
 of an utterance of God in the presence of Himself and His 
 Spirits, in words of self-determination,^ by means of a directly 
 personal self-operation of God, by which, on both sides of his 
 natural condition, man is constituted^ a priori into a moral 
 relation of personal kinship with God, and fellowship with God. 
 For, assuredly, though heaven and earth, and all creatures, 
 were made by the intervention of the divine Logos (Heb. i. 2 ; 
 John i. 3), who is the mediator of the realization of the world- 
 idea ; and they did not come into being without the divine 
 word (prjf^a, Ps. xxxiii. 6 ; Heb. xi. 3 ; 2 Pet. iii. 5), which is 
 the seed of all things ; yet, nevertheless, every created thing 
 was not created, without exception, in one and the same manner. 
 All created natures are God's thoughts become actual ; con- 
 stituted out of ideal being into actual existence, and therein 
 maintained by the divine word of might, prjfjbay which is the 
 application of the divine will as referred to the world, and the 
 medium of the creating and maintaining operation of God 
 through His Logos.^ But none the less, on that account, there 
 is a difference between the manner in which the chaotic original 
 matter came into being, and that in which the world of bodies 
 formed from it came forth ; and man was created otherwise 
 than the living beings inferior to him ; and the super-terrene 
 spiritual beings otherwise than the spirit-embodied man. And, 
 generally, the idea of creation has no other essential charac- 
 teristics than those of conditionality and temporal origination, 
 as distinguished from the absolute and the eternal. 
 
 We cannot consider with sufficient care Gen. ii, 7 ; for this 
 one verse is of such deep significance that interpretation can 
 never exhaust it : it is the foundation of all true anthropology 
 and psychology. If we first of all consider the origination of 
 
 1 Rightly says my Elberfeld critic, the creation of living beings is not 
 at all to be conceived of -without a fiat. 
 
 2 See the pertinent remarks in y. Zezschwitz, Profangracitat und hibL 
 SpracJigeist, p. 34. 
 
 3 See my commentary on Heb. i., sec. iii. p. 12. 
 
SEC. IlL] THE PEOCESS OF CREATION. 91 
 
 the human bodyj what follows is of the utmost importance. 1. 
 The body of man came into existence prior to the soul. The 
 view that the body is the soul's own formation, is thus contrary 
 to Scripture : it is devised in the unscriptural endeavour to 
 exalt the original dualism of the condition of man's nature into 
 an original unity .^ And although v. Eudloff ^ maintains that 
 "the first man had a soul already before the divine inbreathing 
 of the spirit," we maintain, in contradiction to this assertion, 
 that Scripture says the contrary; and, moreover, we decline to 
 enter any further upon the consequences flowing from premises 
 that are opposed to Scripture. Still v. Rudioff himself con- 
 fesses that he can only adduce in defence of his view one proof 
 text, and that an apocryphal one, sciL Wisd. xv. 11 ; but this 
 one proof text attests the direct contrary of what he has gathered 
 from it. For it designates God as Him who inspired into man 
 (not, as v. Rudloff interprets, poured into him) an active soul, 
 and breathed into him a spirit of life (rov ifuirvevo-avra avrS 
 '\}rv'^r}v ivepjovcrav fcal i/jb(f>va-^aavTa Trvevfia ^cotlkov). How is 
 this passage to sustain the representation that the soul of man 
 had been created before the inbreathing of the spirit ? The 
 denial of that unscriptural view cannot be more definitely for- 
 mulated than in these very words of the book of Wisdom. But, 
 moreover, to the reproach of J. P. Lange,^ when he says that 
 it is a trifling bonr'-ge to the letter, to regard the narrative of 
 Gen. ii. 7 as implying successive acts, we reply with a down- 
 right." It is written!" For when he maintains that the soul 
 was created at the same moment with the body, and even goes 
 beyond v. E-udloff, in the fact that he regards the formation of 
 the body, the origination of the soul, and the inspiration of the 
 spirit, as actual contemporary impulses of one act of creation, 
 
 ^ God did not permit the soul to be present at the formation of the 
 body, says Antiochos of Ptolemais (Maji Collect Vatic, i. 3, p. 81), that it 
 might not glory at having been a fellow-worker with God. 
 
 2 Die Lehre vom Menschen, p. 14, against which Schoberlein (Stud. u. 
 Krit. 1860, p. 153) : " In Gen. ii. 7, the relation of causal conditionality of 
 the soul upon the spirit is clearly declared." 
 
 8 Deutsch Zeitschrift^ 1859, p. 31. Moreover, Schoberlein, Z.c, de- 
 clares himself against the " subsequent to one another in time ;" and the 
 like is true of Kurtz {Bibel und Astronomic^ iv. sec. xi.), according to 
 whom the two constituent elements of man are indeed toto ccelo diverse, but 
 brought together una momento. 
 
93 THE CREATION. [SEC. III. 
 
 — it may be plulosophical, but it is not biblical. Not as thougli 
 it only contradicted the fundamental passage (Gen. ii. 7) : it 
 contradicts the entire Scripture, it contradicts its representation 
 of man's natural condition — of his life, his destiny, and his 
 history ; for everywhere the Scripture assumes that man is a 
 nature originating first of all in respect of his earthly corporeity, 
 composite, and on that account a limited and mortal nature.^ 
 As the six days' work is an ascending, gradual progression, so 
 also is the coming into being of man : it begins with the earthly 
 basis of his existence, in order that man may not forget that he 
 is pxrfip 6^'iJN (Ps. X. 18), a mortal man who has the earth as 
 his ancestor. But, moreover, for the reason that hian, in order 
 to become lord of the earth-world, must become, even in his 
 coming into existence, closely associated with it, he is constituted 
 with it, and it with him, in absolute connection ; the being of 
 man plants its foot on the earth, and the being of the earth 
 culminates in man, for both are destined to the fellowship of 
 one history. 2. The body of man, in order to unite all elements 
 into itself, is formed from earth, the most composite of the ele- 
 mentary forms, and indeed, in accordance with the delicacy of 
 its organization, out of "iSV, therefore of the finest portions of 
 the earthly material, and, what is not less worthy of note, out 
 of moist red earth : moist, for a cloud had just ascended, and 
 had watered it ; red, for the earth is called "^^"i^, as irvppd, ac- 
 cording to the unexceptionable testimony of the fathers (Joseph, 
 Theodoret, qucest, 60, etc.). The earth was w^atered, because 
 man was to be a microcosm, an image and copy of the Kosmos 
 baptized and drawn from the waters ; as also actually the ele- 
 mentary ingredients of the human body are united with such a 
 mass of water, that the quantity of water in the human body 
 amounts to more than three-quarters of its entire weight. The 
 earth was red, for red on white, USl^) nx, is the normal colour 
 of man's skin, the fundamental colour of beauty (Cant. v. 10 ; 
 Lam. iv, 7). And it was earth of Eden, the land of delight, 
 and therefore of the same source and ground whence sprang 
 the trees of paradise, and whence the beasts of paradise were 
 
 1 Thus the interpretation of the mythos of Cupid and Psyche in Ful- 
 
 gentius' Mythologieon, lib. iii., is : Psyche of the three sisters, Caro, Lihertas 
 (Mens)^ and Anima tlie youngest ; and, because it combines in itself caro 
 and libertas^ the fairest also. 
 
SEC. III.] THE PROCESS OF CREATION. 93 
 
 formed. Eden was the central land whence the whole earth 
 was to become Eden-like ; and as the delight of Eden was con- 
 centrated in Paradise, so, on the other hand, the body of the 
 first-created man was the highest of ail concentrations of the 
 possibilities of glorification contained in Eden. We say possi- 
 bilities, for the beginning of the creature w^as the restraint of 
 wrath by love — the possibility of glorification ; and its end was 
 to be a complete abolition of wrath in love — the realization of 
 glorification. 3. The body of man was formed by God, not 
 merely externally and mechanically, like a massive statue formed 
 man-like in its outline, but in its inward parts unarticulated. 
 There is, indeed, no trace of consciousness or presentiment in 
 us, that the spirit in us had co-operated at any time or in any 
 way in the organization of our body ; but it knows and feels 
 itself to have been associated, without its own participation, with 
 the organized body. Consequently, in the formation of the 
 human body, the same forces must already have been at work 
 which complete the entire life of nature in their reciprocal 
 action, but in such a way that these forces first of all had their 
 unity only in the architect who made use of them. The general 
 prior conditions of life were present, but were not yet combined 
 into a living unity. The human body was material penetrated 
 with power, articulated, organically combined, but as yet not 
 an organic individuality, not an organism living of itself.^ 
 
 This it did not become till Jehovah-Elohim breathed into it 
 the breath of life. This breathing, says Hamann,^ is the end 
 
 1 It cannot be otherwise, for the thesis that pervades the whole of the 
 later physics, and is developed in the clearest and most elementary manner 
 by Dubois-Reymond, in the introduction to his remarks on animal electri- 
 city, — that matter is force, and force is matter, i.e. that there is no matter 
 without force, and no force without matter, — maintains also, in the co- 
 herence of the biblical representation of the world, its irrefragable truth, 
 without leading to the consequences deduced therefrom by "Vogt, Mole- 
 sch.ott, Buclmer, and others. Physics and chemistry have to do with 
 forces, whose operation they know and are able to turn aside, and teach 
 how to turn to account ; but wiU both ever be able to produce or to repro- 
 duce any living thing? The power of life, that inconvenient and yet in- 
 dispensable conception of exact investigation, is something exalted above 
 the physical forces of attraction and repulsion : how much rather, then, is 
 the conscious soul, and stiU more the self-conscious spirit 1 Force, life, 
 soul, spirit, form an ascending climax. 
 
 2 Works, i. 65. 
 
Q'i THE CREATION. fSEC. III. 
 
 of the whole creation, which, in comparison with the creation of 
 man, seems to be an opus tumuUuariurn. He is called noK'J 
 ^''Vlj a designation which later in Scripture occurs especially, 
 perhaps exclusively, only of the breath of life. And the signi- 
 ficant word for the creative act of inbreathing is ns^l, LXX. 
 ive<\>va7)(Tev} It is not said that God, externally to Himself, 
 created a breath, and conveyed it into man, as our forefathers 
 believe they are obliged to assume, in order to establish the 
 created character of the human spirit. No : God breathes. He 
 breathes forth into the bodily form : and he who breathes, 
 breathes forth from himself.^ Was it, then, an externally pre- 
 sent TTvev/xa, when the risen Lord breathed upon the disciples, 
 ivetpva-Tjaev, and said, Xd^ere TTvev/xa aytovl (John xx. 22.) He 
 breathed out of the fulness of His nature, and thus also Jehovah- 
 Elohim breathed out of the fulness of His nature. But there is 
 a difference between the two actions : for the Redeemer gives 
 to the disciples a communication of the absolute Spirit of His 
 divine-human person as delivered from the restraints of the 
 flesh ; but God the Creator endows the human body with the re- 
 lative spirit which henceforth is to belong to man's own nature. 
 Nevertheless both acts are similar to one another in this respect, 
 that they proceed from within outwards. God the Creator creates 
 out of Himself that which man was to have of spirit in common 
 with Himself ; de vitali fonte spiritus sui qui est perennis, as 
 Lactantius says ; comprises it into an individual life, and thus 
 creates the human spirit. This is as far from being God as a 
 breath of man is from being man. " Nee tu enim," says Ter- 
 tuUian (adv. Marc, ii. 8), " si in tibiam flaveris hominem tibiam 
 
 1 This verbal observation is old. Reucblin, in his Rudimenta, p. 339 
 (the first edition, 1506), remarks : " Hoc vocabulum secundum rabi Abraham 
 Aben-Ezra de solo homiue dictum invenitur." There were some, as Aben- 
 Ezra remarks, who derived ni^m from D^DtJ', and interpreted it " the 
 heavenlies." Only Gen. vii. 22 is doubtful. But probably even here the 
 words, " all in whose nostrils were the breath of life," are a periphrasis for 
 the preceding "all men." When v. Hofmann (i. 286) pronounces this "im- 
 possible," this at least is an assertion which goes too far : for, 1st, the expression 
 refers to chap. ii. 7 ; 2c?, this would be the only place where riD'tJ'J is attri- 
 buted to the brute. At any rate, HDt^J usually means (as even'^Keil, Gen. 
 p. 39, admits) the human spirit, or the spiritual human soul. 
 
 2 It is a talmudic maxim of incontestable truth, nD3 IDVVD nslltt' '•D- 
 
SEC. iilJ the process of creation, 95 
 
 fecerisj quanquam de anima tua flaveris, sicut et Deus de spi- 
 ritu suo." And the human spirit is similarly none the less a 
 created thing : for it is a nature which came into being in time, 
 and is conditioned by a temporal beginning ; came into being 
 by a free, but, in distinction from all other earthly natures, by 
 an immediate personal, operation of God. The spirit of man 
 is an inspiration-^ immediately passing over from God the per- 
 sonal into the bodily form, and by that very means constituting 
 it a person. It did not emanate from God, if with emanation 
 we associate those characteristics of natural necessity and pas- 
 sivity which conflict with the pure conception of creation ; but 
 if these characteristics be omitted, it may be said to have ema- 
 nated.^ Thus teaches Scripture. For the word of Aratos, rod 
 Koi jivo<i ia/jbiv, which Paul appropriates, Acts xvii. 28, is true of 
 man, not of the brutes. It is true of man precisely on account 
 of that special act of divine Gfiirvevai^, of which Elihu speaks, 
 Job xxxiii. 4. And the Ge&tile consciousness testifies to the 
 same truth in myths. The Babylonish mythos makes man ori- 
 ginate from drops of divine blood mingled with earth ; and the 
 Phoenician mythos makes him the son of KoKiria and Bdav, i.e. 
 of the divine breath infused into matter. Bdavis ^n3=5in3 (the 
 solid mass without life or consciousness) of the biblical narra- 
 
 1 Since the human soul, says Anastasios Sinaiticus (in Origenis PMlo- 
 calia, ed. Tarinus, p. 606), did not originate from earth, nor from air, nor 
 from water, nor from fire, nor from any other substance whatever, nor any 
 created visible nor conceivable nature, but from the undimmed, and infinite, 
 and incomprehensible, and unspeakable, and invisible, and illimitable, and 
 immortal, and untransitory, and impalpable, and unwithering, and incor- 
 poreal being of God Himself; this our soul — the God-formed, the God- 
 given, the God-related and God-created — is Being, and manifestation of 
 being and source of life by the power of that divine inspiration. Thence 
 it proceeded, as life and life-giving, as from a fountain of life, a little light 
 from the treasury of light, a breath as from an abyss of infinite fragrance. 
 
 2 Substantially thus, moreover, Oehler, Veteris T. Sententia de rebus 
 post mortem futuris^ p. 11; Auberlen, art. "Geist" in Herzog's li.E. ; 
 Fronmiiller, art. " Mensch" in H. Zeller's Bihlischem Worterhuch; against 
 which H. A. Hahn, Veteris T. Sententia de natura Tiominis^ p. 10, revives 
 the pre-existence view, that God in the beginning created a store of spirit, 
 from which He infused spirit into individual beings. No. "Notre ^me," 
 we say with Avrillon in his Sentimens sur la Dignite de VAme, 1773, " sort 
 du coeur, de Tesprit et de la bouche de Dieu ; nous avous tous e'te formes 
 dans ce coeur, exhales de cet esprit, et nous sommes sortis de sa bouche 
 adorable." 
 
96 THE CREATION. [SEC. III. 
 
 tive of creation. Gen. i. 2 ; and KoXirla is n'-S ?ip (sound of 
 breathing, i,e, inspiriting) : tlie root-word is n^iQ^ a similar root 
 to riDJj whence nsi^'l (he breathed), Gen. ii. 7. 
 
 As the breath of life proceeding from God, or the spirit 
 of life, is now associated with the body, which is pervaded by 
 living powers as yet without unity, man becomes njn cr'sJ^ a living 
 soul, Le. a soul-enlivened nature. Let the suggestive distinction, 
 be here primarily considered between the modes of expression 
 Q'tD ^^^^ and njn K^'sj. In the designation of T\m:, D^^n is a 
 substantive, standing to the former in the relation of a depen- 
 dent genitive ; in the appellation of t^?J, on the other hand, t^\^ 
 is not a substantive (as which it is only used in poetical style), 
 but an adjective, in opposition to which it can neither be urged 
 that it sometimes has the article (i, 21, Ix. 16, whereupon see 
 Gesenius, sec. cxi. 2), nor that it sometimes is construed as a 
 masculine (e.g, ii. 19, which never occurs except ad sensum). 
 The usxis loguendi in this matter is altogether distinct and con- 
 sistent. On the one hand, n^n nOK'J or n*n nn is never and no- 
 where said (for in njnri nn, Ezek. i. 20, x. 17, njnn is a genitive 
 substantive) ; on the other hand, nowhere and never D''jn C'aJ. 
 And even the LXX. in this matter is exact and strict : it 
 always says 'n-vot) or 'rrvev^a t^^jj?? nowhere irvor) ^oxra, Trvevfia 
 ^<Zv ; always i|ri;^^ ^cjaay nowhere '^vp^^ ^coi]^, Paul also says, 
 with just consideration, 1 Cor. xv. 45, 'ylrv^Tj ^waa; and John, 
 in the Apoc. xvi. 3, hardly wrote Traaa ^vxv &»^?j as xi. 11, 
 TTvevfia ^(07]<;. The oldest authorities here waver between irdaa 
 '^vxh ^o>o-a. and Trdaa '^^v^h ?aw}9. The Cod. Alex, and Ephr. 
 give fa)?79 ; the Vat. and Sin.,^ on the other hand, fwcra ; and 
 thus also read Andreas and Aretas, the two expositors of the 
 Apocalypse.^ In the German, moreover, Geist has the signi- 
 fication of a stronger, and Seele the signification of a weaker, 
 moving principle ;^ and we speak perchance of the breath of life, 
 
 1 The text of the Cod. Sinaiticus runs, as Tischendorf informs us, 'irotace. 
 
 2 The text of Andreas in Cod. Coisl. 224, collated by Tischendorf has 
 only TTxaot •if/vx'^t and even Primasius drops vivens (vitx). In favour of 
 Traacc ipvx'^-, also, without addition, are many cursive MSS., and two Mss. of 
 the Slavonic translation, of which one includes with it the commentary of 
 Andreas. The Andreas collated by me, however, of the Cod. Mayhin-. 
 gensis reads : •yrolaoe. •>\'V)(j^ ^met d.'Trkdetvtu iv tt} 6a.'Koia<jvi. 
 
 s See the quotation of R. v. Raumer in the Appendix to this division. 
 
SEC. III.] THK PROCESS OF CREATION. 97 
 
 the spirit of Kfe, but never of the soul of life. It is the true 
 reciprocal relation between spirit and soul which is reflected 
 in this involuntary strictness of terminology apparent in the 
 use of language. The spirit in man is the source of life. The 
 commonly received passage, to ^Trvevfid iarc to ^(ooTrotovVy John 
 vi. 63j comp, 1 Cor. xv. 45, is anticipated in the collocation 
 D'l^n riDK'J. The soul, it is true, is also living in itself, but not 
 by itself : it is that which lives in a derived and conditioned 
 manner. How deeply language is conscious of this, is seen in 
 the fact that, although n'lT (see the word. Gen. iii. 8) and no^3 
 (from D^J, related to 2^^ n^^J), as well as E'W (see Isa. iii. 20* 
 and comp, ni, to breathe forth again, respirare), revert to the 
 verbal fundamental meaning of breathing {irveeiv and 'xfrv'^eiv), 
 still nowhere is D''fn K^DJ said. As D'';n HDK': is referred to God 
 the Inspirer, the God of the spirits of all flesh (Num. xvi. 22, 
 xxvii. 16), so n;n ej''w is referred to D^^n mm. 
 
 Thus, when the narrative of creation says that God breathed 
 into man's nostrils the breath of life, and that, in consequence 
 thereof, man became njn K'QJj this certainly has in this place the 
 metonymic meaning of a being n*n tj'ap is^iK'N (i. 30) ; as when 
 men, because they have in them flesh and blood, are at once 
 named aap^ koI alfia (D^J '^K'l). But without doubt it will 
 therefore be said that man was endowed with soul by means of 
 that inbreathing of the breath of life ; that thus through that 
 inspiration, not alone, as v. Eudloff teaches, was awakened the 
 actuality of life, slumbering till then, of the soul that had been 
 created in us with the body ; but that thereby the living soul 
 now for the first time came into existence, in virtue of which 
 man is a being with a living soul. We have here two erro- 
 neous views to controvert. (1.) It is erroneous to regard the 
 breath of life as being the creative spirit itself, entering into 
 individually operative immanence in the man that .is coming 
 into being, so that thus the designation of the created imma- 
 terial inward nature rises into T\V] B'sp. According to this view, 
 the soul is certainly related in a subordinate manner to the 
 spirit, but it is to the Divine Spirit.^ It has come into being 
 
 ^ Thus, for example, Engelhardt (Zeitschrift fur Protest. 1856, p. 252), 
 who concludes from Gen. ii. 7 as we do, but not in the same sense : The 
 soul is thus not a presupposition of the spirit, but a consequence of the 
 communication of the spirit. Just so Schoberlein (Jahrbb. 1861, p. 18) : 
 
 G 
 
98 THE CREATION. [SEC. III. 
 
 through, 'the Spirit of God, and subsists by the. fact that that 
 Spirit is immanent in it, and is spiritual because it is immanent 
 in it, and so far as it is allowed to rule in it. Kindred to this 
 also is the theosophic view, to which we shall return in Div. iv. 
 Sec. viii., that the soul was contained as a potentiality in the 
 bodily form ; that through God's breath it became a living soul ; 
 and that this has first to realize the spirit forth from itself, by 
 allowing the spirit-type (the Idea) manifest in it to attain to 
 itself Form.-^ This is an ethical process, whose reality we do 
 not here pause to question. But the denial associated with it, 
 of the fact that the breath of God became the spirit of man, we 
 pronounce arbitrary, even although it take the form, that through 
 God's breath the human soul was first of all brought to life 
 and set in movement only with the capacity to receive spirit, 
 and the power to appropriate to itself spirit. That which is 
 designated by a later representative of this view^ — after the 
 example of Beck — as the fundamental error of the modern so- 
 called biblical psychology, to wit, " that man received a self- 
 subsisting spirit," is, in truth, the fundamental assumption of 
 the Holy Scripture. For, according to passages such as 
 Isa. ii. 22, xlii. 5, Job xxvii. 3, D^'^n notra must be understood 
 of the created breath of life of man. And of God it is not less 
 said that He made the human *^^^^, than that He (HB'y) made 
 the human K^DJ, Jer. xxxviii. 16, Isa. Ivii. 16, and formed the 
 spirit, ni"i, or the heart, 3^, of man in his inward parts, Zech, 
 xii. 1, Ps. xxxiii. 15. The ^^^^, spirit-soul, of man is called in 
 Prov. XX. 27 a candle illumined by God ; and Paul expressly 
 distinguishes this self-conscious spirit of man (1 Cor. ii. 11) 
 from the self-conscious Spirit of God. But the fact that HDti'J 
 
 God pours by inspiration His creative Spirit into the body of earth, and, 
 as the result of this influeuce, goes forth the soul, the living ! 
 
 ^ Thus my Elberfeld critic. The spiritual endowment is brought about 
 first by the inward birth of the idea, not without man's own agency. 
 
 2 Th. V. Thramer, in his Grundzugen einer Schriftgemassen Seelenlehre^ 
 in the second part of the treatises of the Evangelical School Union, ISSSj 
 and equally Zockler, Naturtheologie, i. (1860) 749. Man in himself, and aa 
 such, is soul, while he has a body and is to become spirit. The defenders of 
 this view, indeed, say also that man has a spirit, but as a gift (Beck), or 
 as a principle and completion of his being (Zockler), or as an endowment 
 accessorium (v. Rudloff), who, indeed, goes so far as to distinguish the 
 spirit as an accident, from the soul as the subject. 
 
SEC. III.] THE PROCESS OF CREATION. 99 
 
 and n^n of man are directly called divine in other places^ nas, as 
 we have pointed out, its reason in the special mode of the 
 spirit's origination : it comes into being by means of divine 
 inspiration ; although in such a way, that as life of itself, it is 
 none the less a made, a formed life immediately constituted by 
 God, as the soul is constituted mediately : for the created breath 
 of life is the power of man's life appointed by God ; and the 
 soul is the life which proceeds from this power of life, and is 
 therefore life mediately constituted. But not in such a way that 
 (2), as many of the ancients say, the creative breath of life con- 
 ferred upon man should be a spiritual and physical principle of 
 life in inseparable unity .^ The endowment with soul, indeed, 
 appears as a result of the endowment with spirit ; and spirit 
 and soul are therefore, in Scripture, actually distinguished. 
 For that reason we cannot say that the created irvevfia entering 
 into man was psychically individualized, or, to express it other- 
 wise, that spiritual substance took to itself a soul-form, so 
 that spirit and soul are distinguished as general basis and 
 individual special manifestation, Tha '^vp^?? must be more 
 than the form of existence, the individuation of the spirit ; 
 for the Scripture certainly appropriates to the spirit and to 
 the soul distinct functions, and often speaks of the two 
 in juxtaposition. They must be distinguished yet otherwise 
 than as general and special, for the general certainly only 
 actually exists in form of the special, and man would then not 
 be able to speak of his spirit specially, and of his soul specially. 
 Rather might spirit and soul be apprehended as only two dis- 
 tinct sides of the one principle of life : so that it might be said 
 that this '"1DK*J was named ni^i, irvevfia, as immaterial in relation 
 to the supersensual ; K'SJ, '^v')(i]y as organically associated with 
 the material corporeity in relation to it, and determined by 
 it. But even this distinction is far from being sufficient for 
 the case in question. The spirit is certainly called ^''^n HDK'J 
 and Q^^D : the latter, not from without, but from within, of the 
 plural number, indicates the life as the summary of the reci- 
 procally acting powers and phenomena of life : the spirit 
 also bears the former name as a principle of life absolutely in 
 
 1 So, for example, Calovius on Gen. ii. 7 : " Spiraculum. vitse non est 
 Spiritus S., sed ipsa anima rationalis, quae in homine simul est vegetativa 
 et sensitiva, ex qua oritur respiratio et exspiratio, unde \f/v)cn et cj>23 dicta," 
 
100 THE CREATION. [SEC. IIL 
 
 all relations of life ; and the soul cannot be the spirit itself in 
 the latter or the former reference. No; it is the bearer and the 
 mediator of the life that proceeds from the spirit. It proceeded 
 from the spirit, in that the spirit unites the corporeity per- 
 sonally with itselfj without the spirit being expended in it. 
 The spirit is superior to the soul. The soul is its product/ or, 
 what is most expressive, its manifestation.^ Even the soul of 
 the brutes, as all life, and every living soul, is a manifestation 
 of the spirit ; but only the soul of man is a manifestation of a 
 spiritus vitce, peculiar to him, and breathed into him imme- 
 diately from God, the personal God, 
 
 But with what justice, then, do we avail ourselves of the in-* 
 breathing of the breath of life for the communication of the 
 created spirit? It is indeed breathed into man's nostrils 0''?^^^ 
 in nares ejus)j and man has it in his nostrils, Gen. vii. 22, Job 
 xxvii. 3, Isa. ii. 22 02^?, in naso suo). Those parallel passages in 
 which ^^ is interchianged with D^S^, show that D^SN is not meant 
 here in the more general signification of "the countenance" 
 (LXX., Vulg.). It means the nostrils (Trgg. Lth.), as the 
 avenue of the process of breathing, and as the organ of the sense 
 of smell, closely associated therewith. All the less do we seem 
 called upon to regard the breath of life as the thinking spirit 
 
 ^ '*0f all the attempts,'' Bays v. Radowitz in the second vol. of his 
 Fragments^ " to approach more closely to the perception of the active im- 
 pulses in man, the mode of explanation has always appeared to me the 
 most suggestive, that, by the inbreathing of the Spirit of God into the 
 matter of the body, the soul has been begotten in the body ; the soul, which 
 is appointed and equipped thence to become a product of the spirit in the 
 body, and to bring about the efficiency of both in man." Exactly thus is 
 the priority described, Gen, ii. 7. 
 
 2 Thus, in a purely scientific interest, Damerow expresses himself, when 
 he says, for example {Allgem. Zeitschrift fur Psychiatr. 1860, p. 438) : 
 " We know that the spirit in man, although, in order to be able to be in 
 reciprocal action with the material world, in order to appear as soul, it is 
 united to the brain, operates through this organ, and acts as soul, yet still 
 transcends the soul : we know this not only from our own inner experience, 
 but also from our daily experience in errors, and in diseases of the soul." 
 On the other hand, Schbberlein says (Studien und Kritiken^ I860, p. 159) : 
 *' The soul is not independent existence, but only spirit appearing through 
 the body." But is not, then, the effect the manifestation of the cause ? Is 
 not that which conditions revealed in that which is conditioned ? And is 
 not the soul also, in a certain measure, the embodiment of the spirit, in so 
 far as it is the manifestation of the spirit conformed to the corporeity ? 
 
SEC. III.] THE PROCESS OF CREATION. 101 
 
 in man. But (1) it is still plainly intelligible, that what God 
 breathes into man cannot be the air which man inspires and 
 expires ; for this is not itself that which breathes in man, but 
 only that which is breathed. (2.) Thus D'^^n HD^J, referred to 
 the breath, is the same thing in man which is the subject of 
 the capability of breathing, and, — as with the inbreathing the 
 life of man takes its first beginning, — the same thing in man 
 which is the subject of life absolutely in every relation, irvevfia 
 ^wTCKov, as the book of Wisdom says (xv. 11), and there- 
 fore at the same time 'x/rv^?) ii/epyovcra :^ for the breath of the 
 Almighty is not only the primal cause of human bodily life, 
 but also of human spiritual Kfe, tiTZPi ''W r\'Op^ (Job xxxii. 8). 
 And as (3) man is not a living soul until the breath of life 
 enters into him, the latter must needs stand to the former, 
 if not in the relation of a temporal prius and posterius, yet in 
 the relation of the principium to the principiatum ; and we 
 find ourselves thus thrown back upon the identity of the breath 
 of life with the spirit, as distinguished from the soul (p^^^. or 
 ^^^, as distinguished from ^^^)» The inbreathing into the 
 nostrils, therefore, can only be meant to affirm that God, by 
 means of His breath, brought forth and united with the bodily 
 form that same principle of life which became the source of 
 all the life of man, and announced its existence thenceforth by 
 the breath passing into and out of the nostrils. When Ezekiel 
 in the vision (xxxvii. 1-14) is called upon to summon the wind 
 (nn) from all the four quarters of the wind (n^m"!), that it might 
 breathe upon the bones of the dead (2 naj) and make them 
 live, the representation there is still more phenomenal. The 
 wind is a figure of the Spirit ; for in ver. 14 Jehovah says, in 
 interpretation of the vision, " I will put my Spirit into you." 
 It is the cheated spirit of God which is given back to the dead 
 of Israel, so that they arise from their graves. The wind 
 symbolizes it, because breath is the external naturally necessary 
 manifestation of spiritually embodied life. Moreover, language 
 could not indicate spirit and wind by one and the same word, 
 and the wind (e.g. the thawing wind, Ps. cxlvii. 18), especially 
 that which is raised up for the purpose of special demonstra- 
 
 ^ See Grimm, in loco. The book of Wisdom does not here agree with 
 Philo, who distinguishes the anima vitalis (^aTtKTf) and rationalis (T^oyocyi) 
 as a lower (brutal) and higher (specifically human) principle of life. 
 
102 THE CREATIOB]. [SEC. III. 
 
 tions of power (as Ex. xv.. 8, 10 ; Num. xi. 31 ; 1 Kings xviii. 
 12 ; 2 Kings ii. 16), could not be called 'n m"i, if the wind were 
 not the elementary phenomenon which most corresponds to the 
 nature of the'spirit, and if the breath were not a sensible ana- 
 logue of the supersensuous spiritual life. 
 
 We may now at length form to ourselves an entire concep- 
 tion of the process of the creation of man. It begins with the 
 constitution of the body, as the regeneration (Palingenesia) of 
 man shall one (Jay end with the reconstitution of the body. 
 God first formed the human body, introducing the formative 
 powers of entire nature into the moist earth taken from the 
 soil of Eden, and placing them in co-operation ; whereon He 
 then breathed into this form the creature spirit, which, because 
 it originated after the manner of breathing, may just as well 
 be called His spirit as man's spirit, because it is His breath 
 made into the spirit of man. This spirit, entering into the 
 form of the body, did not remain hidden in itself, but revealed 
 itself, by virtue of its likeness to God, as soul, which corre- 
 sponds to the Doxa of the Godhead ; and by means of the soul 
 subjected to itself the corporeity, by combining within the unity 
 of its own intrinsic vitality the energies of the bodily material, 
 as they reciprocally act on one another in accordance with the 
 life of nature. As Ezekiel beholds Jehovah, surrounded by 
 His rainbow-like Doxa, enthroned upon the Mercaba (chariot) ; 
 so the spirit, surrounded by the soul which originates from it, 
 is enthroned within the body : for the soul, as TertuUian says, 
 is the body of the spirit, and the flesh is the body of the soul.^ 
 
 1 Similarly the English physician, George Moore, The Power of the 
 Soul over the Body (translated into German by Susemihl, 1850), S. xxv. : 
 " As the dust was formed by immediate contact of Jehovah's finger, the 
 human figure took the impression of the Godhead. But that this figure of 
 earthly form and heavenly meanmg might not remain like a temple with- 
 out its indwelling glory, God breathed into the body of man the continuing 
 spirit of separate life, and this enlightened it with the moral reflection of 
 the divine character." 
 
SEC. IV.] THE FALSE AND THE TRUE TEICHOTOMY. 103 
 
 THE FALSE AND THE TEUE TEICHOTOMY. 
 
 Sec. IV. 
 
 It is of no avail to say that either Dichotomy or Trichotomy 
 exclusively is the scriptural representation of the constitution 
 of human nature. There are such various kinds of views of 
 dichotomy and trichotomy, that, in general, neither conformity 
 with, nor opposition to, Scripture can be predicated of either. 
 Scripture speaks at one time in a definitely dichotomic strain, 
 as e.g. Matt. vi. 2f>, Jas. ii. 26, 1 Cor. vi. 20 (according to 
 the reading of the textus rec.) ; at another in a strain as abso- 
 lutely and undeniably trichotomic, as 1 Thess, v. 23, Heb. iv. 
 12. For there is a false trichotomy, and in opposition thereto 
 a scriptural dichotomy; and there is a false dichotomy, and in 
 opposition to it a scriptural trichotomy. 
 
 We proceed from the fact, that Scripture primarily requires 
 of US to recognise the essential opposition, and thus the dualism, 
 of spirit and matter. At the outset it is not to be denied that 
 matter is not a w^ord which occurs in Scripture. The word 
 certainly does not occur, but probably the idea does. All life, 
 according to Scripture, is activity and operation of the spirit, 
 whether that that which is Living is spirit itself, as God, who 
 as the absolute Living One is called irvevfia (John iv. 24, 
 comp. Isa. xxxi. 3), and the super-terrene personal creatures 
 which are called 'jrvevfiara (Heb. i. 14) ; or that it is pervaded 
 by the spirit, as is the whole of nature ; or is endowed with 
 soul by spirit, as are individual personalities. There is thus 
 a distinction between the spirit as the living and the lifegiving 
 on the one hand, and the corporeal as that which in itself is 
 lifeless on the other; and this corporeal nature, lifeless in itself, 
 is precisely that which we call matter. Scripture distinguishes 
 so sharply and stringently, that, in its estimation, even flesh arid 
 spirit are considered as contraries, although in the flesh there is 
 inseparable the conception of that which belongs to soul ; for 
 flesh is that which is bodily endowed with soul, or that has been 
 endowed with soul. None the less ^K*3^ and nn are opposed 
 
 1 The fundamental conception of this word may clearly be gathered 
 from the Arabic, where hascJiara means to smooth over, to rub, to rasp, to 
 
104 THE CREATION. LSEC. iV 
 
 to one another, inasmuch as flesh is not itself spirit (Gen. vi. 3 ; 
 Isa. xxxi. 3); and the Lord says (John vi. 63), "It is the Spirit 
 which quickeneth; the flesh profiteth nothing." In the intro- 
 duction to the history of creation, moreover, actually appears a 
 Hyle, not eternal indeed, as that of the philosophers, but still a 
 Hyle as yet absolutely formless and lifeless, the tliohu wa-hohu, 
 ■which, — as absolute negation, not so much of power, which indeed 
 may also operate destructively, as rather of form and life, — may 
 be called pure matter. The Spirit of God, which brooded over 
 this Hyle constituted under the waters, for the purpose of crea- 
 tive formation — the aboriginal chaos — is the mediating cause 
 of all endowment with form and life, co-operating through its 
 whole course with the creative work now beginning. Thus, 
 even on the first page of Scripture, matter and spirit are placed 
 in essential opposition. And this opposition subsists not only 
 between God's Spirit and chaos, but also between the Spirit that 
 endues man with soul, and the body of man; between the Spirit 
 that endues the brute with soul, and the body of the brute ; be- 
 tween the Spirit that pervades entire nature, and the grossest as 
 well as the most delicate material in which it comes to mani- 
 festation. The opposition, indeed, is no yawning gulf- The 
 essentially different is united by unity of origin ; for from 
 God, as Scripture tells us, are all things (1 Cor. viii. 6), etc. 
 " The unity of the source of all things," says a late natural 
 philosopher-"- in harmony with this, " promises a homogeneity 
 of the things among themselves." 
 
 But if, from this relation' of the spiritual and corporeal 
 realities to a final Cause, the conclusion be drawn that there 
 subsists no essential distinction between soul and body. Scrip- 
 ture is diametrically opposed to it ; for as it bids us from its 
 first page to look upon the Kosmos, so also it bids us look on 
 man dualistically. Another natural philosopher^ acknowledges 
 this ; not, however, without observing by the way, that an abini- 
 
 scratch something on the surface ; then generally to handle, to take hold 
 of — attreciare and tractare. Flesh, hasar, is thus matenes attrectabilis, the 
 opposite of the spiritual, impalpable, incomprehensible. 
 
 1 E. Harless, in his Rede uber Grenzen und Grenzgebkte der pTiysiologischen 
 Forschung (Munich, at the expense of the Academy, 1860), 27. 
 
 2 R. Wagner, Der Kampfum die Seele von Standpunkt der Wissenscliaft 
 (1857), 47. 
 
SEC. IV.] THE FALSE AND THE TRUE TRICHOTOMY. 105 
 
 dance of reasons might be borrowed from the Bible in defence 
 of a more spiritualistic, monisticj and even in a certain aspect, 
 conditionally materialistic view. But the matter does not stand 
 thus. Scripture teaches a final glorification of the material 
 world, and still, for all that, does not conceive it spiritualistically. 
 It comprehends the spiritually embodied man as a substantial 
 unity, and yet does not on this account conceive it monistically. 
 It subjects the entire man in the way of nature to death ; and 
 yet, for all that, it does not conceive of man in a materialistic 
 way. But, that it calls spirit and soul by names which are 
 borrowed from the most subtle forms of matter, arises from the 
 fact that it speaks in human language, with which even the 
 most abstract and the most exact philosophers must needs be 
 satisfied. It is neither in favour of conditioned nor of uncon- 
 ditioned materialism ; for the spirit, and indeed the derived 
 spirit not less than the divine, is in its view something essentially 
 different in its nature from matter. According to its representa- 
 tion, man is the synthesis of two absolutely distinct elements.^ 
 
 The narrative of the creation of man in Gen. ii. is speci^Iy 
 intended to give us the recognition of this composite nature of 
 man, and thence, on the one hand, to tell us of the importance 
 of his position in the world ; and, on the other hand, of the 
 possibility of his dissolution by death. It could not in any way 
 more sharply indicate the essential reality of the opposition 
 of spirit and matter, than by representing man as originating 
 from the combination of an immediate breathing of God, with 
 the body of earth. Beyond contradiction, therefore, it is 
 against Scripture, to make man a Being, so to speak, out of 
 one piece or at one casting. The body is neither the pi-ecipitate 
 
 1 We cannot therefore adopt the opinion of Fabri, Sensus Communis^ 
 1861, p. 62, in saying, " The dualistic division of spirit and matter, which, 
 contradictory to Scripture as it is, has penetrated from philosophy even into 
 theology, and even to this day is absolutely powerful therein, in number- 
 less points stands in the way of a deeper acquaintance with biblical truths.'' 
 For that " all matter is phenomenal, and only the revelation and embodi- 
 ment of spiritual potencies," is absolutely a philosophic statement contrary 
 to Scripture, according to which matter is certainly a sensible phenomenon, 
 but, precisely as such, is the opposite of the purely spiritual. Moreover, 
 Fabri appears not to reject dualism in itself, but only a dualistic division, 
 which cuts asunder spirit and matter as opposites, without a higher unity 
 and reciprocal relation capable of modification. 
 
106 THE CREATION. [SEC. IV. 
 
 of the spirit, nor the spirit the sublimate of matter. Both 
 views derange the limits of creation drawn by Scripture. 
 
 With the decision in favour of the dualism of spirit and 
 nature, however, the question as to dichotomy or trichotomy is 
 in nowise settled. Besides the apprehension that the essential 
 distinction of spirit and nature might be obliterated, there are 
 especially three errors, the fear of which has caused a prejudice 
 against trichotomy; (1.) The pseudo-Gnostic view, that the spirit 
 of man is a portion of Divinity incapable of sin, as Origen 
 thought:"^ aveiriSeKTOv twv ^(etpovGsv to 'Trvevfia rov avBpcoirov to 
 iv avTw (torn, xxxii. in Joannem), (2.) The Apollinarian error, 
 that Christ had body and soul in common with us, but that the 
 eternal Logos had in Him usurped the place of the Spirit, — a 
 narrowing of the true humanity of Christ, whereby the tricho- 
 tomic view, after prevailing in the two first centuries of the 
 church, came into discredit as a Platonic-Plotinian error among 
 the orthodox teachers of the fourth and fifth centuries. (3.) 
 The semi-Pelagian error, that the spirit is excepted from the 
 oiaginal sin which affected the body and soul, — an extenuation 
 of human corruption, which probably contributed most of all to 
 make our old dogmatists averse from trichotomy. But, in the 
 face of all these errors, its opponents must confess that man may 
 be regarded trichotomically, without in the least degree implying 
 the adoption of such erroneous views. And the reproach of 
 Platonizing, which was cast upon trichotomy, contained nothing 
 which could specially redound to its dishonour. Assuredly 
 Plato teaches trichotomically concerning the soul, when he 
 distinguishes from the undying part of the soul (to XoytaTtKOv) 
 two mortal parts {to dvfMoetSe^ and to hn6vfiii)TiKov) ; and cer- 
 tainly the later academy taught in like manner a trichotomic 
 view of man ; ^ and it may be that Apollinaris, as Nemesios 
 declares, constructed his peculiar dogma from the anthropologic 
 trichotomy borrowed from Plotinus — <7w/ta, '»^v%9?, and vov<;. 
 But is what Plato or what Plotinus teach to be absolutely 
 
 1 But not without contradicting himself, in that he teaches of the soul, 
 h -^v^vi viv ors ovx. ^v ipv^^ {DePrinc.^ ed. Eedepenning, p. 10), it has fallen 
 from the position of the woy^ ; it is chilled divine fire. 
 
 2 Thus, for example also, the little book of Hermes Trismegistus, An die 
 menschliche Seele, translated from the Arabic by Fleischer (Zeitschr. fur 
 historische Theologie^ 1840-1\ The active intellect which man, in himself 
 
SEC. IV.] THE FALSE AND THE TRUE' TRICHOTOSiY. 107 
 
 branded, because Plato and Plotinus teach it? Certainly 
 the anthropologic fundamental conceptions which underlie the 
 substantial fact of the history of redemption, will not be dis- 
 covered in Plato and Plotinus. We must needs turn to the 
 Holy Scripture, and accept without prejudice what it answers 
 to us, whether it be Platonic or anti-Platonic. 
 
 But if we consider dichotomy first of all in its coarsest 
 modifications, it is not difficult to point out its opposition to 
 Scripture. When our dogmatists say that njn K'SJ (Gen, ii. 7) 
 does not denote a tertium proceeding from the combination of 
 corpus tervenum and spiraculum vitce, but the compositum pro- 
 ceeding therefrom which is named after the pars potior; it is 
 sufficient, by way of reply, to recall the distinction, sharply 
 stamped on the language, between D'';n (m) DttB'J and n»n t^'SJ^ 
 according to which the two are related to one another as cause 
 and effect, and therefore cannot be absolutely identical ; as well 
 as that D''^n and EJ'SJ are conceptions which in no way coincide 
 {vid. 1 Sam. i. 26, Ps. Ixvi. 9, Prov. iii. 22 ; comp. Job iii. 20, x. 1). 
 Another dichotomic view according to which Scripture knows 
 nothing of a created spirit, but only of a created soul (in oppo- 
 sition to which is a whole array of texts, as Rom. viii. 16, 1 Cor. 
 ii. 11, and others), continues to have an interest for us, because 
 it is an actual proof of the strong impression made by the 
 assumption that governs the usus loquendi of Scripture, that the 
 created spirit of man is a spirit that proceeds from God. It is 
 the view propounded by Hofmann in Prophecy and its Fulfil- 
 ment Man — thus runs the teaching — subsists dichotomically 
 of body and soul : the soul is that which constitutes person- 
 ality in man, as the individual life willed into existence by the 
 eternal Spirit and present in time ; the spirit, distinguished from 
 the man himself, is that in man which rules over him,— in respect 
 of its actual occupation, the spirit of man, — but essentially, the 
 Spirit of God. As this view — which stands in unmistakeable 
 contradiction to unequivocal passages of Scripture, as Zech. 
 
 only potentially a reasonable nature, receives, is there considered as essen- 
 tially distinct from the soiil. To the original matter of the elements 
 succeeds, in ascending gradation, the substance of the heaven of the spheres, 
 and to this, the substance of the soul, and to this, the reason, which, of all 
 created things, is necessarily the noblest, the subtlest, and possessing the 
 highest rank. 
 
1-08 THE CREATION. [SEC. IV. 
 
 xii. 1, 1 Cor. ii. 11, Eom. viii. 16, and Deut. ii. 30, 2 Cor. vii. 1 
 — has been given up by Hofmann himself, it is sufficient to refer 
 to my examination of it given elsewhere.-^ What this view has 
 to offer, in harmony with the dogmatic system of the Bible, the 
 shrewd systematizer has known how to preserve in another way, 
 by none the less maintaining an indwelling of God's Spirit in 
 man, established by the creation. For in the Schriftbeiveis^ it 
 is indeed admitted that Scripture knows just as much of a 
 created spirit as of a created soul : of both, not as two kinds of 
 substances, but in such a way as to name the breath of life as 
 the condition of the individual life, HI"*, and as the individual 
 life itself in its conditional state, ^^l : Hi") as power effecting 
 movement, K^SJ as Being existing in movement. But there is 
 added the limitation, of immeasurably more consequence to the 
 system, that it is the everlasting Spirit of God dwelling in man, 
 by virtue of whom man has his breath of life, which is just as 
 much his spirit as his soul. The immanence of God's Spirit 
 in man, as the source and support of his life in him, is there- 
 fore also maintained in this form of doctrine.^ I find nothing 
 of it in Scripture, There is no indwelling of God's absolute 
 Spirit in man taught here, that is distinguished from that 
 general presence of the Godhead in the world which supports 
 every created thing in its own special character ; and, indeed, 
 the scriptural proof adduced for it from some few passages, as 
 
 1 In my Theology of Biblical Prophecy (1845), pp. 187-195, where, 
 however, as is remarked above, on account of the endeavour to maintain 
 the essential unity of the created spirit and the soul, the distinction be- 
 tween them is made of too httle account. 
 
 2 See the same, i. 292-300 ; comp. von. Zeschwitz, Profangrdcitdt 
 und Uhl. Sprachgeist^ pp. 67-69, where the isolated texts brought forward 
 in von Hofmann's Schri/iheweis are rightly declared to be insufficient to 
 found on them a doctrine of a far-reaching character upon the facts of 
 creation, 
 
 3 Thus also teaches Schbberlein : Man consists of body, soul, and the 
 Spirit of God immanent in the soul ; for he remarks {JahrVb. 1861, p. 24), 
 '' The Spirit may be reckoned in man among the actual elements of his 
 being ; whereas of natural beings, because the Spirit forms a power which 
 only rules in them, but is incomprehensible to them themselves, it would be 
 said that they only consist of body and soul." Scripture does not say so, 
 and that the Spirit of God could be an element of human nature is a con- 
 tradiction in itself ; for which Hofmann, in substantially a similar view, 
 consistently reproaches trichotomy. 
 
SEC. IV.] THE FALSE AND THE TKUE TRICHOTOMY. 109 
 
 Gen. vi. 3, Job xxxiii. 4, xxxii. S, is manifestly feeble and 
 inadequate. And as for the essential condition of man, I 
 certainly agree entirely with the view that the spirit and soul 
 of man are distinguished as primary and secondary, but not 
 with the view that spirit and soul are substantially one and the 
 same. In the abstract, it is difficult to- conceive how, in such 
 a case, they could be distinguished as conditioning and condi- 
 tioned; but, moreover, there occur to us two New Testament 
 passages (viz. 1 Thess. v. 23 and Heb. iv. 12) which here 
 claim special consideration, because they denominate, not only 
 casually but designedly, the condition of man's being; and their 
 logically rigid trichotomic mode of expression cannot be sum- 
 marily set aside with the assertion, that in them is meant the 
 condition of man's life, and especially of the Christian's life, 
 not in relation to its three distinct elements, but assuming the 
 existence of only two elements, only in reference to its three 
 distinct relations. 
 
 We direct our attention first of all to 1 Thess. v. 23.^ In 
 this passage of the earliest written of his epistles, Paul names 
 at the outset of his prayer for God's blessiug, " the God of 
 peace," because sin has brought discord into man's natural 
 condition and community, and peace, which takes away this 
 discord, is God's will and gift. And the very God of peace, 
 says the apostle, sanctify you oXoreXet?, — Lat. vos totos ; Ger- 
 man, as Luther pithily translates, " through and through," so 
 that nothing in you remains uninfluenced by the sanctification ; 
 — and oKoKkt^pov vfjuatv to m-vevfjia koX 17 "^^X^ ^^'' '^^ o'w/ia, Le, 
 sound and entire (integer)^ may your spirit and your soul and 
 your body be preserved blameless at the coming of our Lord 
 Jesus Christ (or, "io this coming;" comp. Jas. v. 7) ! The 
 wish of the apostle, we gladly concede to Hofmann, is certainly 
 not directed to their remaining entire men, but probably to 
 their being so kept in the totality of their human condition of 
 
 ^ There was a time when this Pauline text could hardly be cited with- 
 out incurring suspicion. Thus it happened to Freilinghausen, who referred 
 to it in his admirable Grundlegung der Theologie (a popular dogmatic 
 treatise), where he speaks of renewing and sanctification. The editor of 
 J. J. Rombach*s Lectures on the Grundlegung remarks, " The auctores of 
 the Unschuldigen Nachrichten had created an offence out of the quotation 
 of this passage, as if the author were appearing to constitute (statuiren) 
 three essential parts of man " 
 
110 THE CREATION. [SEC. IV. 
 
 being, that when the Lord shall appear in judicial glory, no 
 blame may fall on them. And the apostle strikingly analyzes 
 the human condition into irvevfia, ^Irv^Vj ^^^ <TU)fxa ; nay, he 
 moreover regards every one of these three elements as being in 
 itself again many-sided or many-parted, inasmuch as he refers 
 the expression oXoKXtjpov^ to every one of them. It is the view 
 that forces itself upon every unprejudiced person. Should any 
 one prefer to express it, that the apostle by irvevfia and i/ry^Tj 
 is distinguishing the internal condition of man's life, and espe- 
 cially of the Christian's life, in respect of two several relations, 
 even this will not be false. For the three essential elements 
 w^hich he distinguishes are in nowise three essentially distinct 
 elements. Either spirit and soul, or soul and body, belong to 
 one another, as of a similar nature ; and the apostle's view is 
 thus in the final result certainly dichotomic. But supposing 
 that he regards spirit and soul as the essentially similar inward 
 nature of man, it seems to correspond very little with the 
 regular ordination of the three anthropologic fundamental con- 
 ceptions, if we attribute to the apostle the notion that nrvevfia 
 and '>^v')(fj are only two several relations of that essentially 
 similar inward nature, and not two distinct elements of it. It 
 appears, therefore, that Paul distinguishes three essential ele- 
 ments of man, to every one of which the work of sanctifying 
 grace extends in its manner. 
 
 How else, in the Epistle to the Hebrews, which, if not 
 written by Paul himself, is still Pauline (iv. 12), could a divid- 
 ing asunder of the soul and spirit, which God's word effects in 
 us, be spoken of? This passage, which, together with 1 Thess. 
 V. 23, is valuable as the special deposit of the Pauline view of 
 the essential condition of man, is disregarded by Harless, when 
 he confesses^ that he can by no means find in 1 Thess. v. 23,- 
 a trichotomy, that cannot be proved from other passages of the 
 apostle. Hofmann endeavours to avoid the concession, that in 
 
 1 The fundamental idea of oAoxXjj/jof, according to Sehleussner, is cui 
 totum inest quod sorte ohtigit. Doubtless xT^^pog in this connection means 
 " possession," " estate," " inheritance ;" and oTiOK'Xvipou means what repre- 
 sents the whole xmdivided possession, what is not weakened by division, 
 and thus subsists in perfect integrity. Hesychius explains it by a&ioif, and 
 6>.oiLKv\pU by hcdatg^ "uniting," unity, in contrast with dissipation ioto parts. 
 
 2 Ethics (1853-60), p. 30. 
 
SEC. IV.] THE FALSE AND THE TRUE TRICHOTOMY. Ill 
 
 this case -yfrv^V and irvevfia are two separate elements of human 
 nature, by saying that he regards the genitive yfrv^TJ^ /cal irvev- 
 fiarof; as depending upon ap/xwv re kuI fiveXcjv ; thus making 
 the writer say that the word is so penetrating as to divide 
 asunder and dissolve, as well the joints as the marrow of the 
 inner life, i.e. the secret links of its cbherence, and the inner- 
 most marrow of its substance. But we cannot consent to sur- 
 render the trichotomic view of the writer so plainly outspoken, 
 at the price of this unnaturally-inverted expression, wherein, 
 over and above the objection that the " inner life" is substituted 
 for the twofold conception '^frv^^^ koI irvevfiaro*;, we can find, 
 in the fact that in dpfiwv re koX fjuveXwv there is a figurative 
 meaning associated with a literal meaning in 'sjrv^i]^ koI irvev- 
 /AttToy, no necessity for the adoption of a construction such as 
 would require the writer to speak, in a daring figure indeed of 
 the joints and masses of marrow {fivekwVy not merely /MveXov), 
 of the spirit and the soul. I maintain the view discussed in 
 my Ooramentary, in loc.j that the writer attributes to the word 
 of God a dividing efficacy of a moral nature, which extends to 
 the entire pneumatico-psychical and corporeal condition of 
 man ; and that he regards as well the invisible supersensuous 
 as the sensible sensuous condition of man as bipartite, dividing 
 in the former the '^v')(i] and irvevfia, in the latter the dpfioi 
 which serve for the life of motion, and the fiveKol which serve 
 for the life of sensation. Riehm,-^ indeed, considers that, in 
 applying the dividing power of the word of God, which 
 analyzes and lays bare all things, to the human corporeity 
 also, I am " confused and contradictory ; " but if in our body 
 and its members the law of sin and of death has become 
 dominant, it is precisely the word of God which can take 
 to pieces this structure penetrated with sin, just as it can 
 divide in our immaterial internal nature, soul and spirit, not 
 merely in conception, but actually; and can with exact subtlety 
 analyze all that has therein been creatively constituted, or has 
 been inherited by birth, or in any other way has from any 
 source been superinduced, or has been spontaneously cultivated. 
 Nevertheless, this is not the place to pursue this question 
 further. As far as the matter concerns us here, Riehm 
 agrees with us. It is pretty generally acknowledged, says 
 ^ Lehrbegriff des Hebraerlriefs (1858), p. 66. 
 
112 THE CREATION. [SEC. IV. 
 
 he,^ that the author of the Epistle to the Hebrews, in naming 
 (ch, iv. 12) t/tu^t; and irvev^a in juxtaposition, as composing 
 the immaterial substance of human nature, announces a tricho- 
 tomic view of the nature of man. 
 
 But although, in accordance with such classical texts of 
 Scripture as the above, to which v. Eudloff rightly adds 1 Oor. 
 XV. 45, soul and spirit are separable elements of the internal 
 structure of man, still we must guard against establishing a 
 gulf between them. In the actual natural position of man, the 
 Psyche has certainly attained a dominion and an independence, 
 which, as it proves on the one hand that it cannot be identical 
 with the Pneuma, so, on the other hand, must not be abused 
 for the purpose of proving that, in relation to the Pneuma, it is 
 the primary element, or that it is an element essentially distinct 
 from it.^ No ! spirit and soul are not distinct natures. The 
 Giintherish school makes them so, when it rightly conceives of 
 man as the synthesis of spirit- and nature-life, but wrongly ap- 
 propriates the Psyche to the latter as the highest internalization 
 of the natural substance, as the capability of the formation of 
 conception pertaining to the knowledge of itself, in contrast with 
 the formation of ideas by the spirit. The trichotomy of Plato 
 and Aristotle is in substance just this. For the soul of passion 
 and the soul of desire {Ov^lkti and i'TrcdufirjrLKi]) are, accord- 
 ing to Plato, mortal ; and to the latter he adjudges sensibility 
 {aiadria-Li) : so that it occurs at least as a consequence of his 
 system, that to this mortal twofold portion of the soul are to 
 be generally appropriated the forms of activity common to man 
 with the brute.^ And Aristotle, who, in like manner, declares 
 that the sustaining and sensitive soul {OperrTiicr} and alcjOrjTiKr)) 
 is decaying, and only the reason (yov^j and indeed the vov<i 
 TTotrjTiKOs;) is immortal, attributes to this mortal soul expressly 
 not merely appetite (ope^i'i), but, moreover, sensuous percep- 
 tion, imagination (^avraala), memory {fivrjfjbTf)^ recollection 
 (avafivrjac?), and thus every activity of the soul that belongs to 
 the brute also.^ That which is new in the fundamental, view 
 
 1 Lehrhegriff des Hehrderhriefs, p. 671. 
 
 2 See the striking remarks in v. Zeschwitz, Profangrdcitdt und MhUscher 
 Sprachgeist^ pp. 48-50. 
 
 3 See Zeller, Die PhilosopUe der Gnechen, 11. (1846), 272-27^ 
 
 4 Ibid, 11. 486-489, 
 
SEC. IV.] THE FALSE AND THE TRUE TRICHOTOMY. 113 
 
 of Giinther, is only the distinction applied to the relation of 
 spirit and soul of the formation of ideas and of conceptions, 
 although, following the example of Paracelsus, J. B. van 
 Helmont teaches, that to the soul, as distinguished from the 
 intuitively and essentially perceiving spirit, belongs the ratio, 
 formatrisi syllogismi, discurrendi sermocinalis facultas. The 
 distinction of the so-called higher and lower capacities of the 
 soul has, as we shall be convinced further on, its substantial 
 truth testified even by Scripture ; but, for the rest, the false 
 trichotomy consists actually in that distinction of spirit and 
 soul which points to these two several spheres of being. There 
 is no special need of a refutation of this trichotomy from the 
 Scripture, since it is absolutely incapable of being established 
 on scriptural authority. Since K'Sp., i/^fx^j according to the 
 tisus loquendi of all the books of the Bible,^ frequently denotes 
 the entire inward nature of man, and in more frequent me- 
 tonymy denotes the person in reference to its whole internal 
 and external life; and since the Holy Scripture still more 
 frequently says that man consists of body and soul than that he 
 consists of body and spirit, the soul, as essentially distinct from 
 tlie spirit, cannot possibly, in the sense of Scripture, belong to 
 the natural side of man ; as also it is an unscriptural view, 
 that the brute-soul is the " acme of the self-internalizing pro- 
 cess of nature ;" for all the life of the creature, even of the 
 brutes, according to Scripture, is not a life which proceeds 
 from the spontaneous activity of matter, but a life effected in 
 matter by God (Ps. civ. 30 ; Job xxxiv. 14) ; and Josephus 
 {Ant. i. 1, 2) rightly says, in reference to Gen. ii, 7, Trvevfia 
 ivr}K€v avT^ koI 'yfrv'^i]Vy i.e. the divine inspiration was the 
 endowing with spirit and with soul combined. 
 
 We maintain the dualism of nature and spirit as strenu- 
 
 ^ Even according to that of Paul, in whom, according to EJrumm, de 
 notionibus psycJiologids Paulinis (1868), -t^^v^vi is nothing more than vis 
 qua corpus viget et movetur (similar to the uUhriKy} of Philo, and the 
 h'TTthf^nriKov of Plato). Then the idea of the Psyche in Paul would be 
 different from the one in the Epistle to the Hebrews and in Luke ; and the 
 apostle, moreover, would not be consistent with himself in such passages 
 as Eph. vi. 6, Col. iii. 23, Phil, i. 27. Krumm accordingly makes him 
 speak in such passages in an inconsequent manner, according to the vulgar 
 usus loquendi. In such culs-de-sac^ the desire of system is checked without 
 poesibility of return, 
 
 H 
 
114 THE CREATION. fSEC. IV 
 
 ously as we maintam the dualism of God and the world, and 
 in the same degree we regard the body and the spirit of man 
 as being of a distinct nature. But the soul belongs to the 
 side of the spirit. The essential difference between a human 
 nature-psyche and the human thinking spirit is an invention 
 contrary to Scripture and to experience. The dualism of 
 Psyche and Pneuma, under which man, considered ethically, 
 is groaning, is a consequence of sin, which has disunited in 
 itself his hfe-principle which he had received immediately from 
 God. For it is om principle from which are derived both his 
 bodily and his spiritual life. The body without the spirit is 
 dead\jas. ii. 26). There is no natural-psyche between spirit 
 and body, but only a life of the soul that proceeds from the 
 spirit itself. We thoroughly agree in this respect with Thomas 
 Aquinas, the ingenious elaborator of the fundamental thoughts 
 of Aristotle. " Impossibile est," he says (Pt. i. 2, Ixxvi. art. 3 
 of his Summd)y " in uno homine esse plures animas per essen- 
 tiam differentes, sed una tantum est anima intellectiva, qu^ 
 vegetativge et sensitivse, et intellectivse officiis fungitur," 
 Notice here the idea essentia. The understanding soul and 
 the bodily soul are in their essence and nature one. 
 
 Moreover, the view of Goschel,^ that the soul proceeds at 
 once from body and spirit in order to unite the two,^i.e. to 
 elevate the body from the flesh to the spirit, and to appropriate 
 the spirit to the body, and that, because otherwise there would 
 be a dualism, it must be such a- third nature as themselves, 
 originating in like manner from the body as from the spirit, — 
 this view, I say, is not to be received. For (1) it proceeds on 
 the assumption that the body, prior to its endowment with spirit, 
 was already a naturally living body of flesh, which not only 
 contradicts the literal reading of Gen. ii. 7, but the scriptural 
 view generally, according to which all fleshly life is the result 
 of the spirit of life (^'^^\ and n^"t) dwelling in the bodily crea- 
 tion ; (2) although the soul is the medium of the dominion of 
 the soul over the body, it is not the appointed mediator between 
 
 1 In his work, Der Mensch nach Leihj Seeky und Geist diesseits und 
 jenseits^ 1856, p. 6, and throughout. On the other hand, according to 
 Dante, by divine spiritual endowment thefruit of the body arises un^ alma 
 sola cJie vive e sente e se in se rigira^ — an individual soul, which lives, and 
 feels, and revolves within itself {^Purg, 25, 70-75). 
 
SEC. IV.] THE FALSE AND THE TRUE TRICHOTOMY. 115 
 
 the two ; and (3) a mixed nature originating at once from the 
 body and the spirit, is absolutely inconceivable. On the other 
 handj it may be represented that the spirit, entering into the 
 earthly body, combines the natural powers met with therein 
 into the unity of soul ; so that the soul should be indeed a 
 nature-psyche, but originated through the union of the spirit 
 with the body. But scriptural passages such as Matt. x. 28, 
 and a hundred others, would then be inexplicable. The con- 
 clusion, then, is, that the soul is of one nature with the spirit. 
 
 But if, according to Scripture, the soul do not belong to 
 the side of man's nature, but to the side of his spirit, it is either 
 one and the same with his spirit, or it is a substance proceeding 
 from it. When the above-named Thomas Aquinas, in his 
 Summa (Ft. i. 2, Ixxvii. art. 6), says, " Cum accidens proprium 
 et per se causetur a subject© secundum quod est in actu, et 
 recipiatur in eo in quantum est in potentia, constat omnes 
 potentias animse ab ipsius animse essentia emanare,'' the vege- 
 tative, sensitive, appetitive, motive, evidences of life which 
 we attribute to the soul, like the intellectual, which we call 
 spiritual, appear to him purely accidental emanations from the 
 nature of the soul, which is potentially capacitated for them ; 
 or (to transpose his words into our manner of expression) the 
 soul (Psyche) is to him only as an accident of the spirit 
 (Pneuma), only as a sum-total of acts effected and determined 
 by the body, that the spirit begets out of itself, and may take 
 back into itself. If we, on the other hand, raise the question 
 whether soul and spirit are not rather to be substantially dis- 
 tinguished, we are not apprehending substantia as one and the 
 same with essentia ; for that in this sense spirit and soul are 
 of a like substance, we have already maintained against the 
 Guntherish school ; — moreover, we would not have understood 
 by substantia that which has the foundation of its being in 
 itself ((luod nulla alia re indiget ad existendum) ; — for, apart 
 from the fact that in this sense generally no creature is sub- 
 stance in any other than a very limited manner, we award to 
 the soul a priori no other being than one derived from and 
 dependent on the spirit, and therefore no subsistence in the 
 sense of independence. But whilst we distinguish essence as 
 existence thus or thus limited, and substance as real and per- 
 manent and existing by itself, we contrast substance with acci- 
 
lis THE CREATION. [SEC. IV. 
 
 dent, and especially with the accidental actus, and ask whether 
 then in truth what we call soul, as distinct from spirit, be nothing 
 more than the actuality of the spirit referred to the corporeity ; 
 or, according to Tertullian, whether the spiritual-psychical in- 
 ward nature of man is to be regarded as uniformis ditntaaiat sitb^ 
 stantia^ and the soul as nothing more than substantice ojicium, Le. 
 the self-operation of the spiritual substance. This question we 
 believe we must, in the sense of the Scripture, answer in the 
 negative, and say, as does v. Rudloff, spirit and soul are of one 
 nature, but of distinct substances.^ If any one would rather 
 say that the soul is a Tertium, or third existence, not substan- 
 tially indeed, but potentially, independent, between spirit and 
 body, but by its nature pertaining to the side of the spirit, we 
 have no objection to it.^ The principle in which it results is this, 
 that the soul, whether it be called substance or potentiality, is not 
 the spirit itself, but another nature conditioned by it, although 
 standing incomparably nearer to it than the body. We do not 
 purpose to prove it from individual texts where soul and spirit 
 are named in juxtaposition, and are distinguished from one 
 another, as Isa. xxvi. 9. The main proof is found, on the one 
 hand, in Gen. ii. 7, according to which the human soul is related 
 
 ' My reviewer in the Catholic Literatur-Zeitung^ 1855, No. 48, charac- 
 terizes my view as false, and contrary to reason, — that the soul emanates 
 from the spirit, and is no distinct nature, but a distinct substance from the 
 spirit. He remarks : " Capiat qui capere potest. For, apart from the fact 
 that it is a question whether a created spirit can emanate from itself, still 
 that which had emanated could not possibly be another new substance, in 
 the same way as in the Trinity the three Persons are not distinct sub- 
 stances." This reproach I think I have now replied to in the above more 
 accurate explanation. As far as concerns the emanation, it is conceded by 
 my reviewer, (1) that in the Holy Scripture the spirit and soul of man are 
 in nowise contrasted as essentially opposed ; (2) that the human soul is 
 nowhere placed in juxtaposition with the spirit as an independent monad. 
 I add, moreover, (3) that they are none the less distinguished as condition- 
 ing and produced, and that precisely from these three points the conclusion 
 results to me, that the soul stands to the spirit in the relation of emanation. 
 For the rest, emanare is certainly an expression not exactly suited to the 
 subject. The names nil (riDCJ^j) and t7Q3 rather suggest spirqre. But 
 both expressions are only natural figures of that which is supernatural. 
 
 2 Thus V. Zeschwitz, Profangrdcitdt und Bibl. Sprachgeist, p. 49, comp. 
 37, where Truiv/^x is with perfect justice defined as the highest spiritual 
 power, comprehending, ruling, penetrating all the powers of the soul and 
 the body in the power of its own connection with God. 
 
SEC. IV.] THE FALSE AND THE TRUE TRICHOTOMY. 117 
 
 to the inbreathed creature-breath of life, just as the brute soul 
 is related to the absolute Spirit which brooded over the waters 
 of chaos ; on the other, in the undeniably biblical representa- 
 tions, that in consequence of sin the human spirit is absorbed 
 into soul and flesh, and man, who ought to pass over from the 
 position of the '^v-^r} ^oxra into the position of the irvevfia 
 ^cooTToiovv, has become, instead of Tn/eu/tctTt/co?, a being 'y^v')(tKo^ 
 and <rapKtKo<; ; and further, that just for that reason, because 
 the spirit stands in immediate causal relation to God, all the 
 divine operations having redemption in view address them- 
 selves first of all to the nn, Trvev/Ma, and only thence attain to 
 ^?5j i^v^v ' for when God manifests Himself, He appeals to 
 the spirit of man ; and if He deliver man from the old nature 
 of sin, it is man's spirit which is renewed (e.g. Ps. li. 10 ; Tit. 
 iii. 5). Not as though the soul were not a participant in such 
 divine operations, but they determine themselves in the spirit, 
 in order then to concentrate themselves in the soul ; and we may 
 thence conclude, that although it originates out of the essence 
 of the spirit, it is not of absolutely identical condition with it, 
 or, as we prefer saying, that it is not one and the same substance 
 with the spirit, but a substance that stands in a secondary 
 relation with it. It is of one nature with it, but not one distinct 
 nature, as the Son and the Spirit are of one nature with the 
 Father, but still not the same hypostases. 
 
 This internal divine relation, however, is not quite that 
 which is prototypical herein. When Justin (fragm. de resur- 
 rectione carnis) says, ocKOf; to a-Mfia i^rv;;^?}? TrvevjxaTO^ Se '^vy}} 
 olKo<i, and when Irenseus calls the soul spiritus velut hahitaculum, 
 they are referring to another prototypical relation ; and when 
 Philo (de opificio mundi) calls man, in relation to the powers of 
 his soul, ^pa'^v^ el Set raXr^Oh elTretv ovpavo^ ; or when Peter, 
 in the Clementine Homilies (xvi. 12), says of the eternal wisdom, 
 ^vcarac w? i/rup^;^ rep Sea>^ the true substance of the matter is 
 still more plainly intimated : the human soul is related to the 
 human spirit as the divine doxa is related to the triune divine 
 nature. This is a similitude which is certainly not strictly 
 completed in the Scripture,^ but for which Scripture offers all 
 
 * See thereupon Moller, GescJdchte der Kosmologie in der Griech. Kirche 
 lis auf Origenes (1861), p. 471. 
 
 * It would be almost strictly completed if Ps. xxiv. 4 were translated, 
 
118 THE CREATION. [SEC. IV. 
 
 necessary premises. For if the human nD^3 (=liin) is a candle 
 of Jehovah (Prov. xx. 27), and if the Lord calls the spirit of 
 man to ^w? to iv col (Matt. vi. 23, comp. 1 Cor. ii. 11), what 
 can the soul be other than the airav^aa^a of this light, since, 
 according to the prevaihng use of scriptural language, the soul 
 is related to the spirit as life to the principle of life, and as the 
 effect to that which produces it ? And as the human spirit is 
 the self-knowing nature, as is collected even from its origin, and 
 as 1 Cor. ii. 11, comp. Prov. xx. 27, expressly says, how could 
 ^??.j '^vyjlj so very commonly denote the entire life — the whole 
 internal nature — the person of man — if it were not the self- 
 expression, and, so to speak, the reflection of the spirit — the 
 sphere essentially like to it of its own self-knowledge ? K'W, in 
 a general sense, is the name of the person, not because the squI 
 is that which forms the personality of man, but because it is the 
 mediating link of the spirit and the body, and the peculiar form 
 of its personality. The spirit is the inbreathing ^of the God- 
 head, and the soul is the outbreathing of the spirit. The spirit 
 is spiritus spiratus, and endows the body with soul, as spiritus 
 spirans. The spirit is the life-centre provided for the body, as 
 the Object of its endowment with soul, and the soul is the raying 
 forth of this centre of life.^ The spirit is (let it be well con- 
 sidered) the inward being of the soul, and the soul is the external 
 
 according to the original text, " who does not exhaust my soul for vanity : '' 
 for the soul of God -would then he here His name, Ex. xx. 7, and then a 
 revelation of the nature of God ; as also Jer. Ii. 14, ic^^D5il^ V^'"' awinictTn swam, 
 is explained by Sty^"^^ per nomen smtm. The Chetliib^ " who does not lift 
 his soul to vanity," certainly reads more naturally. But the Keri '•ti'SJ is old, 
 
 and recognised by the oldest testimonies (even LXX., Cod. Vat., rvju i^v%iv 
 f6ov) ; only Elias Levita rejects it, but on the ground of a misunderstood 
 Masora (see Bar's Psalterium Heir. p. 130). Norzi, whose critical judg- 
 ment I followed earlier, and also Hupfeld in loc, distort the fact. 
 
 1 So far as spirit and soul stand related to one another as centre and 
 circumference, we might express the relation also as Philo does, in B. i. de 
 opificio mundi. The spirit is, so to speak, the Psyche of the Psyche, as the 
 apple of the eye in the eye {uovu s^alpsTou elapiiro -ipvxvi tivcx. -ipv^viu x,ot,&a.'7rsp 
 Kopyiv h 6^0a7^i^$) ; and so far as the soul serves to the spirit as the means 
 of self -attestation and of operation on the cosmical side, we might say that 
 the soul is as the chariot (the mercaba) of the spirit, and the spirit its 
 charioteer (yotJf o t^j "^vjc^s ^vIo^qs retic ethdiasfftv i-7jrtarni<x-i). — Const. AposU 
 vil. 34, 3. 
 
SEC. v.] THE ORIGIN OF THE PSYCHE. 119 
 
 nature of the spirit ; for there is nothing internal without a 
 corresponding external, and nothing external without internal. 
 From the side of the body it is the beaming forth doxa of the 
 spirit — its immaterial bodily self — by means of which it governs 
 the material corporeity, with the powers that are involved in it, 
 as the Godhead, by means of its doxa^ fills and pervades the 
 w^orld. Therefore in the Old Testament the soul also is abso- 
 lutely called 1U3, Gen. xhx. 6 (where it is constructed as femi- 
 nine because it is akin to ^SJ), Ps, vii. 6, xvi. 9,^ xxx. 13, 
 Ivii. 9, cviii. 2 ; for the spirit is the image of the triune God- 
 head, but the soul is the copy of this image, and is related to 
 the spirit as the kirra irvevfiara are related to the Spirit of God, 
 or to God the Spirit. 
 
 How deeply penetrating the parallelism is, will appear as 
 we now proceed to consider the psychical origin of man in an 
 ethical point of view. 
 
 THE OEIGIIT OF THE PSYCHE IE AN ETHICAL 
 POINT OF VIEW. 
 
 Sec. V. 
 
 If the soul be related to, the spirit as the doxa to God, of 
 whom the Scripture says irv^vfjia 6 ©eo? (John iv. 24), it might 
 be supposed that Adam, even as he was created, was at once in 
 the position of glorification. But we are forbidden to assume 
 this, not merely by 1 Cor. xv. 45, but by the entire tenor of 
 Scripture. Glorification is there never regarded as the begin- 
 ning, but as the end and aim, of man. The apostle formulates 
 it thus : ov irp^rov to irvev/iarLKov, aXXa to yfrvy^LKov, eireiTU 
 
 ^ Let these passages of the Psalms be compared with 1 Thess. v. 23, 
 
 and 1^ will be found to correspond to cri/gy^a (*'ot'0) ^^d thus ^^33 to the 
 
 -ipvjc^, which, as Hupfeld observes, is so named either as the most precious 
 possession of man, or as the brightness of the divine Ti33. We decide for 
 the latter view. Just so does Bbhner, Naturforschung und Kulturleben 
 (1858), p. 21, who is with us in this matter. 
 
120 THE CREATION. [SEC. V. 
 
 TO ^vevfiariKov. What is affirmed in this thesis follows, more- 
 over, of necessity from the nature of man as a creature spirit- 
 embodied. For (1) the nature of man subsists not alone in 
 the spirit formed in God's image, and reflected in the soul as the 
 spirit's likeness : it comprehends besides the body of earth, which, 
 as we have shown, Sec. II., was not itself immediately after God's 
 image, but was created only for personal union with the spirit 
 in God's likeness, and destined to become glorified into a similar 
 likeness of God.^ If this body were the effluent doxa of the 
 soul, as the soul is the effluent doa;a of the spirit, it might be 
 thought that the existence of the first created man was imme- 
 diately a glorified existence. But the body was created before 
 the spirit, and thus the beginning of man's being was uncon- 
 sciousness : the basis of his natural condition was an existence 
 in itself blind and dark, preceding his knowledge and his will, 
 to enlighten and to govern which, was the province of the spirit. 
 This task, however, was no physical task, although it had refer- 
 ence to the innate physis, but primarily an ethical one. In the 
 most peculiar sense it was a spiritual office : for (2) in order to 
 discharge it, man had, on the one hand, to abide in the fellow- 
 ship of God ; on the other hand, opposed to the actual material 
 corporeity imprinted on him, he had to maintain the dignity of 
 his spiritual personal freedom. The attainment of the position 
 of glorification was thus not possible without a twofold energy 
 of man's own, which is to be conceived of not merely as a means 
 to the end of glorification, but as an end of itself leading to the 
 result of glorification. But as it conflicts with the conception 
 of a free nature, that any kind of agency or action is innate 
 therein, man is to be conceived of, as God his Creator completed 
 him, only as provided with the means for that twofold activity. 
 He found himself, indeed, not in the position of absolute moral 
 indifference ; but he was good, 3^E3, in every relation, although 
 
 1 I cannot acknowledge the eotmter observation of my Elberfeld critic, 
 that the body is also as certainly created in the form of God as pertains to 
 the organic unity of the human nature, for " we did not become compounded 
 in our mechanism till after the fall." Man is originally a compositum^ — 
 death, decomposition; resurrection, recomposition, — but in such a way 
 that in the position of spiritual corporeity the composition is as good as 
 abolished. The organic unity of .man requires, in respect of the body, only 
 a communication, not an immediate likeness of God. 
 
SEC. v.] THE ORIGIN OF THE PSYCHE. 121 
 
 the reality of this good was, in respect of ethical results, still 
 only a potential, not yet an actual one : he was holy, but not 
 yet actu, only potentia. His glorification depended upon the 
 exchanging of this potential holiness into an actual one. 
 
 It would be a mistake to suppose that the coming forth of 
 the soul from the spirit was the first step of this actuality. No ! 
 man bears here also the vivid impress of the opposition in which 
 the creature, as such, stands to the divine. The question has 
 been proposed, " How came the corporeity of man to stand in 
 need of glorification through the spirit, before sin had pene- 
 trated it?" For this reason, that, even apart from the sin 
 which intervened, man in the way of temporal development 
 was to become relatively a partaker of that glory which God 
 from eternity possesses, as always perfected. It has been further 
 asked, " Why the light of consciousness which came into the 
 corporeal being with the breath of the Spirit, did not enlighten 
 and pervade this being with light at once, and entirely?"^ 
 For the reason that generally no creature is light in its own 
 nature, in such a way as God is in His — not even the angels, 
 much less spirit-embodied man. As the human existence mani- 
 fests its conditionality by commencing with unconsciousness, 
 so, moreover, with the human soul it is totally otherwise than 
 with the divine doxa. This is the product of a known and 
 willed process ; but the human soul finds itself not only in a 
 body which exists without its knowledge and will, but also in 
 a body which is endued with soul without its knowledge and 
 will. Not only the existence of man's body, but even of his soul, 
 is prior to the beginning of his actual consciousness. For as 
 man received the breath of life by the creative act, he became a 
 living soul precisely in consequence of this creative act. When 
 he for the first time conceived the thought of I, it was the 
 totality of his nature that had originated without his concurrence, 
 and consisting of spirit, soul, and body, which in this thought 
 of I he comprehended. But the glorification of man was not 
 to, and could not, ensue without the knowledge and will of his 
 spirit. God had left nothing wanting to man which could make 
 him capable of glorification ; but, in order to become glorified, 
 it was essential that man should not be wanting to himself. 
 
 1 A. Schubart proposes these questions in the Pddagogische Revue^ 1857, 
 p. 223. 
 
122 THE CREATION. [SEC. V. 
 
 The apostle designates this advance from the possibility of 
 glorification to the actuality of glorification, as an advance from 
 ^frvxT) fwcra to ^irvevfMa ^coottocovv, Man was created psychical, 
 but with the destination and the means to become spiritual. 
 The important point of his beginning lay in the soul, which 
 unites his spirit-life and his corporeal life, by means of which, 
 spirit and body stood in a reciprocal relation, whose aim was 
 the glorification of the body. The life of the spirit, attaining 
 to constantly increasing intensity'-, was to make the soul, and by 
 its means the body, the reflections of itself ; so that the twofold 
 life of man, as it has, in a natural and naturally necessary 
 manner, the soul for its connecting link, so in an ethical and 
 spontaneous way might receive the spirit as its all-determining 
 and all-pervading principle. 
 
 In order to estimate rightly the position of the '^v^rj ^axra 
 into which, and the position of the irvevfia ^odottoiovv for which, 
 man was created, we must consider that the process of the soul 
 from the spirit is just as little a fact completed at once, once 
 for all, as is the procession of the doxa from God. The soul, 
 as little as the do.xa of God, has an existence severed from its 
 origin, and stiffened into passive deliberate neutrality; the 
 egress of the soul from the spirit is a continual process engaged 
 in constant accomplishment, whose progress is only distin- 
 guished from the creative commencement, by the fact that, 
 after man is once created, both, without any temporal before 
 and after, have an existence absolutely contemporary, and 
 placed under a similar law of development. Moreover, that we 
 are to conceive of the being of the spirit, and its manifestation 
 as soul, not as an inflexible neutrality, but as a living process, 
 necessarily follows from the indissoluble coherence in which 
 spirit and soul stand related, and from the characteristic of 
 ever-during actuality subsisting in the appellations nn (HDB'J) 
 and tJ^SJ. If it be really so, it follows thence that the God- 
 established formation of the mutual relation of spirit and soul 
 in which man found himself at the first moment of his con- 
 sciousness of himself, was thenceforward transferred to the 
 power of his freedom. The soul, as God created it mediately 
 with the spirit, was the reflection, harmonious in the manifold- 
 ness of its powers, of the spirit in the form ofj and united with, 
 God, proceeding from it, and unselfishly reverting to it : it 
 
SEC. v.] THE ORIGIN OF THE PSYCHE. 123 
 
 waS; if I may avail myself of a natural analogue, the pure and 
 beautiful sevenfold refraction of its light. The essential con- 
 dition of man bore the stamp of holiness. The soul was the 
 likeness of God'» image, and the body was to become so by the 
 expansion of the God-estabhshed relation of the spirit to the 
 soulj strengthening to ever-deepening intensity, over the cor- 
 poreity. The decision, however, of the problem, whether this 
 was to be the case or not, lay hidden in the mystery of human 
 freedom. 
 
 Up to this point we have considered man in the condition 
 in which he was placed prior to his becoming subject to the 
 distinction of sex. For as the human history would be with- 
 out unity of beginning, and thus without unity of coherence, 
 if God (although His eternal foresight was directed to one 
 humanity, consisting of many individuals) had created many 
 men at once. He did not create man at the very first in pairs, 
 because not until man was created as o?ie, did the unification 
 of the male and female principle in the one become manifest 
 as 3itO"N7. But how ? Unification of the male and female 
 principle ! We leave, in this matter, out of consideration, that 
 still even now the sexual determination of man is only gradually 
 formed out of a state of uncertainty and slumber into a state of 
 contrasted semiety or halfness, to which the poet refers, when 
 he says — 
 
 Lo ! in the tender child two lovely flowers united 
 Maiden and youth ; the bud still veils them both. 
 
 We refer only to the important fact of the primeval begin- 
 ning, that the woman was created out of Adam ; and it was only 
 as a consequence thereof that Adam became the husband of 
 the woman. What thus became independently existent in the 
 woman, had existed previously in Adam. We say it was in 
 him, not it was his ; for a glance at scriptural passages such as 
 Luke XX. 35, 1 Cor. vi. 13/ which point to the abolition of the 
 
 ^ Keil (Genesis, p. 49) will not allow this passage to avail for the con- 
 clusion which, with Hofmann, we draw from it ; but the apostle says 
 (certainly with reference to nourishment and digestion) that the belly is 
 appointed for duties with which it itself shall cease to be ; and as he, in 
 1 Cor. xii. 23, acknowledges among the members the existence of atrp^sj^woi'*, 
 and therein is thinking, doubtless, of the organs of excretion and of sex 
 (v. Burger, CorintJierhrief^ i. pi 174), he denies the perpetuation of the 
 belly in respect to both kinds of uncomeliness. 
 
124 THE CREATION. [SEC. VI. 
 
 bodily distinction of sex in the future life, instructs us that, 
 as the end is but the fulfilment of the beginning, Adam was 
 externally sexless.^ But being externally sexless, the distin- 
 guishing of the sexes was effected by a separaetion of opposites, 
 which up to that time had been united, not outwardly, as per- 
 taining to Adam, but inwardly in him ; and the bodily distinc- 
 tions of sex are only the external manifestation of the bodily 
 organism transformed in conformity with that inward separa- 
 tion. The psychological importance of the distinguishing of 
 the sexes is self-evident, after these preliminary observations. 
 
 THE DISTINCTION OF SEX. 
 
 Sec. VL 
 
 If the contrarieties of male and female, or rather the contra- 
 rieties which lay at the foundation of the separation of male 
 and female, prior to their independence of one another, were 
 united in the man, we ask, Wherein did they consist ? And 
 the answer is at hand. The male principle in man was the 
 spirit, and the female was the soul. There would indeed be 
 little ground for this assertion, if it were based simply iu the 
 grammatical distinction of genders of the two German appella- 
 tions, although it is always worthy of remark, that this distinction 
 of genders is impressed also on the Latin (animus and anima)y 
 
 1 "We cannot form to ourselves any representation of the body of Adam 
 before the creation of the woman, without falling into a monstrosity (as 
 e.g. is shown by the eccentricities of the Bourignon). " Man is, by virtue 
 of the power of thought given to hiin, only made capable of repeating in 
 himself, of imitating, and of acknowledging the thoughts, expressed and 
 visible, in the universe : he can create nothing originally — ^no atom, no 
 reflection, no thought." — P. Jessen, Psychologie (1855), p. 70. When, there- 
 fore, Noack refers scornfully to the form of the embryo prior to the fourth 
 month of pregnancy (Psyche, 1860, p. 330), this scorn affects us not ; and 
 when he asks whether the brutes of that obscure primeval period are in like 
 manner to be represented as sexless, we are ready with an answer, that, for 
 the above reasons, it is evidently only man who, according to the biblical 
 history of creation, was not at once created in pairs. 
 
SEC. VI.] THE DISTINCTION OF SEX. 125 
 
 and in some measure on the Greek (yrvevfjiaj \6yo<;, vov^^ and 
 'yfrvxv) I aiid that also in Hebrew, ^^l only once occurs in the 
 masculine gender by means of a constructio ad sensum, while, 
 on the contrary, n^i"! is not less usual as a masculine than as a 
 feminine word (e.g. 1 Kings xix, 11, Ps. li. 12, and especially 
 Gen. vi. 3, " My Spirit shall not always strive," i.e. the spirit 
 granted to him, in man ; for that he, man, is flesh). The 
 substantial proof of our assertion consists herein, that the dis- 
 tinction of the woman from the man in all its characteristics 
 coincides with the distinction of the soul from the spirit. If we 
 compare the external form of the man and of the woman, the 
 appearance of the man is beautiful in proportion as it bears the 
 •stamp of a noble spirit ; and the appearance of the woman, in 
 proportion as a beautiful soul becomes visible therein. Genuine 
 masculine beauty is like the nature of the spirit itself become 
 transparent, and genuine feminine beauty like the nature of 
 the soul itself become transparent; wherefore the significant 
 Greek myth personified the soul in conformity with its pro- 
 foundest and most delicate features in the female form of 
 Psyche. The relation of the woman to the man is the impres- 
 sion of the secondary receptive relation of the soul to the spirit. 
 Man and woman are distinguished, as are spirit and soul, by 
 self-conscious energy on the one hand, and resigned passiven^ss 
 on the other. Those faculties of the soul which correspond to* 
 the will, and thought, and experience of the spirit, sciL the 
 desire and longing, the fancy and imagination, the feeling and 
 foreboding, and those properties which correspond to the rela- 
 tion of external and internal in which the soul stands to the 
 spirit, sciL of sensitive excitability, of variable vivacity, of deli- 
 cate power of observation, and of direction to the individual 
 and the special ; ^ these are predominant in the woman. And 
 as the spirit is connected with nature only through the soul, 
 while the soul is interwoven with the harmony of nature with 
 all its powers, the life of the woman is more manifoldly and 
 more closely linked with the whole life of the creature, and, 
 moreover, more instinctively and more necessarily dependent 
 upon the natural basis of its own kind, than that of the man. 
 
 1 See V. Thramer, Grundzuge^ p. 57. Beside the distinctions here given 
 of the nature of the man and woman, we find in this arrogant production 
 nothing worthy of refei'ence. 
 
126 THE CREATION. [SEC. VI. 
 
 We say this without lu any way being led to these thoughts by 
 the Jewish Cabbala. But that this latter has glanced with 
 extraordinary profundity into the relation of the woman to the 
 man, has been proved by Molitor. According to it (the Cab- 
 bala), man forms the principle which is positive, independent, 
 operating productively, and expanding from within outwards, 
 corresponding to the ^^f^, i.e, to the spirit. The woman, on 
 the other hand, is the man inverted : in her preponderates the 
 pi'inciple negatively active from without inwards, turned from 
 the circumference to the centre, living itself forth in adopting 
 and receiving, which corresponds to the t^DJ^ i,e, to the soul. 
 Man, more independent of nature, represents the spiritual, ideal, 
 sunlike aspect ; and woman the psychic, real, moonlike aspect : 
 in the former lies hid the mystery of the spirit ; in the latter, 
 the mystery of nature. These are only the most external out- 
 lines of the observation on the distinction of the two sexes ^ 
 recorded in the Cabbala, and admirably reproduced by Molitor. 
 One confirmation of this distribution of the spiritual and the 
 psychical principle respectively to man and woman is moreover 
 found, among others, in the fact, that when, in the Holy Scrip- 
 ture, soliloquies occur, the spirit is nowhere addressed. Every- 
 where the spirit speaks as the stronger manly part of the man, 
 to the soul as the aKevo^ aadeviarepov (Ps. xliii., xliv., ciii., civ., 
 cxvi. 7 ; Jer. iv. 19 ; Luke xii. 19 ; comp. Ps. xi. 1, xvi. 2, 
 cxxxi. 2). Even when David, in Ps, Ivii. 8, says, " Awake up, 
 my glory," it is his soul that he thus names ''1123.^ 
 
 In consideration of this, we say, without any need of appeal- 
 ing to the Cabbala, with TertuUian (de anima, ch. xli.), that 
 the relation of spirit and soul resembles a connuhiumy in that 
 
 ^ See the epitomized communications from the 3d vol. (1839) of Molitor's 
 Philosophy of History^ in v. Rudloif, Lelire vom MenscJien^ pp. 122-126. 
 
 2 As 1133, so also nT*n% Ps. xxii. 20, xxxv. 17, is a name of ^Q^. It 
 signifies not merely the soul of the rejected or tempted one as abandoned 
 of God, but, as the parallel -word t^j^aj and the analogy of li^a show, the 
 
 soul in general, as the only one, i.e. not twofold, present, and therefore in- 
 valuable because incapable of being replaced. The denomination is not to 
 be explained according to Ps. xxv. 16, but according to Gen. xxii. 2, Judg. 
 xi. 34. Thus LXX. rviv f^^ouoyeu^ ^ov, and Vulg. umcam meam. Isychius 
 on Lev. xix. 29 says : Anima nostra nobis filia unigenita est. The translation 
 y^ouoyivvi is significant. Movoyivvigy according to Wisd. vii. 22, is a surname 
 of the Sophia. As it is related to God, so is the soul to the spirit. 
 
SEC. VI.] THE DISTINCTION OF SEX. 127 
 
 the spirit of man (to speak with Augustine, Ixx^xiii. qucest. qu. 
 64) is quodammodo animcB quasi maritus^ and conclude further, 
 that the internal reciprocal relation of the spirit and the soul, 
 this mother of life, received a representation external to man 
 by the creation of woman. Whether this extern alization was 
 necessary in order that man might be propagated, is a dogmatic 
 question with which here we have nothing to do. This only is 
 psychologically important to us, that the bodily distinction of 
 sex is the sensible representation of an inward one, which sub- 
 sists in the fact that man as such has his definite character 
 from the prevalence of the spirit, and woman as such has her 
 definite character from the prevalence of the soul.^ Observa- 
 tion and Scripture confirm this. Observation confirms it ; for, 
 apart from what has been already remarked, the creatively 
 established dependence of the woman on the man, as probably 
 nobody denies, is founded on the fact that the man is consti- 
 tuted pre-eminently spiritual. Scripture confirms it still more 
 directly than in the hints that we have mentioned, by the history 
 of the origination of the woman, for the woman was formed 
 from the lowest rib of Adam ; thus from the bone and flesh of 
 that region of the body where, as we shall see further on, the 
 most important organs of the life of the soul are situated. And 
 the tempter approaches her, for the reason that he hopes to arouse 
 in her, rather than in the man, on account of the predominant 
 life of the soul, a selfishly inflamed craving for sensual gratifica- 
 tion, whereby the divine prohibition should be superseded. She, 
 moreover, is not without the spirit in the divine image ; but 
 she has it not immediately from God, but mediately from God 
 through man.^ Her flame of life is kindled at that of man, ^^^, 
 whose name is allied to K'K. She is absolutely and wholly e^ 
 avhpo^y as she is hia tqv dvhpa. The man is, as Paul says 
 
 1 The principle often asserted by the fathers, anima sexum non hahet^ 
 remains true none the less in the sense in which they mean it. 
 
 2 This is what Joannes Scotus means when he says, de divisione naturae^ 
 iv. 18 ; Nature humangs vir est intellectus, qui a Grascis vocaiur vovg, muUer 
 sensus, quifeminino genere utaOmtg exprimitur ; for, according to his doc- 
 trine, man consists ex corpore h. e. formata materia visihili, et anima h. e. 
 sensii et ratione^ et iiitellectu, et vitali motu (ibid. sec. ii.). And all this is 
 foimd literally in PhUo. 
 
 3 V. Dietrich., Ahhandlungen fiir Semitische Wortforschung (1844), 
 p. 248, 
 
128 THE CREATION. [SEC. VIL 
 
 (1 Cor. XI. 7)3 immediately cIkwv koI Bo^a Qeov, but the woman 
 is So^a avSp6<5 ; whereupon Grotius admirably observes, minus 
 aliquid viro, ut luna lumen minus sole. As the soul is originated 
 from the spirit (anima ex animo), so the woman is originated 
 from the man ; and as the soul is the image of the image of 
 God, so the woman is the doxa of the doxa of the man. And 
 as, according to 1 Cor. xi. 3, Eph, v. 23, God is the head of 
 Christ, and Christ is the head of the man, so is the man the 
 head of the woman ; and the true relation of the woman to the 
 man is, as is the true relation of the soul to the spirit, viroTor^rj, 
 Man, says Saint Martin, is the spirit of the woman, the woman 
 is the soul of the man, and the two are one under the common 
 Lord. 
 
 In these statements we have everywhere assumed that the 
 woman, not only in respect of her bodily external nature, but 
 also in respect of her pneumatico-psychical, internal nature, is 
 from the man. We have now to justify this assumption. This 
 justification is inseparable from the question which from the 
 primitive times has been discussed in the church : Whether the 
 pneumatico-psychical nature of man is propagated, as we are 
 accustomed to express it, per traducem ? or, Whether in every 
 act of begetting there is the product of a superadded divine act 
 of creation ? 
 
 TEADUCIANISM AND CEEATIONISM. 
 
 Sec. VII. 
 
 Setting aside the details of the answers that may be or have 
 been given, the question runs. Is the pneumatico-psychical 
 nature of the descendants of the first created man the imme- 
 diate, or only the mediate constitution of God ? Psychology 
 cannot evade this question, even if its conclusions in reply 
 should be the confession of Lucretius (i. 113) : 
 
 *' For it cannot be said what are the conditions of the soul, 
 Whether it is itself begotten, or produced in those -who are begotten," 
 
SEC. VII] TRADUCIANISM AND CREATIONISM. 129 
 
 And biblical psychology must especially investigate this ques- 
 tion, since Scripture meets it, not only with numerous state- 
 ments, but also with the facts of the history of redemption, 
 which are closely associated with this question. Its importance 
 in respect of the doctrines of the incarnation and of original 
 sin is manifest. Hence in the church, from ancient times till 
 now, it has ever been a point of controversy, debated with 
 great earnestness and zeal. Witliin the range of heathenism, 
 contrary to what one might have expected, creationism was the 
 old Italian view. The ancient Latin Church abandoned it. 
 In its fold, Tertullian was the most decided and the boldest 
 defender of traducianism : " Duas species confitabimur seminis, 
 corporalem et animalem, indiscretas tamen vindicamus et hoc 
 modo contemporales ejusdemque momenti," It was thus he 
 spoke, and with him, according to the testimony of Jerome, 
 maxima pars occidentafium. Jerome himself was a decided 
 advocate of creationism- In the East, Apollinaris was a declared 
 traducianist ; but when he maintained that souls are derived 
 from souls, as bodies are from bodies,^ it must not be forgotten 
 that he regarded man as consisting, in the sense of Plotinus, of 
 three elements, o-wyLta, '^v^Vj and vov<i ; and therefore he doubt- 
 less excepted the vov<; from this^ mode of origination. The 
 Apostolic Constitutions, however, teach concerning the soul- 
 indiscriminately, that, as in the primal beginning, so also after 
 conception, God creates it into that which is becoming man, 
 eK Tov fjLT} ovTo^ \ and most of the Orientals were of this- 
 opinion, so far as they were not pledged, as probably even- 
 Clement of Alexandria was, to the theory of pre-existence. 
 Nevertheless this latter theory is not less strongly opposed to 
 traducianism than is the creationism which identifies, as to- 
 time, the origination of the body with begetting, and that of 
 the spirit with creation. Augustine, of whom it Tvould be 
 thought that he must have been the most exclusive tradu- 
 cianist, was wrestling with this question all his life ; and 
 it does great honour to his scientific accuracy and candour, 
 that he openly acknowledges his dissatisfied wavering between 
 for and against, although Pelagius availed himself of crea- 
 tionism to oppose the dogma of inherited sin. From this 
 
 ^ See his foundation for this assertion, in Nemesius, c. ii. (ed. Matthsei), 
 p. 108. 
 
 I 
 
130 TEE CREATION. [SEC. VII. 
 
 hesitancy, of the great church teacher, — in which, in excessive 
 dread of notions accordant with materialism and emanation, he 
 still substantially inclined rather to creationism, — and from the 
 semi-Pelagian tendency of the ecclesiastical anthropology, which 
 was ever growing stronger and stronger, it is plain that the 
 dominant church doctrine tended to become more decidedly 
 in favour of creationism. The saying of Peter Lombardus, 
 Creando infundit animas Deus et infundendo creat, became au 
 authentic formula ; and in the Eoman Catholic Church, this 
 view, inherited from the Scholastics, of creationism, or, as it was 
 also cajled, infusionism or inducianism, was maintained the more 
 strongly in proportion to the facility with which it accorded 
 with the semi-Pelagian view, that had become prevalent, about 
 the corruption of man. Anton. Giinther defended it with gireat 
 ingenuity, on the ground of the essential dualism of spirit and 
 nature, referring emanation and procreation to the life of nature 
 as exclusive attributes, and making the soul only to be propa- 
 gated with the body, but the spirit to come into existence by an 
 immediate act of God's creation. Just so also Baltzer, in his 
 diss, de modo propagationis animarum (1833) ; Staudenmaier, 
 in his Dogmatics ; Gangauf, in his Metaphysical Psychology of 
 St Augustine, and many other adherents of the system of 
 Giinther; whereas traducianism in the Eomish Church has 
 only a few isolated defenders, as Klee, Oischinger, Mayrhofer, 
 and Frohschammer. In the Lutheran Church, the opposition 
 to the Romish semi-Pelagianism so strongly suggested the tra- 
 ducian view, that creationism was almost rejected as heresy. 
 In the meanwhile, the German reformers themselves were still 
 undecided on this matter. In a sermon preached on the day 
 of the conception of Mary, Luther expresses himself still 
 remarkably in favour of creationism.-^ Melancthon, in his 
 Psychology, declines any decision of the question. Brentius 
 declares himself absolutely and decidedly on the side of crea- 
 tionism, yet, as Quenstedt observes, solus fere ex ryv7]<TlQ)<; 
 Lutheranis ; for Martin Chemnitz, in the Locisy designated the 
 
 1 Works (Erlangen edition), xv. 54, wliere lie distinguishes the infu- 
 sion of the soul as the second conception, from the first bodily conception. 
 Yet, in the year 1545, Luther declared himself only inclined to maintain 
 traducem ; but he went no further, although especially Bugenhagen very 
 much urged him to do so. 
 
SEC. VIL] TRADUCIANISM AND CREATIONISII. 131 
 
 principle animas creando infundi et infundendo creari as a 
 temeraria assertio^ which was responsible, or partly responsihlej 
 for the disfigurement of the pure doctrine of inherited sin. 
 Calovius went so far as to adopt the maxim, Hominem generare 
 liominem idque non tantum quoad corpus sed etiam animam, 
 among the articles of a creed in his consensus repetitus, not only 
 in opposition to the Eomish, but also to the Calvinistic theo- 
 logy, which, as it sharply distinguishes dualistically divine and 
 human nature in the person of the God-man, so also distinguishes 
 spirit and body in the person of man, and besides also, in its 
 predestinarian view, would rather acquiesce in creationism.^ 
 In the seventeenth century there w^s hardly left one Lutheran 
 teacher who interested himself in creationism, but many who 
 opposed it by all the means in their power.^ 
 
 And we are of their opinion. Although later Protestant 
 thinkers — e,g, Goschel (in his doctrine of the last things) — 
 rend asunder spirit and Psyche, and assume that the latter is 
 propagated by way of procreation, the former by way of creation, 
 it is^ acc6rding to Sec, IV., a view which to us is wholly unten- 
 able.' Nor is the view any more acceptable to us, that the human 
 soul domes into existence through the operation in every case of 
 the creative spirit upon the material element which is propa- 
 gated, and does not become spiritual until the creative spirit is 
 implanted into it, making it its own, and making it one, as is 
 taught by Schoberlein (in his Abk, iiber das Wesen der geistlichen 
 ■Natur und Leihlichkeit)? For as it is true that spirit, and idea, 
 
 ^ Compare Schneckenburger, zur KircJilichen Christologie (ISiS), pp. 
 82-84. Calvin himseH says : Animas creatas esse non minus quam angelos 
 certo statuendum est. 
 
 2 So, for example, Balth. Meisner, in his PhilosopMa sohria ; Theodore 
 Thummius, in his treatise de Traduce^ against which the Jesuit Wangner- 
 Eck wrote his tractate, de creatione animse rationalis; Vake, in his work on 
 the origin of human souls (1692). 
 
 ® Jahrhiicher, 1861, p. 28: " The creation of souls occiirs on the basis 
 of the material element, therefore not in such a way as that the soul would 
 be independently formed and then placed into matter, but so that it is 
 called forth as the higher potentiality of the general nature of the power 
 which reigns in the matter through the operation, of the spirit in the 
 matter ;" and p. 31 : " The soul of man is essentially a natural soul ; but a 
 distinction between man and the mere natural being is established, in the 
 fact that the created spirit is absorbed into the soul of man, into a true 
 internal union with it, and the soul thereby is participant and possessor of 
 
132 THE CREATION. [SEC. VII. 
 
 and word, are from the era of creation continually operative 
 powers in that which is created, and as it is true that man only 
 attains by the operation of God's Spirit to that spirituality, or 
 rather holiness, which is his ideal destination, so the trichotomy 
 which is assumed in this modification of creationism is destitute 
 of sufficient Scripture foundation, and is contradictory in itself, 
 — a trichotomy according to which the Spirit of God Himself 
 is an element of human nature; and a spirit distinguishable 
 from his soul, created and personal, is a priori denied to man. 
 No ; the man of creation is not unity of bodily-psychical life 
 in the power of the Divine Spirit, but unity of bodily-spiritual 
 life by means of the connecting link of the created soul. And 
 his pneumatico-psychical nature is either, according to the 
 Eomish doctrine, God's immediate constitution in every case, or, 
 according to the old Lutheran doctrine, it is God's immediate- 
 constitution in every case through the mediation of the act of 
 begetting. We purpose inquiring for which of these two special 
 possibilities Scripture decides. 
 
 As Scripture nowhere declares in a doctrinal manner any- 
 thing on the origination of the pneumatico-psychical nature of 
 man as distinct from the origination of his bodily nature, so 
 no result is to be attained in the ordinary way of proof from 
 Scripture ; and it is not to be wondered at, if Augustine 
 says, " De re obscurissima disputatur, non adjuvantibus divin- 
 arum scripturarum certis clarisque documentis." The proof is 
 not to be gathered from individual passages of Scripture (as, 
 perhaps. Gen, xlvi. 26, Acts xvii. 26), but from facts which 
 are equally certified throughout the whole of Scripture. There 
 are such facts as, in our conviction, are inconsistent with crea- 
 tionism. Among these occurs to us — 1st, The Creation of 
 Woman. The act of divine e/xTrvevcn^ by which the pneumatico- 
 psychical nature of Adam came into being is not repeated in 
 the origination of the woman (Gen. ii. 21) ; on which account St 
 Paul (1 Cor. xi. 8) says, without any limitation, yvvrj ef avBp6<;i 
 and Epiphanius, by way of developing this passage, says, " The 
 woman was formed for him (Adam), out of him, resembling 
 him, out of the very same body, and by the very same inspira- 
 
 the spirit itself, so that it can be comprehended and defined with a conscions 
 free meaning in reference to the divine idea of its being regnant in the 
 spirit." 
 
SEC. VIl.] TRADUCIANISM AND CREATIONISM. loo 
 
 tion (/cat Tov avTov ifM<j)V(Ti^fiaTos;)" That Adam calls the 
 woman only flesh of his fleshy and bone of his bones, is no 
 argument against this, for he designates marriage only as the 
 union of man and woman ^nx "i?^??? without thereby excluding 
 the idea that it is sl fellowship of two souls, mutually comple- 
 mentary of one another. The narrative, indeed, throughout 
 adheres to the externality of the manifestation, without on that 
 account disowning the supersensuous background that exists 
 therein. Still with the relation of the woman to the man, let 
 the antitypical relation of the church to Christ, according to 
 Eph. V. 22, be compared. This also is €« t?5? a-apKo^ avrov, but 
 it is moreover ev irvevixa with Him (1 Cor. vi. 16) : it has its 
 being and life not only from Christ's glorified corporeity, but 
 primarily from Christ's Spirit. It has been objected,^ " The 
 inspiration (endowing with spirit) was given to Adam and the 
 woman, both in one, in the still undivided, complete man. Eva 
 is certainly not Adam's child, but Adam himself in a different 
 sex." This is true; but does not this very duphcation of the one 
 principle of life speak very strongly in favour of traducianism? 
 Another fact which militates against creationism is, 2dy The 
 Sabbath of Creation. This is a limit sharply drawn by 
 God Himself between His direct creative foundation, and His 
 continuous mediate creative control (John v. 17). Scripture 
 does not make any distinction in expression between the 
 immediate and mediate production of God ; but between the 
 two kinds of operations of God's power, closely connected as 
 they are, but yet absolutely distinct, there stands as an actual 
 wall of separation, the Sabbath of creation, with which it is 
 impossible to reconcile the principle that God is still every day 
 immediately creating millions of souls. Of a creatio continua, 
 in the special sense of the idea of creation, Scripture knows 
 nothing, although it frequently speaks of the creation as of a 
 continuous agency of God (especially in such characteristic de- 
 scriptions as Isa. xl. 28, xlii. 5);^ and certainly it looks upon the 
 divine maintenance of the world as a creatio continua, but only 
 for the reason that all duration of things subsists in continuous 
 pulses of the primeval creative impulse, and it is absolutely by 
 
 1 Goschel, in his publication, Der Mensch diesseits undjenseits, p. 14. 
 
 2 The disconnection of such participles in historical relative passages is 
 at least not always allowable (see e.g. Ps. xxxiii. 7). 
 
134 THE CREATION. [SEC. VII. 
 
 the same omnipotence which first created and now sustains the 
 things, that they endure, in that the endless chain of causes and 
 effects in every one of their members remains conditioned by 
 the overruling and all-penetrating will of the Author. When, 
 then, it is said that God makes our souls (HiK'SJ and ^^^'^^., Jer. 
 xxxviii. 16 ; Isa. Ivii. 16), that God's Spirit makes us, and the 
 breath of the Almighty gives us life (Job xxxiii. 4), that God 
 forms the spirit within us (Zech. xii.l, comp. Isa. li. 13), it proves 
 absolutely nothing for creationism : for in these cases, without 
 raising the distinction between immediate and mediate production, , 
 • the origination of our pneumatico-psychical nature is referred 
 back to God's absolute original causation and power as its final 
 source^ (comp. Ezek. xviii. 4) ; and elsewhere, froni the supposi- 
 tion that every mediate calling iiito being is pnly the repetition 
 of the primal immediate one (Ps. cxxxix. 15; Job xxxiii. 6), is 
 ascribed to God just in the same way even the formation and 
 development of the foetus (Ps. xxii. 10, cxix. 73, cxxxix. 13-16 ; 
 Job X. 8-12, xxxi, 15 ; Isa. xliv. 2), as the Lord likewise in Matt. 
 vi. 30 speaks of the lilies of the field, and the apostle in 1 Cor. 
 XV. 36-38 of the grain of seed of the plant, equally in the tone 
 of creationism. Another fact which compels us to the adoption 
 of traducianism^ is, Bd, Inherited Sin. There subsists between 
 all men, and the first created pair who became sinful, according 
 to the teaching of Scripture, confirmed by well-founded experi- 
 mental self-knowledge, a close connection, in virtue of which 
 every individual regards the beginning of the human race as 
 his own beginning ; so that not only the sin of the rac^ is bis 
 sin, but also the transgression of Adam is his transgressioti, and 
 thus also his guilt.^ Thus it cannot be otherwise than that the 
 spiritual-bodily origin of humanity is one which, by virtue of 
 the creative foundation, and of the maintaining providential 
 co-operation of God, continues itself from itself ; and thus the 
 spirit of the individual 'comes into existence by an immediate 
 appointment of God on each occasion, just as little as does his 
 body. It has been, indeed, remarked in the Eoman Catholic 
 
 1 As when Eusebius, on Ps. c. (xcix.), says, si k»1 SoxotJa/y ot ^otTs'^sf 
 TfOiilu rot Tixucty oKTC ovv 6 @s6g TecvTot 5ro«7, xoil 6 ^iu ahtogj 0/ Be avvociTtoi, 
 ag rw £?, dpxTJs xvrov ^totKOVovuns •^poarayf^un. 
 
 ' Frank., .Theologie der Concordieh-formel, i. 53. 
 
 * Hofmann, ScJiriftheweis^ i. 640 
 
SEC. VIL] TRADUCIANISII AND CEEATIONISM. 135 
 
 interest, sopliistically enough, that the transmission by inherit- 
 ance of Adam's sin can only be' spoken of on the hypothesis of 
 creationism, since the divinely created spirit which enters into 
 the sensitive nature derived from Adam, inherits at the same 
 time with it the sin inherent in it.'' But the meaning and 
 substance of inherited sin is rather this — that man, as soon as 
 he attains to the thought of I, and to self-knowledge, finds 
 everything that he, the I, the person, has in himself, i,e, the 
 entire circumference of his spiritual-bodily natural condition, 
 permeated with sin. It is not only the corporeity of man, 
 but the totality of his entire nature absorbed in the capf , in 
 and with which sin is transmitted, so that the sinful disposi- 
 tion of the entire being of the individual anticipates his actual 
 self-conscious and self-determining life ; or, in other words, is 
 prior, to the commencement of his personal life. But if it be 
 supposed that the spirit of the individual is at every time im- 
 mediately created by God,^ there result therefrom the conse- 
 quences, contrary to Scripture and experience, that the human 
 spirit stands independently, without any actual relation to 
 original sin ; that it is God Himself who concludes the human 
 spirit under the consequences of it ; that there is only a sinful 
 determination of the bodily nature including the so-called 
 natural-psyche, but not an inherited sin comprehending man's 
 whole personality, and certainly not an inherited guilt ; that 
 substantially every begetting is a new commencement of human 
 history : for, since freedom belongs to the essence of the spirit, 
 and God cannot imprint upon it the impotency of unfreedom, 
 without bec6ming Himself the originator of evil, it cannot 
 continue to be an absolute necessity for it to subject itself 
 slavishly to the sinful o-apf of Adam ; and there could at 
 least be no question of an imputability of inherited sinful- 
 ness, so long as the spirit had not yet actually consented to this 
 condition, and extinguished in itself the image of God. Such 
 
 ^ e.g. Staudenmaier, Do'gmatikj iii. 447-449. 
 
 * Thus e.g. also FronmuUer (axt, "Geist und Seek," in the Zelkr. 
 Bihl. Worterb.)^ who says that, " to the soul at its origination is added im- 
 mediately the spirit, as a spark of the ^ Divine Spirit, and that this does 
 Eot prejudice the, fact of inherited sin, but rather places the expressions of 
 Jesus about the childlike mind in their true light." Opposed to this, we 
 hold to the above, consequences, and refer to their further development in 
 Frohschammer, Ueber den Ursprung der Menschlichen SeeUn^ 1854. 
 
136 THE CEEATION. [SEC. VII. 
 
 results, and others, contrary to Scripture and experience, 
 flow, in respect of inherited sin, from creationism. Augustine 
 plainly perceived this. When, therefore, the young Vin- 
 centius Victor, disapproving Augustine's wavering, very de- 
 cidedly embraced the side of creationism, Augustine in the 
 most earnest way reproached him with his youthful inconside- 
 ration ; and although he was the older teacher, he even con- 
 jured the younger Jerome and others to help him over those 
 difficulties of creationism of which Pelagius knew so well how 
 to avail himself.^ But, moreover, Uh, The Incarnation bears 
 an actual testimony against creationism. Wherever Scripture 
 speaks of Christ in conformity with the human aspect of His 
 personality, it places it under the point of view of begetting, 
 conception, and birth ; nowhere of immediate divine creation. 
 Since the temporal beginning of his existence corresponds to 
 the everlasting beginning, Christ is, even in His human 
 nature, uto? tov 0eov, but so that at the same time He is, 
 in full absolute truth, vlb^ tov avOpwirov, He has all that 
 belongs to the human natural condition on the one side iic 
 irvevfjbaTo^ a^iov^ on the other side etc r^vvuiic6<i. He has it by 
 the reception of the Holy Ghost, and overshadowing of the 
 power of the Most High (Luke i. 35), from Mary — not only 
 the body, but also spirit and soul. Only on this supposition 
 is He in truth (not merely according to the natural basis of 
 human nature) our aheKii>o<i ; and only upon the supposition 
 that on all sides of human natural condition He is rooted in 
 the compact consistency of humanity, was its universal redemp- 
 tion possible through Him : for, proceeding from the maxim of 
 Gregory of Nazianzum, to anrpo&Keirrov aOepdtrevroVj our dog- 
 matists rightly say — Si Christus non assumsisset animam ab 
 anima Marice, animam humanam non redemisset? 
 
 The last and principal support of creationism is the prin- 
 ciple, that the assumption of the spirit's ability to propagate 
 
 1 See Gangauf, l.c, pp. 250-266, where the positiofi of Augustine to 
 the question in debate is set forth with praiseworthy impartiahty. That 
 Augustine convinced himself of the truth of creationism after many inward 
 struggles, as Staudenmaier says in his Dogmatik, is untrue. Even in the 
 retractations he still confesses that upon this question he is still, as ever, 
 unable to give an answer (nee tunc scieham, nee adhuc scio). 
 
 2 These counter evidences against creationism are very well collected in 
 the sketch of physiology by E. A. Mirus, in his Kurtzen Fragen aus der 
 
SEC. VII.] TRADUCIANISM AND CREATIONISH. 137 
 
 itself is contrary to the dualism of nature and spirit, and trans- 
 fers the nature of the latter to the former, thus confounding 
 two departments that are sharply distinct. This reproach, 
 however, touches Scripture itself, and proves itself unjustifiable 
 there. For although the Scripture, as well of the Old as the 
 New Testament, teaches that God is a Spirit, yet it reveals to 
 us an eternal act of begetting and of birth in the Godhead 
 itself (o irarrjp and o i'/o9), and an eternal emanation of God 
 the Holy Spirit from God the begetting, and God who is 
 born. Moreover, Wisdom sayt, " When there were no depths, 
 I was brought forth," ''J???in (Prov. viii. 24) ; and Scripture does 
 not shrink from calling God's creative production T'p^n (Job 
 xxxviii. 28) and 77in (Ps. xc. 2 ; Deut. xxxii. 18), compare ^p.\ 
 Ps. xc. 2 ; and His new creative production avar^evvav (1 Pet. 
 i. 3) and airoKvelv (Jas. i. 18) : nay, it speaks directly of a 
 divine cirkpfia (1 John iii. 9 ; compare 1 Pet. i. 23). The 
 Scripture could not teach and speak in this manner, if be- 
 getting and participation, indivisibility and propagation, were 
 coincident ideas; and if there were not a manner of beget- 
 ting which corresponds to the nature of spirit, in which the 
 essential distinction of the spirit from the nature remains un- 
 abolished. 
 
 After these counter evidences against creationism, the one 
 passage of Scripture which for the most part favours it (Heb. xii. 
 9), will not be able to suggest to us another to succeed it. Our 
 fathers are there, as r^y a-apKo<i r)fxSiv Trare/je?, contrasted with 
 God as irar-qp rav Trvevfidroyv, and certainly in a physical, not 
 in an ethical sense. God is not called our spiritual Father, in 
 opposition to the merely natural paternity of our parents ; but 
 the divine co-operation in the origination of our spiritual-bodily 
 existence is raised so much the higher, as the spirit is exalted 
 above the flesh ; the latter we have from our ancestors, the 
 former from the Father of spirits, sciL the spirits of all flesh 
 (Num. xvi. 22, xxvii. 16).^ There can hardly be a more classical 
 
 Pneumatica Sacra (1710), pp. 206-209. Gen. v. 3 is here rigMy referred 
 to. The likeness of God did not propagate itself in the immediateness of its 
 origin, but in the mediateness given by Adam's self-determination, which 
 ensued in the meanwhile, whereby human instrumentality is required for 
 the origination of the entire man, even of his spirit. 
 
 * See my Commentary in loco^ and Riehm's confirmation of the argu- 
 
133 THE CEEATIOK. [SEO. VII. 
 
 proof text for creationism. Bat if it be considered in con- 
 nection with other statements of Scripturej and especially of 
 the Epistle to the Hebrews itself, the matter appears somewhat 
 differently. For when (vii. 5) the writer says that the Israelites 
 came out of the loins of Abraham, and (vii. 10, comp. Gen. 
 xlvi. 26) that when Abraham met Melchizedec, Levi was still 
 in the loins of the former, his ancestor, he means thereby, that 
 the subsequent family, — on the one hand indeed, not by the 
 necessity of nature, but according to promise, but, on the other 
 hand, not only partially according to the flesh, but generally 
 according to its entire substance, — was determined in Abraham ; 
 for only on this supposition is the meaning conveyed, that in 
 and with Abraham, Levi also had mediately paid tithes. The 
 passage xii. 9 cannot thus be quoted in favour of creationism, 
 in such a sense as that the writer's traducian view, so strongly 
 expressed above, should be afterwards negatived by it ; rather it 
 will appropriately supplement this latter view, by taking up into 
 it that which is true in creationism.^ In other words, the writer 
 does not mean to say that the new beginning of a human life 
 is effected bodily indeed by procreation, while spiritually it is 
 constituted by a divine new creation ; but rather that the body 
 as well as spirit of the child comes into being at the moment of 
 procreation : the former, however, in virtue of an act of human 
 will, by means of material impregnation; the latter in virtue 
 of a divine impulse of creative power, by means of an inspira- 
 tion performed through the medium of the spirit of the person 
 that begets, — an inspiration in which the original method of 
 endowing with spirit is continued. For this reason God is 
 called (Zech. xii. 1) the Former of the spirit of man within 
 him, and (Ps. xxxiii. 15) the Fashioner of the hearts of all 
 men. Our corporeity is referred to a process of nature, our 
 spirit to the creative concurrence of the Father of spirits.^ 
 
 ment there for the (briefly) creationiBh sense of the passage in his Lehrhe- 
 griff des Hehrderbriefs, ipi^. 678-681. 
 
 ^ Id the same way, Goschel, Der Mensch diesseits und jenseits^ p. 13 ; 
 comp. Philippi, Glaubenslehre^ iii. 102, " It is possible that the concursus 
 generalis of the sustaining activity of God in procreation is changed into a 
 concursus specialis (miraculosus) of a more creative character." 
 
 2 Luther also aimed at this when he thus expressed himself : Animam 
 Deus ex semine patris creat. He means to say that the creative operation 
 does not resemble the creatio prima ex nihilo^ but is creatio secvkda 
 
SEC. VIl!] TEADUCIANISM AND CREATIONISM. 139 
 
 The -ongination of man is, indeedj on all sides a mystery 
 (Prov. XXX. 19; Eccles, xi. 5). That which in these passages 
 was said by the ancient Israelitish Chokma, must also still be 
 said by the latest physiology. But, without seeking to unveil 
 this mystery, we may, on the ground of Scriptm*e, and of our 
 previous scriptural inquiry, state the folfowing principles : (1.) 
 In the pneumatico-psycliical nature of Adam, was at the same 
 time potentially constituted that of all men who were to come into 
 existence ; for according to Scripture, without any limitation, 
 the woman is ef dvSpb<;, and the whole human race is e^ evo^ 
 oifiaro^ (Acts xvii. 26). (2.) After the distinction was estab- 
 lished between the sexes, this potentiality was a divided one ; 
 for the bringing into existence of man is thenceforward condi- 
 tioned by the fact that the man knows the woman, and the 
 woman the man (Gen. iv, 1 ; comp. Num. xxxi, 17, Judg. xi. 
 39) ; a biblical mode of expression, which, as also 7^ Ni3, is 
 everywhere used only of human, and never of brute coition ; 
 because the former, as distinct from the latter, is a free moral 
 act, not merely performed by the flesh, but moreover by the 
 spiritual-soul. It is a figure in harmony with Scripture, when 
 the ancients say that the tree of humanity, in its entire ramifi- 
 cation, as it stood before God in the mirror of wisdom, was 
 originally enclosed in the soul of Adam as a grain of seed, 
 which after the creation of the woman is distributed to man and 
 woman. (3.) Not only in the man, but in the woman also, is 
 the potentiality of the whole man that was to come into exist- 
 ence according to his spiritual- bodily nature,^ It is in both, 
 according to distinct aspects, for in both is spirit and soul, but 
 in man prevails the spirit effecting life, in the woman the soul 
 
 ex prsBJacente termino, Leibnitz says, with reference to the divine con- 
 currence: Ordinaria an extraordinaria operatione Dei non definio. See 
 Goschel, I.e. p. 26. Together with other places referring to procreation in 
 V. Lasaulx's P/ii7oi'op^ifi der GescMchte (1857), the expression communicated 
 from the Indian book of law of Jdgnavalkja is very remarkable: "In the 
 union of man and wife, if blood and seed be pure, the Lord takes the five 
 elements (ether, fire, air, water, earth), and is Himself the sixth." 
 
 1 Among our old theologians, Sal. Gesner says, that the soul of the 
 child is lighted at that of the father, as a light at a, light. In the same 
 way, Balth. Meisner excludes the mother, but remembers at last the truer 
 representation, that the souls of the parents, in the act of procreation, act 
 reciprocally, and that the soul of the child is derived from the souls of 
 
140 THE CREATION. [SEC. VII. 
 
 representing and developing life.'"' From the fact that the 
 Logos receives from Mary the entire natural condition of a 
 man, proceeds the result that even in the woman, although 
 partially, is the potentiality of t^e entire man. And from the 
 fact that this potentiality is made actual in Mary by the opera- 
 tion of the Holy Spirit, we appear to be compelled to the con- 
 clusion that, in virtue of the divine creative power mediately 
 operating in the act of procreation, the establishment of a new 
 human beginning of life is effected by the man's prevailing ' 
 spiritual nature, to which corresponds the fructifying male 
 sperma, exerting an influence upon the woman's prevailing 
 psychic nature, to which corresponds the female ovum waiting 
 ,for fructification ; as we in comparing nBnnpj Gen. i, 2, with 
 Luke i. 35,^ are the better able to assert, because Scripture 
 does not attribute to the woman a sperma of her own ; and yet 
 not merely the capacity of conception, but also of the perfecting 
 of the male sperma (Lev. xii. 2), and therefore an accessory 
 participation in the production of the man. We might refer 
 also, for the distribution of the spiritual and psychical portion 
 of the power of procreation, to Gen. vi. 1-4, comp. Jude 6, 
 where the sons of God, who are still ninn, engender with the 
 daughters of men ; yet we fear that we may be accused of 
 confounding that which is divine, natural, and demoniacal, 
 
 both, as when a torch is illumined at two others, where it cannot be said 
 that its light conies exclusively from this or from that. 
 
 ' When the Jerusalem Targum, on Gen. ii. 7, says that God created man 
 ni'Tl'l DTICJ* pDID (red, black, and white), and a Midrasch (see a collection 
 of small Midraschim brought out by Ad. Jellinek, Pt. i. p. 165), ^"1110 K*''fc<n 
 DHK ny"lTD riK'Nill pi? (the man impregnates white, and the woman i-ed),- 
 it coincides with what is said above. For white (the colour of light) is the 
 symbol of the spirit, red (the colour of fire) the symbol of the soul, and 
 black (the colour of earth) the symbol of the body. According to another 
 view, resting on Lev. xii. 2, which must be taken into consideration in Heb. 
 xi. 11, a male fruit is produced when the female seed anticipates the male, 
 and a female when the male seed anticipates the female. This also agrees 
 with the above. The spirit has the impulse to become soul, and the soul 
 has the impulse to become the medium and the representative of the spirit. 
 
 ^ This reciprocal relation is doubtless aimed at ; and as Basilios (after 
 the example of his friend Ephrem) remarks, in reference to the nsmD of 
 the genesis of the Kosmos, x«t« t'^u eUoux r^s i'Traa^ovffvis opvihg^ so not 
 less strikingly (after the example of Theophylact) Maldonatus, on the 
 iTTtuKtotau of the genesis of the God-man : Sicut solet avis ova sua tegere, 
 ut ejus calore pulli gignantur excludanturque. 
 
SEC. VII.] TRADXICIANISM AND CREATIONISM. 141 
 
 especially as of late an emphatic protest has been made again 
 by Keil, Philippi, and Keerl, against the angelological appre- 
 hension of what is there narrated (which we, with v. Hofmann, 
 Kurtz, and v. Zezschwitz, maintain). But, on the other hand, 
 it is still an undeniable truth, that divine and spiritual are in 
 many ways the transcendental archetype of created and natural, 
 and that the latter is an anagogic type of the former ; as well 
 as that in the demoniacal kingdom (as will be confirmed 
 further on by the examination of many experimental facts of 
 psychology) is manifoldly represented that caricatured counter- 
 feit (which is characteristic of the darker magic) of the divine. 
 (4.) From the fact that conception frequently ensues when 
 the passions of the man and woman are worn out, and does 
 not ensue in spite of all the fervour of love where any bodily 
 hindrance of any kind, often pathologically incapable of recog- 
 nition, is opposed to it, manifestly results the principle that the 
 event is completed by means of a creatively established and 
 providentially conditioned natural necessity within the depart- 
 ment of nature withdrawn from the self-consciousness and free- 
 dom, as moreover the act of begetting is truly an absorption of 
 the person into the natural ground of the species, and is always 
 associated with a veiling of the self-consciousness, and a surrender 
 of the freedom to the force of nature. Thus it will probably 
 remain an enigma, how, through the mutual agency of the man 
 and woman, the man in his spiritual aspect comes into being ; 
 and the formula borrowed from the propagation of cuttings per 
 traducem is not a solution, but only an imperfect resemblance.^ 
 Better in proportion is what the ancients say : Cum flamma 
 accendit flammam neque tota flamma accendens transit in 
 accensam neque pars ejus in eam descendit : ita anima parentum 
 generat animam filii ut ei nihil decedat. But even this is only 
 a similitude borrowed from the region of that which is natural. 
 
 ^ Therefore Quenstedt says : Distingiiendum est inter traductionem vel 
 propagationem animse ipsam et traductionis vel propagationis modum. 
 Propagationem aniiriae fieri manifestum est, modus vero definitus non 
 est adeoqu© ab ejus determinatione et defiDitione abstinemus. Klee, a 
 Catholic adversary of oreationism, has coined the name Generationism 
 instead of Traducianism (see v. Berlepsch, Anthropologm Christiansb 
 Dogmata^ 1842, p. 61, — a youthful work of Romish zeal), — a name to 
 which even Frohschammer gives the preference: ^^ Generare is not a 
 ' traducere, but a secondary, a created creare.''^ 
 
1-^^ THE CEEATIOljr. [SEC. VU 
 
 We know inferentially only thus muchj that while in the world' 
 of angels no spirit can produce another out of itself, the 
 liuman pneumatico-psychical nature, because it is associated with 
 matter, is planned for the purpose of propagating itself out of 
 itself at the same time with the bodily procreation. But how 
 this happens is a still greater mystery than the bodily process 
 of procreation, which is only as the dim shadow of the more 
 exalted spiritual process; and since the magnificat of the first 
 mother, "I have brought forth a man with Jehovah!" every 
 birth is and remains a marvel, only to be explained by the co- 
 operation of God's creative power. Aristotle says man begets 
 man with the co-operation of the sun (dvOpcoTro^ dvOpoyirov 
 yevva kuI '^Xto?), we say with the co-operation of the Father of' 
 spirits. 
 
APPENDIX. 
 
 SPIEIT AND SOUL ("GEIST" AND "SEELE") 
 
 REFERRED TO THE FUNDAMENTAL IDEA OF THEIR GERMANIC 
 APPELLATIONS. 
 
 ■ BY R. VON RAUMER. 
 
 The words " geist " and " seek " (spirit and soul) are of those 
 whose derivation is not yet satisfactorily ascertained. 
 
 In the word geist, it does not assist us much to refer to the 
 oldest forms accessible to us. The Gothic does not possess 
 the word, at least so far as our sources reach ; rather the Gothic 
 translates the Greek Trvevfia by ahma. The Anglo-Saxon has 
 the word in the form gdst ; in the old Saxon it appears as gest ; 
 and even in the old High German it reaches far back in the 
 forms geist and heist. On the other hand, again, it is wanting 
 in the old northern, which reproduces the idea of Trvevfia, spiritusy 
 in the word andi (masc). But even this audi does .not occur 
 in the rhythmical Edda, and seems generally only to be used in 
 prose, and in such poems as bear a distinctly Christian character. 
 All the forms in which the older Germanic languages present 
 the word geist, testify (1) that the initial sound is a mute in 
 the Gothic degree of sound g ; (2) that the vowel of the 
 word (High German d, Anglo-Saxon a, old Saxon i) corre- 
 sponds to the Gothic ai. Hence it follows that the derivation 
 of the word geist from the old High German jesan {fermentescere, 
 to ferment) is untenable, Grimm (Gramm. ii. 46) traces geist 
 back to the root geisan, gais, gisun {ferire) ; but this root itself 
 is only assumed to exist. There remains, therefore, nothing to 
 
 143 
 
I'i^ THE CREATION. 
 
 do but to bring together the words of the Germanic languages 
 whose sound accords with geist, and whose import points to a 
 connection with this word. In a pecuHar manner the two old 
 Germanic languages from which the word geist proceeds, actu- 
 ally present some words which probably lead us to the funda- 
 mental idea of the word. The old-northern has a trace of a 
 word geisa — cum impetu ferri^ cito cursu ferri, mere. But the 
 Gothic renders i^Lcrrdvat, Mark iii. 21, by usgaisjan ; Luke ii. 47, 
 and elsewhere, i^iaraaOai by usgeisnan. We should thus be 
 led to suppose that the idea lying at the root of the word geist 
 is that of quick, hasty movement. The old northern substan- 
 tive o^r {Voluspd 18), spirit, offers an analogy with this ideal 
 affinity in its reference to the adjective odir, rash, impetuous, 
 fierce, and to its root, vada prcet. : od, to go along eagerly, 
 with force. 
 
 The word seele (soul), Gothic saivala, seems to be con- 
 nected with the Gothic saivs (late High German, See) ; and the 
 connecting idea appears, in like manner, to be that of movement, 
 although of a gentler kind. The word seele occurs in the 
 Gothic (saivala), old High German (^sila), Anglo-Saxon {sdvulj 
 sdvly sdul), old Saxon (sSola, siola). On the other hand, the 
 word does not seem to have appeared in the old-northern until 
 the period of Christianity. In the whole rhythmic Edda, only 
 the distinctly Christian Solarliod contain it. We have the original 
 [)sychological mode of expression of the north German in VOluspd 
 \ S, where odr is interchangeable with geist^ and and with seele^ 
 without, however, implying thereby that these ideas are hidden 
 there in all their meaning and extent. At all events, it looks 
 as if Christianity had been the first means of representing the 
 odr of the Edda as andi, the ond of the Edda as sal. The 
 Icelandic translation of the New Testament (Kaupmannahaufn, 
 1807) renders irvev/ia by ande, "^v^-^ by sdL There needs 
 still further investigation to tell us how far, in the other Ger- 
 manic languages also, the promulgation of the words geist and 
 sele might be associated with the introduction of Christianity. 
 
III. 
 THE FALL. 
 
 «■ 
 
 Ti^vec (pvau opy^g. — EPH. ii S. 
 
 K 
 
THE SIN OF THE SPIEIT AND THE SIN OF 
 THE FLESH. 
 
 Sec. I. 
 
 We have already seen, in the sixth section of the previous 
 division, what was the reason that the tempter did not appeal 
 to the man, but to the woman. The woman was, briefly to 
 repeat it, only mediately in the form of God ; she was compara- 
 tively less spiritual than psychical ; and just for that reason she 
 was more susceptible of the influences of the natural upon her 
 and around her. For this reason the tempter approaches her, 
 not as a pure spiritual nature, but in the form of the crafty 
 serpent, which speaks by the power of demoniacal delusion. 
 By this means the woman allows herself to be enticed into a 
 dialogue. The disguised tempter renders the divine command 
 suspicious to her, as being unlovingly strict, and falsely tells 
 her that want of love was its motive and origin. Thus inwardly 
 led into error respecting God, the woman surrenders herself, 
 with her sight and imagination, to the forbidden tree ; and this 
 appears to her so delicious to the taste, so attractive to the sight, 
 so enticing to a closer contemplation, that she takes of the fruit 
 of it, and eats. In thus surrendering herself up to the tree, 
 her soul is already stained, and sin is received into it. The 
 eating is only the external performance of the deed which had 
 already been internally committed. As soon as the woman 
 had succumbed to the serpent, she became the serpent to her 
 husband. The tempted one became, in her turn, a tempter ; 
 and Adam abides not in himself and in God ; but in sight of 
 the enticing fruit in the hand of the beloved one, every thought 
 of God's love, and of the death which He had threatened, 
 vanishes from his mind. And thus he incurs an equal sin. 
 The essential condition of man subsisted in three concentric 
 
 U7 
 
148 THE FALL [SEC. I. 
 
 circles. The innermost was his spirit ; the inner, his soul ; and 
 the external, his body. With his spirit, man lived and moved 
 in the love of God. The body stood, by means of the soul, 
 under the potential influence of this hght of love, and was 
 thence expecting its glorification. By sin all this has now 
 become reversed. It began by the spirit becoming dislocated 
 from the divine love, its true life-centre. For the temptation 
 proceeded from the suspicion of God's love, and thence advanced 
 to the absolute denial of that love. Let this be well considered. 
 Sin did not begin by the discovery of the woman that the for- 
 bidden tree was so irresistibly enticing ; but by the infused 
 suspicion of the loving reason of the prohibition, and generally 
 of God's love. The sin was not thue result of the darkening of 
 the consciousness of God's prohibition to the woman, by means 
 of the sensual charm of the tree ; but it was the result of her 
 giving admission to the serpent's insinuations that envy and 
 jealousy were the grounds of the prohibition. The point of 
 departure of the original sin was therefore in the spirit. 
 
 Nevertheless, there is a vast difference between this and the 
 sin by which Satan became Satan. Scripture, indeed, tells us 
 nothing directly of what the fall of this lofty spirit consisted in ; 
 but when it speaks of him, we always see in him (although he is 
 compelled to serve God) the enemy of God as such, and of godly- 
 minded people as such. He behaves as if he were God (Matt. 
 iv. 8) ; and in some measure, moreover, he is a god, o ^eo? rov 
 alwvo<i TOVTOv (2 Cor. iv. 4). His sin was, therefore, what it 
 still is — revolt against God : striving to surpass the glory which 
 was conferred on him by creation, he wished to rule in divine 
 pre-eminence. We have to conceive of his sin and his over- 
 throw, with the Fathers, according to scriptural statements, 
 such as Isa. xiv. 12-15. Arrogantly reflecting himself in his 
 glory, he did not continue in submission to God's light and 
 love ; but, desirous of exalting himself above measure, he 
 incurred the divinely ordained punishment of such frantic 
 selfishness. 
 
 The primal sin of man had this in common with the primal 
 sin of Satan, that, like it, it was a forsaking of God's love, 
 wherein every creature has its good original position, a con- 
 tinual advancement in which is its true development. For God 
 is a^aTT^ and because dyaTrrj, He is ^w? (1 John i. 5) ; and 
 
SEC. I.] THE SIN OF THE SPIRIT AND THE SIN OF THE FLESH. 149 
 
 loving Godj and loving what God loves, the creature, self-con- 
 scious and free, abides and moves iv rm <})Q)tI (1 John i. 7, 
 ii, 10), and its life is a progressive fi€Tafiop(f>ova-6at cltto 80^77? 
 ek So^av (2 Oor. iii. 18). AH sin is transgression of the limits 
 imposed by this love (irapd^aaLfs), and attendant degradation 
 and decline from the sphere of this love (TrapaTrrcofia) : it is 
 apo/jLiaj for every law of God is an appointment of His love, as 
 even the Thora was a gift of love to Israel (Deut. xxxiii. 3), 
 and 'HTiN nnnsp is its first and last claim. Departure from 
 God's love is the common nature of all sin ; and when the 
 departure from this love was associated with a desire to pro- 
 gress in the direction of a selfishly appointed end, rather than 
 of the end divinely appointed, this was the common nature of 
 the primal sin of the spirit-world and of humanity. 
 
 But the distinction is, that (1) Satan was the originator 
 (7raT7}p) of sin, while men succumbed to the power of sin al- 
 ready intruded into the' good creation of God; that (2) Satan 
 revolted against God of himself alone, but men were withdrawn 
 from the love of God by being ensnared from without ; and 
 (3) that, iu the immediateness in which Satan, as purely a 
 spirit, stood opposed to God, his sin was a direct, perfectly con- 
 scious rebellion ; whereas the sin of men, as spiritual-embodied 
 beings, was accomplished in that being misled in respect of 
 God's love, without absolutely conscious denial of it, they re- 
 ceived the decisive impulse of the forbidden object through the 
 power of sensual attraction. By the first distinctive charac- 
 teristic, the sin of the first-created man is distinguished from 
 the sin of Satan, but not from that of the angels who fell with 
 and after Satan. By the second and third, however, man's sin 
 is also distinguished from that of these latter. For the angels 
 that fell with^Satan decided also absolutely of themselves — they 
 fell by imitation, not by seduction ; and the sons of God of 
 which Gen. vi. speaks, did not fall as men did, in consequence 
 of a possibility of becoming fleshly, established in the reciprocal 
 relation of their nature to that which was natural outside them, 
 but by an unnatural violation of the divinely appointed limit 
 below, as Satan and his angels fell by an unnatural violation 
 of the divinely established limit above. 
 
 To shorten the matter : the distinction is this, that the 
 primal sin of Satan was a direct, purely spiritual revolt against 
 
150 THE FALL. [SEC. I. 
 
 God; the primal sin of man was indirect revolt corporeally 
 effected against God— brought about by means of a masked 
 power of deceit coming from without (Gen. iii. 13, ''^^''f^, comp. 
 i^rjirdrvaev, 2 Cor. si. 3, 1 Tim. ii. 14), and by the superadded 
 material and sensual attraction of the forbidden tree.^ Not as 
 though there were an evil principle in matter in itself : the 
 material worid of the six days' work is good ; but considered 
 apart from God, it becomes actually, by means of its goodness, 
 an evil enticement. 
 
 The world was good, and man was good ; the worid crowned 
 by the creation of man was very good. But it was brought 
 forth from chaos to this very good position ; and even the very 
 good position of man rested upon the chaotic foundation which 
 was made the substratum of his life. The potentialities of this 
 foundation, which of themselves alone were possibilities of wrath 
 and of death, were made serviceable to life by the spirit of life ; 
 and this life was linked in the personal man, on behalf of the 
 whole earthly world, to God the living one ; and in fellowship 
 with Him, it was to be maintained and to be progressively 
 established. But as man fell away from his life which had its 
 being in God's love, the natural ground of his life became the 
 abyss of death. 
 
 After having psychologically discussed the nature of the 
 primal sin of man, in distinction from that of demoniacal beings, 
 we proceed, in a similar psychological point of view, to consider 
 its consequences, 
 
 ^ Satan, says my Elberfeld critic, "wished in his arrogance to surpass 
 God ; man failed in love to God by means of love to the vain world, and 
 therefore hy endeavours after that which was sordid. 
 
SEC. 11.] THE ETHICO-PHYSICAL DISTUEBANCE. 151 
 
 THE ETHICO-PHYSICAL DISTUEBAI^CE. 
 
 Sec. IL 
 
 Certain and inevitable death (Gen. ii. 17, Hi. 3) was the 
 penalty threatened upon transgression ; death, in the sense of a 
 return to dust. If men do not become dust immediately after 
 indulgence, it is to be gathered therefrom that the threatening 
 of punishment did not imply this. Meanwhile, as by the crea- 
 tion of the woman the possibility of a ground of mitigation of 
 the guilt had been created, so also had been the possibility of a 
 fulfilment of the threatening, without breaking off the course 
 of human history. But that man, as an individual, from the 
 same day incurred the punitive decree of death, is shown (iii. 
 19) ; and that by the sin of one, as the sin of all, death became 
 an inevitable power for all men, is proved by Eom. v. 12, 
 
 Death as a return to dust, and therefore a dissolution of 
 the body, is only the sensuous external side of the penalty of 
 sin established in the natural constitution of evil. Evil is a 
 product of the will, that wills itself out of God and against 
 God. The body that belongs to the nature of man, and to the 
 unity of his personality, would not be liable to death if there 
 had not preceded it, in the spirit and in the soul of man, a 
 change which tended to the death of the body.^ 
 
 The spirit which was breathed into man was, indeed, the 
 condition of hfe to his body. But life, light, and love, are> 
 throughout the whole Scripture, ideas that are interwoven one 
 in the other. Departed from the love of God, the spirit had 
 thus become incapable of being the principle of life and of 
 glorification for the body. Instead of the life that aspired to 
 glorification, had appeared a life that was sinking back down- 
 wards to corruption. 
 
 1 Pruys van der Hoeven (Prof, der Medicin zu Leiden) says, in accord- 
 ance with this, in his Studie der Christelijke Anthropologie (ed. 3, 1856) : 
 ** That man, conscious to himself of his own independence as a person, who 
 can rule over himself in his life, should die, is an enigma that can only be 
 solved by the fact of the degeneration of his nature" {door de ontdarding 
 ujner natuur'). 
 
152 THE FALL. [SEC. II. 
 
 But the spirit Itself cannot possibly die in the manner in 
 which perishes the bodily form of dust. Such a death is con- 
 trary to its nature, and contrary to its origin. It cannot be 
 dissolved into its elements, for it is not composed of elements. 
 Moreover, it cannot be annihilated, for it is of immediate divine 
 origin. It might indeed be conceived, that, without substan- 
 tially annihilating it, God should place it back into the condi- 
 tion of non-self-subsistence and of unconsciousness ; but that 
 God does not do this, is seen in the condition of the evil angels, 
 whom He did not annihilate, although they are incapable of 
 redemption. Thus, when Scripture appears to declare a re- 
 sorption of the spirit into God's nature (as Ps. civ. 29, Job 
 xxxiv. 14), nothing else is meant than that the impersonal spirit 
 of the brute, whose individuality is constituted by the spirit 
 (Eccles. iii. 21), is taken back into the general spirit of nature; 
 but the personal spirit of man returns to God who gave it 
 (Eccles. xii. 7), and, indeed, to God the Judge (ver. 14) ; and 
 therefore probably still without any loss of consciousness. And 
 that Scripture, in saying even of the soul H^^, and even calling 
 the dead body t^S5, is not proceeding on the notion of the dis- 
 solubility and corruptibility of the soul, we shall see subse- 
 quently : for the present it is sufficient to refer to the Old 
 Testament representation of Hades, which quite plainly sup- 
 poses a perpetuation of souls. According to Scripture, the 
 soul is as little mortal, in the way of dissolution or annihilation, 
 as the spirit whence it proceeded. 
 
 But Scripture knows of a spiritual death (1 John iii, 14 ; 
 Matt. viii. 22 ; Luke xv. 24 ; Eph. ii. 1, 5, v, 14 ; Apoc. iii. 1), 
 and of a second death (Apoc. ii. 11, xx. 6, 14, xxi. 8); thus, 
 of a kind of death which, without being annihilation, may yet 
 concern both spirit and soul. The second death is the condition 
 of punishment in hell, that lies on the further side of the first 
 death ; but spiritual death is the natural condition of punish- 
 ment in this life, wherein every man apart from grace finds 
 himself, and it is thus a consequence of the primal sin. If it 
 be said that this spiritual death is the alienation of the inner 
 man from God the living, this declares less wherein it consists, 
 than whence it proceeds. It must consist in a dissolution similar 
 to bodily death, and in a disappearance of the previous life 
 similar to bodily death. And this is just the case. In con- 
 
SEC. II.] THE ETHICO-PHYSICAL DISTURBANCE. 153 
 
 sequence of the first sin, the internal nature of man became 
 possessed by death, by the dissolution of the previous unity of 
 the manifold powers reciprocally acting in the life of the spirit 
 and of the soul ; and by the disappearance of the spiritual life 
 in God's image, and its reflection in the soul. Hitherto God's 
 love filled the spirit's will, thought, and feeling : this threefold 
 divinely filled life of the Spirit was the holy image of the God- 
 head in man. But when satanic thoughts of a loveless God 
 found entrance into man's mind, then entered enmity (e'^dpay 
 Rom. viii. 7) into the place of love, and Turba^ into the place 
 of peace : the powers of the soul, at peace in God, fell into 
 confusion, and kindled in passionate eagerness opposed to God. 
 The spirit had fallen away from the love of God, and the soul 
 from the dominion of the spirit. This is the background of 
 morte morieris, and since its fulfilment we must all chime in, 
 in the song of lamentation : Qnaternis elementis componimur et 
 quatemis corrumpimur. Our life is since only a shadow of life, 
 and from the ground of nature whence it has risen extend 
 many arms,^ which finally draw down the fleeting shadow into 
 the darkness of death. 
 
 As, however, there is a great distinction between the primal 
 sin of Satan and that of man, so also is there between the 
 
 * As science is entitled to bring biblical representations to terminologic 
 expression, we sliall further on sometimes call this disharmony of the powers 
 previously united in God, by an expression borrowed from theosophy — the 
 " Turha,^^ a word of the same meaning as dKotraarocaU^ or, as Luther and 
 Melancthon say, dra^ta^ confusio partium. It is the opposite of €ip'J}yyi 
 (1 Cor. xiv. 33) and h»ocioavv7} (which, moreover, in Plato, especially in the 
 Repuhlic, indicates the perfect relation of the fundamental elements of the 
 natural condition of man, which corresponds to his idea), of hoTYig, as unity 
 of the differing, and upfcoutot (by which Pythagoras characterized the 
 essence of health, and every good, and God Himself), as the Hebrew 
 liNK' (nS^K*) means a confused savage noise, and in opposition to harmony, 
 euphony, and a eondition of union, — devastation, and destruction. The 
 " Turha,'" as the abolition of that which the Apology for the Augsburg Con- 
 fession calls sequale temperamentum qualitatum corporis^ is the antecedent of 
 (pdopa. ; and the position was maintained by Placius, that, since the fall, the 
 Turha, or animas partium horrenda perturhatio, is the forma substantialis 
 of man (v. Preger Flacius, ii. 409). 
 
 ^ Comp. Keerl, SdiopfungsgescMclite, p. 420. The human organism could 
 never more be subject to death, if the latent causes of this corruption were 
 not hidden in it. 
 
154 THE FALL. [SEC. lU 
 
 results of both. In menj by the first sin^ was laid the founda- 
 tion of all sins ; in Satan, however, and his angels, the first sin 
 was, as it were, the summit of all sins. The opposition to God 
 into which Satan emerged was an absolute opposition. After 
 he had inflamed his being in sin, and had fallen like lightning 
 from heaven (Luke x, 18), he hardened himself in the dark- 
 ness of his extinguished glory ; and e^ovaia rod Xaravd and 
 o Qeo<; are now the contrasts symbolized by to a-K6ro<i and to 
 </>o)? (Acts xxvi. 15). The primal sin of man, however, had 
 not that insuperable intensity of self -induration. Through 
 their fall, men had fallen into the power of Satan, without 
 being able by their own help to deliver themselves thence ; but 
 they were not froward in their position, changed as it was by 
 sin ; but they were ashamed of it, and afraid. 
 
 SHAME AND FEAR. 
 
 Seo. III. 
 
 That men, after they had fallen, were ashamed of their naked- 
 ness, and on account of their nakedness were afraid in the 
 presence of God, — these are certainly indications that they had 
 not become absolutely satanic ; but Scripture relates them to 
 us as the evil consequences of their fall. 
 
 In the position of innocence they were not ashamed of their 
 nakedness. They were naked, but yet they were not so. Their 
 bodies were the clothing of their internal glory, and their in- 
 ternal glory was the clothing of their nakedness.^ Their bodies 
 were not yet spiritual, but they were of the Spirit; not yet 
 pervaded, but illumined by its light ; not yet glorified, but 
 
 1 It is this which Ph. Nicolai (see die Mittheilungen RocTiolls, in Luth. 
 Zeitschrift^ 1860, p. 201) simply describes when he says : Men before the 
 fall were invested and clothed, and as it were shadowed, with an external 
 glitter and shining, as is the moon, instead of clothes. Comp. my Com- 
 mentary on Genesis^ ed. 3, p. 163. 
 
SEC. III.] SHAME AND FEAR. 155 
 
 surrounded by the power of glorification.^ The earthly, animal 
 element of their bodies retreated, as if vanishing away, towards 
 the super-terrene, God-resembling element of the spirit, which 
 by means of the soul controlled them. 
 
 But when the divine efficiency of the central spirit upon 
 , the soul, and outwardly from this upon the body, yielded to the 
 Satanic influence proceeding from the surrounding body upon 
 the soul, and from this upon the spirit, and the spirit had fallen 
 away from the love of God, and thus from the truth of its 
 •nature, the likeness of God in the. spirit, and in consequence 
 thereof the likeness of the spirit in the soul, and in consequence 
 thereof the corporeity conformed to both for glorification, be- 
 came a distortion. The bodies of men had now forfeited the 
 glory which proceeded from the spirit and the soul upon them, 
 which had hitherto clothed them. Thus the Scripture says, 
 that after the transgression the eyes of both were opened, and 
 they knew that they were naked. The longer these words are 
 pondered, the harder, but also the more weighty and important, 
 they will be found. It cannot be said from these words that 
 they now for the first time became aware of their nakedness ; 
 such blindness contradicts the assumed self-knowledge of the 
 first created men. The meaning of thfe words is, that as well 
 in respect of their nakedness in itself, as of their subjective 
 relation to it, a great change occurred in the instant of their 
 fall. In respect of their nakedness in itself : for the naked- 
 ness, although it was not of another nature, was still an essen- 
 tially different thing. Hitherto subjected to the influence of 
 the spirit in God's image, it was now displaced and distorted : 
 it had become a nakedness itself, and thus, because deprived 
 of spirit, it had become, from a material thing, a coarse mate- 
 rialistic thing ; from a a-apfclvy, it had become a aapKtK'^, In 
 respect of men's subjective relation to their nakedness : for the 
 sight of sense had till now been in the service of the spirit, 
 
 ' Jo. Scotus Erigena, -when lie says, de div. nat. iv. 12, "Illud corpus, 
 quod in constitutione hominis primitus est factum, spirituals et immortale 
 crediderim esse ac tale aut ipsum, quale post resurrectionem habituri 
 sumus,'' goes, like the later theosophy, too far. The resurrection body is 
 the perfect completion of the beginning constituted in the original body, 
 and our present fleshly body is the reversed operation of the advancement 
 for which the beginning was designed. 
 
156 THE FALL. [SEC. IIL 
 
 which in God ruled over itself and the outer world ; but now, 
 when the spirit had become the slave of sense, and that which 
 was natural had escaped from its authority, the sight of sense 
 for the first time began its special existence, insomuch as it had 
 now become its own, and the spirit was slavishly surrendered 
 to the impressions which it transmitted. In other words, sen- 
 sible sight had until then been a sight effected by sense iv 
 TrvevjMaTL ; now it had become a sight absolutely sensual — im- 
 mersed in itself, hurrying away the spirit with itself, and 
 reflecting upon it its own ruin. And now, when, with the eyes 
 of their sense opened, men perceived their degraded corporeity, 
 and ill this as in a mirror the degradation of their spirit and 
 their soul, they felt for the first time the experience hitherto 
 unknown to them of W3T\r\, When anything that degrades us 
 in the judgment of others, not without our own guilt, becomes 
 public, or when we are apprehensive that it may become public, 
 we are ashamed.-^ The first result is, that we recoil before that 
 which brings or may bring us shame (Ps. xxxv. 4, cxxix. 5, 
 etc.) ; the second, that the retreating blood accumulates upon 
 the heart, and causes it to fall into violent and stormy con- 
 tractions, the result of which is, that the blood streams forth to 
 all those parts which by their demeanour can betray our sense 
 of guilt, especially to the countenance and its immediate vicinity 
 (comp. e.g. Ps. xliv. 16). Thence arises the blush of shame, "isn 
 (from the root "is, doubled in Trop^vpeo^^ purpureus) ; and if the 
 blood, when terror rises high on account of the impossibility of 
 concealment, recedes, the paleness of shame, ^"i3 (akin to p2, 
 comp. Aram. YV^y Y^V.y T?^? tin, and Y^V. as a verb, Ps. xxxiv. 5, 
 Targ. to be ashamed). That "isn and K'iS originally indicate 
 these several colours of shame, is plainly seen from Isa. xxiv. 23, 
 comp. xxix. 22. Moreover, these hues are only the most ex- 
 ternal manifestation of the events that transpire within the pneu- 
 matico-psychical-somatic nature. Scripture does not analyze 
 for us the shame of fallen men ; but when it tells us that they 
 sewed fig-leaves together, and made themselves aprons, it gives 
 us in a few words the profoundest disclosure on the way in 
 which shame came into existence. It is the region below the 
 hip that is veiled by men : complete nudity, without covering 
 this region of the body, is confessedly regarded even among 
 1 F. W. Hagen, Psychologische Untersuchungen, p. 41, etc. 
 
SEC. III.] SHAME AND FEAR. 157 
 
 savage nations as disgrace. And this has as its reason — that 
 there are situated the outlets of excretion for the food that has 
 been used, hut especially that there are placed the organs of 
 propagation, which in biblical language, and generally in the 
 common speech of men, are called shameful parts (pudenda). 
 These are directly called nnv {e.g. Gen. ix. 22) and "iK^a (e^g. 
 Lev. XV. 2, comp. Ex. xxviii. 42), because nakedness and flesh, 
 which men are required by shame to hide, culminate in them. 
 Even without supposing that a physical change passed upon 
 these parts by reason of the fall, yet it is plain wherefore the 
 bodily results of the fall must just in this place be most evident. 
 After man had been distinguished into man and woman, he re- 
 sembled (in respect of propagation, and looking to the physio- 
 logic-anatomical externality of its apparatus and accomplishment) 
 the brutes. But in reference to its pneumatico-psychical back- 
 ground, and to the ethical character stamped upon it beforehand 
 by the spontaneous power and sanctity of the spirit, he was in 
 this respect also elevated above the brute. But when men suc- 
 cumbed to a temptation of Satan effected by means of a brute, 
 and the power of glorification had been changed into the effi- 
 ciency of a materiality become absolutely selfish, the contrast 
 between the former time and now, forced itself nowhere so 
 sadly upon the perception as in the members of propagation, 
 where converged all the rays of the naked naturalness, now 
 divested of the glory of the spirit, as in their source. The 
 opposition, now without unity, of the spiritual and natural, was 
 here at the coarsest, and the likeness to the brutes of the human 
 corporeity appeared here as the most brutal : therefore men 
 were ashamed, and covered themselves, in order to hide from 
 themselves, and from every beholding eye, the sight of their 
 honour converted into shame. 
 
 A second feeling which seized the fallen ones was fear. 
 That they were ashamed, was an advantage which they pos- 
 sessed over Satan ; but that they were afraid, was common to 
 them with him. We mean the conscious fear before God with 
 which they were possessed, when they were aware of the sound 
 of Jehovah-Elohim, as He walked in the garden in the cool of 
 the evening, and they hid themselves in the midst of the trees 
 of the garden (iii. 8-10). Fear in the presence of God, as dis- 
 tinct from the fear of God — and comprehending in itself the 
 
158 THE FALL, [SEC. IlL 
 
 manifold gradations of apprehension and anxiety, terror and 
 anguish, fright and dismay — is the consequence of the sense of 
 the wrath of God, which is inseparable from the feeling of guilt 
 and shame. But the wrath of God, as Scripture teaches us to 
 recognise it, is (1) self-excitement of His holy personality in 
 the presence of sin ; (2) excitement of the lower strict poten- 
 tialities of His glorious splendour, or, as we may also say, of 
 His nature, in itself wrought out into cloudless light ; (3) send- 
 ing forth powers of destruction operative in the world from 
 the judicially aroused doxa ; (4) kindling of the lower natural 
 potencies of the created personality itself, that has become 
 opposed to God. In other words : The wrath of God has a 
 personal aspect, and a natural aspect : it is a purpose of wrath, 
 the correlative of Echilira on the side of the creature ; and fire 
 of wrath, the correlative of the Turba on the side of the creature 
 (Div. IV. Sec. VI.). God is angry, in that His personal holi- 
 ness repels sin, and in that He stirs up the flaming aspect of 
 His glory. Wrath, as such a stirring up, is called ^N, nv\, ^VT, 
 lihy opyi] (^v/A05, Apoc. xix. 15, from Oveiv, synon. of ^ieiv, to 
 seethe) ; and as such a setting on fire, it is called liin or non. 
 And man is afraid, in that feeling, consciousness, experience, 
 of this divine excitement places him in fear and quaking ; for 
 the characteristic behaviour of this fear, to the fundamental 
 idea of which almost all appellations revert (^X^J^IJ, ^0?, HVj 
 n^VpSj etc.), is trembling. This trembling, in its highest degree, 
 resembles the convulsion that follows electrial shocks, to wit, as 
 the Scripture says, the lightning of God's wrath (Ps. xviii. 15, 
 cxiiv. 6). Fear in this sense, and love, exclude one another. 
 ^0^09 ovK €(TTiv iv Ty aydiTr], 1 John iv. 18. 
 
 That men were ashamed, was the essential consequence of 
 the fact that their glory, that clothing of honour of their body, 
 had been perverted into the shame of nakedness (Apoc. iii. 18) ; 
 and that they were afraid, was the essential consequence of the 
 fact that they had retrograded from God's love, and had there- 
 fore incurred God's wrath. Doubtless it was better that they 
 should have been so ashamed and afraid, than that they should 
 not have been ashamed and afraid. It is true this shame and 
 fear were not anything positively good — they were only the 
 arbitrary refiection of lost good ; but in this, that men allowed 
 themselves to be mastered by these feelings, without crushing 
 
SEC. IV.] CONSCIENCE, AND REMOTENESS FROM GOD. 159 
 
 them by forcible resistance, is shown that their fall, deep though 
 it was, yet did not approach in depth to that of Satan. They 
 had sinned against their conscience ; but after they had sinned, 
 they did not put to death their conscience, which testified against 
 them. For as well shame as fear operated by means of the 
 conscience ; by men now perceiving themselves out of God, 
 not without a knowledge of what they ought to be, and what 
 they had been, in God. 
 
 CONSCIENCE, AND KEMOTENESS FROM GOD. 
 
 Sec. IV. 
 
 The systematic treatment of a scientific matter has the great 
 advantage, that isolated thoughts, which had previously been 
 entertained upon questions associated therewith, as they must 
 be brought within a closer and more many-sided connection, 
 have to undergo an examination which, for the most part, leads 
 to their adjustment, their definition, or their completion ; and 
 the historical method which we have chosen benefits us besides, 
 by relieving us of the associated prejudices derived from decep- 
 tive self-observation, and teaching us to recognise their true 
 nature in the first beginnings of psychologic facts, with at least 
 far less risk of delusion. Thus it is with the questions, What 
 is the conscience? and of what kind was the intercourse of 
 God with the first man, before and after the fall ? On both 
 questions not a few fallacious views are prevalent, which, be- 
 cause they are not absolutely without truth, are liable to corrupt 
 the truth, and to be transmitted in almost traditional formulas. 
 It will be manifest how false they are, when we compare them 
 with the judgments that we have previously come to, and with 
 the inexhaustibly instructive records of primitive history con- 
 tained in the first pages of the Bible. 
 
 Nothing is more commonly read, than that conscience is 
 a voice of God within us. Surely, literally and logically re- 
 garded, this is wrong. For conscience (conscience, from con = 
 cum, aw) is closely related to the Greek a-vvei^7}<Tt<i (conscientia\ 
 
160 THE FALL. [SEC. IV. 
 
 and is thus a subjective idea, and indeed a purely subjective 
 and not a correlative idea, as v. Schubert defines it in his 
 History of the Soul, after v. Baader's example : " Privity of the 
 soul with the omnipresent, omniscient God." The a-vv is not 
 that of fellowship or intercommunion, but avveiiricn'i imports 
 (keeping in view the distinction between the I as knowing and 
 the knowledge, vid. 1 Cor. iv. 4) the knowledge dwelling in the 
 person of man ; and indeed, as an ethical conception, the know- 
 ledge proceeding from man's consciousness of God, i.'fe. from 
 his inalienable knowledge about his conditional nature arising 
 through God, as it were inalienable knowledge about his moral 
 reciprocal relation to God — briefly, his moral-religious con- 
 sciousness. It must therefore be said, conscience is the moral- 
 religious consciousness, adapted to man by virtue of an inner 
 self-attestation of God. But, moreover, this is not true, if it is 
 meant thereby that there are continually repeated self-evidences 
 of God, of which conscience is the echo, and of which man 
 stands in need in order to have a conscience at all. Scripture 
 nowhere speaks thus of the conscience. It speaks of it every- 
 where as of something belonging to .the most special nature of 
 man. The Old Testament, in which this conception is not yet 
 distinctly defined — since V^?, Eccles, x. 20 (LXX. iv gwh- 
 Sija-ec (70v), indicates only the quiet inward consciousness — 
 expresses it as 3? (^^b).-^ Conscience appears there as a know- 
 ledge of the heart (1 Kings ii. 44) ; the rebuke and punishment 
 of conscience, which man experiences as ^"in and HSn of his 
 heart (Job xxvii. 6, comp. LXX. ; 1 Sam. xxiv. 6 ; 2 Sam. 
 xxiv. 10) ; reproaches of conscience, or shocks of conscience 
 (TTpotTKOfjbfjLaTa, comp. Acts xxiv. 16), as n? 7^6^3(3^ 1 Sam. 
 XXV. 31. The New Testament Scripture also ascribes to the 
 heart the functions of conscience (Eom. ii. 15 ; Heb. x. 22 ; 
 1 John iii. 19) ; but it has at the same time attained in avvel- 
 Brjo-L^i a clear conception and expression for the fact of the 
 testimony of conscience ; and has assigned to it, under- this 
 name, its distinctive place henceforth in the spiritual nature 
 of man.'^ If we ask about the nature of the conscience, it is 
 
 1 Luther translates, accordingly, Josh. xiv. 7, Job xxvii. 6, conscience, 
 but elsewhere heart, 
 
 2 See von Zezschwitz, Profangracitdt und hihUscher SpracJigeist, pp. 
 52-57. The whole of Grecian antiquity knows the fact of the testimony of 
 
SEC. IV.] CONSCIENCE, AND REMOTENESS FROM GOD. 161 
 
 everywhere found that it is not God who gives witness to 
 the conscience, but the conscience that gives witness to man 
 (2 Cor. i. 12): crvfi/Jbaprvpeiv is not said of the conscience, in the 
 sense that it bears witness with God who witnesseth, but in the 
 sense that it testifies with, or in man, Rom. ii. 15, ix. 1 (comp. 
 av^fiaprvpelv in a similar sense, of an inwardly given and 
 indwelling attestation, Rom. viii, 16). Accordingly, also in 
 1 Pet. ii. 19 (comp. Rom. xiii. 5), trvvelBTjat^ Oeov is not the 
 consciousness having the conscience as God dwelling in it, and 
 testifying, but as consciousness of God, to wit, of His will 
 and pleasure. The view is not well established in Scripture, 
 that the conscience is the reflex of an immediate self-evidencing 
 of God in man, still less that it is this self-evidencing itself. 
 Moreover, supposing that man had dwelling in him, from crea- 
 tion downwards, God's Spirit as the foundation and Support of 
 his life, — a view to which we must on the surface deny the 
 conformity to Scripture that it claims on the strength of a few- 
 texts that may easily be differently understood, — conscience 
 would still not req^uire to be defined as the self-attestation of 
 this spirit.^ 
 
 If we look into primitive history, the erroneousness of this 
 view is confirmed. When, in the presence of the serpent, the 
 woman shows herself aware of the rigid divine prohibition, and 
 expresses herself accordingly, that which she so utters is the 
 testimony of her conscience. And when she and Adam, never- 
 
 conscience, says the author, but its wavering expression betrayed the 
 deficient apprehension of its nature. And "■ even the Old Testament was 
 no favourable ground on which to build up this conception. The positive 
 law took its significance from the natural moral consciousness." We 
 observe thereupon, that the Grecian antiquity nevertheless very much 
 anticipated the Israelitish, in the impression of the idea of conscience. 
 For Periander is said to have replied to the question, t/ itrnv kT^svOYipia, by 
 the words dya^vj cwsl^viais- It is plain here, moreover, that Christianity 
 has melted together the Old Testament truth with the elements of Hellenic 
 truth ; and it is consistent with this,- that (except in the section of the 
 woman taken in adultety, John viii. 9) ffvust'^Yiffis does not occur in the 
 Gospels. 
 
 1 It must at least be said, as Thomasius, i. 167 : There occurs a constant 
 inner living intercourse of God with man, and the result of this com- 
 munion is that which we call conscience. For assuredly the conscience is 
 an impulse of the human spirit, but this impulse is established by the 
 Divine Spirit testifying itself in it. 
 
 L 
 
163 THE FALL. [SEC IV. 
 
 theless, transgress the divine prohibition, it is the result of their 
 having declined from God's love to sensual lust, and having 
 crushed the warning witness of their conscience. But when the 
 sin is committed, and is manifest to them in its consequences, 
 the restrained conscience breaks forth again. Looking upon 
 their nakedness, they are seized with shame; and perceiving 
 God's nearness, they are seized with fear. The two things would 
 not have been possible, if their conscience had not reminded them 
 of the divine prohibition, and represented . to them the guilt of 
 its transgression. Let it now be considered that an immediate 
 self -attestation of God to Adam preceded the transaction betwesn 
 the serpent and the woman, sciL the prohibition of the tree of 
 knowledge ; and an immediate self-attestation of God follows it, 
 sciL the conviction and the sentence; and the narrative could not 
 give us more plainly to understand that the conscience is not 
 itself even the reflex of an inward immediate self-evidencing 
 of God, to say nothing of its being itself such a self -evidence.^ 
 The apostle tells us, however, in Rom. ii. 15, precisely that the 
 conscience, in regard of the objective factor of its nature, is not the 
 echo of an immediate divine self-evidence at every moment, but 
 
 ^ Nevertheless V. Hofmann says {Schriftbeweis,i. 572): "Both shame and 
 fear were announcements of the conscience. But the conscience is, according 
 to its nature, not a something in man, nor an effect produced iu him, that he 
 could ascribe it to himself, but an immediate self-evidencing of God in him, 
 to perceive which, is neither a sign of a right relation to God, nor serves to 
 restore such a relation." Then further on it is said, p. 673 : " Men, become 
 sinful, in those experiences of shame and fear neither recognised announce- 
 ments of conscience, nor consequences of their sin ; but there was needed 
 an expressive word of God before they acknowledged in themselves and 
 confessed to themselves that they, only, in consecLuence of their sin, were 
 ashamed before one another, and afraid before God." Marvellous ! The 
 conscience is no knowledge, but only an actus directus of divine self-attes- 
 tation to men which causes shame and fear, but — no knowledge. For this 
 definition of conscience there is no reference to a scriptural word as it 
 upsets the subjective- idea ; but to v. Earless' Ethik^ p. 59, where we read 
 " Conscience to me is generally so far identical with the human spirit, as it 
 is not spirit in the spirit, not the divine in the created, and generally not 
 anything." What then ? " It is actual reciprocal relation of God with the 
 human spirit, and the reverse. It is, according to its nature, an ever 
 operative assurance of God to our spirit, and the like." We cannot ap- 
 preciate all this, and we must hold every definition of the idea a priori 
 as a failure, which does not start from the fact that conscience — uvudlmii 
 as the rationale of the word implies — is a species of knowledge. 
 
SEC. IV.] CONSCIENCE, AND REMOTENESS FROM GOD. 163 
 
 the knowledge of a divine law which every man — even he who 
 does not know the positive revelation of the law — bears in his 
 heart. The final destiny of a man (this is the connection of 
 the thoughts) is decided not according to the possession of the 
 law as such, but according to his moral conduct (ver. 12); "for ' 
 not the hearers of the law are just before God, but the doers 
 of the law shall be justified" (ver. 13). The heathen furnish 
 the proof for this, for they indeed have no law that they could 
 hear (therefore no law historically revealed); but if the heathen, 
 who are still without law, do by nature works that the law pre- 
 scribes to them, they are, in spite of their being without law, 
 a law unto themselves, and prove thereby that a godly conver- 
 sation is possible even without the possession of a law, to wit, 
 of a positive law. They are, moreover, not absolutely without 
 law ; but, doing by nature {(pvcret) what the revealed law claims, 
 they bear actual witness to the fact that a knowledge of what is 
 right before God is established in the ^vo-i?, i.e, in the creatively 
 ordained constitution of man : they have, as they prove by such 
 conduct according to law as is possible to them, to epyov tov 
 vofiov rypairrov ev Tal<; Kaphiai^ avrcau ; Le. the conduct by which 
 God's law is performed, of whatever kind this conduct is, stands 
 as an objective pattern, written with ineradicable traces in their 
 heart, as it stands for Israel on the stone tables and the docu- 
 ment of the Thora ; wherefore in Isa. xxiv. 5 it may justly be 
 said of all the dwellers in the earth, in relation to the final 
 judgment, " They have transgressed (God's) laws, changed the 
 ordinance" (LXX. irapri\6oG-av tov vo/jlov koX fpCka^av ra Trpoa- 
 TajfiaTo). When the apostle adds, <7Vfi/j.apTvpova7j<i avTwv t^9 
 o-vi'6iS?^o-ect)9, he places conscience in a relation to that inner law, 
 which resembles that of prophecy to the Thora. As prophecy 
 (which has been strikingly called the conscience of the Israel- 
 itish state) testifies to the Thora, and places the circumstances 
 and conduct of Israel from time to time in the light of the 
 Thora, — thus conscience gives witness to that inner law in 
 man in his own sight (a-vfijiapTvpet), impels and directs man to 
 act according to that law (the so-called precedent conscience), 
 judges his doings according to this law, and reflects his actions 
 and his circumstances in the light of this law (the subsequent 
 conscience) : not as though the conscience were a special spiritual 
 activity associated with the will, the thought (judgment), and 
 
164 THE FALL. tSEC. IV. 
 
 feeling; but it is the effectual power in the spiritual forms 
 of activity concerned in those internal experiences.^ From 
 the side of this critically judging or condemning activity, the 
 conscience is conceived of in reference to one's own doing 
 (Heb. X. 2)j and in reference to the doings of others (1 Cor. 
 X. 29 ; 2 Cor. iv. ^, v. 11). The conscience, therefore, is the 
 natural consciousness to man, as such, of the law in his heart ; 
 the reHgious-moral determination of his self-consciousness dwell- 
 ing in the human spirit, and effectuating itself even against 
 the will in all the forms of life of man ; the ethical side of the 
 general sense of truth (sensus communis), which remained in man 
 even after his fall; the knowledge concerning what God will 
 and will not have,^ manifesting itself progressively in the form 
 of impulse, and judgment, and feeling. Inasmuch, then, as the 
 conscience gives witness to the inward law, there appear in some 
 degree before a man, and there arise in him — whether it be that 
 he reflects on his own individual conduct, or upon his entire 
 condition — thoughts called forth by the testimony of conscience, 
 on the one side accusing, on the other side excusing, which 
 
 ' In substance thus Giider, Die Lehre vom Gewissen, in Stud. u. 
 KritiJcen, 1857, pp. 265-270 ; and Schenkel, art. " Gewissen," in Herzog's 
 Real-Encyklopddie^ v. 138. But while the former teaches that conscience 
 is an activity which is effected by a co-operation of the various capacities 
 of the spirit, sciL the form of manifestation of the consciousness of God 
 jmmanent in the consciousness of self, practically certifying itself to the 
 self -activity ; the latter teaches that in its nature it is no activity, but a 
 determination of the self -consciousness, whicU, however, as such, regulates 
 the activities of the spirit in which the self-consciousness expresses itself, 
 5^7. the thinking, feeling, and willing. The two views, as is frequently 
 the case, contradict one another only logically, not substantially. Con- 
 science, according to its nature, is no activity, but a determination, although 
 an effective one ; and according to its expression it is an activity, but no 
 contingent one : for, as Giider says, to the consciousness of God is appro- 
 priated the practical tendency to bring on the conditionality of the free 
 personality corresponding to him ; and what is conscience other than, in 
 all forms of spiritual life, this self-effectuating knowledge of man about 
 God, as the morally determining absolute will ? 
 
 2 The scholastics distinguish synteresis or synderesis {avs/r^pmfs) as the 
 habitual knowledge of the divine will in general, which is considered as the 
 scintilla spiritus remaining in man, and conscientia as the actual synderesis, 
 i.e. as the operation of conscience administering that general knowledge 
 normally or judicially. The synteresis seems to them in the syllogismus 
 conscientiscj as propositio major ; comp. Schenkel, Lc. p. 136. 
 
SEC. IV.] CONSCIENCE, AND REMOTENESS FROM GOD, 16^5 
 
 occur as in a law-suit, in controversy with one another (fiera^v 
 aXKrikwv). With this law written on his heart, with this con- 
 tinuous attestation of it by conscience, with these thoughts of 
 self-accusation, or moreover of self-justification, called forth by 
 the testimony of conscience, — the heathen, as says the apostle 
 to the heathens, comes to stand eventually before the judgment 
 of God, which He executes by Jesus Christ, the Saviour not 
 only of man, but of humanity.-^ 
 
 Conscience, therefore, is not an echo or abode of an imme- 
 diate divine self-attestation, but an active consciousness of a 
 divine law established in man's heart ; for all self-consciousness 
 of created natures capable of self -consciousness, is naturally at 
 once a consciousness of their dependence on God, and a con- 
 sciousness of their duty to allow themselves to be determined 
 by the will of God, and consciousness of the general purport 
 of that will. That which is said by ancients and moderns of 
 the conscience as God's voice in us, has in it this truth, that the 
 testimony of conscience certainly rests on a divine foundation 
 woven in our natural condition, sciL on a divine law in man, 
 ordained with his created constitution, the existence of which, 
 its claims and judgments, are removed from his subjective 
 control. If a man know his doing to be in harmony with 
 this law, his conscience is ar^aOr) (Acts xxiii. 1 ; 1 Pet. iii. 16, 
 21 ; 1 Tim. i. 5, 19), KoXri (ITeb. xiii. 18), KaOapd (1 Tim, iii. 
 9 ; 2 Tim. i. 3), aTrpoa-KOTro'i (Acts xxiv. 16). If his doing 
 be evil, so also is his conscience, inasmuch as it is consciousness 
 
 * '' If a heathen," — thus v. Hofmann fills up the meaning of v. 14 in 
 tue Zeitschr.f. Protest. 1860, p. 69, — " if a heathen do what is claimed by 
 the revealed law, he is in nowise ashamed before God that he has not the 
 law : he is to himself what the Jew has in his law, in that he, by his doing, 
 proves that its contents is the desire of his heart testified by conscience, 
 and accompanied by the interchange of thoughts accusing, or — in the day 
 when God through Jesus Christ judges the hidden heart's-ground of men, 
 in the spirit of the gospel message appointed even for the heathen world — 
 moreover excusing him." This linking of the h hf^ipx with the clause sj 
 Koci d'TrokoYov^ivay I do not approve, as appears from what has been said 
 above; but the thought that, in that day in which God exercises His 
 judgment through Jesus Christ the Mediator of grace, even heathens may 
 be accepted to grace, is without doubt in the meaning of the apostle. We 
 remember the expression of Jesus on the men of Nineveh and the queen of 
 the south (Matt. xii. 4:1), Compare also Hebart, Die Naturlicke Theologie 
 des Ap. PauluSj 1861. 
 
166 THE FALL. [SEC. IV. 
 
 of sueh evil (TrovTjpd, Heb. x. 22): it is fie/itao-fMevr} (Tit. i. 15; 
 1 Oor. viii. 7), so far as the evil deeds shadow themselves in it 
 like blots ; or KeKavTyipiaajxevvj (1 Tim. iv. 2), so far as it bears 
 them in itself ineradicably and indelibly like brands. All these 
 characteristics prevail in the so-called subsequent conscience. 
 In respect of the so-called precedent conscience, prevails in 
 Scripture generally the fundamental position that man is to act 
 in proportion to himself, Le. according to the measure of his 
 conviction and his faith (Rom. xiv. 23; comp. Ecclus, sxxvii. 
 13, XXXV. 13), without thereby exalting the conscience to an 
 infallible oracle. The precedent conscience may be right or 
 wrong, weak or strong (aa-Oev^Sj aa-Oevovcra, 1 Oor. viii. 7, 12) ; 
 it may err and waver in that which is right before Gad; but in 
 all cases it remains the norm, or law, for the occurrent doings 
 of man. For action without conscience is, as such, absolutely 
 blameable, although action according to conscience is not abso- 
 lutely on that account right before God. For man, even 
 on account of the confusions and perversions of his conscience, 
 is responsible to God; and the weakness of conscience, which 
 depends on deficiency of right knowledge (1 Oor. viii. 7), and 
 is to be spared (1 Oor. viii. 9), may, in its exercise of judg- 
 ment upon the freedom of conscience of another (1 Oor. x. 
 29), result in a self-induration and yain-gloriousness most peril- 
 ous to the soul. 
 
 If man, indeed, were not fallen, the conscience would be in 
 us the always truthful and assured witness to itself of the will 
 of God, and the blessed consciousness of the unity of our will 
 with the divine ; or was there really before the fall of man no 
 need to appeal to conscience? "So long," saymany,-"^ "as man 
 lived in immediate fellowship with God not yet interrupted by 
 sin, he had no conscience, Le, his self-consciousness harmonized 
 immediately with his divine consciousness : there could as yet 
 arise no distinction of the two, as of two natures essentially 
 diverse from one another, or forms of consciousness contra- 
 dicting one another." But self-consciousness, world-conscious- 
 ness, consciousness of God, are still absolutely three several 
 sides and tendencies of the personal life of the spirit; and 
 
 1 Thus, for example, Schenkel, art. "Conscience" in Herzog'a JReal- 
 Encyklop. v. 132 ; comp. K. v. Eaumer, Geschichte der Padagogik, ii. 212, 
 where conscience is called the correlative of original sin. 
 
SEC. IV.] CONSCIENCE, AND REMOTENESS FROM GOD. 167 
 
 man's will and God's will are always two, if not different, still 
 several, wills ; and God's will was, and is, and remains our law, 
 as surely as the sense of absolute dependence on God — to whicli 
 even the seraphim give utterance — will not leave us even in the 
 blessed eternity.^ Why, then, ought not man's knowledge 
 about his relation to God from the first beginning to be called 
 conscience, especially as, even to those who were first created, 
 the will of God, having in view the confirmation of their free- 
 dom, was made known in the form of a positive law ? Con- 
 science in its primitive form was precisely knowledge knowing 
 itself in God, and knowing itself not otherwise than conformed 
 to God's will. But, in consequence of the fall, it not only be- 
 came a painful consciousness of disunion of the two, and therefore 
 a consciousness of guilt, of w^hich man, although for a time he 
 may hush it up, can never wholly get rid ; ^ but, moreover, in 
 its claims, which it urges upon human conduct, it has in- 
 curred the corruptions of eclipse and stupefaction. It is no 
 longer the perfectly true mirror of God's law in us. This law 
 itself, however, subsists in man as the ineradicable dowry of 
 his divinely constituted nature. Even in man fallen is written, 
 that abiding in the divine love is the truth and the peace of 
 his nature ; that his conduct must be so ordered as to be con- 
 formed to the divine love ; and that, if it be otherwise ordered, 
 it incurs the divine anger. The powers of the spirit and of 
 the soul themselves are as the decalogue of this creative Thora 
 established in us. Only the prophecy of conscience, although 
 inextricably related to this objective law of God, is subjected 
 to the consequences of the fall ; and after man had fallen from 
 God's love, there needed a re-establishment into this holy sphere 
 (comp. Rom. ix. 1), that the conscience should testify to him 
 just as faithfully and surely of the will of the divine love as of 
 the incurred divine wrath. 
 
 1 We cannot therefore agree with Earless (EtMk^ p. 34), who refuses 
 to conscience, considered according to its nature, the form of the law ; 
 because he regards consciousness of the divine will as law, and dissent of 
 the human will from the divine, as inseparable. 
 
 2 Objectively represented by heathenism in the Furies, the personified 
 terrores conscientias^ as is acknowledged by heathendom itself, as soon as 
 the spell of the mythology is broken. See the expressions of Cicero, 
 Juvenal, and others, in Thomasius, Grundlinien z. Religions- Unterrichty sec. 
 ii. (ed. 3, 1858), and Earless, Ethik^ p. 26. 
 
168 THE FALL. [SEC. IV. 
 
 And as it is wrong to name conscience the voice of God, so 
 it is also wrong to name conscience, as such, the voice of God 
 the Ercdeemer, It is the one generally received view, since 
 Giinther and Pabst, that conscience is not a psychologic fact 
 appertaining to the creation, but to redemption. No ; conscience 
 is inseparable from the personal nature of man, and comes into 
 being contemporaneously therewith. For the self-conscious 
 man is, as such, conscious to himself also of his conditionality 
 in respect of God and his duty, to allow himself continually to 
 be conditioned in his self-determination by the will of God. The 
 existence of conscience, therefore, reaches beyond the fall, and 
 has, in its manifestation of itself, run through a changeful 
 history : it was one thing in its original position ; it is another 
 in its position under sin ; it becomes another in its position 
 under grace, through which it becomes renewed, together 
 with our likeness to God. While it testifies to man of his 
 separation from God, and excites the longing after harmony 
 and peace with God, it assuredly helps to prepare the way for 
 redemption ; but it is so little a gift of redeeming grace, that 
 rather it needs itself not only purification through grace (Heb. 
 ix. 14, comp. ix. 9, x, 2), but correction, establishment, sharpen- 
 ing (comp. 1 Cor. iv. 4) through grace. Thus, moreover, what 
 has often been maintained, after Giinther's example, is unsound, 
 that the call of God, *^^l^, is the origin and essence of conscience, 
 and that this latter is therefore the beginning of the grace that 
 seeks the sinner.-"- When Eve, in the presence of the serpent, 
 shows herself conscious of the divine prohibition and of its rigid 
 obligation ; when shame and fear seize upon the fallen ones, it 
 is God's law (established in the first, as in all men,) of the 
 obedience of thankful love due to God, which then made itself 
 manifest. The call of Jehovah-EIohim, Where art thou? is 
 not therefore the first beginning of conscience, and conscience 
 is not the continued echo of that call. Men had a conscience 
 which testified to them of God's loving will, even in the rela- 
 tion of nearness to God in which they stood before the fall : 
 they had a conscience which placed them in shame and remorse, 
 in the relation of remoteness from God in which they stood 
 after the fall; and it is nothing else than the struggle of 
 
 1 See the chfef passage from the school of speculative theology that 
 preceded Giinther, in Thomasius, Doym. i. 354. 
 
SEC. IV.] CONSCIENCE, AND REMOTENESS FROM GOD. 1()9 
 
 thoughts of self-accusation and of self-exculpation in the court 
 of conscience, to which Jehovah-Elohitn puts an end by bringing 
 the testimony of conscience concerning their guilt to a certainty.^ 
 But when God approaches them as a Judge, he at the 
 same time approaches them as a Redeemer. This advance 
 of Jehovah-Elohim in the garden is the first historical move- 
 ment of God to the work of redemption — the first historical 
 step to the incarnation. For that this mode of intercourse of 
 God with men w^s the primitive mode, is a prejudice that rests 
 upon no demonstration. The intei'course that till then had 
 subsisted, took another form in consequence of the fall. The 
 life of men, while still unfallen, was a life in God, and in His 
 love. If they addressed themselves to themselves, they com- 
 muned with God in the spirit; and if they turned to the outer 
 world, they communed with God in His works. But when they 
 swerved from God's love, they became strange to God, and God 
 became remote from them. But, according to His eternal counsel 
 of love, He would not remain remote from them. He approached 
 them again, but now in a manner that corresponded to their 
 materialization and alienation. He gives to Himself a manifesta- 
 tion limited by the sensuous perceptions of men, and probably 
 human. This is no childish representation or mythologic in- 
 vestment of the narrative. Certainly the being of man, even 
 
 ^ We refer here to (F. Weber) Die Lehre vom Gewissen rait hes. Ahsehen 
 auf ihre Bed. fur die KircJiliche Praxis, in the Zeitschr. f. Protest. 1860, 
 pp. 65-89. This appendix is a well-considered commentary supplementary 
 in many ways to this paragraph of my Biblical Psychology. Compare 
 also the opinions of Glider, acquiescing in previous opposition to the false 
 making-objective of the idea of conscience, in his Lehre vom Gewissen, l.c.: 
 " The conscience is in nowise a transcendent operation of God in the 
 subject." Goschel, Der Mensch diesseits und jenseits, p. 56 ; Philippi, 
 Glauhenslelire, iii. 13, " Knowledge of the human spirit about the divine 
 law implanted in it;" Fronmiiller, art. " Gewissen" in the Zellersd. Bill. 
 Worterhuch; v. Zezschwitz, I.e.; v. Rudloff, p. 142; Riehm, LeTirhegriff des 
 Hehrderhr,, p. 675, where is well and briefly given, by way of definition, 
 '* "SvusilTiaiS is the knowledge of man about himself concerning his relation 
 to God." Schenkel, art. " Gewissen" in Herzog's R.E.: " It is not accu- 
 rate to define conscience as an existenqe, or a voice of God in man. In the 
 conscience Grod is not the subject, but man is the subject ; while, on the 
 other hand, God is the object. Man has God objectively in the conscience; 
 God is objectively to man in the conscience." My Elberfeld critic, following 
 ' Baader, defines • *' Conscience is the knowledge of our being known.'''* 
 
no THE FALL. [SEC V. 
 
 after the fall, is a being in God (Acts xvii. 28) ; or, what is the 
 same thing, God the omnipresent is in man also after his falL^ 
 But because man is no longer in God's love, it is true equally 
 that he is out of God, and God out of man. The relation of 
 love is severed. It is this which now becomes historically 
 manifest. How distant God has become from men, is plain from 
 the fact that He now advances to them from without ; and how 
 strange men have become to God, is plain from the fact that 
 they hide themselves froiri His presence. The breach of the 
 relation of love, however, becomes manifest in so historical a 
 manner, because a new restoration of men in the course of the 
 history is the loving purpose of God. The preparatory form 
 of this restoration is this, that on the part of God, the promise, 
 and on the part of man, the faith, penetrates the separating 
 wall of partition, — a psychological event of the profoundest 
 significance to the history of redemption. 
 
 THE PEOMISE AND THE FAITH. 
 
 Sec. V. 
 
 Although shame and fear, the effects and expressions of 
 conscience, do not constitute any real atonement, yet it is not 
 to be denied that fallen men, by the immediate self-evidence of 
 God the Judge and the Redeemer, very soon enter upon a 
 position truly prepared for atonement. How comes it now, 
 that God's grace did not make that which had happened, in 
 
 ^ According to Scripture, no more can be said ; for that God's Spirit is 
 inborn into man as the ideal principle of divine fellowship, without never- 
 theless being able to manifest it of itself, and that the Holy Spirit — the Spirit 
 of the incarnate Son of God, as the real principle of the divine fello-wship — 
 was the first that brought the actual personal unity of man with God into 
 operation (Schbberl. JahrbiicJier^ 1861, p. 69), is a view irreconcilable with 
 the unity of God's Spirit. Scripture knows nothing of an immanence of 
 God's Spirit in man, as such, even fallen. The Spirit of God, in passages 
 of Scripture such as Gen. vi. 3 (see my Comm.), is the Spirit in virtue 
 of which humanity has its origin from God, in a manner exalted over all 
 cartlily creatures, and can say, "VVe are His offspring (Acts, /.c). 
 
SEC. v.] THE PllOMISE AND THE FAITH. 171 
 
 such a way not to have happened, that the history of mankind, 
 placed back at its commencement, estabHshed by creation good, 
 might have begun anew ? Why was there needed, in order 
 that the loving relation of God and men should be restored, 
 such a fact influencing the Godhead in its own proper nature, 
 and effected from eternity into time, as the incarnation of the 
 Son ? Wherefore did God permit, that, from the fall of the 
 first man downwards, sin and grace, without extirpation of 
 the former by means of the latter, should propagate themselves 
 in an historical course of thousands of years 1 and wherefore 
 did He ordain, that not till the middle — as the fulness — of 
 these long periodsj should the Restorer appear, who would 
 perfectly retrieve the good beginning that had been lost ? To 
 these questions the general answer is, that the work of restora- 
 tion was a work of free divine love, but that, if it were to be 
 effected, it could only be effected thus, and no otherwise. The 
 reasons of the kind and manner of its accomplishment lay in 
 'God's nature, and in the divinely constituted nature of man. 
 On the one hand, it was in the nature of freedom that the sin 
 of men, as their free action, could not become annihilated, with- 
 out, at the same time annihilating men themselves together 
 with this beginning of free self-demonstration ; and it was in 
 the nature of spiritual-corporeity, in virtue af which men 
 are not only independent persons, but also a self-propagating 
 species organically linked together, that the determination 
 against God of the first created ones must become of decisive 
 consequences for the whole of humanity constituted in them, 
 and developing itself forth from them. On the other side, 
 it was in the nature of the divine holiness, that God cannot 
 abrogate the self-punishment which sin bears in itself, and pro- 
 duces from itself, without atonement offered ; and that He 
 cannot love the sinners, without the sin — which rejects Him, 
 and which He rejects — being completely made amends for. 
 These answers to the above questions are right in outline, but 
 they do not become convincing, until we apprehend that the 
 ethical consequences of sin are at the same time physical. No 
 atoning pains of men were suiHcient to restore to them again 
 an internal and external form conformed to the holiness of 
 God ; for sin had disordered their hkeness to God, and there 
 needed a new creative restoration of this, that God might again 
 
172 THE FALL. [SEC. V. 
 
 recognise Himself in men, and love them. Further, wrath and 
 love are not merely two different modes of feeling in God ; but 
 two principles, distinct as fire and light, of the everlasting reve- 
 lation of the glory of His nature. God is love, but He is so in 
 everlasting, absolutely cloudless, bright, triumph over the ground 
 of fire which, in historical revelation of God, is called 0/37??, and 
 according to which God Himself is called Trvp KaravaXiaicov, 
 The spirit of man dwelt in God's love, and his soul was the 
 copy of that triumph of light. But when man swerved from 
 God's love, he sank down into the fire-ground of his nature, 
 which originated in the fife-ground of the divine. Man was 
 now a (^vaeL reKvov 6pyrj<i (Eph. ii. 3) — one that had incurred 
 wrath. He was no more kocvq)Vo<s 6da^ (pvaeco'? (2 Pet. i. 4); 
 and if he were to become so again, not only was a change of 
 disposition in God necessary, but an act of divine love, to lift 
 him up out of the depth of wrath again to the altitude of the 
 light. This act of divine love is the everlastingly decreed and^ 
 temporally fulfilled redemption of men from wrath through the 
 Son to love, who betook Himself down into the depth of the 
 Godhead's wrath, clothed the humanity, which had forfeited 
 the divine likeness, with His own absolute divine likeness, took 
 the wrath upon Himself, and in Himself annihilated it, — and 
 thus brought back the creature that had fallen from love, again 
 to the principle into which it had been created. It will be ob- 
 jected that these are words of the fancy, and not of the under- 
 standing — pictures, and not ideas. But of such mysteries we can 
 only effectually stammer in figures; and your abstract concep- 
 tions, — we appeal to the objectors, — are nothing but a perforated 
 sieve for these most intensely real of all realities. Scripture 
 says, moreover (Gal. iii. 13), that Christ must first become 
 Kardpaj that the promised eiXoyta might be brought forth : 
 Kardpa is the manifestation of the anger, and evXoyia the mani- 
 festation of the love. The /cardpa of the Sinaitic law which 
 He, as the crucified, '■vH, set forth in Himself, is only an his- 
 torical expression of the 0/377;, which abideth on all those who 
 despise the act of reconciliation (John iii. 36), which humanity 
 had thus incurred (Eph. ii. 3), and subject to the penalty of 
 which, without Christ, it would have remained. 
 
 This change of the divine wrath into love through the self- 
 surrender of the Son of God to and for fallen humanity, is 
 
SEC. v.] THE PROMISE AND THE FAITH. ] 73 
 
 an eternal fact; for God's will of love and counsel of love, in 
 respect of humanityj in eternal prevision of its fall, are ever- 
 lasting. When, therefore, the fall of man had been realized 
 historically, then also began at once, rooted in the eternal fact 
 of reconciliation before God, the historical self-manifestation 
 of the divine loving will, and the historical self-fulfilment of 
 the divine counsel of love. The judicial sentences upon the 
 serpent, the woman, the man, are expressions of the divine 
 wrath ; but the wrathful will becomes at once manifest as a 
 wrathful will of love, Le. not absolute, but a will of wrath 
 subdued and enclosed by love ; for the extreme of the curse 
 upon the serpent, the bruising of its head by the seed of the 
 woman, is blessing for humanity. At first it is only a ray of 
 light, which breaks through the gloom of the alienation of men 
 from God, — only a gleam of light, which shines out in the midst 
 of the fire of wrath. It is a word which speaks of a future One; 
 for, because God has become remote from men, their salvation 
 also now comes from afar. And because men have externalized 
 themselves by sin, this word of promise points thus externally 
 to victory over the serpent. What the divine love means, 
 remains concealed, as behind an emblematical form of enigma. 
 And yet the whole gospel is contained in this Protevangelium, 
 The HE'K VIJ, the N^n, thoroughly understood, is no other than 
 Jesus, the Son of God, and the son of, Mary. Yea, this is He 
 who, in and with this word, establishes the foundation of His 
 coming in humanity ; for from this word inwardly, and from 
 this word outwardly, He advances through the Old Testament 
 to the purpose of His incarnation, and through the New Testa- 
 ment to the purpose of His mission. But that the self-demon- 
 stration of the divine love, that the self-proclamation of His 
 coming, should subsist in such dim, and more or less external 
 words, concerning a future person, is the result of the remote- 
 ness of humanity from God. 
 
 Salvation moves towards humanity from the distance; and by 
 what means does it become near to it ? By faith. Scripture 
 appropriates the activities of faith and conditions of faith, as well 
 to the spirit (e-g. Ps. cxliii. 7, Ixxviii. 8, li. 12) as to the soul {e.g. 
 hoping, waiting, trusting on God, depending on God, resting in 
 God, Ps. cxvi. 7, cxxxi. 2). But Scripture nowhere says, the 
 spirit believes, or the soul believes ; because faith {jriareveiv, 
 
174 THE FALL. [SEC. V. 
 
 fDsn) is an operation of the human Ego, which is distinguished 
 from spirit, soul, and body. It says, indeed, that with the 
 heart it is believed, KapSia irio-Teverat (Rom. x. 10), because 
 faith is a central, yea, the most central human operation ;^ but, 
 moreover, it distinguishes from the heart itself that which is 
 itself believing in us : for the peculiar nature of faith scarcely 
 anywhere expresses itself more plainly than Ps. Ixxiii. 26, where 
 Asaph says, " My flesh and my heart faileth ; but Elohim is the 
 rock of my heart, and my portion is Elohim for ever." His Ego 
 remains trusting in God, even although the body, and even the 
 heart — therefore the spirit- and soul-life, or his external and in- 
 ternal man^ — decayed : even then he held fast to God, as to the 
 rock which abides when everything is wavering, and to the pos- 
 session which must remain to him when all else is lost; he held 
 fast to him for ever, himself imperishable, because associated 
 with the imperishable. This recourse, breaking through all in- 
 ward and outward contradictions — through sin, sorrows, death, 
 and hell — to God the Redeemer; this longing after God's free, 
 merciful love, as His own word declares it, — a longing, reach- 
 ing forth, and grasping it ; this naked, unselfish craving, feeling 
 itself satisfied with nothing else than God's promised grace ; 
 this eagerness, absorbing every ray of light that proceeds from 
 God's reconciled love; this convinced and safety-craving appro- 
 priation and clinging to the word of grace ; — this is faith. 
 In its nature, it is the pure receptive correlative of the word 
 of promise ; a means of approaching again to God, which, as the 
 word itself, is appointed through the distance of God in conse- 
 quence of sin: for faith has to confide in the word, in spite of 
 all want of comprehension, want of sight, want of experience. 
 No experimental actus rejiexi belong to the nature of faith. 
 It is, according to its nature, actio directa^ to wit, fiducia 
 supplex? 
 
 ^ Thomasius, Dogm. iv. 158. 
 
 2 Thus is removed the doubt of Oehler in Herz6g's R.E. vi. 20 that 
 " heart" in connection with " flesh" seems to indicate the bodily heart : it 
 indicates that which is within the body, and generally that which is within. 
 Comp. also my Commentary on the Psalms, in loco. 
 
 3 Nowhere is this discussed more instructively, or with more profound 
 experience, than in Ehrich Pontoppidan's (author of the Menoza) Clear 
 Mirror of Faith, Copenhagen and Leipz. 1726, 1768 ; vid. the Appendix 
 to this division. 
 
SEC. Vj THE PROMISE AND THE FAITH. 175 
 
 While now from the God of love — the remote God — the 
 word of promise comes to meet man ; and man as Ego, with all 
 the powers of his spirit and his soul, reaches forward to meet 
 it faithfully, the primitive relation of love renews itself once 
 more as in its budding commencement. This incipient form is 
 retained, moreover, through the entire history of salvation here 
 below, although the revelation of salvation progresses, and the 
 difference of the two testaments is considerable. For even 
 after Jesus had historically appeared, and had completed the 
 redemption, it is the word which with all its cleai-ness is still 
 eaoTTTpov iv aivtyfMart (1 Cor, siii. 12), and the faith, which no 
 otherwise apprehends Him than in the word, which encloses 
 all other means of grace. Our natural life remains subjected to 
 wrath, and finally succumbs to the attack of death ; but in the 
 midst of this wrath we live, who believe, with our Ego, with our 
 innermost man delivered from wrath, in the principle of divine 
 love ; and all the wrath which we experience is of no effect any 
 more upon us according. to our true nature, but for the disinte- 
 grating of the Natural, from which we ourselves are ever long- 
 ing to become delivered. Our likeness to God, our do:ca, is 
 lost ; but in Christ, whom we have apprehended in faith on His 
 word, we have it again. He is our divine image, and our doxa, 
 till the time when all wrath, not merely in the way of imputa- 
 tion, but also actually, shall be extinguished for us, and our 
 whole natural condition shall be transformed into the image 
 and the glory of Christ. 
 
 We return to the psychological elucidation of these facts of 
 the redemption in the concluding divisions. The strictness of 
 tiie systematic method would have properly bidden us to be 
 silent on the subject for the present. But we could not deny 
 ourselves this precursory glance, since the ground of our natural 
 condition established by the creation, which the' section that 
 now follows will determine, is already, from the first historical 
 moving of the solution of the enigma of redemption, pervaded 
 by grace, and only remains in existenc(? because it has this for 
 a background. 
 
APPENDIX. 
 
 From Pontoppidans " Mirror of Faiths 
 
 Petrus Molin^us (Du Moulin) has briejBy and clearly shov^n,^ 
 that the special nature of faith consists merely in the repentant 
 soul's recourse to Christ ; and that the consolatory experience, 
 with the strong assurance that arises therefrom, belongs not so 
 much to the nature as to the perfectness of the faith : for the 
 nature, ox forma essentialis, of faith may be found in him who, 
 like the father of the boy with a dumb spirit, is compelled to 
 acknowledge with weeping eyes, " Lord, I believe ; help Thou 
 mine unbelief." Du Moulin distinguishes in that respect a 
 twofold assurance, — an assurance of refuge {confiance de re- 
 couo-s), and an assurance of experience (confiance de sentiment), 
 or, what is the same thing, fiducia supplex and fiducia trium- 
 phans. The recourse of faith to Jesus, and the laying hold of 
 His merits, is actio fidei directa ; and the powerful experience 
 that follows thereupon of the attestation and the firmness of 
 faith, is actio fidei reflexa. The believer attains to reflex faith, 
 i.e. to faith which recognises and experiences itself in the 
 divine light with joy, partly by proving himself according to 
 God's word (2 Cor. xiii. 5), and finding himself standing in 
 the faith {rejiexio activa, rationalis vel syllogistica) ; partly by 
 receiving without his own agency impressions of the Holy 
 Spirit, which in the ground of his heart give to him the sweet 
 and comforting assurance of his standing in grace, and assure 
 him that he is a child of God (reflexio mere passiva et super- 
 naturalis). The reflex faith in this latter sense is separated 
 from the direct faith, just as the repeating echo is distinguished 
 from the voice that calls it forth. 
 
 1 In his excellent Traiti de la Forme esseniielle ou nature de la Foi 
 justifiante, an appendix of his Traite de la Paix de VAme. 
 
 17fJ 
 
IV. 
 
 THE NATURAL CONDITION. 
 
 " Nil dignius est anima, nil excellentius hac unica cognitione, quam qui 
 perfectam haberet Deo similis esset, imo Deus ipse/' — Franciscus Sanchez. 
 
 M 
 
PEESONALITY AND THE "EGO." 
 
 Sec. L 
 
 Having now considered the fall of man psychologically, and 
 having, moreover, taken a psychological anticipatory glance at 
 his restoration, we proceed to consider, apart from this work of 
 grace, his present condition. The method which we adopt for 
 this purpose is from within outwards. That which is most ex- 
 ternal of man is his corporeity. Powers which are common to 
 this with the whole of nature are active herein — the presupposi- 
 tions or postulates of bodily life. In these powers, rules the soul, 
 combining them into the unity of individual life. The soul, on 
 the one hand, is turned towards these powers, and towards cor- 
 poreity ; on the other hand, it is turned inwardly towards the 
 spirit, whence it has its origin. The soul is the external aspect 
 of the spirit, and the spirit the internal aspect of the soul ; and 
 the most internal nature of man is his Ego, which is distinct 
 from spirit, soul, and body. From this we begin. It is the 
 same course which is adopted by the work of restoration. This 
 also addresses itself first of all to the human Ego, and thence 
 extends to the threefold condition of man's being. For the 
 faith with which it commences is, as we saw at the close of the 
 previous paragraph, the union of the Ego with the word of grace. 
 It is then no philosophic abstraction with which we begin, 
 but a natural psychologic fact of the greatest soteriologic 
 importance ; for which reason we may expect that the self-dis- 
 tinguishing of man as Ego, from all which belongs to his nature, 
 will be very sharply impressed on Scripture. And it is so. 
 How clearly is man as Ego distinguished, Isa. xxvi. 9, from 
 his spirit and his soul ! how clearly (Prov. xxiii, 15, ''^^?'D? ^^?y 
 and Eccles. vii. 25, ^?pi '^^^) from his heart! And how ingeni- 
 oufily is the twofold relation of the Ego to the human natural 
 condition indicated, by the fact that the Israelite — speaking 
 
 179 
 
180 THE NATURAL CONDITION. [SEC. I 
 
 of the spirit, soul, heart — says not less frequently vV than ""S 
 or ''?"Ji?2 ! In the former case, the Ego appears as the centre, 
 which has the natural condition above itself, or around itself ; in 
 the latter case, as the circumference, which encloses the natural 
 condition, and contains within itself all that belongs to it, (See 
 "^V ^mi, Ps. cxlii. 4, cxliii. 4; '^V T^ Ps. xlii. 5, 6, 7, 12, xHii. 5, 
 Job XXX. 16, Lam. iii. 20; V'-S^ Jer. viii. 18, Neh. v. 7 ; and 
 compare with these, passages such as Ps. cvii. 5, Lam. i. 20, 
 where we read instead, ''3 or ''?1i??,) 
 
 So far as man is able in the innermost depth of his innate 
 being to apprehend himself as Ego, and to comprehend the 
 entirety of this being in the thought of Ego, we call him a 
 person. Scripture indeed makes use of irpoa-mirov (LXX., 2 
 Cor. i. 11), D"*J3j not in this sense, but of man, or even of God 
 in His self-representation in the externality of His manifesta- 
 tion. 'TTTotnacn^ also (Heb. i. 3, comp. xi. 1) indicates in itself 
 not that which knows itself, but the substance that underlies 
 the appearance. But "person" has now come into use, to ex- 
 press a nature self-conscious, capable of introspection, even to 
 the thought of the Ego, and self-consciously determining itself. 
 The classical use of the word has most undoubtedly the ten- 
 dency to give it this later meaning, which is brought about by 
 the Romish law and the ecclesiastical dogmatics. It were only 
 to be wished that "personality" should not be confounded with 
 "individuality," as still so frequently occurs. Personality is 
 that which is common to all men as such, whereby they are 
 elevated above plants and beasts (for even between the idea, 
 feeling, and instinct of the brute, and the subjectivity of man, 
 which knows itself, and determines itself from itself, is an 
 impassable gulf). Individuality, on the other hand, is the 
 peculiarity of the individual man, whereby he is distinguished 
 from the other beings of his kind.^ In Scripture we cannot 
 naturally expect these conceptions of scholastic language. But 
 even in the narrative of creation, where f? is only used of 
 plants and beasts, and not of men, it suggests that man is more 
 than an individual of a pK) — he is a person. And Paul says, 
 in connectidn with a word of Aratos, that humanity is 76Z/09 
 
 1 Let it be observed how Cicero, de offic. i. 30, expresses himself here- 
 upon : Intelligendum est, duabus quasi a Datura nos indutos esse personis, 
 etc. The one is " personality," the other " individuality." 
 
SEC. I.] PERSONALITY AKD THE "EGO." 181 
 
 Tov 6eov (Acts xvii. 28) : it is an entirety of individuals, which 
 at the sanie time are persons, as God is a person. 
 
 Everything which pertains to man's essential condition ajid 
 his inborn individuality, he possesses without his own agency. 
 But in apprehending himself as Ego, he constitutes himself as 
 the centre of this inherited being, and makes it the circle of 
 his knowledge and his power. It is to this being that belongs, 
 as was said above, even the tJ'Sp. Nowhere does •5^*33 indicate 
 the Ego of man as distinguished from his substantial nature. 
 For although ''K'SJ, '^v'^t] /^oy, is in many cases interchanged 
 ■with '•JN, iydo, and may be substituted for ''J??, iyo), yet it does 
 not signify "my Ego;" but in saying ''^'S?, I distinguish myself 
 as Ego from the soul which appertains to me. But that 65*33 
 may indicate not only the entire inner nature of man, but also 
 his entire personality, Le, all that pertains to the person of man 
 (the personality, conceived, as our dogmatists say, not formaliter 
 et prcecise^ bi\t materialiter et concretive)^ has its reason in the fact 
 that the soul, and indeed (let it be well considered) the soul 
 capable of spirit and spirit-like, is the mediator in man, having 
 two aspects, bearing upon the spirit and the body respectively. 
 ni^ would only very unintelligibly indicate man, since he is 
 not pure spirit; and ."»?'?, trdp^ (Ps. Ivi. 5 ; frequently in "i?'?"^?, 
 iraaa <rdp^, and in the New Testament cap^ kol al^a = D^J "1^3), 
 indicates him only in reference to the sensuous, perishable side 
 of his nature. As little as ftJ'23 is the Ego of man, so little could 
 it be concluded, from this mode of using it, that it is this which 
 constitutes the person of man. It is not, as we have already said 
 in Div. II, Sec. IV., that which constitutes the person, but it is 
 the bond of the personality, Le, of the spirit-embodied nature of 
 man. Precisely on this account K^SJ is used in the sense of Person, 
 K'SJ is used in the sense of somebody ; ^'3?."''?? iraaa ^vxi^ in 
 the sense of everybody (for which, after the example of Dent. 
 XX. 16, also is used n»l?f^3. Josh. x. 40, xi. 11, 14, 1 Kings 
 XV. 29, as in the Arabic nesemeh, but nowhere n^n-^JS) ; and 
 numbers are reckoned, as well in the New Testament as in the 
 Old, by souls {e.g, 1 Pet. iii. 20, oktq) -^rvxai, and often in the 
 Acts of the Apostles). It would thence be wrongly concluded 
 that the soul is what constitutes the person of man; for the brute 
 is also called C'Sa. In K'BJ in itself is not involved the concep- 
 tion of the personal living, but only of the self -living (the indi- 
 
182 THE NATURAL CONDITION. [SEC. I. 
 
 vidual). In such cases tJ'ai indicates the person of the man^ 
 but not the man as a person. That we are able to translate it 
 " person," is accounted for not in the idea of the word, but in 
 the nature of what is denoted by it (comp, Eom. xiii. 1 with 
 ii. 9) ; for man and beast are K'QJ in essential diversity. The 
 beast is B'W, as a self-living nature by the power of the spirit 
 that proceeds from God and pervades entire nature, the indi- 
 vidual constitution of which spirit is the soul of the brute ; 
 but man is ^P},, as a self-living nature by the power of the 
 spirit that proceeds from God, and is in the form of God, and 
 is therefore personal, the operation of which spirit is his en- 
 dowment with soul. That which constitutes the person of man, 
 i.e. that, by virtue of which he is a being knowing himself, and 
 determining himself out of himself, is his spirit ; for the God- 
 breathed T^W^ is the lieht of God which searches through all 
 
 T T : o o 
 
 the chambers of his internal nature, Prov. xx. 27 ; on which 
 passage Elster rightly observes: "It is the mystery of self- 
 consciousness which is here represented in a sensible form. 
 The human spirit, when it is trained to the height of the 
 capacity of development quiescent therein, is able to make 
 objective to itself, its own life, its own nature ; it can set oppo- 
 site to itself its own feeling by its reflection, and thus can 
 reflect itself in itself. This capability of self-consciousness, 
 however, is the most essential part of the divine likeness, and 
 it is therefore called a Light of God, because herein especially 
 the human spirit announces itself as a ray of the divine."^ The 
 New Testament Scripture says just the same of the created 
 
 * In this passage Hitzig understands by riDK^J not the spirit, but the soul, 
 appealing to a word of Kafswini (Cosmogr. i. 355). The soul {en-nefs) is like 
 the lamp which shines around (with which all around is enlightened) in-the 
 corners of tlie house. But in this expression en-nefs means the spirit- 
 soul ; for iufeLxSl, according to a usus loquendi that has become prevalent, 
 is the spirit-soul, originating out of the spirit-world, and ^jJl the soul of 
 nature turned towards the sense-world — the bearer ( J-<U-) of the natural 
 
 powers of life. Therefore ruhi (i^^j) ^^ Arabic is used quite in the same 
 sense as in Hebrew, na/ski = my&e\i (ipse). Moreover, according to a pre- 
 vailing rabbinical terminology, tJ^sa is the intelligent, immortal ; HDK^J, on 
 the, other hand, the animal soul, which passes away with the body (see 
 Scheyer, Dous psychologiscJie System des Maimonides^ 1845). According to 
 a better distinction, tJ^D3 is the lower soiil, fyn the spirit of life ordained 
 
(3E0. I.] PERSONALITY AND THE " EGO," 183 
 
 human spirit. It is there called the internal eye, the internal 
 light (Matt. vi. 23).^ Tt? f^hp olSev avOpcoTroiv ra rov avOpmirov, 
 el fMTj TO TTvevfia rov avOpdyrrov to iv avrm (1 Oor. ii. 11). 
 Therefore in the New Testament, where those testimonies and 
 operations of God which are addressed to our self-consciousness 
 are spoken of, we nowhere find the -^i^^ named. God mani- 
 fests Himself Tft) irvev^ari rifiSyv (Eom. viii. 16), and we be- 
 come renewed r(p Trvev/jbart tov V009 '^fi(ov (Eph. iv. 23). The 
 spirit is that which constitutes man's person, and there accord- 
 ingly begins the work of grace, which restores the intercourse 
 of the personal man with God the absolutely personal, and has 
 in view the entire condition of man's nature, held together 
 by the Psyche, and encircled by the self-consciousness of the 
 Pneuma. The object of the saving facts of redemption is called 
 '^v^rj^ for '^V'^i] indicates the individual entire life of man ; but 
 the object of the internal operations of grace, completing them- 
 selves in the light of the self-consciousness and of the self- 
 determination, is called irvevfia (jcaphia, vovs:) : for this is the 
 abode of all self-conscious will, thought, and perception, where 
 the personal relation of man to the proffered salvation is deter- 
 mined and formed.^ 
 
 above it, and conditioning its standing, and riDK^J the intelligent soul. Thus 
 
 it: 
 
 distinguish Saadia, Abenezra, Schemtob. ; vid. Egger's Psychologia Rah- 
 Unica (an excellent Basel dissertation), 1719. Here at least HDK'J occupies 
 
 the highest place; but, according to a representation absolutely opposed to 
 the Bible, nil appears as spiritus vitalis between the inferior and the rational 
 soul. This confusion of the use of language is widely spread. Accord- 
 ing to Hermes, in Stohseos, i. 1, 40, the uovg is the most internal, and the 
 cri/gy^a (the life-spirit traversing throughout by veins, and arteries, and 
 blood) the most external of the inner man : eovi h r^ Xo'ya, Tio'yoj hu tw 
 •ipv^yiy h li ■if/vx'^ sf T^ 'TrusvfiXTi, Similarly Robert Flud (died 1637), 
 " Spiritus interpositus est inter animam et corpus baud aliter ac aer inter 
 solum et terram;" and Campanella (died 1639), "Triplici vivimus sub- 
 stantia, corpore scilicet, spiritu, et mente. Spiritus vehiculum mentis, 
 mens vero apex animse in borizonte habitans, quae spiritum et corpus item 
 informat." This also is the terminology of Comenius : anima or mens, 
 the spirit; spiritus, the animal soul (see the first Appendix to this Division). 
 Similarly Lord Bacon of Verulam. 
 
 * In like manner, Aristotle says of Nus, that it is the divine eye of the 
 soul (-ipvx^s $uov olsi^flc), that it is in the soul what the power of vision is 
 in the eye (oiptg h 6<pdahfA$), 
 
 2 See V. Zezschwitz, Profangracitdt u. Uhl. SpracJigeist, p. 45. 
 
184 THE NATURAL CONDITION. [SEC. I 
 
 But has the soul, then, no self-consciousness of its own? 
 We answer provisionally : the self-consciousness of the soul is 
 just the self-consciousness of the spirit. The spirit is substance 
 knowing itself ; the soul is substance, but knowing itself only 
 in virtue of the immanence of the spirit;^ and the Ego is not 
 substance, but the thought of the spirit combining in thought 
 the entire essential condition into this one luminous point.^ 
 Since J. G. Fichte, it has of late been often and urgently said, 
 that the self-consciousness of the spirit is its existence itself.^ 
 This assertion is not without meaning, if by spirit be under- 
 stood the realization of the soul's foundation of self-conscious- 
 ness. But for us, who hold the self-consciousness to be the 
 realization of the foundation of the spirit itself, it is without 
 meaning and intelligence. The spirit is potentially and actually 
 self-conscious, i.e. Being reflected in itself, — not the self-con- 
 sciousness itself. The spirit is essence ; the self-consciousness, 
 in its actuality, is the confirmation of this spirit-essence; and the 
 self-thought is the result of the consummation of self-conscious- 
 ness — is the general self-thought, which underlies all special 
 thoughts, of the spirit which apprehends itself and its sphere' 
 of operation as its object. How rightly and in what meaning 
 we assert this, will appear more clearly when we examine the 
 distinction which has grown usual and important in the later 
 biblical theology, of the personal life and the natural life, ac- 
 cording to Scripture and experience, 
 
 ^ In a similar hut not an absolutely identical sense, Scboberlein, Jahrh. 
 1861, p. 49 : " The soul is the subjective principle in man. The spirit, 
 indeed, causes the soul to soar up into the Ego : the spirit is that which 
 constitutes the person, but the seat of the Ego-personality itself is the 
 soul ; in the soul man leads his own, his self-life." This representation, 
 that the spirit is that which constitutes the person — the soul is itself the 
 human-personal — can only be carried out, if, with Schoberlein, we under- 
 stand by the spirit the Divine Spirit, but not if we distinguish spirit and 
 soul as separate created substances (see below, Sec. VI.). 
 
 2 It is only a confirmation of the above, when my Elberfeld critic says : 
 Ego is not a fourth nature by the side of the Trine — Soul, Spirit, Body— 'as 
 the one God is not a fourth nature. 
 
 3 V. Preger ; Flacius, ii, 401. 
 
SEC. II.] PERSONAL LIFE AND NATURAL LIFE. 185 
 
 PERSONAL LIFE Al^D NATUEAL LIFE. 
 
 Sec. II. 
 
 Natural life is neither an idea nor an expression absolutely 
 foreign to Scripture. It is true that the Old Testament has no 
 word for nature. Even the LXX. nowhere uses the term <j)va-i<;. 
 But in the New Testament, ^v<7t9 occurs frequently. In its 
 largest sense, it signifies the kind and manner of being, proper 
 to an existence in consequence of an internal tendency to 
 become, which precedes its actual manifestation ; or the consti- 
 tution inherent in it of itself, apart from any other kind of 
 determination, or even of self-determination superadded, than 
 the nature itself thus constituted.^ Thus ly ^e/a <^uo-4? (2 Pet. 
 i. 4) is applied to God, who is what He is and appears, by 
 virtue of a spontaneously powerful conscious becoming so ; but 
 usually the term is used of brutes and men, who have become 
 what they are and appear in the manner of creation and pro- 
 creation, (Jas. iii. 7,) where ^ <f>v(n^ rj avOpw'TrivTj indicates 
 the class of being to which men belong, with reference to their 
 innate eminence above all kinds of brutes. With this use of 
 <j>v(n<;, in contrast with that which is imparted from with- 
 out, is associated the adjective (jivaiKo^ (Eom. i. 2Q), Le. what is 
 according to the implanted inborn constitution. The contrast 
 is applied somewhat differently, 2 Pet. ii. 12, comp. Jude 10. 
 In this case the brutes are called (jyvcrtKa, as natures whose life 
 is passed in necessary expenditure of the being implanted in 
 them. In the former case, ^vcrt?, comprehending in itself, 
 according to the nature about which it is used, that which is 
 corporeal, psychical, and spiritual, was the opposite of art, — of 
 grace, — of what was abnormal; here it is the opposite of the 
 Xojifcov, of action with intelligence and freedom. The two 
 opposite relations meet, if by nature we understand that which 
 anticipates man's will, and thus interpret it — that which is 
 already in existence in him when he first comes to self-con- 
 sciousness. 
 
 1 V. Hofmann, Sckrifth, i. 564. 
 
186 THE NATURAL CONDITION. [SEC. 11. 
 
 In this sense Hofmann distinguishes between natural life 
 and personal life. Man is both : he is the conscious Ego, and 
 the occupant of a nature thus or thus qualified, in which 
 he already finds himself before he becomes personally con- 
 scious of any self-determination. In his personal life he is 
 free: the spirit of God w^hich dwells in man from the creation, 
 is to him an actively present ground of self-consciousness and 
 capacity of self-determination ; and according to the reality of 
 his personal conduct, is determined his relation to God, and his 
 eternal destiny. In his natural life, on the other hand, man is 
 not free : he stands here under the determining operation of 
 the divine spirit dwelling in him ; and according to this is 
 moulded the form of his personal conduct, and his historical 
 position, serving to the self-fulfilment of the will that rules the 
 world. That which is natural in man, that which is inborn in 
 him, together with all the conditions appertaining to it, is 
 ordained of God : man is free as Ego, but necessary, as his own 
 nature using himself as a means. 
 
 Apart from the divine spirit implanted in man by way of 
 creation, which I do not find taught in Scripture (but with 
 which the view presented in Ps. cxxxix. 5, Acts xvii. 28, and 
 other places, may easily be confounded), all this is scriptural 
 undeniably, and consistept with experience. That man, in 
 entering into the position of conscious self-determination (Isa. 
 vii. 15, comp. Deut. i. 39, 2 Sam. xix. 35), finds himself con- 
 stituted as Ego into an individual condition of life, and estab- 
 lished into relations of life individually and generally historical, 
 which are conditioned thus and not otherwise, without his know- 
 ledge and will, is manifest. This sphere of life, which is inborn 
 in man, and into which he is born, began without man's co- 
 operation, and even in respect of its being or not being, is with- 
 drawn from the freedom of man. It is a sphere of unfreedom, 
 in which the Ego finds itself as a centre, and related and refer- 
 ring itself to which, it determines itself in accordance with, or 
 in opposition to, that which is godly. In this self-determination 
 man is free ; but in the determination of that which he has in 
 himself, and around himself, he is not free. It is not his 
 agency, although he not merely experiences influences there- 
 from, but also exercises influences thereupon. For " man's 
 personal relation to God, to which he determines himself, stands 
 
SEC. II.l PERSONAL LIFE AND NATURAL LIFE. 187 
 
 in a constant reciprocal relation with the operation of God 
 which determines him in his nature, by virtue of which the 
 moral self-determination of man even reaches into that region 
 in which, as nature, he is determined, and on the other side has 
 the prior determining operations of God of the latter kind, as 
 their precedent ground." ^ 
 
 It is not to be denied, that this distinction of person (Ego) 
 and nature, with a view to indicate the idea, has something of 
 inconvenience about it. " Nature " thus becomes a homonym, 
 inasmuch as one and the same word serves to denote two ideas 
 that are not congruous. For when we elsewhere say, that the 
 soul, according to its essence, belongs to the side of the spirit, 
 and not to that of nature, then spirit and nature are apprehended 
 as contraries : spirit as that which constitutes the person per- 
 sonally living, and producing all life, even the psychical; nature 
 as that which is corporeal, and unconsciously, or even con- 
 sciously, i,e, psychically, but not personally, living. And the 
 meaning of our dictum is this,' that the human soul, as dis- 
 tinguished from the brute soul, is not merely that it is the 
 individuation of the entire life of nature, but that it is the 
 principle of the bodily life, personal, and proceeding from the 
 personifying spirit. Here, on the other hand, where we contrast 
 man's person (Ego) and his nature, we comprehend by nature, 
 not merely the corporeity, but also soul and spirit, inasmuch as 
 the Ego of man makes even thgse objective to itself, and is 
 distinguished from them,^ And not only so : soul and spirit, 
 as well as corporeity, have *their determined natural constitu- 
 tion even before the personal conduct of man begins : there is, 
 indeed, the whole threefold natural condition of man, which is 
 developed out of the basis of unconsciousness, and subsequently 
 becomes the substratum and means of free conscious self- 
 demonstration. We thus comprehend the idea of nature at one 
 time in a narrower sense, at another time in a wider sense. 
 But, moreover, the language of Holy Scripture itself does not 
 escape this homonymy : for as, on the one hand, it names the 
 brutes ^vo-tfcd, as belonging to the impersonal world (2 Pet. ii. 12), 
 so, on the other hand, it names man, in the epitome of his entire 
 creatively constituted being, ^ ^iJo-t? ^ avdpcoirlvT} (Jas. iii. 7) ; 
 
 ^ Thus V. Hofmann, Z.c. i. 312. 
 
 * Thus also v. Hofmann, Schriftb. I 296, comp. 313. 
 
188 THE NATURAL CONDITION. [SEC. II. 
 
 and from the idea of <^vo-i9 it so little excludes tlie spiritual side 
 of his being, that it speaks, moreover, of a 6eia (j)V(n<; (2 Pet. 
 i. 4), and thereby understands not the divine doxa, but the entire 
 essence of the personal God (^ewTT??). We are not therefore 
 departing from the biblical usus loquendi, when we understand 
 by nature, all in us which is prior to the beginning of our per- 
 sonal life, including soul and spirit in their condition as trans- 
 mitted to them in the way of birth, precisely as Scripture names 
 the entire nature of man in its condition transmitted by inherit- 
 ance and implanted in us, in some measure per synecdochen^ 
 
 And thus, therefore, we call natural life, the man's indi- 
 vidual mode of existence, involved in continual ordination of 
 itself, which, without his own knowledge and will, he has from 
 nature, z'.e.has by God's appointment from his birth, — and which 
 is peculiar to him ; even although he does not raise himself 
 above it as Ego, and place himself into this or that freely chosen 
 and conscious relation thereto. By this natural life the per- 
 sonal life is most closely fenced in, — that is to say, the assertion 
 of the man as Ego in the midst of that existence which is trans- 
 mitted to him without his knowledge and will, and which, more- 
 over, manifests itself without his conscious influence thereupon, 
 and his conscious acquiescence in its influence upon himself. 
 The person is the man in every stage of his growth, and in all 
 conditions; even in the embryonic state, and in the state of 
 morbid unconsciousness ; but personal life is first present, and 
 only present, when the capacity of the man to apprehend him- 
 self as Ego — as contrasted with that which he has in himself, 
 and experiences — comes forth into activity out of the bondage 
 of the germ and of potentiality. In the man of mature age, 
 with whom we are here concerned, is no longer found the 
 natural life in such nearly pure abstractness of its conception 
 as in the child; and yet it is easy to him, although natural life 
 and personal life are artificially involved, to distinguish the 
 manifold appearances of the former from the manifold relation 
 which the Ego assumes to them. 
 
 1 Schrifth. i. 559 ; comp. Philippi, Glauhenslehre^ iii. 218, where likewise is 
 conceded that Hofmaim does not merely understand by aocp^ (as e.g. Meyer) 
 the materially psychical, and thus the lower, but the whole sensuous 
 spiritual nature as it is inborn in man burdened with sin and death. 
 
SEC. II.] PERSONAL LIFE AND NATURAL yFE. 189 
 
 Man has not only a corporeal, but, moreover, a pneumatico- 
 psychical nature. The spirit is indeed also included in the 
 individuality transmitted to us by birth {^veadat,, nasci) ; and, 
 besides, in the general human corruption transmitted to us 
 from Adam. Now it is assuredly the spirit itself, by virtue of 
 which man is a person, and can apprehend himself as Ego. 
 The thought of Ego is of the spirit ; but in man's apprehen- 
 sion of this thought, everything which he has in himself, even 
 his spirit, is objective. And this is possible in a twofold 
 manner : either in such a way that man apprehends himself as 
 Ego within the natural life itself ; or that he elevates himself 
 above it, and releases himself from it. Philosophy, as is well 
 known, distinguishes between the empirical and the higher 
 Ego. Scripture distinguishes between them both in the pro- 
 foundest ethical relations. When the apostle (Eph, ii. 3) says 
 that we formerly had our conversation in the lusts of our flesh, 
 TTOiowTe? TCL BeKrjiiara t^9 aapKO'i kol tcov Ztavotwv, he means 
 that our personal life was wholly absorbed into the natural life, 
 which, even on its spiritual side, was determined by the impulse 
 or the direction of the inherited sinful nature,-^ On the other 
 hand, in Gal. v. 17, when he says to the Galatians that spirit 
 and flesh are contrary the one to the other, Xva /jltj h av BeX'qre, 
 ravra Troi^re, he supposes an Ego which is withdrawn from the 
 nature-life, and has as its basis a spirit with a renewed consti- 
 tution of nature. 
 
 For the nature-life of man, as' it is by birth, is in the posi- 
 tion of ill-regulated harmony, and therefore of commotion 
 opposed to the likeness of God. In the language of theosophy, 
 as has already been observed (Div. III. Sec. II.), there is found 
 for it the appropriate and scripturally consistent expression 
 turba, the opposite of uW^ as if of a wildly excited sea (Isa. 
 Ivii. 20), or of a constantly flowing poisonous spring (Jer, vi, 
 7). Even in the etymon of VEn the condition of the sinner is '■ 
 conceived as disharmony ; for this word has, as the Arabic * 
 shows, the primitive idea of a loosening and dissolution : thus 
 he is called loose, and indeed loosed from God, Godless, — who, 
 because he has lost his hold upon God, is in the condition of a 
 characterless freedom from restraint, and of fierce convulsion ; 
 
 ^ This impulse is called by v. Hofmann nature-will, in distinction from 
 personal-will, Schrifth. i, 517. 
 
190 THE NATURAL CONDITION. [SEC. 11. 
 
 according to Isa. Ivii. 20, like a sea opened up by the storm.^ 
 And even the most general name for the wicked, J?1, points to 
 this turha ; for VJfl signifies as well to rage as to become evil 
 (Isa. viii. 9). The spirit, too, is swallowed up into this 
 nature-life, penetrated throughout by the principle of op^rj. 
 Because it is withdrawn from God's love, it has therefore lost 
 God's image, and therewith the truth of its nature. Therefore 
 man abides as he is by nature, when he apprehends himself as 
 Ego, imprisoned within the nature-life. He abides so, because 
 even his spirit has fallen into the power of the turba. There 
 proceed, e.g. from the flesh, enticements to sensuality : the 
 spirit, no longer having control over itself, yields to these with- 
 out effort and power of resistance ; and the man is placed in 
 the midst of the sensually stimulated flesh as a centre, — that 
 is, diXrjfia Trj<; aapKos, Or the man is in the condition either 
 to sin or to die ; but his '^v'x;^, which has become superior to 
 the spirit, clings to the body, and trembles at the sight of death; 
 and the man is placed in the midst of this death-shunning 
 "^i^X^j craving in an unspiritual manner after self-preservation 
 as a centre, — that is, 6eX7)fia Tr}<; 'sjrv)(ri^ in the sense of Matt. 
 X. 39. Or there arise in the spirit suspicious, loveless thoughts : 
 the spirit is continually torn asunder by them, and the man 
 is placed in the midst of this rush of ungodly thoughts as a 
 centre, — that is, Biknjfjia rwv hiavoiuyu. The Oekeiv in all three 
 cases is of the spirit, but of the spirit absorbed into the o"apf, 
 — into the "^vxrjy — into its own corrupted (fyv<Ti<s; and of its Ego 
 establishing itself here or there in the midst of this nature- 
 life as a centre. But if, for example, he who is attracted to 
 sensuality by his flesh, confesses that he who yields to these 
 allurements disorders his body, and ever incurs tormenting 
 stings of conscience, — these are thoughts of the spirit, on the 
 foundation of which the Ego seeks to resist, although it may 
 be without result, or even without the right motive. But 
 ' already there is a disunion between that which wishes to 
 establish itself as a centre in the sinful nature-life, and the Ego 
 that wishes to oppose itself thereto. There is a disunion in 
 the Ego itself, which on the one side is imprisoned, on the 
 
 1 Accordingly, j;k*"i appears to be akin to t*^];-|, ^y\ ; but the Arabic refers 
 for this -word to another fundamental meaning, — to wit, to be slack, loose, 
 in opposition to p^V, which originally means to be hard, firm, close. 
 
SEC, in.] FREEDOM, 191 
 
 Other side wishes to set itself at liberty. In what way this 
 disunion expresses itself if grace has effected it, is shown 
 by the cry of the father of the child possessed with a dumb 
 spirit (Mark ix, 24), ircarevo), ^oriOu fiov ry dwicrTla; and 
 Joseph flying from the wife of Potiphar with the loss of his 
 garment is a type of this better Ego, which withdraws itself 
 from the seductive power of the nature-life, and leaves behind 
 all that it has attached to itself. But we must here break off, 
 that we may not stray over into the subject of the fifth division, 
 where, considering the pneumatico-psychical life of the regene- 
 rate person, we shall return to this dualism, even then still 
 unabolished, although overcome. 
 
 These are facts of experience of which we speak, although 
 they are the more mysterious the longer we reflect on them. 
 This mystery of the Ego, which is distinguished from the spirit, 
 and disunites itself in itself, is the mystery of human freedom. 
 
 EKEEDOM. 
 
 Sec. IIL 
 
 Man as such is free : this is a thought which, thus expressed, 
 nowhere occurs in Scripture; for ^^'Sn is . everywhere in the 
 Old Testament (apart from Ps. Ixxxviii. 5, where it implies 
 relaxed, stretched forth, languishing; comp. 2 Kings xv. 5) 
 the free man, and indeed the freed man (as distinguished from 
 "ihj l'''i3y and other words, which usually denote the free-born 
 man). ^?J points to this or that obligation (e.g. the duty of 
 defence, Deut, xxiv. 5) being released and made void, *ii"i'^ is 
 the freedom from imprisonment, debt, and slavery, which the 
 year of jubilee brought ; and even in the New Testament, the 
 external political legal meaning of ikevOepo^ is prominent (see, 
 among other places, o avrov &v, ovkoKXov; comp. l^K^SDp for 
 n^K'SHj Deut. xxi. 14). As, in the classical iXevdepo^, the word 
 proceeding from this sense takes the moral signification liberalis '; 
 so also, in the passages of the New Testament, where they are 
 used in a meaning of spiritual internal enlightenment, eXeu^epo?, 
 
192 THE NATURAL CONDITION. [SEC. Ill 
 
 iXevOepia, ikevBepovv, return everywhere to that primitive 
 politieo-legal sense: freedom as the peculiarity of man, as 
 man, is everywhere taken for granted in the Scripture, without 
 anywhere being so named. 
 
 Instead of saying man is free, Scripture says man can 
 choose ("in2, LXX. alpela-Oac, atperl^etv, eKXiyeadat) ; he can 
 act i3iS"!3 ; he can do vryii n^isn. Life and death, blessing and 
 cursing, were put before the first men, the people of Israel, as 
 the result of the giving of the law on Mount Sinai : they could 
 choose; and Joshua gives to his assembled kindreds of the 
 people the choice between Jehovah and idols. Man can choose 
 what God wills, and can choose what he himself, and not God, 
 wills : he is free in his conduct towards God, as moreover God 
 the righteous is in His conduct towards man (Isa. Ixv. 12, Ixvi. 
 3). The New Testament, moreover, everywhere takes this for 
 granted : man has the choice to occupy a given position, or 
 otherwise, with respect to Christ, Christ came not into the 
 world Lva Kplvj} (John iii. 17, xii. 47), but yet He came into 
 the world etV fcptfia (John ix. 39), in that man in His presence 
 must determine himself, and thus decide upon his own eternal 
 destiny. Oiffc 7)6eKrj<TaTe is one of the last parting words of 
 Jesus to Jerusalem (Matt, xxiii. 37). 
 
 That this freedom of self-determination is a common pos- 
 session of humanity, Scripture indirectly says when it indicates 
 the entrance into maturer age as an entrance into the position 
 of 11133 -linnn j;n3 DiND ny^_ (Isa. vii. 15, comp. Deut. i. 39). 
 Decision supposes distinction, and free self-determination sup- 
 poses conscious discrimination (Sia/cptcri?, Heb, v. 14) of that 
 which is diverse, and conscious reference of the same to the 
 discriminating subject. Freedom of self-determination is thus 
 something that is developed contemporaneously with the self- 
 consciousness ; and personality and freedom in this sense are 
 inseparable correlatives. It is no contradiction of this, that Hjnn 
 jni 3iD was attached to the forbidden tree of Paradise, as the 
 result of man's self-determination ; for knowledge of good and 
 evil is in some sense the consequence, and in some sense the 
 postulate, of self-determination. Men already knew good and 
 evil prior to their determination : the divine prohibition distin- 
 guished the two for them. But this theoretical knowledge did 
 not become practical until their self-determination. They first 
 
SEC. III.] FREEDOM. 193 
 
 knew what good and evil were, then they knew from their own 
 experience what were the relations of good and evil ; in such a 
 manner, nevertheless, that they recognised the contrasted good 
 from the position of evil, instead of recognising the contrasted 
 evil from the position of good. 
 
 We call this freedom of self-determination the freedom of 
 choice. " Man is free to choose" would, according to the Old 
 Testament mode of speech, be, " he is nn'^n^n bvx" God thus 
 originally created man, and put into his hands the free decision 
 for good or for evil — a(prJK€v avrov iv %eipt hta^ovklov avrov 
 (Ecclus. XV. 14) ; and thus it is still. An external constraint 
 may be used upon man's freedom of choice, which makes 
 impossible its being carried into effect outwardly, or, as Paul 
 expresses it (1 Cor. vii. 37), takes away from him the i^ovcria 
 irepl Tov iSiov deXijfjuaro';; but only God could exercise an inward 
 constraint which would compel man to do that which, in the 
 moment of doing it, is not his own will ; and God does not use 
 this power : it would be a neutralizing intrusion into the nature 
 of man ; for, to be compelled to will what a man does not will, 
 is a contradiction which annuls will itself in his nature. The 
 strongest impulses might bias and urge the will of man in one 
 or other direction ; but for it to come to determination and action 
 without man's self-determination" and consent, is impossible. The 
 ancients name this freedom libertas naturce ; in Bardesanes and 
 other Syrian writers, it is called chirutlio (Heb. 'l'i"in). That it 
 is just as incapable of being lost as the will itself, to whose nature 
 it belongs, is among our dogmatists not at all questioned. They 
 for that reason do not regard it as the image of God, as do 
 Eaymond of Sabunde, Bernhard, and others; even these, how- 
 ever, not without distinguishing between imago and similitudo. 
 
 Siiice the fall also, man is free to choose, and for that 
 reason is accountable ; but equally certain it is, from Scripture 
 and from experience, that by his own guilt he is not free. He 
 is free to choose, in so far as no foreign will can irresistibly 
 constrain his to will against his own will. He is not free, in 
 so far as within his own personality the sin is dominant which 
 has been allowed by himself which enslaves his will (Eom. 
 vii. 14) ; and even when his Ego wills what is good, makes it 
 impossible to him to execute that which corresponds to the will 
 of the Ego (TToelVy irpdrTeiv, ivepjetVy Karepyd^eaOai), K,om. vii. 
 
 N 
 
194 THE NATURAL CONDITION. [SEC. Ill 
 
 19. In the former case the will itself is absolutely enslaved, 
 in so far as, having forfeited its holy original position in which 
 it was the free power over the opposites of good and evil, it fell 
 under the power of evil, and thus became not independent in 
 the presence of good. In the latter case also the Ego of man 
 is enslaved, which on the one side has become free from the 
 sinfully-excited nature-life, and the spirit-will absorbed into the 
 flesh (6eK7}jjba t^? <rapfc6<;) ; on the other side is impotent, by 
 the entire downward tendency of sin, to bring the desired good 
 to the only actuality. But in both cases it is man who does not 
 succumb to sin without willing it, and is thus free to choose.^ 
 In the former case he wills the sin with his whole will ; in the 
 latter case, according to the better part of his Ego, which in 
 itself is twofold, he wills not sin ; but the part of the Ego ab- 
 sorbed into nature-life — the afiapria — with which it has become 
 one, gains the upper hand (Rom. vii. 20). Man in both cases 
 acts with formal freedom, but without substantial freedom;^ 
 or, as we prefer to say, he acts in both instances with freedom 
 of choice, but not with freedom of power. 
 
 Man never has been and never is in a' position of absolute 
 indifference with respect to the contrasts of good and evil. 
 God made man "i^^ (rectus)^ Eccles. vii. 29. The will of 
 the first created men had its jposition in good. But instead of 
 becoming permanently independent in good by willing obe- 
 dience to God, they became permanently independent in evil 
 (Gen. iii. 22). The entire natural condition of man fell 
 thereby into the principle of v^^rath, and even the will of man 
 became choked by the Turba. This situation, not to be recti- 
 fied by any determination of human will, is what is natural to 
 all men.^ By nature we are hovKoc T7]<i dfiapTia<;, and hence 
 
 1 Very justly says Harless, Ethik^ p. 42 : " Precisely in the obliga- 
 tion to one's own inclination the will is free. The will is not free only 
 when, instead of one's own inclination, any kind of outward or internal 
 pressure conditions the volition ; whereas, by virtue of his own inclination, 
 man has the ground of determination of his will absolutely in himself, Le, 
 is free. Thus obligation by an evil inclination, considered in the abstract, 
 is certainly not unfreedom. Man, in this obligation to his inclination, is per- 
 fectly free, as certainly as inclination is perfectly different from constraint." 
 
 2 Ed. Nagelsbach, Der Gottmensch. i. 58-66. 
 
 8 The church dogma expresses itself thus : the liherum arbitrium is lost. 
 In opposition to the Pelagian meltiug away of freedom into mere freedom 
 
SEC. III.] FREEDOM. 195 
 
 ekevOepoL ry ScKaioo-vprj (Kom. vi. 20). For either man resigns 
 himself to righteousness, to love, or he resigns himself to sin, 
 to wrath: a third alternative is not possible; the freedom is 
 thus, withal, always a voluntary bondage (SovXela), in that man 
 either allows himself to be conditioned and determined by God, 
 or by that which is foreign to God (1 Pet. ii. 16). If man 
 succumbs to sin, to wrath, his freedom is degraded to a shadow ; 
 for although sin is manifest to him in its results, as bringing 
 ruin, he yet has no more power over them and over himself : it 
 is a power opposed to his Ego, which he increases by every 
 sinful motion of his will, and every sinful action. If he, on 
 the other hand, surrenders himself to righteousness, to love, he 
 remains in his true nature, — wills and does what is good, as that 
 which is according to his nature, for his own satisfaction, with- 
 out needing an external law, and has power over evil, in that 
 he keeps it off from himself, as that which is destructive of his 
 peace and his happiness. Of such an one, Old Testament 
 language says (Ex. xxxv. 21, 26, xxxvi. 2), 13? iNK^J^inn ^inn'JJ, 
 i.e. he rises from within outward to the good deed : he is spurred 
 to it not from without, but from within. The spirit of such an 
 one is •^9''7^ D^"* (Ps. li, 14) ; for without inward constraint, such 
 as sin exercises over him, out of the innermost, freest excitement 
 of its nature in the likeness of God, it impels him to good. Such 
 a man is ni^lj^ i.e, absolute voluntariness (Ps, ex. 3). He cannot 
 will, and do otherwise : he wills and acts joyfully, according to 
 his nature, and according to his inmost need, not kut^ dva/yKTjp 
 — that is, an externally compelling necessity; possibly, however, 
 according to an inwardly impelling necessity, or, which is the 
 same thing, Kara efcovatov (Philem. 14), nvsn B'S^S (], Chron. 
 xxviii. 9. 
 
 Only such a man is truly free, for he is free as God is, 
 because he is free in God. God, indeed, is never called in 
 Scripture, the Free ; but in calling Himself ^^'!J}f, "IK^&5 rv^n^ (Ex. 
 
 of choice, liherum arbitrium (lihertas arhitrii) has become abnost exclu- 
 sively used in the sense of freedom of power ; but it is necessary, especially 
 in the face of the Romish dogmatics, always to remember that even 
 the Lutheran doctrine attributes to man in all cases of responsibility the 
 libertas a coaciione; for wiQ without freedom, as Job. Gerhard says, is 
 a self-contradiction, like somethiug warm without warmth. " Voluntas 
 quae potest cogi et cogitur," says Luther himself, "non est voluntas sed 
 noluntas." 
 
196 THE NATURAL GONDITIOIS. [SEC. IV. 
 
 iii. 14, comp. with the expression, Ex. xxxiii. 19, 2 Kings viii. 1), 
 and thus unfolding His name of Jehovah, He designates Him- 
 self, the Controller in history, as the absolutely Free. As He 
 is so in history. He is so in Himself, The Divine Existence, 
 as such, is an existence engaged in constant self-fulfilment, Le. 
 living; and in this His manifest life is directed and determined 
 by nothing else than His own nature. Similarly the will and 
 deed of the man surrendered to God are conditioned by nothing 
 else than by his own nature in the divine image, existing in 
 God ; he is thus free, like to God, But our natural position 
 out of God is unfree : for allowing sin to rule in us, we feel — 
 as is no otherwise possible — ourselves in contradiction to our 
 true nature, and are nevertheless imprisoned in this contradic- 
 tion, yielding ourselves up therein to freedom of choice, but 
 without being able to struggle forth therefrom into freedom of 
 power. 
 
 This is the case with man. Apart from grace, his freedom 
 is nothing but the shadow of that freedom in the image of God, 
 which he lost. The same is moreover true of his spirit, the 
 living source of the thought of Ego, and of freedom. The 
 spirit of man was the image and mirror of God, as the Triune. 
 Out of this, his past, which also is his future. Scripture teaches 
 us to understand his present. But, moreover, this divine mirror 
 reflects it to our gaze only in enigmas : therefore the conscious- 
 ness ought never to forsake us during the progress of the fol- 
 lowing investigation, that they are only fragments which our 
 present knowledge grasps, — fragments, however, which serve 
 to enhance our eager longing to attain thither where we shall 
 know God even as we are known of God. 
 
 THE TEIPLICITY OE THE SPIEIT. 
 Sec. IV. 
 
 Man is in the likeness of God, but God is spirit (John iv. 24) : 
 the first and most special subject of the divine resemblance, 
 therefore, is the spirit of man. From what has been thus 
 
SEC. IV.] THE TRIPLICITY OF THE SPIRIT. 197 
 
 asserted, it follows that, in the human spirit, the triplicitj of 
 the spiritual nature of God is referred to as a type. What we 
 thus conclude, is everywhere the scriptural assumption. It takes 
 it for granted, when it attributes to God even the same modes 
 of activity that are proper to the human spirit. It takes it for 
 granted when it calls the mediating divine Hypostasis by the 
 name of o \0705 ; for X0709, however it may be conceived, is a 
 spiritual mode of activity, or the product of such an activity : 
 hence the divine X0709 is the divine archetype of exactly that 
 which is so called in the region of man's spirit-life. And 
 how closely Paul suggests to us the resemblance of God's 
 spiritual nature and man's spirit, when he compares (1 Cor. 
 ii. 11) the knowledge about the depths of the Godhead which 
 belongs to the Spirit of God — not as distinguished from the 
 Father and the Son, but as a Spirit of revelation, as dis- 
 tinguished from all other beings — with the knowledge of 
 man's spirit about what is in man I Hence the old church 
 literature is full of the thought that man's spirit is eUwv or 
 fjiifi7)fia of God's spirit-nature. As a piece of glass, says 
 Gregory of Nyssa, reflects the entire form of the sun, although 
 in very diminished proportion, thus out of the limited nature 
 of our spirit shine forth the copies of the inexpressible attri- 
 butes of the Godhead. In the same sense he calls our spirit, 
 an eye, created of a kindred nature with the sun, in order to 
 look upon the sun.^ If this be scriptural, the triplicity of the 
 human spirit will not be too bold an expression for us to use. 
 Moreover, Jo. Scotus Erigena is not the first to speak of a 
 trinitas nostrce naturoe in the form of God (de div. not, ii. 23), 
 but Augustine, before him, teaches a trinitas mentis like to 
 God's {de trin, xiv. 12) ; and, that this is an expression corre- 
 sponding to a matter of fact, which obtrudes itself not only on 
 the path of scriptural inquiry, but also on that of self-obser- 
 vation, how many testimonies — intentional, and by no means 
 arbitrary — may be accumulated to prove! "Les perfections 
 de Dieu," says E. G. Leibnitz, in the preface to his Theodicee, 
 " sont celles de nos dmes, mais il les possede sans bornes : il est 
 un oc^an, dont nous n'avous re9u que des gouttes. II y a en 
 nous quelque puissance, quelque connoissance, quelque bont^, 
 1 Vid. E. W. Mbller, Gregorii Nysseni doctrina de Jioviinis nature, sees. 
 9,10. 
 
198 THE NATURAL CONDITION. ISEC. IV. 
 
 mais elles sont toutes entieres en Dieu." Among the moderns, 
 Cams confesses in his Pst/cAe— although as little allied to Scrip- 
 ture as dependent on Augustine — a " triplicity of the higher 
 psychical life;" and both he, in his Grundzilgen einer neuen und 
 WissenschaftlicJien Cranioscopie^ and E. Huschke, in his work, 
 Schddel, Him, und Seele, place this trinity of our fundamental 
 spiritual powers in connection-^ with the trinity of the convolu- 
 tions of the skull and of the brain, — an association which had 
 obtruded itself on the ancients, and not on the ground of 
 arbitrary fancy, but of pathological consideration, as the later 
 physiologists of the brain, certainly not without surprise, may 
 perceive from Nemesios.^ 
 
 The triplicity of the human spirit is a fact which is estab- 
 lished, even although we should not succeed in attaining the 
 exact truth in its development. But, in attempting this, we 
 have to adopt a different method from that of the empirical or 
 rational psychology. For the treatment of this latter is regres- 
 sive : it analyzes the human spirit, and thus attains to its tri- 
 plicity, perhaps as a result ; whereas, for the biblical psychology, 
 on the other hand, this triplicity is a postulate. For its method 
 proceeds according to scriptural direction, which leads from 
 knowledge of God to knowledge of ourselves — not backwards 
 from the spirit to God, but from the archetype forwards to the 
 antitype. We are primarily concerned about nothing less than 
 about the right knowledge of the internal divine process of the 
 Trinity, so far as the Holy Scripture and living experience 
 render this knowledge a posteriori possible to us. 
 
 We have already referred (Div. I. Sect. III.) to a modern 
 conception of this process wholly foreign to Scripture. It is 
 considered as the growth, of the divine self-consciousness. If 
 it be thus supposed, that it is in the Spirit generally that God 
 first attains to self-consciousness, so that thus commences the 
 growth from unconsciousness, or even from a mere potentiality 
 
 1 Similarly e.g. Hanne, in his Confessions (1861), p. 64. 
 
 2 He teaches that the fore-brain is the organ of the (petuTetanxoif (the 
 power of representation), because from it proceed the nerves of sense — »&vpa ; 
 the mid-cavity of the brain the organ of the havonnKov (the intelligence) ; 
 and the hinder, the organ of the fcwifiousvTtKov (the capacity of memory). 
 Certainly this rests upon a false view of the division of the brain, and of 
 the nerves of sense, among which only the nerve of smell is associated with 
 the fore-brain. 
 
SEC. IV.] THE TRIPLICITY OF THE SPIRIT. 199 
 
 of consciousness, the process is a blind and naturally necessaiy 
 process, whereby the nature of God is annulled, except for those 
 who identify it pantheistically with the world. Or the self- 
 consciousness, w^hich is engaged in the becoming, is conceived 
 as growing higher by the use of means, so that the becoming 
 thus proceeds from immediate self-consciousness. In this case, 
 the process comes under the partial point of view of the 
 thought, and there results the supposition, unworthy of God, 
 that in advancing from a lower degree He attained to a higher; 
 in that He proceeds, although not from unconsciousness or 
 mere potentiality of consciousness, still from consciousness un- 
 developed, and not yet become capable of itself. 1 Cor. ii. 11 
 is only seemingly in favour of this. Certainly God's Spirit 
 in a peculiar manner is that in God which knows, but not as 
 distinguished from Father and Son, but as distinguished from 
 all creatures by virtue of its proceeding from the Father and 
 the Son : it alone knows both, because its nature primitively 
 exists in both, and is immanent in both ; and as the historical 
 process of salvation corresponds to that which is within God, 
 so there is no knowledge of the nature and will of the Father 
 and the Son possible, which does not proceed from Him who 
 proceeds from Father and Son. Where could there be found 
 even one scriptural passage, whence could be gathei'ed that the 
 Father is not already, at the commencement of the process, 
 perfectly conscious of Himself ? God becomes objective in an 
 exact resemblance of Himself, but not in order to become per- 
 fectly conscious of Himself to Himself. This likeness is, 
 indeed, called X0709, in so far as it is the perfect knowledge 
 of the Father about Himself, which comprehends and imprints 
 itself therein ; and vio?, inasmuch as the bringing forth of this 
 exact likeness is not merely an act of thought, but at the same 
 time, and primarily, an act of will."'" 
 
 But if the proceeding of the Trinity is no process of growing 
 self-consciousness, the antitypical triplicity of the human spirit 
 does not subsist in the triplicity of the momenta wherein the 
 
 1 Against the view which prevailed in the middle ages, that the beget- 
 ting of the Son was effected ver intellectum divinum^ and the emanation 
 of the Spirit per voluntatem divinavi, Duns Scotus observed with much 
 justice, that the intelHgere did not become gignere until the interference df 
 the veUe. 
 
200 THE NATURAL CONDITION. [SEC. IV. 
 
 higher self-consciousness is accomplished. When the spirit, for 
 instance, itself takes its place as existing, it first of all represents 
 itself to itself as something else which it has in front of itself, 
 and further attains to higher self-consciousness by the recogni- 
 tion of itself in this other nature, knows it to be one with itself, 
 and thus returns into itself as a self-conscious spirit from this 
 externalization, in other words, in the act of this higher self- 
 consciousness, the Ego is a nature presenting itself to itself, a 
 nature presented, and a nature recognising itself in this pre- 
 sentation, and thus a threefold nature in uncancelled numerical 
 unity.^ We do not deny that even in this the process of the 
 Trinity is reflected by way of likeness, but very far from 
 exhaustively. There is generally no act of the human spirit, 
 in which the process of the Trinity is not in some way 
 shadowed forth. Even that completion of the higher self- 
 consciousness is such an act. It is the beginning of all 
 thought — that which underlies all thought, and the general 
 basis which accompanies it. But, assuredly, thought is a 
 reality which partially and in some degree resembles the divine 
 life of the Trinity. The name \d709 proves this, for word is 
 surely nothing else than composed and formed thought. But 
 does God attain for the first time to the thought of Ego in the 
 Logos? So little, that He rather comprehends His entire 
 perfectly conscious nature in the Logos as His exact image. 
 The process of the Trinity is made finite, by conceiving of it as 
 the accomplishment of self-consciousness ; and, at the same 
 time, it is made one-sided when it is conceived of only as a 
 process of thought. 
 
 The process of the Trinity, as the Scripture instructs us 
 about it, comes chiefly (1) under the point of view of the will ; 
 for the Father, in begetting the Son, desires an object of His 
 love, who, in order to satisfy His loving will, must be of like 
 nature with Himself : (2) under the point of view of thought 
 and knowledge ; for, in begetting the Son, He thinks Himself, 
 and combines the whole fulness of this self-thought in Him, the 
 Logos, i.e. the Word ; — He knows Himself in begetting the Son ; 
 and after He has begotten Him, He knows Himself in Him : 
 (3) under the point of view of experience ; for, after that God 
 
 1 Read the inetructive article " Trinitat," by Hagemann, in the Wetzer- 
 WeltescJien Catholic Church Lexicon. 
 
SEC. IV.] THE TEIPLICITY OF THE SPIRIT. 201 
 
 had attained an object of His love, the love of the loving one, 
 and the responding love of the loved one, as the one finds Him- 
 self in the other, become a reciprocal experience of love, •which 
 is hypostatized in the Holy Ghost, who proceeds from both.^ 
 The process, in all the momenta of this its self-completion, is 
 undergone by the divine self-consciousness, which does not come 
 into being first of all in the middle of the process, but precedes 
 it, and throughout accompanies it ; for neither will, nor thought 
 and knowledge, nor experience, are possible without self-con- 
 sciousness : they are all personal acts. It is a trine of acts, 
 which, however, form an indissoluble unity. For as little as it 
 can be said that God first attained to self-consciousness in the 
 third hypostasis, as little also can it be said that He then first 
 attained to experience. For (1) the will which becomes the 
 fact of the begetting of the Son, has as its precedent ground 
 the perception of the want of the Ego in respect of a 7w, and 
 the experience of the longing of love for such a Tu. This 
 perception and this experience are the impelling forces of the 
 will. (2) The thought and knowledge which become the ob- 
 jectiveness of God in His own likeness in the Word — the Logos 
 — have, as their precedent ground, the experience of want of 
 satisfaction, and the will to make to themselves an object, in 
 order to find satisfaction therein. (3) The experience has, as 
 its precedent ground, the knowledge of- the one by the other, 
 and the will passing over into one another, reciprocally imma- 
 nent in one another. There are three acts, but in such a way 
 that every single act involves both the others in itself ; and it 
 is thus a tri-unity of acts. These three acts are not the three 
 persons of the Godhead themselves, but the foundation of their 
 actus personales. 
 
 " In the divine love-nature," says an old theological scholar,^ 
 "which is merely unending life, there is a central, or most 
 inward of all, infinite, and experiencing will, or willing ex- 
 perience, which power of experience may be called the dis- 
 position; and in it the feelings may be distinguished from 
 the understanding (the subjective primitive wnsdom of God). 
 The infinite will of God must have an infinite desire, longing, 
 
 ^ On the internal necessity of this hypostatizing, compare the discussions 
 of Richard of St. Yictor, brought to remembrance by Liebner and Sartorius. 
 2 The anonymous German editor of John Pordage's works. 
 
202 THE NATURAL CONDITION. [SEC. IV. 
 
 and aspiration after an adequate — that iSj infinite — object, that 
 it may unite itself therewith; and because there is no other 
 infinite nature than the spirit of eternity itself, it has an infinite 
 hunger after itself, as the only object which can suffice all its 
 craving and appease all its hunger. Therefore it excites its 
 whole nature, and turns and impels it upon itself into its central 
 or innermost disposition. And thus the eternal will begets or 
 generates, by such inward turning of its whole nature upon its 
 own foundation upon its everlasting heart, an eternal infinite 
 essential living, all-filling, all-satisfying, and sufficing ea;peri- 
 mental notion and knowledge of itself, which is the essential 
 image of itself, and the sufficing immediate object of its desire. 
 
 " In this birth we have to observe the coincidence of two 
 things, attributes, or perfections, — one active, the other passive, 
 — to wit, (1) the strong, eager desire of the divine will, which 
 stirs the whole nature of the Godhead, forces together and 
 throws all its rays as a divine seed into its own innermost 
 being ; and (2) the passive disposition, (which, although in 
 itself it is absolutely life, power, and influence, is nevertheless 
 passive in respect of the will, and of this impregnation,) that 
 receives into itself all these irradiating powers, grasps them, 
 holds or Jiases them, — gives to them, as it were, an abiding 
 nature, and moulds them into an eternal birth of a blessed 
 essential knowledge, — perhaps the deep source of the two in- 
 fusions^ in nature, male and female, which concur in the 
 bringing forth of all things. 
 
 " From these two (the infinite desiring suhjecto or base, and 
 the all-filling infinite ohjecto or object) originates and proceeds 
 infallibly a third, — to wit, an infinite essential triumphant joy, 
 — which flows through the whole being, and tinges it, as it were, 
 with an infinite, all-surpassing, inconceivable restorative flavour of 
 its own,and thereby concludes and perfectsitsown infinite blessed- 
 ness. For by virtue of the divine unity of nature, every reality 
 or perfection in God communicates itself to all the rest, which 
 can occur no otherwise than by one influencing the other, and 
 therefore by one beaming into the other its essential effluences. 
 And thus all the powers of the contented and satisfied subject 
 or ground, in most intimate union with the all-satisfying object, 
 must communicate to one another a taste and comfort of their 
 ^ Tincturen, orig. 
 
SEC. IVJ TPIE TRIPLICITY OF THE SPIRIT. 203 
 
 joy, by essential irradiations of every one of them into all the 
 rest ; which most holy mutual irradiations of every one into all 
 the others together, constitute, as it were, a divine air, respira- 
 tion, breath, or spirit, which penetrates the entire divine nature." 
 Let not offence be taken at the quaint grossness of these 
 words ; the process of the Trinity can hardly be better ex- 
 hibited h posteriori than is here accomplished. Chiefly it is 
 rightly concluded from them, as elsewhere from theosophy, that 
 the primitive ground of the Godhead is a will originating by 
 nothing, infinite, and conceiving itself: not as though this wuU in 
 God could in any way have temporally preceded being and self- 
 consciousness, — a representation militating against the eternal 
 absoluteness of God, against which we have already sufficiently 
 declared ourselves ; — but the true conception of God requires 
 ,that, even in relation to being and self-consciousness, the will 
 should be apprehended as the primitively causal first in God.^ 
 Later theology will be compelled to acknowledge this more and 
 more ; for the great problem of Christology — the Kenosis — is 
 absolutely insoluble without this prior assumption. In carefully 
 weighed consideration of the incarnation, Thomasius therefore 
 conceives of the will as the absolutely primitive in God : " The 
 nature of God is not inflexible dead substance, but throughout 
 is will, life, actus^ — is itself ordaining itself, itself willing itself, 
 itself absolutely powerful over itself."^ And he remarks there- 
 upon, that this definition of all effort must be placed at the 
 summit of theology. When God Himself declares His own 
 most mysterious name (Ex, iii. 14) by n^riN "iK'K rr^nNj He gives 
 to its meaning the will which wills itself and determines itself 
 out of itself as the root.^ And when the apostle (1 John iv. 8) 
 
 ^ Thus, -what J. P. Lange remarks against Vo^s,(I)eutsclie Zeitschr. 1859, 
 p. 23), does not touch us : " The will, without which the thought and 
 experience are not yet consecutive, cannot be conceived of as spirit ; as a 
 dim impulse of becoming, it comes under the category of natural develop- 
 ment." We are far from attributing to God self-unconscious will, which 
 indeed would be a blind natural impulse ; but none the less His self -willing 
 will passes with us as the ground of His being, and his one self- compre- 
 hending will as the ground of His self-consciousness, 
 
 3 Dogm, § 8, comp. 41 (ii. 203). 
 
 8 See the remarks of Drechsler in my Commentary on Genesis, p. 67, 
 ed. 3. In the personal creature, being precedes will : in God, indeed, the 
 will does not precede existence ; but, as distinct from the creature, God 
 
204 THE NATURAL CONDITION. [SEC. IV 
 
 says of God, riot that He is the love, but that He is love 
 {aydTTT}), — ue, that He is love in the deepest ground and entire 
 circuit of His nature living itself forth, — we obtain the dis- 
 closure — which follows, besides, from the fact, that He is light, 
 absolutely free from darkness (1 Jolm i. 5), — that the will which 
 is the root of His being has love as its impulse, and is thus the 
 will of love. Therefore Scripture places the process of the 
 Trinity under the point of view of love. It is mediated in the 
 Son of Love. The loving wnll of the Father begets, when 
 entering into the ground of His self-conscious and self-expe- 
 riencing nature, engenders the thought and longing there after 
 an object of love that is present, forms it into the Word, and 
 satisfies it in the Son; and the Son is the brightness of the 
 Father's glory, and the very image of His hidden nature, in 
 whom the Father knows Himself, and which acknowledges the 
 Father ia itself and of itself, — the substance of His self-acknow- 
 ledgment brought forth and realized by the Father's loving 
 will ; and the Holy Ghost is the breathing forth of the mutual 
 love of both — the breath of love of the loving one and the 
 beloved one — ^the emanation of the experience of love, in which 
 the loving one discovers the beloved one, and the beloved one 
 discovers the loving one. If I were to picture to the senses in 
 a jSgure the process of the Trinity, I would paint a fiery circle 
 as the symbol of the fiery loving will of the Father ; and in this 
 circle a sunlight centre as the symbol of the Son, — the object 
 of love, which lights the whole infinite depth of the divine 
 nature of love ; and proceeding from this sunlight centre to the 
 circumference of the fiery circle, an abundance of rays, as the 
 symbol of the triumph of love going forth from the Father 
 through the Son, and entirely filling Father and Son.^ 
 
 is Lord of His own existence, absolutely causa sui (opposed to Philippi, 
 Glaubenslelire^ ii. 63-65). The name of Jehovah designates Him, be the 
 etymological origination 6f the idea what it will, as the absolute Ego — as 
 the absolute personality, ruling with unconditioned freedom (Keil, Genesis, 
 p. 37). 
 
 1 In the Lutheran monthly publication Lehre und WeJire (St Louis 
 1858, iv. 63), a word of Gregory of Nazianzum is recalled to me, in re- 
 ference to the above passage : " On the subject of God's birth we ought 
 with reverence to be silent." But Gregory, with the other fathers who were 
 faithful to the Nicene faith, has himself pointed out that it is not un- 
 becoming to speak of this mystery with adoring veneration, and to reflect 
 
SEC. IV.] THE TRIPLICITY OF THE SPIRIT. 205 
 
 If we now consider the human spirit, there are three funda- 
 mental forms in which its life manifests itself : a striving for- 
 wards, a going forwards, a going into itself and being still. It 
 strives and longs after the attainment of its destination in God : 
 it attains in the way of thought to its object ; and then reposes 
 in His nature, as in a continual current and constant circular 
 motion.^ Briefly, the life of the spirit is a threefold unity of will, 
 thought, and experience. We say — of experience ;^ for as there 
 is a psychical experience, which consists in direct perception of 
 the irradiated sensuous charms of experience, and a psychical 
 feeling of pleasure or displeasure, which proceeds from further- 
 ing or restraining impressions which intrude into our psychical 
 life, so there is also a higher spiritual experience, which receives 
 its excitements even from the thinking and willing life of the 
 spirit itself : as, for example, the peace and the joy which are 
 the reflex of the idea of God taken up by the spirit into its 
 thought and will, which idea nevertheless, in fact, has nothing 
 to do with our nerves of perception. Without thus interchang- 
 ing experience and feeling, in the sense of these conceptions 
 that is now customary, we analyze the life of the spirit into will, 
 thought, and experience. There are three well distinguishable 
 realities, of which, however, none comes into operation, none 
 is present in actuality, without the other two being somewhere 
 therein — like to the irepi')(a>p7}ai<i of the three divine acts and 
 the three divine persons, which, by virtue of their likeness of 
 nature, invariably penetrate and live through one another : so 
 that every person, by its relation, shares in the possession of the 
 nature of the two others ; and their knowledge and will, reflect- 
 ing itself in reciprocal love, is an absolutely united nature,^ 
 
 on the hints of the Holy Scripture with trembling joy : for to be able to 
 think is the dignity of man ; and even to be allowed to think upon the 
 holiest of all subjects is one of his most blessed prerogatives, which indeed 
 must be exercised in the consciousness of our infancy in this state (1 Cor. 
 xiii. 11) : for " woe to the wise in their own eyes," — we are nothing but 
 stammering children. 
 
 1 According to Goschel, Der Mensch diesseits undjenseits, p. 35. 
 
 2 Not, — "of feeling," as e.g. Kahnis, in the psychologic section, ix. 2 
 (p. 135), of his Dogmatics, according to which the feeling, thought, will, 
 of the spirit, correspond to the experience, perception, desire of the soul. 
 
 3 Zockler, Naturtheol i. 758, says, with reference to the above, that I 
 compare thought to the Son ; and that this comparison of the will, thought, 
 
206 THE NATURAL CONDITION. [SEC. IV. 
 
 The threefold life of the willing, thinking (word-forming)^ and 
 experiencing spirit which points back to this archetype, is man's 
 own, even still in his present natural condition, without its being 
 possible to call it a remainder of the primitive divine likeness ; 
 for it is only the framework that is left to man of that which 
 has faded away. Willing, thinking, experiencing, are indeed, 
 in themselves, mere forms of life. In the original condition 
 this threefold life of the spirit was a life of love in the likeness 
 of God, filled up by the power of a glad conscience, which knew 
 itself one with Grod, — an image of the eternally resting flow, and 
 the eternally flowing rest, of the blessed life of the Godhead. 
 As God has satisfaction in Himself, so the human spirit sought 
 and found satisfaction in God, God was the object of his will, 
 the contents of his thought, the fountain of his experience. 
 Not as though he had not also made created being the object 
 and contents of his will, thought, and experience, but every- 
 thing in God, and with a view to God. For the necessity is 
 based in the nature of the spirit to possess an object correspond- 
 ing to the nobility of its original source, with which it might 
 make itself one, and in the union with which with itself it might 
 feel itself blessed. God is indeed love, and the spirit of man 
 is the inspiration of this God ; therefore the life of the spirit 
 is love, and nothing truly satisfies it but the love whence it 
 originated. After he has fallen from this love, still his life does 
 not renounce this character of- love implanted in it. For what 
 he continues to make the substance of his will, thought, and 
 experience, has the purpose of satisfying this necessity of love, 
 or of removing what is adverse to this satisfaction. What a 
 French philosopher lately maintained — Aimer c'est vouloir^ et 
 vouloir cest aimer — is, in substance, true also of thought and 
 experience. Each of the three has for a final purpose the 
 apprehension, acknowledgment, and experience of an object of 
 
 and experience, with Father, Son, and Spirit, almost corresponds to the 
 Taulerish triad concupiscentia, ratio, ira. But this triad is the wholly use- 
 less dregs of a PJ atonic representation; and the case does not stand thus, 
 that I compare the thought to the Son ; but the act by which the Father — 
 the will, having its original foundation in Himself — ^brings forth the Son 
 I compare to the thought: for the Son is "hoyoq^ Word, i.e. embodiment of 
 the thought which the Father conceives in thinking of an object of His 
 loving will, that may be like to Him with exact likeness. 
 
SEC. IV.] THE TRIPLICITY OF THE SPIRIT. 207 
 
 love which satisfies the spirit's need of love. In the present 
 natural condition of man, none of the three indeed have the 
 right direction and the right contents ; but the triad of spiritual 
 activities, and their working one into the other, is nevertheless 
 a shadow of the three acts of the divine life, and their Peri- 
 choresis. 
 
 This consideration of the spirit in the light of its archetype, 
 affords us the great advantage of making known to us those 
 capacities and activities which belong to it, even apart from the 
 Psyche. As in this division we wish to advance gradually from 
 the most internal to the most external nature of man, this is to 
 us doubly important. We do not even become till ^^^ capable 
 of finding our way in the biblical nomenclature of spiritual powers 
 and efficiencies. Proceeding from the psychological mode of 
 speech in Scripture, we should have been entangled in a laby- 
 rinth, as the psychological researches of Koos and Beck show. 
 For the use of language in Scripture is absolutely swayed by the 
 fundamental view, that the spiritual life in itself, that the spiritual 
 and psychical life, that the threefold life of man — the spiritual, 
 psychical, and corporeal life — is a unity. The same Perichor^sis 
 which unites the three spiritual activities compactly into effi- 
 ciency, shows itself also in their verbal denominations. Willing, 
 thinking, experiencing, are never distinguished in Scripture 
 with terminologic sharpness. The word V^l indicates not merely 
 knowledge, but also experience ; the word DV^j ^^^ merely taste, 
 but also understanding ; the word ns'^^ not only thinking or 
 representation, but also remembering or purpose to do anything. 
 In "i/i."!, thought and will are combined as one forming activity 
 of the heart. And rich as the Old Testament language is in 
 v/ords which signify to will, and to desire, yet there is never 
 once imprinted on it the distinction. between inclination of the 
 will, and determination of the will, which in the Greek is re- 
 presented by ^ovXeadat (wherewith 7^1, Hiph. ?''N:in of a like 
 root) and deXeov, The efficiencies of the spirit are neither dis- 
 tinguished in themselves, nor are the activities of the spirit, as 
 such, sharply distinguished from those that are psychico-somati- 
 cally effected. Will, thought, and experieiice, and all the higher 
 and lower activities into which these spiritual fundamental 
 activities ramify, are predicated of nn^ J?^ and K^'s? indiscrimi- 
 nately, — in so far as nn is the supreme principle, E^SJ the 
 
208 THE NATURAL CONDITION. [SEC. IV 
 
 secondary principle, emanating herefrom towards the side of 
 the corporeity, and n^ is the internal focus of the threefold life 
 of man. Thus all three, in their manner, partake in the highest 
 and lowest activities and affections of that life. It may, at 
 any rate, be said that the spirit of man, in the immediateness 
 of its origin, is called n^ij^j ; in the concentration of its activi- 
 ties, especially of its thought and will, ^.^ ; in the circumstantial 
 and sensitive unity of its thought and will pervading from noK^'j 
 throughout the 3^, — nn. But even this distinction is not 
 clearly marked ; although certainly nn by far the most fre- 
 quently designates the spirit, not as thinking and willing, but 
 as experiencing, — or the general circumstantial character and 
 disposition which includes thought and will in itself. A reflex 
 of the relation of the trinity is not easy to be mistaken in the 
 mode of speech ; but it is not to be gathered from it by itself, 
 without close examination through the typical relation that has 
 just been considered by us. 
 
 In the New Testament, especially in the Pauline writings, 
 the psychologic mode of expression is much sharper and pro- 
 founder. The mystery of the Trinity, that has become histori- 
 cally revealed in the work of redemption, throws here its 
 noonday light into the depth of human nature ; and it is, indeed, 
 the conceptive, highly-cultivated Greek tongue, in which the 
 primitive condition, the actual condition, and the destination of 
 man are treated upon, — not without the interposition of the 
 endeavour already made in Alexandrianism, to introduce into 
 the religion of revelation at the same time with the elements of 
 truth contained in the Greek philosophy, the forms of speech 
 that it had coined. There are especially three ideas, to which 
 the New Testament disclosures upon the likeness of God in 
 the spirit-life of man are bound. The psychologic main and 
 universal idea which the New Testament, as distinct from 
 Hellenism, primarily establishes, is Pneuma, spirit ; the three 
 ideas which we have now to consider strictly, according to the 
 New Testament meaning and use, are the threefold develop- 
 ment of this one main and universal idea. 
 
SEC. v.] NOUS, LOGOS, PNEUMA, 209 
 
 NOUS, LOGOS, PNEUMA.^ 
 
 Sec. V. 
 
 When the eternal person who was manifested in Jesus Christ 
 is called by John 6 X070?, we are plainly pointed back thereby 
 to an intrinsically divine archetype of the created human 
 X0709. Humanity is ©eov yivo^ precisely for that reason, 
 that it is essentially distinguished by means of the X0709 from 
 the dXoya ^(oa, which know that which they know — <j>vaLK(o^, 
 not Xoyc/cm (Jude 10). Nevertheless o X0709, as the name 
 of the eternal person manifested in Jesus Christ, signifies not 
 ratiO) but oratio or verbum. In the New Testament Scripture 
 
 ^ V. Zezschwitz, Profangrdcitdt und bibl. Sprachgeist, p. 33, objects to 
 this triad, because the bringing forward of Tioyos as an independent capacity 
 of the spirit contradicts the biblical usus loquendi, "which constantly rejects 
 Tioyog in the sense of reason, and because Trvsuf^a occupies a position which 
 contradicts its meaning. But (1) they are not three independent capaci- 
 ties of spirit which I put forth in the above triad, but the three factors in 
 which, as in the theogonic procession of the Trinity, the human spirit-life is 
 brought to complete development. (2) I do not understand (as the reader 
 will find) y^oyos in the sense of reason, but in the sense of word ; and find 
 the circumstance not a little favourable to my parallel of the divine type, 
 that the Scripture so constantly rejects the former meaning, guarding 
 thereby against the arriving at a false representation of the divine Logos, 
 by starting from the constituent factors of the human spirit-life. (3) It 
 need not appear strange, that within the pneumatic nature of man is 
 assumed the existence of a Pneuma in a narrower sense, since even within 
 the pneumatic nature of the Godhead we distinguish a Pneuma in a special 
 sense. This, moreover, answers the objections of the eminent Swedish 
 physician, 0. M. Witt, in his work on empirical and biblical psychology, 
 Sjdlen, i normalt och sjukligt tillstand (the soul, its normal and morbid con- 
 dition), Pt. i. (1858), p. 84, that Logos nowhere occurs in Scripture as a 
 part of man, and Pneuma does not occur in a double signification. Krumm 
 also, in his treatise de notionihus psycliologicis Paulinis (1858), finds in the 
 above triad a strange divisio spiritus in tres partes, and remarks against 
 it, (1) that T^oyog is not at all a conception of bibUcal psychology; (2) that 
 he does not perceive how urvsi/jtta in the narrow sense is distinguished from 
 xaphtet. But it is only in the immediate meaning of ratio "that it is not 
 a conception of biblical psychology, but probably in the meaning oratio 
 (word and faculty, or gift of the word) it is a most weighty and important 
 one ; and if human -Trvsvfcot is distinguished from human uovg, Trusvfiec can 
 certainly not coincide with jcstplictj because, even according to the repre- 
 
 O 
 
210 THE NATURAL CONDITION. [SEC. V. 
 
 generally, \0709 nowhere occurs in the meaning ratio, not 
 even in John among his many other significations, — a fact 
 which, as observed by an ancient investigator of biblical psycho- 
 logy, has its reason in a divine decorum.-^ In the Johannean 
 writings it means throughout the Word, sometimes the indi- 
 vidual word, as an expression of Jesus, John ii. 22; of God, 
 X. 35 ; of the prophet, sii. 38 ; of the Scripture, xv. 25 ; of the 
 people generally (proverb), iv. 37 ; sometimes the entire word 
 of Jesus, as €.g, viii. 31, if ye remain iv rS X070) tw e/i« ; or of 
 God, e.g. xvii. 17, \0709 6 0-09 a\'i]6eca ia-riv, both of which 
 are essentially one and the same word (xiv. 23). Thus also 
 6 X0709, John i, 1 ; o \0709 t?79 §<»^?j 1 John i. 1 ; o X0709 rov 
 Qeov, Apoc. six. 13, will signify respectively the Word, the word 
 of life, the word of God. Elsewhere it is the word of the pro- 
 clamation, the tenor of the prj^ara rov ©eou, which is so called 
 
 seBtation and usits loquendi of Paul, discursive reflective knowledge is a 
 function of the KotpVoc itself : for man knows the mystery of his salvation 
 by the enlightened eyes of his heart (Eph. i. 18), in which the light of 
 spiritual knowledge shines forth out of darkness (2 Cor. iv. 6). In his 
 passion for system, Krumm attributes to the apostle a different mode of 
 conception from all the rest of the biblical writers, even from Luke {vid. 
 Luke i. 51, xxiv. 25), in that he (and this is the fundamental thought of 
 his whole treatise) makes him the author of the division of the 'Tn/ivfca into 
 i>ovs as intelligendi organum, and icetplicc as sentiendi organum, and limits the 
 reference of the passages, in which the heart appears as the organ of know- 
 ledge, to immediate experimental knowledge as perception. But, in truth, it 
 is the case in Paul's writings, as everywhere in the Holy Scripture, that xaphlac 
 ifl the internal spiritual-psychical hearth of man's life, and, moreover, the 
 workshop of the vo7}^c6t» (Phil. iv. 7). On the other hand, Paul gives us 
 in the Hellenic uovs, less frequently used than Kuphia^ the first member of 
 a distinguishing of the spiritual process of life in itself, to which xctplia is 
 in no way the second member ; but TruevfAoc tow voog (Eph, iv. 23) is at any 
 rate the closing link. For the rest, Krumm more nearly agrees with 
 the above triad than he thinks ; and though this Sec. V. looks to him 
 strangely theosophic, we will still not be angry with the young philosopher, 
 since even he acknowledges the important premiss, Spiritus humanus et 
 substantia et efficientid simillimus est divino (p. 20), which we have ventured 
 to consider somewhat more deeply, and will confidently await the result 
 which Gbschel, agreeing with us, states, confessing out of his riper and 
 richer experience (in p. 37 of his work, uber den Menschen diesseits und 
 jenseits), " He who observes himself in his thinking, will learn from his 
 own experience to distinguish vovg, "hoyog, and •Trvevpcoe. row uoog.^^ 
 
 1 H. TV". Clemm, Schriftgemasse Gedanken von der Kraften der mensch- 
 lichen Seele (1760), p. 90. 
 
SEC. v.] NOUS, LOGOS, PNEUMA. 211 
 
 ,(conip. John vi. 68 ; Apoc. i. 2, 9, etc.). The word of the 
 proclamation, and the word that appeared in Jesus, are dis- 
 tinguished in such a way, that the latter is the personal Word, 
 which preceded the former ; in which God has from everlasting 
 given to His counsel of love an objective existence in His own 
 sight. Moreover, that He, in this everlasting Word, has not only 
 expressed His will, but also His nature, in His own presence, 
 John affirms in the brief ©eo? ^v 6 \0709. The Pauline testi- 
 monies which lead up to John i. 1 — e.g. Col. i. 15-17 ; Heb. i. 3 
 — say it still more circumstantially. And if further proof were 
 needed for this metaphysical apprehension of the Logos, it 
 would be found in Pbilo : for it is an undeniable fact, that the 
 Johannean doctrine of the Logos is not without relation to the 
 doctrine of Philo. The apostolic proclamation did not scorn 
 the forms of ideas already coined by the Alexandrian philo- 
 sophy, but it filled them with the contents presented by the 
 history of their New Testament realization. As Christianity 
 withdrew the limits from the spirit of the Old Testament reve- 
 lation, and separated the imperishable gold of its substance 
 from the dross of the cosmical elements, so it became a refining 
 fire for Hellenistic and Hellenic philosophy, the transfiguration 
 and consecration of what was true, and of the forms in use in 
 both for the presentation of the truth. 
 
 The admitted propriety is sufficient for us here, of the 
 assumption, that 6 X0709, in the trinitarian sense, is the God- 
 spoken eternally personal Word, which comprehends in itself 
 God's nature and will. From this assumption we can much 
 more clearly apprehend the antitypical threefold spii'it-life of 
 man. That in man which wills, thinks, and experiences, is 
 called in general irvev/xa, as God is the Tri-personal Trvev^a. 
 But in this self-conscious irvevfia are distinguished vov^, X070?, 
 and irvevfMa, — a representation of the Father, Son, and Spirit. 
 
 That which, or by means of which the self-conscious spirit, 
 thinks and wills, is called vov<; (rnens^ animus^ as distinct from 
 anima)^ or also Scdvoia (ratio). According to its etymon, i/ov?, 
 from the Sanscrit root gnd, signifies spiritual perception and 
 comprehension (for 71/01)9, as nomen, nariiSy n<ivus, for gnomeriy 
 gnarus, gnavus), certainly only the thinking nature;^ as also 
 1 Vid, Autenrieth on v. Nagelsbach's HomeriscUer Tkeologk (1861), 
 p. 393. 
 
212 THE NATURAL CONDITION. [SEC. V. 
 
 mens (fi6vo<i, v. Passow), Sanscr. manas, is named from man — 
 mnd, to think ; but the will (OeK'qtn'i) allows itself to be taken 
 up into the thought (yoelv^ hiavoelaQai^ inasmuch as all will is 
 an endeavour of the spirit, from a ground that has become 
 conscious, towards an object that has become conscious, and 
 thus is enclosed on both sides by thought : as again the thought 
 is a seeking — and, as such, a will — of that which is to be found.^ 
 This is the universal scriptural view, on which account, e.g. 
 nVT («i;i.)— whence n, nnvi, p'-Vn— unites in itself the ideas of 
 will or endeavour, and of thought (comp. especially Ps. cxxxix. 
 1, 17). That vQV'i is both, as well the willing as the thinking 
 faculty in man, is seen from Rom. vii. : in man, when by the 
 divine law he has attained to consciousness about what is good 
 and evil, commences a conscious will for the good that is known 
 and approved of God. The subject of this will is his vov^. 
 The moving causes of conduct lie herein, effectuated by the 
 thought (Rom. xiv. 5). That, therefore, by virtue of which 
 man thinks and determines himself, the thinking and willing 
 faculty in him, is his vov^. As the will of the vov'i is to be 
 distinguished from longing, so is its thought to be distinguished 
 from conception, and its knowledge from perception. The 
 aopara of God are called (Rom. i. 20) voovfieva : the created 
 world is sensuously perceived KuOopdrai by man when his eye 
 falls upon it ; and in penetrating through the multiplicity of 
 that which appears in this or that manner, to the root of its 
 source in this or that way constituted, he attains by means of 
 his vov<; the idea of the Godhead, In a similar sense, the 
 Epistle to the Hebrews (xi. 3) pronounces the fact of the ori- 
 gination of the world by the word of God to be a voovfievov of 
 faith, sciL of the believing vov^. To recognise the not pheno- 
 menal eternal source of origination of the visible universe 
 beginning in time, is a concern of the vov<?. And in Apoc. 
 xiii. 18, comp. xvii. 9, it is the vov^ which unriddles the cipher 
 of the future. Thus voeiv is the radical, ideal, penetrating 
 thought and knowledge, directed to the essence of things, and 
 which, in a word, are spiritual or rational, and the will deter- 
 mining itself in conformity thereto, distinct from the kindred 
 psychical facts of presentation, perception, and desire. 
 
 The product of the vovf; is the X0709 ; for the human spirit, as 
 ^ Similarly Gregory of Nyssa, in Moller, l.c. p. 27. 
 
SEC. v.] NOUS, LOGOS, PNEUMA, 213 
 
 not merely endowed with consciousness, but with self- conscious- 
 ness, for that very reason is also, as the Targums (Gen. ii. 7) 
 interpret, NPpDp Tvn^ Le, speaking spirit — spirit capable of speech.^ 
 The vov<i is related to the X070?, as the speaking X0709 (ratio) to 
 the spoken X070? (oratio, verbum). In the New Testament Scrip- 
 ture, as already observed, X0709 in this signification does not 
 occur; but its use of Xo^t/co?, akoyo^, Xojl^eaOaiy avaXoyl^eaOac, 
 <rvWoyi^€<T6aL, Xoyia-fjuo^^ SiaXoyiafio^, refers to this aspect 
 of the idea : \6yo^ is distinguished from <f)covi} and ^%09, as 
 the speech or word of a personal nature endowed with X0709 
 (capacity of thought). This twofold X070?, the thinking and 
 the spoken, is related, according to Philo's expression, as irrjyi] 
 and airoppoTj ; and as X070? in the former sense is a capacity or 
 an efficiency of the z^ou?, so in the latter sense the X0709 is the 
 organ of the vov<; : they are related, once more to quote from 
 Philo, as Moses and Aaron (Ex. iv. 15) — viropoKev^ \6yov 
 vov<i? What we are here asserting, is nothing foreign to the 
 Scripture. The Old Testament use of the word "lOK proceeds 
 from the essential identity of thought and speech, for "i^N sig- 
 nifies both, — the thought as inward speaking (with or without 
 i3p3), and the speech as audible thinking ; just as also njn and 
 n''^ (LXX. fieXerdvy aSoXea'^eiv) denote meditation, as wholly 
 internal, or as faint, solemnly audible, speaking. Thinking and 
 speaking, spirit and speech, are necessarily associated. Human 
 speech, indeed, is effected psychically and corporeally, and is 
 indissolubly bound to this agency ; but speech in itself^ even in 
 the pure spirit, even in the Godhead itself, is inseparable from 
 thought, for the word is the comprehension of the thought. And 
 that word which, according to Rousseau, it is necessary to pre- 
 suppose in order to supply the foundation for^ the human use 
 of the word, is finally no other than the word of all words — the 
 archetypal Logos.^ Nov<; and X6709, in the way of likeness, stand 
 
 ^ In the later Hebrew scholastic language, n3*1Dn is the speaker, Arab. 
 en-ndtik, and thus, as related to it, man, and m2ntDn"6^a3n, the speak- 
 ing soul, Arab, en-nefs en-ndtikeh, and so, as akin to it, anima rationalis. 
 
 2 Vid. thereupon Grossmann, Qusestionum Philonearum, p. 11 (1829), 4. 
 
 3 See Bautain, Experimental-psychologie, transl. by Dalhoff, ii. 145- 
 156. 
 
 * See my Jesurun, pp. 43-45 ; and besides, the opinion of' Hamann in 
 reference to the origin of language ( Works, iv, 33 ; comp. GUdemeister, Lehtn 
 
214 THE NATURAL CONDITION. ISEC. V. 
 
 in such essentially necessary relation as God the Father and God 
 the Son ;^ for if we wish to name Hitn in a way corresponding 
 to o \o7o?, the Son's name, the Father is o vov?, sciL 6 rwv oXcov 
 vov<; (Philo), 6 aiBio^ vov<i (Athenagoras), o reXecof; vov<; (Justin), 
 i.e. the absolute nus, whereof it is said, t/? eyvo) vovv KvptoV 
 (Isa. si. 13, LXX. ; Rom. xi. 34 ; 1 Cor. ii. 16). His nus, 
 M^hich designed the plan of the universe, is unsearchable. And 
 there are infinitely many of the divine words proceeding from 
 this nus : for of His thoughts (TV^., Ps. cxxxix. 17), how im- 
 measurably great is the sum ! But the Son as Logos (^'^9''? I 
 and Jerus. Targum, Gen. xxviii. lO,'^^?! or NniS'n) is the one 
 eternal self-thought of God — ivvorjfia rov &€ov (in Clemens 
 Alex.) — the thought of His whole proper nature, made objec- 
 tive, independent, personal in the Word — the Word absolutely 
 — the Word of words. As the Logos is the basis of all other 
 thoughts and words of God, so It is the archetype of the 
 human Logos, primarily of the thought of Ego, wherein man 
 becomes objective to himself as a person, — and of the word fof 
 it ; — then of every thought or inward speech that is effected on 
 this ground of the self-consciousness involved in thought and 
 word. For the voetv does not begin until man becomes objec- 
 tive to himself as Ego ; and this voetv is no otherwise possible 
 than by the originating thought, completing itself by taking 
 upon it the form of the word. Intelligible speech is only the 
 sensibly perceptible announcement of this inward speech, this 
 X0709 ivhtd6eTo<i? Thoughts, according to a biblical figure, 
 are branches (^^V^ or ^""W^^, Job iv. 13, xx. 2 ; Ps. xciv. 19, 
 cxxxix. 23), and words are flowers and fruits, which, rooted 
 in the spirit, and springing from it, blossom and ripen forth 
 through the mouth and lips (Isa. Ivii. 19 comp. Prov. x. 31, 
 Prov. xviii. 20 comp. xii. 14^ xiii. 2). Man thinks by speaking 
 inwardly : this speech often occurs so rapidly as not to be 
 
 Hamanns, ii. 63). All that man heard in the beginning, saw with his eyes, 
 and his hands handled, was a living word, for God was the Word. 
 
 1 As in man is Logos creatusj says Ph. Nicolai, quoted by Eodwell, Lc. 
 p. 199, thus God the Father has Logon mternum increatum, 
 
 2 Precisely thus Eusebius says on Ps. Ivii. (Ivi.) 5: Our Logos, which haa 
 its substance in syllables and words and names, and is spoken out by means 
 of tongue and voice, is not properly and truthfully to be called Logos: for 
 it has another as a producer — the inward Logos ; and this only is specially 
 and properly to be called the true Logo& 
 
SEC. V.]- NOUS, LOGOS, PNEUMA. 215 
 
 observed ; but there are always words by which the thought 
 is thought, as all reckoning, even the most rapid, is by means 
 of figures. To think apart from language, is to think apart 
 from thought itself. Unreflected consciousness without lan- 
 guage is possible, as manifestly in the case of brutes ; and as 
 there is a condition of being Ego, as foundation and ground, 
 whence the realized self-consciousness and the realized conscious 
 self-determination are developed, so consciousness reflected in 
 itself is also possible without language, as was manifest in the 
 first created man. For there was implanted in him, indeed, 
 the capacity of speech, but not the speech itself. His first 
 condition was an intercommunion of speechless love for the 
 God of his origin. His will, produced by his condition of 
 Ego, but not yet enlightened by actual self -consciousness, in- 
 clined thankfully to the will to which he was indebted for his 
 being ; and from this relation of self to God, proceeded a 
 feeling of delight, which still lay at the threshold of self- 
 consciousness, and was no precipitate of darkened conceptions, 
 but, so to speak, a chaos of ideas that were not yet lifted up 
 into hght. The external world copied itself in his senses, and 
 presented itself in psychical forms of perception before his soul : 
 his spirit was only first turned to this world of forms actu 
 directo ; the apperception, the transformation of these forms of 
 intuitive perception into ideas, was first impending ; but as soon 
 as this spiritual efficiency began, language also began with it : 
 for the moulding of the contents of the supersensuous, or of 
 the sensuous, consciousness, is thinking; and this thinking is, as 
 such, speaking also, primarily internal, — and inasmuch as man 
 is a spirit-embodied being not purely spiritual, but pneumatico- 
 psychical, wherein the word is as absolutely pre-formed, as it is 
 subsequently uttered by means of the bodily organs of speech. 
 What is related to us in Gen. ii. 19 is not the first genesis of 
 language. By way of illustration, however, it is there set forth 
 to us how language came into existence. Previously the indi- 
 vidual kinds of beasts were objects presented by means of the 
 five senses for the primal man's contemplation ; but now those 
 considerations which sensible perception supplies to him, be- 
 come to him an object of inward contemplation, his spirit 
 forms from them ideas : he grasps them as compact, strongly 
 outlined thoughts ; or, which is the same thing, he gives to 
 
216 THE NATURAL CONDITION. [SEC. V. 
 
 the beasts names, which are the apprehended expression of 
 the impression that proceeds from the individuals, and is now 
 spiritually apperceived or comprehended.^ We may here forego 
 the question as to the original formation of language, whether 
 Adam's language came to perfection by the spiritual ground 
 of things itself being that which entered into the region of his 
 spiritual being, and then assuming for his Ego the form of the 
 inward word.^ It is only necessary here for us to observe, 
 that, beyond all doubt, language was the creation of the spirit 
 as distinguished from the soul ; and, moreover, the creation, 
 sensibly and psychically accomplished, of the spirit capable 
 of speech, and in itself created (even apart from the fact of 
 association) in need of language. Certainly the primal man 
 was the only one whose existence preceded language : sub- 
 sequently, language has a concrete subsistence independent of 
 man, by which his special capacity of speech is determined 
 ab extra, and his spirit is replenished with material already 
 formed and regulated. And assuredly there subsists for us 
 a knowledge only imperfect, and still to be acquired in any 
 scientific method, about the value of the meaning of words in 
 their relation to things ; language, as a transmitted possession, 
 is for us only a system of conventional signs of ideas, which 
 we have instinctively appropriated to ourselves. And this 
 language which we speak is one of many : it bears absolutely 
 the stamp of the individual character of the people to which 
 we belong : it is no longer the one speech of the beginning, 
 the pure language of the divinely formed spirit : it remains, 
 inasmuch as it was transmitted, always something more or less 
 external to the thinker, however natural it may have become 
 to him, and however masterfully he may handle it : deeply as 
 he penetrates it, it is still to him always a substance more or 
 less opaque ; and thus it limits and obscures his thought, just as 
 much as it is its inalienable means. None the less, in itself, 
 language is, and remains — apart from its materializing pro- 
 duced by the fall of man, and its nationalizing produced by the 
 confusion of tongues — a shadow of the divine Logos; and, in its 
 
 1 Comp. Steinthal, Charakteristik der hauptsUcJitlichen Typen des 
 Sprachhau's, 1860, p. 76. 
 
 2 See thereupon the anonymous (theo'ogical) work on Language and its 
 relation to Psychology, Freiburg, vol. i. I860. 
 
SEC. Vj NOUS, LOGOS, PNEUMA. 217 
 
 indissoluble connection with the thinking spirit, a shadow of 
 the unity of nature and life between the Father and the Son. 
 
 In this analysis of the life of the spirit, as it lives itself 
 forth, we are upon a biblical and experimental track, which 
 must lead us, from this beginning, and by this means, to a right 
 result. The human understanding, thinking in all directions, 
 comes to the word, and by the word it advances further. It 
 meditates, and breaks forth, as it were, out of the chrysalis, and 
 wheels round, and, as in birth-pangs of reflection, attains to form 
 and shape — to the sharply outlined thought-investiture of the 
 word. The word is the means, the organ, the conditioning of 
 the thought; the word is the expression of all will and thought, 
 whereby it first of all comes to itself by defining itself. But the 
 third and final stage is that in which words are at an end, where 
 the understanding is at a pause, — where the spirit, although in 
 a more realized sense, is again in thought, as in the beginning 
 before the birth of the word. For the thought and will, which 
 serve to develop the spirit, and find their expression in the 
 word, cease without a word : the crown of the word is the spirit 
 without the word — the innermost sanctuary of the heart."^ This 
 is what the apostle means in Eph. iv. 23 (comp. Eom. xii. 2) 
 by irvevfMa rov vo6<i. There is thus not only a vov^^ which 
 according to its nature belongs to the irveviia^ and in the 
 natural man is vovs tyj^ aapKO^ (Ool. ii, 18), instead of vov^ rov 
 'TTvevfiaTO'i ; but, moreover, a •nveviMa which, according to its 
 nature, belongs to the z/ou?, and is therefore inversely called 
 irvevfjua rov vo6<s? What kind of a irpevfia this is, is to be 
 gathered — although it has escaped the commentators^ — from 
 1 Cor. xiv. For here — vers. 14, 15, 19 — the apostle, speaking 
 of the speech with tongues, distinguishes between a human 
 irvevfia and the human 1/07)9. Five words spoken Bc^ rov voo^ 
 fiov, he says, are more profitable for the church, than ten 
 thousand eV yXcoaa-rj ; and wherefore ? Because the five words 
 serve for the instruction of others, and the ten thousand do 
 not, unless that a hiep^rivevTrfi translate them into the lan- 
 
 1 According to Goschel, Der MenscTi. diesseits und jenseits^ p. 36. 
 
 2 The Latin mens ajiimi, by ■which Krumm^ de notionibus Paulinis 
 Psychol, p. 23, renders it, does not correspond. Ili'ey.wos rov voog is, on the 
 other hand, animus (spiriius) mentis, 
 
 3 See, on the other hand, Hilgenfeld, Ghssolalie^ p. 56. 
 
218 THE NATURAL CONDITION. [SEC. V. 
 
 guage commonly understood. Inasmuch as the five words 
 proceed from the vov'; thinking with reflected consciousness 
 in the mother tongue, they are all ideally intelligiblej and 
 capable of being expressed in language. But he who prays or 
 sings y\a>cra7}, prays or sings not tw vol', but toJ irvevfiari ; and 
 therein his vov<i is aKapiro'i. The actuality of the self-con- 
 sciousness is repressed by the divine influence, which absolutely 
 takes possession of him who is speaking with the tongue : the 
 activity of thought of the vov^^ bringing forth fruit in thoughts 
 and words, benefiting itself and others without any further 
 agency, ceases. The divine influence occurs in the human 
 region of immediate experience and intuition, and expresses 
 itself in a language corresponding to this immediateness, not 
 passing through the vov^ of the actual utterer, and thus there- 
 fore unintelligible to the vov<; of the hearers. The apostle calls 
 this region of immediate experience and intuition, the irvev^a, 
 as distinct from the vov^^ of man. It is the spirit in the 
 narrower sense (distinguished from irvevfjia in a wider sense, 
 as 1 Cor. V. 3, vii. 34, 2 Cor. vii. 1), as experiencing, and 
 especially as seeing with immediate intuition — the image of the 
 divine irvevfia ayiov^ For as the activity of the loving will and 
 the loving thought of the Father and the Son in the Holy Ghost 
 goes forth into the actual condition of loving experience, in 
 which loving will and loving thought are reciprocally satisfied, 
 and as it were combined; so the human Trvevfia in this narrower 
 sense is the seat of the experience of the divine love, and of 
 the immediate intuition of its mysteries (pVO and nK"i, Ps. 
 xxxiv. 9) ; — a Tertium in which will and thought, passively 
 surrendering themselves to a new form of love, blend and 
 dissolve.^ 
 
 1 Even Krumm understands 'TrvsvfAx (1 Cor. xiv.) of the capacity of 
 mystical intuitive absorption into the divine depths ; and gives, to iny 
 apprehension of it, involuntary testimony, when he says, p. 18, " Cogitatio 
 in spiritu nondum sejuncta est a sensu et voluntate, sed hse tres actiones una 
 quasi comprehenduntur ;" and when, p. 67, he observes upon the boasting 
 spirit-seer puffed up, vtfo rod voog Tvig acx.p^6g (Col. ii, 18), " 'ixartzais Chris- 
 tiana atque verse revelationes in spiritu gignuntur " (in the heart, not 
 IN THE fancy). For if uous as the capacity of reflective thought, and 
 xotplix as the capacity or organ of immediate experience and perception, 
 be distinguished from the 'jruevfioc, as from the undivided unity of both, 
 then becomes absolutely necessary also the distinction of a wi/£y)»» in the 
 
SEC, v.] NOUS, LOGOS, PNEUMA. 219 
 
 But as man is by nature, it is not the divine love which 
 man e^eriences in this his irvevfia. The vov<; has become 
 1^0139 T^? <xapKo% given up to the flesh (comp. Prov. xxxi. 3 ; 
 LXX. ZiUvat rov vovv yvvac^l); the Sidvotat, like the BeKrifiaTa, 
 are determined by the flesh (Eph. ii. 3) ; and the wvojfxa, in its 
 God-resembling nature, glowing and panting with love (1 Thess, 
 V. 19 ; Rom. xii. 11 ; Acts xviii. 25), is, as it were, extinct and 
 dead. The true nature of the irv€Vfia is not indeed destroyed, 
 but it is buried beneath a tendency which contradicts it. 
 Therefore man needs to be renewed (tw TrvevfiaTC rod vo6<i, 
 Eph. iv. 23). "But ye," says the apostle (Eph. iv. 20-24) to 
 his christianized heathen readers, contrasting them with the 
 actual heathens, — " but ye have not so learned Christ ; if so be 
 that ye have heard Him, and have been taught in Him, since 
 truth is in Jesus : that ye should put off,^ concerning the former 
 conversation, the old man, which is corrupt in consequence of 
 the lust of delusion ; and be renewed in the spirit of your mind ; 
 and that ye put on the new man, which after God is created 
 in righteousness and true holiness." The renewal seeks to make 
 the vov<; spiritual again, this fundamental power of the human 
 spirit, which has become fleshly, and therefore lays hold of 
 TTvev/xa rov voo^, which, instead of being penetrated by the 
 Holy Spirit, whose image it is, is possessed by the spirit of this 
 world. It is the life of the heart that is meant, which on the 
 one hand is the summative unity into which the willing and 
 thouglit- forming activity of the vov^ is dissolved ; and, on the 
 other, the secret spring whence the vov'i receives its impulses, 
 which it adopts into consciousness, and translates into acts of 
 will.^ Here divine love gives to man to taste its hidden manna. 
 Here God and the soul, which are not according to substance 
 
 narrower and wider sense, — namely, a TruevfAoc proving itself in thinking 
 and experience, and one that proves itself in both at once. 
 
 ^ The additional vf^elg is in itself not opposed to this association of the 
 infinitive with B/Sap^^uTS ; and, moreover, the repetition of the subject 
 here is explained as occasioned by the parenthesis. Vid. Alex. Buttmann, 
 Gramm. of the New Testament Language, p. 235. 
 
 2 TLusufAoe. rov voog resembles very closely the Homeric tfy^oV, e.g. in the 
 combination, x»roi (ppivx jtotl xetre^ dvfAov (in mind and heart). I do not 
 find that this important psychological idea is illustrated by anybody satis- 
 factorily, or at least searchingly, (Schriftb. iii. 292, " renovation to a newly 
 inspired personal life;" v. Zezschwitz, " the spirit which reigns in the uovg. 
 
220 THE NATURAL CONDITION. [SEC. V. 
 
 and nature one, become one through love.* Here is the 
 standing-place of the peace of God, which surpasses irdpra 
 vovv (Phil. iv. 7) ; here is the bottom of all ethically profound 
 experience (vid, Luke i. 47 ; Mark viii. 12 ; John xi. 33, xiii. 
 21, and elsewhere) ; here, the sanctuary of all immediate com- 
 munion between God and man.^ 
 
 In Scripture, this innermost threefold personal life is called 
 o eao) dv6pQi7ro<i (Rom. vii. 22 ; 2 Cor. iv. 16 ; Eph, iii. 16) ; 
 and in reference to the unity of its origin, its seat and home, 
 
 KpVTTToii T^s" fcapSia^ avOpcoiro^y the hidden man within the 
 heart (1 Pet. iii. 4). These ideas do not belong exclusively, 
 as does o Katvos (yios!) avOpmiro^, to the life of regeneration. 
 Every man is, as such, an external nature subject to the 
 perceptions of sense, and an inward nature not sensibly per- 
 ceptible ; although, in the position of nature the inward man 
 
 the spiritual power of the sense;" Krumm, interna spiritus restoratio)^ except 
 only perhaps H. "W. Clemmj in his Scriptural Thoughts of the Powers of the 
 Soul (see the epitome in the Appendix of Div. V.). Luther, in his transla- 
 tion, " in the spirit of your heart," points in the right direction ; for heart 
 is *' the deepest inwardness of the free personality, in which thought and 
 will rest, together with the testimony of the conscience, in immediate unity" 
 (Schbberlein, Jahrhuch, 1861, p. 53). Only the genitive ought not to be 
 taken appositionally, as Master Eckhart (p. 317 of the Pfeiferschen Ausg.) : 
 in the inner spirit^ which is called mind, — that is, in the heart. 
 
 ^ See G. Charles Schmidt, Etude sur Jean Rushroek (1859). It is, as 
 Luther says on one occasion {Opp, Lat. xviii, 252, ed. Erlang.), thalamus 
 conscientlss ubi sponsus et sponsa soli cuhant. 
 
 2 Anastasius of Sinai, in his beautiful and thoughtful work on man's 
 creation after God's image and likeness, which at first was edited by Jo. 
 Tarinus, together with Origenis Philocalia (Paris 1618, 4), recognised the 
 importance of 1 Cor. xiv. for the assertion that the Spirit is a /^ovas h 
 Tpioi^i Jcet'l rpioig h fiouoc^t : or/ yccp xal fitoc sari rvi ovaicf, (a; "^v^y^) kccI ou 
 fAioc T)7 &e6)plct T'^f kocvT^s f^spMu^ s^7}7^sja6 tjoc<pu5 6 d'TcaV -ipocT^a r^ 'Tntsv/Liarty 
 i^aX^ K»l T? vo'i" •Trpoffiv^of^eti t$ 'Trvsvfiun, "Trpotrev^oficct Is x»i t$ uo't (1 Cor. 
 xiv. 15). According to Anastasius, the -^vxvi corresponds to God the 
 Father ; the vovg or T^oyug to God the Son ; the w^gt/^a {pcvivf^-ot tow vqv) to 
 the Holy Ghost ; which {scil. •jrvsvfAet) he designates as to ^ar/xoi/ Kotri 
 ovarariJCQu xacl avf^TrXYipMrtKou^ SO far as the intelligent soul has in the spirit 
 the condition and the completion of its life. It is plain that this is not the 
 right conception of the 'jryiv^a attributed to the i//i'?J^ vospoi (T^oytm in 
 
 1 Cor. xiv.), but Anastasius is on the right track ; and so much the richer 
 in grand and true thoughts is his comparison of the Son to the word born 
 from the soul {oraiio)^ whose internal silent origination he regards as tbe 
 copy of the internal divine birth of the Son, and whose external origina- 
 
SEC. v.] NOUS, LOGOS, PNEUMA. 221 
 
 has lost its independence of the outer, and is estranged from its 
 true behig. But, moreover, distorted as the Hfe of the inward 
 man is, still the features of the archetype are recognisable 
 therein. " Ego et Pater," says the Lord to the soul, " et 
 caritas nostra unus Deus sumus, tu mens rationalis et verbum 
 et dilectio tua unus es homo, ad similitudinem auctoris tui 
 factus, non ad sequalitatem; creatus nempe, non genitus. Ee- 
 cede ab his quse infra te sunt, minus formosa quam tu es. 
 Accede formatrici formse, quo possis esse formosior, eidemque 
 semper adjungere, quia tanto ab ilia speciei amplius capies, 
 quanto te illi caritatis pondere magis impresseris." ^ 
 
 But — a consideration ■whi<;h inevitably obtrudes itself — is 
 then experience the unity into which will and thought coincide, 
 and not rather the unity out of which both proceed ? To this 
 we answer, for the present, that as, in the triune life of the 
 
 tion, effected by the instrument of language, he regards as the copy of the 
 temporal birth of the Son : " For the word is first born in the heart, in 
 incomprehensible and incorporeal manner of birth, and remains unrecog- 
 nised in the internal nature of man ■, then it is born in a second and 
 corporeal mode of birth by means of the lips, and this without destroying 
 its connection with the soul which bare it : this is a general, manifest, and 
 instructive resemblance of the two births of God the Logos." Augustine 
 formulates his trinitarian conception of the human spirit variously, — now as 
 memoria, intelligentia^ voluntas, or mens^ intellectus, voluntas '(a.Sj after him, 
 Thomas Aquinas, Dante in Purg. 25, 83, Eckhart, Rusbroek, and others) ; — 
 now as esse, velle, scire, or also esse, novisse,, diligere ; and in conformity 
 therewith, mens, notitia sui, amor, Jo. Scotus Erigena, on the other hand, 
 distinguishing after Dionysius Areopagita the three divine hypostases as 
 oviTiM, Ivutx-i^ig, Ivipyux (a distinction which is partially founded upon mis- 
 understood passages of Scripture), divides also the spiritual nature of man 
 into essentia, virtus, and operatio. None of these triple divisions is capable 
 either of biblical, or logical and empirical examination. On the other 
 hand, Erigena approaches the true state of the case when (as he thinks 
 without self-contradiction) he distinguishes in yet another manner. " Quid 
 tibi videtur," he asks, de div. nat. ii. 23, '' de famosissima nostrge naturge 
 trinitate, quae intellectu et ratione et sensu intelligitur? Sensum autem dico 
 non exteriorem sed interiorem;" in Greek, as he himself states them further 
 on, vovg, T^oyog, otavota,, the tres motus animas according to Dionysius, and 
 mediately according to Proclus. Verbally, Gregory of Nyssa entirely 
 agrees with us, in his work on the likeness of God, separating wvivf^x, 
 TKoyog, uovg, as factors of the human trinity; but he adopts these words 
 more in a philosophical than a biblical sense. 
 
 ^ Claudianus Mamercus, de static animgs, i. 26 (partially according to 
 Fhilo) ; p. 96, the edition of Gasp. Barth. 
 
,222 THR NATURAL CONDITION. [SEC. VI. 
 
 Godhead, all three acts of life are together immanent in ever- 
 lasting presentness, without temporal sequence ; so also in the 
 threefold life of the human spirit, all its impulses so work^ one 
 into the other, that every individual one, although prevailing 
 at the same time, hears the others in itself. A more satisfac- 
 tory answer will occur when we analyse — as we are now about 
 to do — the nature of the human soul. 
 
 THE SEVEN POWEES OE THE SOUL. 
 
 Sec. VI. 
 
 We have shown from Holy Scripture in Div. I. Sec. IIL, 
 that there is an eternal sevenfold doxa of God ; and, as was 
 indicated in Div. II. Sec. IV., the relation of the human soul 
 to the human spirit corresponds to the relation of this eternal 
 sevenfold doxa to God the Triune. We here assume both of 
 these positions to be scripturally affirmed. But from the fact 
 that Scripture designates cTrra irvevixara as the constituent 
 powers of the divine doxa carried into operation by God's 
 Spirit,-^ there occurs to us the problem in conformity with 
 the parallel once drawn between doxa and psyche — to show the 
 nature of the human soul to be a sevenfold nature. And here 
 first of all arises the question, what those hrra Trvevfiara are, 
 whose possessor, according to Apoc. iii. 1, is the God-man, and 
 in what order they stand to one another. And our first glance 
 falls on Isa. xi. 2. Here they are named, and named so as to 
 be enumerated from above downward, or from right to left; 
 for the spirit of the fear of Jehovah is the basis of all, as nDDn 
 is the object which, from 'n nxTj is arrived at (Ps. cxi. 10 ; 
 
 1 J. P. Lange {Deutscli. Zeitsck. 1859, p. 23), -with reference to Apoc. 
 i. 4, questions the impersonality of the seven spirits ; but however it may 
 bi ; interpreted, they are certainly not seven persons, but seven powers or 
 operations of the personal God, and of His Spirit, whereof J. Bohme 
 (Dreif. Lehen, iv. 82) strikingly says, " It is the Holy Spirit who reveals 
 God in nature. He spreads forth the glory of the Majesty, that He may 
 be< beheld in the wonders of nature.*' 
 
SEC. VI.] THE SEVEN POWERS OF THE SOUL. 223 
 
 Prov. i. 7 ; Job xxviii, 28) ; and the Spirit of Jehovah ab- 
 solutely is the heart of all, corresponding to the midmost 
 flame on the shaft of the seven-flamed lamp (Zech. iv.) — 
 the fourth therefore, as four is the middle of seven.^ If 
 we arrange them in a row, in which, from left to right, they 
 correspond to the seven flames of the typical lamp, their 
 order is as follows : (1) 'n fiNn;, nn ; (2) 'n njn trn ; (3) nn 
 rTjiina ; (4) 'n ryn ; (5) nvj; nn ; (6) nj**? nn ; (7) nMn n^i. But 
 the seven spirits are here named, not so much according to what 
 they are in themselves, as according to what they effect. In 
 such sevenfold efficiency, the sevenfold doa;a, which proceeds 
 from the Father and the Son by means of the Spirit, is to de- 
 scend upon the second David. It may be expected that the 
 ethical efficiency of the seven spirits will correspond to their 
 metaphysical nature. Our inquiry, therefore, must proceed 
 from another quarter. 
 
 And from what other quarter than from those portions of 
 Holy Scripture which narrate to us how the divine doa;a has 
 allowed itself to be beheld? To Abraham it appears as a 
 smoking furnace, out of which a burning torch appears (Gen. 
 XV. 17) ; thus flaming and enlightening from a dark ground. 
 On Sinai, its manifestation begins just in the same way with 
 gloom of smoke and cloud, from which breaks forth 'n nins i^??"!? 
 as consuming fire (Ex. xix. 16, xxiv. 15); wherefore it is said 
 indiscriminately, that Jehovah spoke to Israel JJVn TjinD, or that 
 He spoke K'xn Tjino (comp. e.g. Deut. iv. 12 with Ex. xxiv. 16) ; 
 and here therefore, also, the manifestation was that of flaming 
 and enlightening from a dark ground. In the leading of Israel 
 through the wilderness, the self-manifestation of the divine 
 glory by the cloud or by the light of fire was assigned to day 
 and night (Ex. xiii. 21, xl. 38 ; Deut. i. 33; Ps. Ixxviii. 14), 
 but in such a way that tJV] ^^ are in one another ; and even in 
 the day-time, if Jehovali will, fire breaks forth from the cloud 
 (Ex, xiv. 24). In Ezekiel, this involution of fire, light, and 
 
 1 The accentuation which gives Athnach to "n nil is thus therefore 
 justified. For the most part, it is held that " Spirit of Jehovah" is the 
 general idea, which is separated into three pairs. But thus we have not an 
 actual seven according to the apocalyptic requirement. Seven is the divine 
 in the multiplicity of its development (yid. Genesis^ p. 640). Even the un- 
 folding of the principle opposed to God, appears in the Apocalypse sevenfold. 
 
224 THE NATURAL CONDITION. [SEC. VI. 
 
 gloom, IS circumstantially described. He sees a great cloud, 
 and nnip^np IJ'X reciprocally enfolding itself, Le, fire whirling, 
 circlingj and ^53^ the brightness which beams from the fire, 
 round about the cloud (i. 4). This brightness into which the 
 appearance is projected, is expressly designated as like a rain- 
 bow, and as the exact 'n nins n«iD (i. 28). The fire thus goes 
 forth out of the gloom, and the light out of the fire. This 
 relation, moreover, is manifested even in Him who sits upon the 
 throne. From His loins upwards He appeared to the Seer as 
 brightness, "inf^ and from His loins downwards as fire, ^^ (Ezek. 
 viii, 2, comp. i. 27, LXX.).^ The Johannean description of Him 
 that sits on the throne (Apoc. iv. 3) agrees with this: "And 
 He that sat was to look upon like a jasper and a sardine stone ; 
 and there was a rainbow round about the throne, in sight 
 like unto an emerald." The jasper, which in ch, xxi. 11 is 
 called as clear as crystal^ and stands in ch, xxi. 19 as the 
 first foundation, corresponds to the bright side of the divine 
 doxa; and the sardine, which has the appearance of fire, and of 
 blood (TTvpcoTTo^ Tft> €tSei Kot alfiaToetSi]<i, as Epiphanius says), 
 corresponds to the fiery side of the divine doxa? Fire and light, 
 moreover, are the elements and modes of appearance of the 
 stream or sea before the throne of God, * which comes into the 
 visual horizon of the seer. John beholds just the same river 
 proceeding from God, which becomes visible to Daniel as a fiery 
 stream (vii. 10), as a pure river of water of life, clear as crystal 
 (Apoc. xxii. 1), and another time as a sea of glass mingled with 
 fire (Apoc. xv, 2). The fire ("i=ij) points to the wrath, and the 
 crystal clearness to the love ; and, the mingling of the fire with 
 the glassy clearness, to love that does not come to breaking forth 
 without manifestation of wrath. And as John beholds the 
 seven spirits as seven burning torches before the throne of God 
 (iv. 5), so God as Father of glory is called by James (i. 17) 
 Father of lights — royv <J)6to}v. Thus everywhere in the divine 
 doxa, appear united the potencies of the fiery gloom and of the 
 
 1 Ziillig, ia Hengstenberg, Comm. ilber die Offenh. i. 263, observes, in 
 addition : Below, opposite the earth, appeared to me, He who sits on the 
 throne in the angry glow of His function of judge and avenger, above in 
 the pure brightness of His calm, undisturbed heavenly majesty. 
 
 2 Hengstenberg, I.e. p. 261. The sardine stands here for an indica-^ 
 tion of the primitive rigbteousnebs of God — of His wrath. 
 
SEC. VI.] THE SEVEN POWERS OF THE SOUL. 225 
 
 brightness. Let it not be said tliat these are only types. 
 Types they certainly are, but types of heavenly realitieSj which 
 thus portray themselves. How otherwise could the Scripture 
 say of Godj He is light, <^609j and on the other hand. He is 
 fire, irvp ? (Deut. iv. 24, ix. 3 ; Isa/ xxxiii. 14 ; Heb. xii. 29.) 
 Certainly He is neither, of the two in the sense of earthly ele- 
 ments; for the bush in which the fire of the do£ca appears to 
 Moses is not destroyed (Ex. iii. 2), and the light which shone 
 around Saul and his companions was far "above the brightness 
 of the sun" (Acts xxvi. 13). God is fire and light, in a sense the 
 most actual of all, but in a way that is absolutely supersensual, 
 and above that which is created. He is light, and in Him is no 
 darkness at all (1 John i. 5). Acc6rding to Jas. i. 17, He is 
 the Father of lights, in whom is found no change from the light 
 to the darkness (irapaXKar^ri)^ or falling of a shadow, such as sun 
 and moon suffer in consequence of a changing (t^^oth}? airo- 
 (TKiao-fia), On the other hand, however, Scripture also says 
 that God is a consuming fire ; that there is in Him a power of 
 wrath, which He being angry arouses (Ps. Ixxviii. 38) ; that His 
 purpose of wrath has flaming fire as its result, which is His 
 judicial manifestation (2 Thess. i. 8), by which His anger effectu- 
 ally proves itself (Heb. x. 27), which proceeds from Him (Lev. 
 X. 2, comp. Num. xvii. 11). It considers the wrath absolutely^ 
 not merely as an affection of God's will, and an action of God's 
 will ; but, at the same time, as something belonging to God's 
 nature, which is in God, and is through sin (Jer. xvii. 4) judi- 
 cially aroused against sinners, and is sent forth (e.g. Ex. xv. 7) or 
 poured out from God {e.g. Ezek, xxii. 20-22). And as for the 
 darkness. Scripture does not hesitate to name God not only the 
 former of light, but the creator of darkness ("^OT sni^^ Jsa. xlv. 
 7) ; and, where it describes the manifestation of the divine glory, 
 to distinguish in it darkness, fire, and light. How otherwise 
 is all this to be reconciled, than by assuming that God,. in re- 
 spect of His pei'sonal nature, is indeed love, but love which has 
 as its reverse side the might of wrath ; and that God, in respect 
 of the doxa of His nature, is indeed absolutely light without 
 disturbance, but light which, in the face of the world opposed 
 to God, ,can let loose powers of gloomy fire eternally excited in 
 Him ? In His dooca, the darkness is eternally swallowed up by 
 means of the fire in light. In the fire, darkness and light are 
 
 p 
 
22G TME NATURAL CONDITION. [SEC. VI. 
 
 distinguished ; wherefore Scripture comprehends fire and h'ght 
 sometimes as primarily contrasted, sometimes as synonymous 
 ideas: for the fire, as the fire of love (Lev. ix. 24), is light; 
 contrary to which, as fire of wrath (Lev. x. 2), it is the syno- 
 Byme of darkness. Dwelling in this His doxa, God the triune 
 dwells omnipresent in every created thing. In itself it is the 
 absolute triumph of light. But in the presence of the creature, 
 it externalizes itself as fire or light, even as the creature takes its 
 position in the dark-fiery or in the fiery-light principle of the 
 same. In the godly, God reveals Himself as light, — namely, as 
 P'''nvi D^nn) pan (Ps. cxii. 4) ; but to the view of sinners, the light 
 of Israel becomes fire, and the Holy One of Israel — Le, that 
 which in itself is absolute light and purity — becomes flame 
 (Isa. X. 17), to wit, by means of a backward grasp at the poten- 
 tialities which form the substratum of His glorious light. The 
 fii-e and darkness of hell proceed from God's doxa^ not less 
 than the light of glorification (Isa. xxxiii, 14; Ps. cxxxix. 8). 
 So far as by the power of His wrathful will, fire and darkness 
 prevail in the creature. He rules over both in the might of 
 His light (Ps. cxxxix. 12), In Him Himself is neither dark* 
 ness nor fire which are not merged in absolute light. Without 
 such views as these. Scripture — unless its statements are emptied 
 of all meaning — is in a great measure absolutely unintelligible. 
 We know probably the ingenious representations into which 
 the presumed fantastic symbolism of Scripture allows itself to 
 be interpreted ; but they are only the caput morfuum of its in- 
 finitely more ingenious figurative expression. We believe that 
 we rightly interpret this, in saying that God's doxa has a dark- 
 fiery and a fiery-light side, — that in the fire both principles are 
 distinct, — and that the former principle is absolutely over- 
 powered and pervaded by the latter. 
 
 We go further : if the doica — which is by the Father and 
 the Son effectuated by the Holy Ghost — be a reflection of the 
 Godhead, then as well the loving will, and the loving thouo-ht of 
 the Father, as the loving satisfaction which the Father finds in 
 the Son, and the Son in the Father, as also the loving experience 
 of the Holy Spirit, will be reflected therein. The light that 
 shines forth in the midst of the process of the doasa is the 
 reflection of the birth of the Son of God ; for He is, as we so 
 freijuently read in the Gospel of St. John, the self-living absolute 
 
SEC. VI.] THE SEVEN POWERS OF THE SOUL. 227 
 
 light that goeth forth from the Father (i. 4, viii. 12)— the amav- 
 fyaa^ia of the paternal doxa (Heb. i. 3; comp.Wisd. vii. 26, airav- 
 r^aaiia (fxoro^ alSlov of the aotpla)} It follows thence that the 
 three first irpevfiara describe the offspring of the Father's love. 
 But how otherwise than by prototypically representing the three- 
 fold law of every ^va-i,9 : (1) the contraction into itself, (2) the 
 outward pressing beyond itself, (3) the unrest of becoming ; to 
 which there follows, (4) the breaking through of that which has 
 been aimed at, as it were, a priori ? This agony of becoming, 
 which at the same time is a pleasure of becoming, is the charac- 
 teristic of all self-life. It is a constant circle— a wheel revolving 
 around itself — Tpo')(p^ <y€vi(7ea)<;y according to Jas. iii, 6. Of 
 late, the power of attraction, the power of expansion, and the 
 polarity which results from the operation of these two polar 
 forces, has been named the " trinity 'of power." ^ Jacob Bohme 
 calls it the fiery triangle in every living thing. These three 
 forces or forms in themselves are the principle of life (Q"??)^ 
 whose emblem is scarlet (coccus), as the colour of fire and of 
 blood,^ but not yet the principle of the life of light or of love. 
 They do not become this until a further advance of the process. 
 In themselves they are infinite agitation and excitement — dvfio'; 
 or opyrj in the first primitive meaning. Therefore they are 
 expressed, when God's love is repelled, as instruments of divine 
 
 ^ Athanasius, C. Avian, iv. 2 : ag yccp o.-ttq Trvpog (pa^i ovrag ex. ©eov hoyog. 
 Augustine, de Symb. ch. iii. . Occurrat vobis (he is addressing the catechu- 
 mens) ignis pater, splendor filius, ecce invenimus cosevos. 
 
 2 According to Bbttcher, Schriftprdben^ p. 83, there exists even in the 
 root of rrri — to wit, TI — the fundamental idea of the circling line returning 
 
 TT 
 
 into itself. According to the Arabic, on the other hand, the root-meaning 
 
 is rather comprehendere or contrakere. For the word ^j=^ indicates, ac- 
 cording to the Kamus, to bring together and to secure: con jug. viii., to 
 lay one's self around something; conjug. vi., to wind into one another, to 
 curl one's self (of the serpent), to wrinkle, to crisp one's self. According 
 to this, life maybe called el-hajdt^ as close-binding (contrast of death, maut, 
 niD, as stretching out, i.e. loosing of that which has been hitherto bound 
 and contracted) ; as Shame, ^lajd, Beijdwi on the Koran, Sur. ii. 24, is 
 defined " as a retraction of the soul to itself (contr actio sm«), apart from that 
 which is shamef 111 from fear of blame." The serpent, however, is caUed 
 el-Jf,ajfja, as curling itself, or as the living one xxr'' l^ox'/iu. 
 
 3 Prof. Owen, in a work so entitled (Niirenberg 1856). 
 
 * Bahr, Symholik des MosaiscJien Cultus, i. 333. 
 
228 THE NATURAL CONDITION. [SEC. VI. 
 
 wrathf ulness ; and so far — not as though there were everlasting 
 wrath in God — they are called also the principle of wrath. 
 
 The impelling power of the process is indeed the God of 
 love, in whom the urgency of love, the satisfaction of love, and 
 the triumph of love, eternally coincide. Therefore the three 
 first forces — those of contraction, expansion, and rotation — are 
 only the basis of the fourth, the force of decussation^ or inter- 
 section, in virtue of which, out of the released fire the light of 
 love shines forth, as, in Ezekiel, from the midst of the fire shone 
 a flashing brightness, ^'^tJ'nn pva (i. 4). The emblem of this 
 fourth power is the fourfold figure of the cross, significant to 
 all the orders of heavenly and earthly existence.^ The other 
 powers or forms correspond to the Holy Spirit, which, on the 
 one hand, is receptively related to the loving relation of the 
 Father and the Son, by adopting into itself its impression ; on 
 the other hand, is productively related thereto, by becoming the 
 expression for the promulgation of this impression (comp, John 
 xvi. 13-15). Corresponding to that is the fifth power — that 
 of the passive resignation to the light of love ; and the sixth 
 — that of the distinct and manifest production of the nature 
 imprinted by God on the doxa as it comes into being. The 
 fifth is the prototype of the fruitful and moulding water, which 
 receives into itself, and reflects, the forms of things: for in 
 Scripture water and light are things very closely bordering 
 upon one another (Ps. xxxvi. 9) ; and there is an everlasting 
 spring of living water, of which it may equally be said that 
 God Himself is it (Jer. ii. 13, xvii. 13), just as He is light — as 
 that it is in God (Ps. xxxv. 9 ; Apoc. xxi. 6, etc.), just as the 
 light is in God (Dan. ii. 22). The sixth is the prototype of 
 the sound or of the voice (7^P, Ezek. xliii. 2), which, considered 
 in respect of itself alone, is the dosca or glory of the word. The 
 Holy Ghost reveals Himself in the fifth power rather as the 
 Spirit of the Father, and in the sixth, rather as the Spirit of 
 the Son (Logos). In the sixth grade the doxa is the intelligent 
 and intelligible revelation of the nature of God, and its sub- 
 stance. But there is still wanting one power, which unites all 
 the powers together with their contents into a substantial and 
 compact whole. It is the eflBciency of the seventh. As the 
 
 1 See the article " Geist " in Oetinger's Bihlischem Worterhuch, 
 * See the article '* Cross" (Kreuz) in Oetinger's Worterhuch. 
 
SEC. VI.l THE SEVEN POWERS OF THE SOUL. 229 
 
 sixth power corresponds to the day of the creation of man, so 
 this seventh power answers to the Sabbath of creation. Seven 
 is everywhere the number of peace. Thus the seventh beati- 
 tude of the Preacher on the Mount concerns the peacemakers 
 (Matt. V. 9) ; thus the seventh of the attributes which, according 
 to Ahotli de-Rahbi Nathan, ch. xxxvi., attend before the throne, 
 is Peace. The seventh power unites all the powers of the 
 divine doxa into peace. Its emblem is (Apoc. iv. 3) the emerald, 
 for green is the most comforting and the mellowest of all com- 
 binations of colours. The seven spirits are an organization of 
 sabbatic harmony, and they are this, without beginning and 
 without end ; for the formation of the doa;a is an everlasting, 
 but never incomplete, becoming. All the seven spirits exist 
 from eternity in majestic light and peaceful activity of love.^ 
 " I was by Him," says Wisdom (Prov. viii. 30), " as His work- 
 mistress ;^ and I was daily His delight, rejoicing alway before 
 Him." The chdJcma which is here personified is not distinct 
 from the doa;a. The doxa is called ckokma ('"'^r'C* or HiD^n) so 
 far as it involves in itself the divine ideas in pre-existent ele- 
 mentary actuality. Both are sevenfold. The wisdom that is 
 from above has, in James' epistle (iii. 17), seven characteristics, 
 as the house of wisdom, according to Prov, ix. 1, has seven 
 pillars. For the divine wisdom, as the divine do3sa, is ttoXv- 
 TTOiKiXof; (Eph. iii. 10). In both is reflected the divine nature 
 and its rich substance. This reflection, as a reflection of the 
 divine nature, is called doxa; and as a reflection of the contents 
 of the divine nature, Le. of the ideas, it is called sophia, or wisdom. 
 But both are one. For if the sophia says (Prov, viii. 23), " I 
 was anointed a king^ from everlasting," in what respect does 
 that differ from the everlasting So^a of the /BaaiXev^ rtov 
 atftiz/wi/ (1 Tim. i. 17)? 
 
 These are the seven spirits — or, as we may venture to say, 
 the seven powers or forms — of the divine doxa: spirits, in 
 consideration of their vitality, spiritually effected, excluding 
 
 ^ See the beautiful statement of this movement, reciprocal Source and 
 harmonic Unity, in RochoU, Beitrdge zu einer Gesch. der deutschen Theosophie 
 (1856), pp. 57-59. ^ 
 
 2 (German, Werkmeisterin. Auth. vers. : " one brought; up with Him," 
 — Tr.) 
 
 3 (Auth. vers. : " / was set up from everlasting." — Tr.) 
 
230 THE NATURAL CONDITION. [SEC. VI. 
 
 everything material and accidental, pure and simple ; powers, 
 in consideration of their peculiar manifestation, and the cosmic 
 operations of which they are the sources of e£Bciency ; forms, 
 in consideration of the divine doxa, which they all together in 
 indissoluble unity, but every one in special manner, show forth. 
 We have here attempted to solve the problem which Scripture, 
 without offering its direct solution, proposes to the gnosis that 
 proceeds from faith. The knowledge of the problem is primi- 
 tive, for long ago Philo and the Cabbala have striven to solve 
 it, by placing at the head of the ten Swdfiets or Jli"i''?9j ^ triad ; 
 and thence deducing a heptad — the seven brooks into which the 
 ocean of the divine nature is divided.^ But in these attempts 
 there is missed not only the inward necessity, but also all 
 scriptural foundation that is in any measure satisfactory. 
 Moreover, the seven names are only names of divine attributes 
 (as 1 Chron. xxix. 11), from which attributes the reference of 
 the typical relation of the human soul to the divine doa:a is 
 wholly incapable of being drawn out ; and apart from all, the 
 gloom in which these attempts grope after the mystery, is set 
 aside by the New Testament unveiling of the trinity of the 
 divine nature. Whether our endeavour, which for the most 
 part is due to Jac. Bohme,^ approaches to the truth, will now 
 be proved, as we come to confront the archetype with the copy, 
 
 ^ V. Groesmann, Quasstionum Philonearum, Pt. i. p. 241, and the late 
 ■works of Franck and Joel on the Cabbala, but especially that of Molitor 
 {PUlosopMe der GescMchte oder iiher die Tradition, 4 vols.), besides its 
 replies by Hamberger (Die hohe Bed. der altjiid. Tradition, 1844) and 
 EochoU (Beitrdge, 1866). The three last named Christian scholars assume, 
 after the example of Mirandola and Enorr von Rosenroth, a too respectful 
 attitude to the Cabbala. This latter is not -without lights (see e.g. above, 
 Div. II. Sec. VI.), but it is fuU of false lights. Above all, there requires 
 historical criticism to distinguish the actually old tradition from the mediseval 
 and new. 
 
 2 Naming him, I cannot forbear recalling the words of Lavater in his, 
 review of his physiognomical predecessors : " And then I name one more, 
 dbsit Uasphemia dicto, Jacob Bohme 1 Whether we laugh now or weep, 
 probably nobody had more natural perception, feeling of nature, or sense 
 of the language of nature, than this unintelligible theosophist. Doubtless 
 our dictatorial journalistic age will finely impale this thought, and cry, 
 Crucify him 1 I know that I have friends, who, from love to my theolo- 
 gical aad philosophical reputation, would be sufficiently wealc-hearfced and 
 good-hearted to buy out of this page these four or five lines with as many 
 
SEC. VI.] THE SEVEN POWERS OF THE SOUL. 231 
 
 As the divine doxa is related to the tri-personal spiritual 
 nature of the Godhead, so the human soul is related to the per- 
 sonifying human spirit. But the same process, which in respect 
 of God falls into the domain of self-consciousness, and of that 
 freedom which is one with internal necessity, on the side of 
 man falls into the domain of entire unconsciousness and entire 
 unfreedom, because man is a creature, and the beginning of 
 his existence, by which he is a witness to himself, of his own 
 character of a creature, precedes in every relation his own know- 
 ledge and will. As the spirit of man is the product of the divine 
 Inbreathing, so the soul, by virtue of the continuously operative 
 impulse of this divine inbreathing, is the product of the human 
 spirit: its origination is a ^'^'!5 (Gen. il. 7), and thus full of 
 mystery as all God's creations. The necessity is implanted into 
 the nature of the created spirit, to bring itself to essential mani- 
 festation, and, so to speak, spiritually to embody itself. So it 
 is even with the heavenly spirits, as we see in their self-mani- 
 festations in visions ; for although they make themselves visible 
 In such cases in a manner accommodated to human perception, 
 still the diversity of their forms {e.g, cherub, seraph) points 
 back to an actual supersensuous externality of their nature. 
 Not as though the angels also had souls : we could only speak 
 of the souls of angels, as of a EJ'SJ of God {e.g, Amos vi. 8 ; Isa, 
 i. 14), by means of an anthropomorphism.^ Soul, E'SJ, is the 
 
 louis d'ors, if it were possible ; but if they were willing, and, if at the same 
 time a poor man stood by me who might want these louis d'ors, I would 
 not take them." The rest may be referred to in Lavater's Ausgen, Schrifteu, 
 edited by Orelli, iv. 64. 
 
 ^ The question whether, without contradicting Scripture, we may speak 
 of the souls of angels, is discussed by Origen, de princ. ii. 8. He considers 
 that, if .by soul is understood a substantia rationahiliier sensibilis et moUlis, 
 it is allowable to speak of the souls of angels. This is certainly true. In 
 this sense, Philo calls the mid-natures between God and man (the angels 
 or demons, i,e. Logoi and spirits of the air) everywhere in his works bodi- 
 less souls; e.g. i. 431: 'itrn x,ai kcctx rov dipa. "^^vjcay daa^ikrau tspaTenrog 
 ^opog^ oV«Bo^ ratf ovpetuiaW dyyiT^ovg ydp rdg "ipvycdg ra,vra.g sl'ads kccKuv 6 
 QiG'Trta^og T-.o'/og, The mode in which Plutarch speaks of demons (spirits 
 of the air) is entirely the same. But the New Testament Scripture, even 
 where the same might be expected, as in Eph. ii. 2, vi. 12, expresses itself 
 otherwise. Hahn, Theologie des N. T. i. 404, very justly observes: "The 
 angels are named •x-usvficcra^ but never i^yp^a/; living men are called 
 \f/vjcott, but never 5rv£iJ^«T«." 
 
232 THE NATURAL CONDITION. [SIX. VI. 
 
 peculiar doxa in which the spirit of corporeal natures is reflected. 
 Therefore Scripture only speaks of souls of men and of brutes. 
 Even of brutes, for they have souls which are the individual 
 particularizations of the spirit of life inwrought into universal 
 nature by the creative spirit of God, which the ancients call- 
 by a name certainly not to be justified from 1 Cor. ii. 12 — 
 spiritus mundL The Scripture acknowledges in plants life 
 indeed, but no soul. Even although ^n (Ps. Iviii. 9) is not to 
 be referred to the thorn-bush, yet the notion of the life of plants 
 is evident from Job xiv. 8, Ps, Ixxviii. 47, Jer. xiv. 30, Jude 12 ; 
 for only what is living can die. But they do not belong to the 
 KTiafiara e'xpvra -^v')(a'=; (Apoc. viii. 9). The prevalent idea of 
 an anima vegetativa, which scholasticism adopted from Aristotle, 
 is foreign to Scripture, They are endowed with life, but not 
 self-living. The general spirit of life lives in them, contracting 
 its essence in the grain of seed, and unfolding it in the shoot, 
 according to the idea of the plant already pre-formed in the 
 seed. Its wheel of life does not oscillate itself, but it is oscil- 
 lated ; as also is that of the lowest of the brutes when just 
 engaged in the transition to psychical life, and partaking 
 thereof. 
 
 We turn back to the soul of man, to the effluence of his 
 spirit, which is essentially distinguished from the spirit of the 
 brute by the fact that it is no individualization of the general 
 spirit of life, but the immediate constitution of the spirit itself 
 by God, Before we set out the seven powers of the soul, let 
 the position be very clearly established, that the soul, made 
 personal indeed by the spirit, is yet in and for itself impersonal, 
 as its archetype, the divine doa;a or cJiohna, of which therefore 
 we just now said that it is personified in Proy. viii. That the 
 divine doxa or chokma is impersonal, although brought forth 
 from God's will, and pervaded by God's self-consciousness, and 
 enclosed by God's personality, needs no proof ; thence it follows 
 of necessity that God, as He has revealed Himself and declared 
 
 1 For in this place 'TrutvfAo. tov jcoaf^ov does not mean the Spirit of God, 
 as it dwells as a created spirit of life, as a physical-psychical power of life 
 in the world, and even in Christians as men (thus Theod. Schott in the 
 Luth. Zeitsdhr, 1861, p. 232) ; but, as the contrast shows, the spirit which 
 is not from God — tterefore the principle opposed to God, and operative in 
 the worldly life, which is breathed into the world by the prince of the world. 
 
SEC. VI.] THE SEVEN POWERS OF THE SOUL. 233 
 
 Himself to us, is a.tri- and not a quadri-personal nature. That 
 the soul is impersonal, strange as it may sound, is at least no 
 new view. It is, moreover, the view of all those who attribute 
 the soul to the corporeity of man, and essentially distinguish it 
 from his spirit, — the dualism of the Guntherish school, defended 
 of late by Zukrigl, Gangauf, Esser, and others. But still, if we - 
 only read Gen. ii. 7, we see that man is not already endowed 
 with soul before the spirit is breathed into him, but that it is 
 even by that inspiration that he is endowed with soul. And 
 how could Scripture say that the body without the spirit is dead 
 (Jas. ii, 26), if the soul belonged to the body? The whole 
 Scripture, from beginning to end, contradicts this view of a 
 dualistic distinction of the soul and the spirit. Spirit and soul 
 are not essentially distinct. Even in Homer, Ovfio'i and '>^vx^l 
 do not stand in this relation. The view of Nagelsbach, that 
 Ovfjbo^ in Homer is the spiritual, and -i^w^?; the animal principle 
 of human hfe, essentially distinct from the former, has been 
 already shown to be untenable. That which continues to 
 flourish of man after death is called '^y%^, but sometimes also 
 Qvfio^ {IL 7), 131); because both are of one nature, and for the 
 rest are only separated just as spirit (mind) and soul are. Yet 
 that trichotomic view which places the soul on the side of cor- 
 poreity is not absolutely destitute of truth. That which is 
 true therein is, (1) that spirit and soul are substantially distinct; 
 and (2) that the spirit, and not the soul, is the personifying 
 power in man. We have already often seen for what reason 
 Scripture is accustomed to call the self or Ego of man by the 
 name of K'SJ : it is because the soul is the medium and link, 
 and the proper and essential form, of the human personahty.^ 
 But itself is only personal so far as the spirit is immanent in 
 it ; it is impersonal when we consider it in itself, abstracting it 
 from the concrete matter of fact. The self-consciousness — Le, 
 that consciousness in virtue of which man apprehends himself as 
 Ego^— and all the functions conditioned by it, belong originally 
 to the spirit, and come to the soul only in a derived manner, by 
 means of the immanence of the spirit.^ The spirit is Xhe power 
 
 1 The spirit is the essential foundation of man ; the soul his peculiar 
 essential form ; the body his essential manifestation. Thus J. P. Lange, 
 Dogm. p. 298. The expressions are excellently chosen. 
 
 2 Comp. Oehk^r in Herzog's R,E, vi. 16 : " The soul is the supporter 
 
234 THE NATURAL CONDITION. [SEC. VI. 
 
 of self-consciousness, and the soul, its place; and the sphntual 
 soul, its subject, and the whole man, its object It has its root in 
 the spirit. Therefore, when the Scripture speaks of spiritual 
 functions as such, it never says ^^.l, -^i^X^, but always p^"i, 
 irvevfia. Thus, for instance, in 1 Cor. ii. 11, where the writer 
 is speaking of the self-consciousness of man, probably -^vxn 
 could as little be substituted for irvevfia, as in Ps. Ixxvii. 7 T?^- 
 for **n^"i, or the 2^ which is commonly used in the Old Testament 
 instead of vov^. Even in 1 Chron. xxviii. 12, where it is said 
 of David, that he had before him in the spirit the design of the 
 future temple, ^S3S would not be allowable in place of tyni. 
 And although, moreover, V^l is rarely and exceptionally said of 
 the soul in the sense of higher pei'ception, as Ps. cxxxix. 14, 
 
 of the Ego-life, the peculiar self of man, certainly by the power of the 
 immanence of the spirit ; but so that this latter is only the personifying 
 principle, not the human person himself." Fault is found by Oehler, that 
 I characterize the soul as impersonal in itself ; but if, according to his own 
 tvords, it is indebted for its personality to the immanence of the spirit, it 
 follows that in itself it is not personal, but is related to the spirit, as, per- 
 haps, the moon to the sun. Moreover, v. Rudloff, p. 34, says: "Without 
 the spirit, the soul would be no reasonable soul, no human soul, would have 
 no 'self-consciousness — would be no Ego." In other words, man is a per- 
 sonal anima viva^ by virtue of the spirit immediately inbreathed into him 
 by God (comp. Gen. ii. 7, Prov. xx. 27, 1 Cor. ii. 11) : the spiritual soul 
 is its proper essential form (forma informans^ according to the Aristotelian 
 expression), but the personifying spirit is the principle and ground of that 
 essential form which distinguishes him from the brute. V. Rudloff's-formula 
 — the soul is the prineipale^ the spirit the accessorium — according to this, is 
 inconsistent with itself. It must be said the spirit is the principale^ the 
 soul the secoiidarium. When finally, moreover, Zockler (Naturtheologie^ i. 
 734) puts it down as a complete reversal of the true state of the case, that I 
 should regard the spirit as the peculiar personifier in man, I hold, in oppo- 
 sition to him, that he himself looks on the spirit as the energetic principle 
 which completes the personality of man. But if it be that which completes 
 the person, it is also self -consciousness ; and if it be self-consciousness, it is 
 also the personifying power, or with the distinction of a self-conscious 
 spirit and a soul self-conscious, not through the spirit, but in itself, the 
 unity of man's natural condition is altogether lost; since that cannot 
 otherwise be maintained than, as says Schoberlein (Studien u. Krit. 1860, 
 pp. 158-155), by regarding the spirit from "which the soul has existence 
 and personality, as the absolute divine spirit entered into man, or' by 
 looking on spirit and soul as only two aspects of one substance, or the self- 
 consciousness of the soul as the self-consciousness of the spirit immanent 
 in the soul. 
 
SEC. VI.] THE SEVEN POWERS OF THE SOUL. 235 
 
 Prov. xix. 2, still in passages such as Ezek. xi. 5, xx. 32, D^^f f^ 
 could hardly be said ; as Scripture speaks indeed of an erring 
 spirit (Isa. xxix, 24) or heart (Ps. xcv. 10), but never of an 
 erring soul (against which, for two obvious reasons, is not to be 
 alleged Num. xv. 28) ; because perception of the truth in the 
 deeper sense is a function of the spirit, and not of the soul. 
 Just SO; in texts such as Judg. viii. 3, Job xv. 13, Isa. xxxiii. 11, 
 XXV. 4, Ps. Ixxvi. 13, — where ni"), as often elsewhere, denotes 
 the spirit of wrath vehemently declaring itself in pantings, — t^SJ 
 could not be used : passionate excitements overcome man, from 
 his spirit (Eccles. vii. 4), and take possession of him from thence 
 outwards. And why does Scripture speak of the truly humbled 
 one — 2T^2p2 (broken heart) and nn"S3'n (contrite spirit) — 
 everywhere naming heart and spirit (Ps. xxxiv, 19, li. 19; Isa. 
 Ivii. 15, Ixvi. 2, etc.), and not soul? For the reason that the 
 selfish Ego-life which penitence breaks down has its root in the 
 heart, and the self-consciousness, from whose fallacious elevation 
 penitence brings down, has its seat in the spirit. Similarly, 
 according to the New Testament mode of expression, which in 
 this respect is still more stringent, the renovation of man's 
 person-life has its seat in the irvev/jia or vovs (Rom. xii. 2 ; Eph. 
 iv. 23):Jt is there that man receives the testimony of his 
 adoption (Rom. viii. 16). For that man is '>^v')(tKo% Le, that 
 the yjrv^c^ has become that which designates his person-life, is 
 the result of sin. But, moreover, this psychical self-conscious- 
 ness is the self-consciousness of the spirit only psychically 
 determined. For the soul isj indeed, the very counterpart of 
 the spirit ; but not as the Logos is of the Father, but rather as 
 the doxa is of the Trinity, It is of similar nature with the 
 spirit, but not similar to it. The psychical functions which 
 are the types of the spiritual, correspond to the spiritual func- 
 tions, but are not likei to them : they are rather the broken rays 
 of their colours. The soul is no Ego, distinguishing itself from 
 the spirit. The self-consciousness which forms- the background 
 of its spirit-copied functions, is that of the spirit from which 
 it has its origin, and of which it is the organ made essential 
 by the spirit-corporeity of man, and the first sphere of its 
 operation. 
 
 The existence of the soul has its origin in the spirit, and, 
 indeed, in its struggles to reveal itself. It reveals itself first of 
 
23(5 THE NATURAL CONDITION. LSEC VI. 
 
 all to itself, and this its revelation of itself to itself is the soul. 
 In order to have any deep understanding of the sevenfold 
 character of this, we must enter in thought into the process, by 
 means of which, when God breathed into man the spirit in 
 God's likeness, immediately therefrom proceeded the soul. In 
 doing this, we are conceiving as separate and consequent, what 
 in reality was associated without place, and contemporaneous 
 without time. Still we are a;t liberty to do this, because that 
 which we are conceiving as distinct is absolutely separable ; and 
 that which we are conceiving as consequent actually forms a 
 chain of cause and effect ; and that in such a manner, as that 
 every effect is always again the cause of a subsequent effect. 
 
 The beginning and basis of the soul's existence are the three 
 constituent fundamental powers of all life — ^''^n — that of con- 
 traction, of expansion, and of rotation. At the first stage, it is 
 substance contracted into itself ; at the second, striving away 
 from itself, and out beyond itself ; at the third, fallen into the 
 restlessness of becoming ; the effect of the first power, and the 
 counter effect of the second, begets, for instance, an excitement 
 or commotion, which becomes a revolution (tpo'xp'i fyeveaeas;), as 
 the soul, coming into existence, has in itself no satisfaction, and 
 still is not willing to lose itself: for in every moment of self- 
 comprehension, it urges itself away from itself, and in every 
 moment of this avoidance of itself, it comprehends itself. The 
 impelling power of the process is the spirit, which is engaged 
 iu producing a living likeness of itself — a likeness of its own 
 light, threefold, nature. The constituting of the soul, as of a 
 living thing, is the founding of this likeness. The purpose of 
 the process is light, in the divine spiritual sense. Embracing 
 itself, the soul is dark ; fleeing itself, it presses outwards to the 
 light ; oscillating on itself, it is, as it were, in birth-pains (comp. 
 ^''Hj to revolve, circumagiy to bring forth).' The form in which 
 it proceeds out of this agony of becoming, is, however, not at 
 first light, but fiery. In the fourth power, that of breaking 
 forth, fire and light are distinguished. 
 
 Fire and light ! If to any person this sounds too purely 
 physical, let him consider that the life of fire is a scriptural 
 designation of the selfish life of self ; and the life of light a 
 scriptural designation of the self-life, after the likeness of God 
 or the spirit. These two several kinds of the self-life are dis- 
 
SEC. VI.] THE SEVEN POWERS OF THE SOUL. 237 
 
 tinguished in the fourth power. The form of the spirit, which 
 is the central agent of the process, here comes to light : the 
 self-life of the soul in itself, transforms itself here to self-life 
 in the spirit. It becomes the life of love, which is turned in 
 love towards the spirit. Therefore the next power is that 
 of perception (cua-drja-ts:), of reflection, or of spirit-like recep- 
 tivity : the soul surrenders itself passively and receptively to 
 the spirit, and becomes, as it were, impregnated with its thoughts : 
 the substance of the spirit becomes, as in a copy, that of the 
 soul. And by means of the sixth power — that of manifestation, 
 of revelation, or of spirit-like productivity — it reveals this con- 
 ceived substance, serving to the spirit as a means to imprint the 
 spiritually formed material of its consciousness on words which, 
 before they pass over by means of the organs of speech into 
 sensible externality, already bear on themselves the pre-formed 
 complete determination of the word which is to be outwardly 
 dispersed in sound : for as the soul, on the one hand, is the 
 mirror in which the outer world is reflected to the spirit ; so, on 
 the other hand, it is the workshop or laboratory in which the 
 spirit forms its thoughts into words, and, as it were, embodies 
 them. For the X0709 ivhtdOero'; of the spirit becomes \0709 
 nrpoiliopiKo^ in the soul ; and it is there that the word, with its 
 sound and its form of speech, is made ready, before it comes 
 forth as ^toz/^ pTjfidTcov (Heb, xii. 19) into sensible perceptibility. 
 The seventh power embraces all the former in one harmonious 
 organic unity : it is the power of substantiality ; for the powers 
 of the soul that have been referred to, are not its inherent attri- 
 butes distinct from the soul ; all these powers together are the 
 substance of the soul itself ; and therefore the seventh is that 
 in which the spirit-resembling essence of the soul is sabbatically 
 completed. 
 
 But in all this we have only considered the nature of the 
 soul in its intercourse with the spirit ; but not yet, as w^e shall 
 do later, in its aspect towards corporeity and the outer world ; 
 for primarily, as has been said, it is the externalization of the 
 spirit itself. And in representing its origination, we went 
 back to the primeval process; because, after the loss of the 
 spirit's likeness to God, the soul's presence still only makes 
 itself perceived by its primeval going forth from the divinely- 
 imaged spirit. For the soul has lost by the fall nothing of its 
 
238 THE NATURAL CONDITIOiT. [&EC. VI 
 
 sevenfold substance — only its spint-i'esembling determination. 
 The fifth and sixth powers, which brought the spirit-resembling 
 nature of the soul to its completion, are still only the remaining 
 outlines of a failing type — the forms that are left of a lost sub- 
 stance, but still only truly intelligible from this their original 
 constitution and destination. 
 
 The soul thus consists, in conformity with its archetype — 
 the divine doa^a^oi seven powers.^ As are the seven spirits to 
 the Spirit of God, unfolded in a sevenfold aspect towards the 
 world, so is the soul to the human spirit unfolded in sevenfold- 
 wise towards the body. It resembles — as we say with Luther 
 in his exposition of the Magnificat — the candlestick in the 
 sanctuary, with its seven branches and lights ; for this, as it were, 
 is an embodied doxology of the church^ giving back sevenfold 
 to God in the echo of praises, the sevenfold glory in which He 
 lias revealed Himself (comp. the psalm of the seven thunders, 
 Ps. xxix. 1). The holy candlestick, rightly understood, is thus, 
 in reality, a fitting type of the human soul, which indeed is 
 for that reason called ^i33,^ Its constitution, as we have shown, 
 is sevenfold. There are seven circles : the first (contraction) is 
 the narrowest ; the centre, which here still is concealed in its 
 
 ^ How — even apart from Jac. Bohme (v. Hamberger, Lehre Jac. B'ohme's^ 
 p. 129) and Pordage — psychology strives after such a sevenfold expres- 
 sion of powers, is shown by the Religions-lehre of C. A. H. Clodius (1808), 
 pp. 122-125, the author of Eros and Psyche, an ingenious poem of a psy- 
 chologic and religious character, that appeared after the poet's death, in 
 twelve cantos (1838). And Flacius' representation of the genesis of the 
 faith in Thomasius, Dogm, iii. 2, 185, offers an analogue of our psychical 
 sevenfold nature. But the knowledge of the gospel beginning to soften 
 the sting of conscience is the fourth degree, not the third. 
 
 2 Hofmaun, Weiss, und Erfilllung, i. 143, has shown that the sacred 
 candlestick does not signify so much the light proceeding from God, as 
 rather the light by which Israel makes visible the dwelling of its God, just 
 as he also has rightly interpreted the visionary candlestick in Zechariah 
 {ibid. p. 343). The remark of Zockler, NaturtheoL i. 787, against me, 
 goes on the mistaken supposition that the candlestick is a symbol of the 
 Spirit of God in its operation on the spirit of man. The lights burn, 
 indeed, by being fed with the divine oil of the Spirit. It thus signifies, 
 in any case, the human endowed with divinely produced light — which even 
 Kbhler misses in his interpretation. 
 
 ® The most learned Jewish epigraphist of late times says of the symbol 
 frequent in Rome on the Jewish cemeteries, e.g. of the Via Portuensis — the 
 Menorah {Epigrapliische Beiirdge zur Gescliichte der Juden^ in the Jahrb, 
 
SEC. VI.] THE SEVEN POWERS OF THE SOUL. 239 
 
 impulse, but typically disclosing itself, is the spirit. In the 
 fourth power shines forth, for the first time, the spirit-resem- 
 blance of the soul, while the spirit's will immanent in the 
 process maintains the supremacy. In the ternary beyond, is 
 repeated the first ternary in inverted order ; so that the fifth 
 power is the correlative of the third, the sixth of the second, 
 and the first of the seventh. To the expans!on according to its 
 nature (2), corresponds the expansion of the spirit-resembling 
 nature (6) ; to the excited restless circling round itself (3), cor- 
 responds the gentle, submissive surrender to the spirit (5) ; 
 and to the unity of the germinating origin (1), corresponds the 
 perfected; unity in multiplicity (7). The three first powers 
 correspond', to the procreative urgency of the Father's love 
 reflecting itself in the doxa; the fourth to the birth of the Son 
 exhibited in ih^doxa; the fifth and sixth to the inhalation of 
 love and the ex^halation of love of the Holy Spirit, manifesting 
 itself in the doxa; and the seventh completes the nature of the 
 spiritual soul as the image of the threefold spirit, as in the 
 archetype the nature of the divine doxa was completed as the 
 image of the threefold Godhead. 
 
 The biblical use of ^^l^ '^^Vy is conformed to the powers 
 that we have inferred, on the supposition that the human soul 
 is the type of the divine doxa. For in respect of the first 
 power, E^a? imports the self of man, e,g, Deut, xiii. 7, 1 Sam. 
 xviii. 1 ; in regard of the second power, K'B? imports in the most 
 manifold reference, desire, longing, e.g, Prov. xxiii, 2, Ps. 
 xxvii. 12, XXXV. 25, and the internal impulse (Eph. vi. 6 ; Col. 
 iii. 23) ; in respect of the third power, ^^^ implies life, e,g. 
 Job ii. 6, John x. 11 ; in respect of the fourth power, tJ'S;! 
 signifies, in virtue of the immanence of the personifying spirit, 
 the Ego, e.g. Isa, xxvi. 9 ; in respect of the fifth power, c^'sa 
 implies the disposition of mind, as it may be inclined and de- 
 termined by natural (Ex. xxiii. 9) or by spiritual (1 Pet. ii. 11) 
 events ; in respect of the sixth power, K'SJ implies the expressed 
 will, Ps. cv. 22 (synon. with na^ Gen. xli. 40, as also in the 
 second meaning (Isa. v. 14) it is synonymous with na) ; in 
 respect of the seventh power, C'SJ imports the soul in the totality 
 
 fur d. Gesch. d. Jud, ii. 282) : " The candlestick with the seven branches 
 is a type of *hat which is placed in the sanctuary, and, according to Prov. 
 XX. 27, it passes for the symbol of iVe human soul." 
 
240 THE NATURAL CONDITION. [SEC. VI. 
 
 of all its powers, e.f/. Jer. xxxviii. 16, and as the spiritual 
 medium of the spirit and body, the entire person of man, e.g. 
 Gen. xlvi. 26. Thus, moreover, the biblical mode of expres- 
 sion teaches us to recognise the soul, (1) as comprehending 
 itself; (2) as stretching itself beyond itself after another; (3) 
 as self-living; (4) as penetrated by the spirit, which knows 
 itself; (5) as thus 'or thus affected ; (6) as speaking, z'.e. form- 
 ing the thoughts of the spirit into audible words ; (7) as united 
 in one in a multiplicity of powers. And even in the seven 
 spirits which are named by Isa. xi. 2, our result is confirmed 
 so far as they without constraint correspond to the seven powers 
 or forms of life of the soul. For if we consider man in the 
 position of the restored likeness of God, even as God by His 
 Spirit dwells in the spirit of man, so God's Spirit proves itself to 
 the spirit of man, by means of the first power of the soul, as 
 'n nsT mn (comp- Ps. Ixxxvi. 11), in opposition to sinful selfish- 
 ness ; by means of the second power of the soul, as 'n nv^n m, 
 in opposition to sinful craving ; by means of the third power of 
 the soul, as nn^Djj nnj in opposition to sinful passionateness 
 by means of the fourth power of the soul, as 'n nn, in oppO' 
 sition to secularity ; by means of the fifth power of the soul, 
 as nvy T\T\^ in opposition to worldly bondage ; by means of the 
 sixth, as nra nnj in opposition to worldly thoughts and customs ; 
 and by means of the seventh, as nD^n nn, i.e. in opposition to the 
 Turha of all the powers, as the spirit of the wisdom which holds 
 them all together, and regulates them harmoniously, or still 
 more biblically expressed (comp. Rom. xi. 33 with Eph. iii. 9), 
 oeconomically.^ 
 
 We do not suppose that we have proved our view of the 
 sevenfold unity of the soul from the Scripture by these means. 
 But it is sufficient that it is the not unscriptural result of an 
 inquiry, towards which we found ourselves led by Scripture 
 hints worthy of consideration. The capacities of the soul which 
 psychology is accustomed to enumerate, and copiously to treat 
 of, are different. We desire to show how our analysis main- 
 tains its claims in the face of that psychological analysis which 
 diverges from it. 
 
 1 See the admirable recapitulation of this paragraph in Goschel, Der 
 MenscJi, diesseits undjenseits^ p. 37. 
 
SEC. VII.] VIEW OF THE CAPACITIES OF THE SOUL. 241 
 
 THE ESTABLISHED VIEW OE THE CAPACITIES 
 OF THE SOUL. 
 
 Sec. VII. 
 
 Where, .then, it will be asked, are the capacities of perception 
 and representation, with memory, fancy, and understanding? 
 where the capacity of feeling, where the faculty of desire, with 
 inclination and choice ? We formulate the question even as 
 it is required, when we leave out such faculties as have been 
 already shown to belong to the spirit, as such (reason, disposi- 
 tion, free-will). All the capacities named are actually proper 
 to the spirit-resembling soul, as such. The soul is the perceiver 
 in us, "Thou hearest, O my soul," says Jeremiah (iv. 19), "the 
 voice of the trumpet, the sound of war." As it is here said 
 that the soul hears, so elsewhere, that it thinks, and speaks, and 
 knows (1 Sam. xx. 4 ; Lam. iii. 24 ; Ps. cxxxix. 14) : it must 
 therefore so far partake in the spirit's capacity of thought and 
 knowledge, that the faculty of representation is proper to it : 
 to make to itself anxious representations is called, in Ps. xiii. 2, 
 wpji nivy rv^. Imagination is called, in Eccles. vi. 9, ^^r^^i},, 
 to conceive, to think with one's self ; Esther iv. 13, itrsn nm. 
 That memory and forgetting are affairs of the soul, is shown by 
 Deut. iv, 9. Thus, that passions and affections of all kinds are 
 declared of the soul, as subject and object, there need absolutely 
 no special texts to prove : 6^*23 indicates in that behalf absolutely 
 the general disposition of a man's mind, proceeding from events 
 or circumstances (Ex. xsiii. 9, comp. iti^SJ "^l^^, 1 Sam. i. 15). 
 That there is a capacity of desire belonging to the soul, is shown 
 by the customary phrase li^'aj T)^^, e.g. Deut, xii. 15, comp. Apoc. 
 xviii. 14. Nay, ^^Ir^frv^T}, signifies in that respect absolutely 
 the longing, e.g, Prov. xxiii. 2, and the thing longed for (Ps. 
 XXXV. 25). It implies, in contrast to the external urgency, the 
 impulse (Ool. iii, 23) ; and in opposition to the self-dominion 
 of the spirit, the internal arbitrary choice. 
 
 We have therefore formulated the question which we pro- 
 posed at the beginning, as it requires. The faculties of the 
 soul, which are wanting in our representation, certainly belong 
 
 Q 
 
242 THE NATURAL CONDITION. [SEC. VII. 
 
 to the soul — ^to wit, in virtue of the fact that it is the copy of 
 the spirit, and that the spirit is immanent in this its hkeness. 
 But in the arrangement of the deficient faculties of the soul we 
 have followed the established method, by which it is usual to 
 place the capacity of perception and of representation first, and 
 the capacity of desire at the end.^ This arrangement is never- 
 theless neither consistent with the fact, nor with Scripture. It 
 is not according to Scripture ; for in the idea of tJ'SJ, yjrv^rjj as 
 Scripture uses it, is altogether manifest the characteristic of 
 desire, predominant over everything, and pervading everything; 
 so much that S^??. even signifies by metonymy the most external 
 bodily organs of desire, the mouth and throat (Isa. v. 14), and 
 the stomach (Isa. xxix. 8, xxxii. 6 ; Prov. vi. 30) ; and similarly 
 the counterpart of appetite — food (Isa. Iviii. 10), and the means 
 of providing the daily bread (mill and mill-stone) (Deut. xxiv. 
 6) ; and 6^23 3rn (Prov. xxviii. 25) is broad-souled, as opposed 
 to greedy, covetous (narrow-souled).^ Generally, Scripture con- 
 siders will, knowledge, and experience absolutely as one unity. 
 "We showed this when we treated on the triplicity of the spirit. 
 We shall prove it further, when we discuss the biblical use of 
 the word 57, KapSta. For that in man which thinks and perceives 
 could not be called in Scripture ^2, tcapSia, unless the will were 
 the peculiar central feature in man, which precedes perception, 
 and comprehends it in itself; while through the perception super- 
 added, the will becomes self-determination and self-decision. 
 Arthur Schopenhauer^ has built his philosophical system on 
 
 ^ Thus, for example also, in the able psychological compendiums of Jos. 
 Beck and Christ. Heinr. Zeller, founded as they are on biblical principles. 
 
 ^ Distinct from jp 3m (Ps. ci. 5), broad-hearted, which is contrasted 
 with puffed up, arrogant. 
 
 3 In his work, Die Welt als Wille und als Vorstellung ; comp. his work 
 on the will in nature (2d ed. 1854). We might, moreover, have proceeded 
 above from Schelling ; for £hat there is no other means of being able to 
 know the being and life of the Godhead, as of the soul and of the spirit, 
 than by the vrill (that which first of all wiUs itself, and is not objective) — 
 this is also the fundamental thought of the (later) system of Schelling. 
 We have, however, avoided it, in order to avoid the false appearance of 
 being dependent on this system whilst we have the Holy Scripture before 
 us, and independently follow the guidance of the profound German thinker, 
 through the study of whom Schelling's thoughtful labours since the inquiries 
 on the nature of human freedom, 1809, have appeared newly fertilized and 
 made young. 
 
SEC, VUj VIEW OF THE CAPACITIES OF THE SOUL. 243 
 
 the fundamental position, that the thing in the abstract, or the 
 final substratum of every phenomenon, is the will ; for that it 
 has been a mistake hitherto to regard will and knowledge as 
 absolutely inseparable — nay, to regard the will as a mere opera- 
 tion of knowledge, which is the supposed basis of every spiritual 
 fact. Will and choice were confounded, which latter is only a 
 mode of appearance of the will. For the will is the agent, 
 moreover, of all occurrences without cognizance ; but choice 
 is will where knowledge enlightens it; and thence arise motives, 
 that is to say, representations which are moving causes to it. 
 The difference between movements which are arbitrary and not 
 arbitrary does not concern the essential and primary element, 
 which in both cases is the will, but merely the secondary — the 
 calling forth of the externality of the will, whether this occurs, 
 for instance, in the guiding clue of special causes (as in inor- 
 ganic bodies), or by, attraction (as in vegetable-animal life), or 
 by motives, Le. through, the knowledge of pervading causes (as 
 in psychico-spiritual life). 
 
 These principles are not without truth, if only this were not 
 abused, in connection with this system, into a foundation of the 
 most peculiar idealism and wretched atheism, so as to be dis- 
 figured thereby. Even K. Fortlage indicates the " will or 
 impulse " as the fundamental relation of the psychical nature — 
 as the empiric Ego : " the impulse," says he,^ " is built under 
 all being as its deepest foundation." And Hinrichs, although 
 distinguishing will and impulse, in opposition to Schopenhauer, 
 still defines all life as the appearance of impulse, inasmuch 
 as in his work,^ which exhibits very ably the essential like- 
 ness and essential difference between brute and man, he 
 proceeds from the position, " that the feeling of self is the 
 foundation of the possibility of life, inclination or impulse the 
 internal condition of its coming into existence : the possible 
 life in the feeling of self, which as such is an inseparable 
 unity, is rendered effectual by inclination," On our side, we 
 maintain that experience attributes to inclination, not to the per- 
 ception of self, the priority. For the sense of self of the living 
 nature awakens in the degree that the inclinations natural to it 
 — Le, innate, stimulated by sensational allurements, and ideas 
 associated therewith — begin to express themselves, — a process 
 ^ System der Psyclwhgie^ i. 464. ^ jj^^^qj- Jqs Leben in derNatur^ 1854. 
 
244 THE NATURAL CONDITION. [SEC. VII. 
 
 of development which reaches back even into the still restrained 
 life of the foetus swimming in the amniotic fluid of the womb.-^ 
 The inclination aroused by sensations and ideas, and thus found 
 in existence by them, is, however, the lowest ground-form of the 
 will, willing in the light of self -consciousness ; yet, — as appears 
 from the fact that the willing power can transplant itself, by 
 virtue of its will, into the position of unconsciousness, — not 
 first begotten by self-consc?ousness. At least the Godhead 
 would not be causa sui, if its being, and even its self-conscious- 
 ness (as we have seen in Div. IV. Sec. IV.), had not will, and 
 indeed, will purely self-determining from itself (without stimulus 
 from without) as its primitive ground, or, — as we might even say, 
 as here is the limit of all thought losing itself in the infinite — 
 its wo-ground. God is prior to all will, for He is love ; and to 
 love, nns, is before all, to will, nDK (*^]^)y avere (corresponding 
 to the Vedic root au, to desire, to love) : true love is good-will 
 itself. But even elsewhere. Scripture does not make the will 
 subsequent to perception. " Scriptura de cogitationibus," says 
 M. F. Roos, with careful consideration,^ " non ita loquitur ut 
 voluntatem vel volitiones sejungat, quemadmodum id in scholis 
 philosophorum fit, qui discrimen inter intellectum ac voluntatem 
 ingens constituerunt et intellectui regimen, voluntati obsequium 
 attribuerunt." " What is will ? " asks Oetinger ;^ and answers, 
 " My soul is pure will, nisus indifferens^ which is first determined 
 by certain ohjeciis and becomes sui conscius ; so that, as it were, 
 the will gives birth to the understanding by the ohjecta^ This 
 answer is scriptural. All existence, njrij is in its deepest source 
 will, niN (comp. K^W n^rij Mic. vii. 3, for Tm ^) ; for which reason 
 also an immediate BeKetv (John iii, 8), i.e, a OiXetv not produced 
 by the way of knowledge, is attributed to the entire life of nature 
 unconscious of itself. But in the latter instance the question 
 of the priority in the Godhead itself is decided in favour of the 
 will. Therefore, when we considered the triplicity of God as 
 the archetype of the triplicity of the spirit, we everywhere gave 
 will the precedence before thought and knowledge. According 
 
 ^ See Kussmaul, Uniersuchungen iiber das Seelenleben des neugehorenen 
 Menschen^ 1859. 
 
 2 Fundamenta Psychologise ex S.S. Collecta, p. 182, 
 
 ^ In his work on the Psalms, p. 627. 
 
 * See, on nin (whence n^in), ^iare and inhiare^ Hupf. on Pa. v. 10. 
 
SEC. VII.] VIEW OF THK CAPACITIES OF THE SOUL. 245 
 
 to Scripture, the will is the root of the Godhead and of the 
 spirit, having its primary existence in God, and consequently 
 also the root of the soul, having its primary source in the spirit. 
 Although, therefore, in our view of the soul, the faculty of 
 desire seems to be omitted, yet, in case the seven powers com- 
 prehend it in themselves, it will probably be contained in the 
 first of them. And thus it actually is. For what is the first 
 power wherewith the being of the soul commences, other than 
 a will as yet immediate, having no object but itself, embracing 
 itself, and therefore dark ? In the second power the immediate 
 will is already become an effectuated will with a motive. There 
 is associated with it the idea of a purpose placed outsida of 
 itself ; and this idea becomes a motive which forces it out of its 
 immediate existence within itself : desire has here stepped forth 
 from its mere reference to itself, and has become impulse. 
 In the third stage we find passion and conception striving with 
 one another ; passion seeking to possess itself of the thing con- 
 ceived, in opposition to other possible conceptions : desire here 
 appears as arbitrary will, or faculty of choice. Thus, in respect 
 of its three first powers, the soul is a copy of the spirit's loving 
 will and loving thought, just as this latter is the copy of the 
 Father's loving will and loving thought directed towards the 
 Son. The destination towards which the soul struggles in the 
 third stage^ is that it may press through to a conformity with 
 the spirit. This pressing through is carried into effect in the 
 fourth stage, where the spirit has before itself the soul, as the 
 image of itself, and the soul has before itself, itself as the image 
 of the spirit. Here is the place of the plastic power of the 
 imagination or fancy (ivBvfirjaif;, Acts xvii. 29), which, if it 
 dissolve the harmony with the spirit, becomes a scene of con- 
 fusion, of entangled and ignoble phantasms, and not less also 
 of the faculty of foreboding, since it is here where the soul 
 is penetrated with misgivings from the veiled depth of the 
 future, and generally of that which is mysterious, i.e. immediate 
 perceptions, like lightning, or like glimpses of light. In the fifth 
 stage, the soul, pervaded with likeness to the spirit, is receptive 
 of the substance of the spirit so formed into it, and is passively 
 turned towards it. It perceives it, it sensitively reflects it, it 
 preserves that which is perceived and felt, — in all, a true mirror 
 of the spirit, which unfolds itself to it as a pattern. Perception, 
 
246 THE NATURAL CONDITION, [SEC. VII. 
 
 feeling, memoryj have here their place; for perception and 
 feeling (sentire) are inseparable, and memory is nothing else 
 than the retaining of that which is received by way of percep- 
 tion and feeling. In the sixth stage, the soul is confirmed in 
 possession of this important deposit, in that by the power of the 
 nous (manifesting itself here as understanding) of the spirit 
 immanent in it, it divides it, and arranges, or comprehensively 
 systematizes it, and translates it into the sound-forms of audible 
 speech. In the seventh stage, the spirit-resembling nature of 
 the soul is then completed by the organizing power of wisdom. 
 Thus, in our view of the soul, none of the faculties are omitted 
 which are usually enumerated as psychical. Their sequence, 
 indeed, is different from that which is commonly received, but 
 it is more accordant with their genesis: we see one unfolded out 
 of the other in gradual progression. In all, however, it must 
 not be forgotten that the soul has no self-conscious existence 
 for itself ; its capacities are the refractions of rays of the 
 spirit's light ; it is what it is, and as what it proves itself, by 
 the power of personal association with the personifying spirit. 
 The seven powers of the soul are not the soul's own powers, 
 but the psychical powers of the spirit itself ; as the " seven 
 spirits " of the Apocalypse are, so to speak, the powers of God 
 the Spirit, and especially of His Spirit, brought into operation 
 as the doxa, or in the way of the development of His glory. The 
 understanding ('^^"'S, ^V^y (j)p6V€<;, a"uvecn<q) is a mode of opera- 
 tion of the reason psychically effected ('*?!', ^1^^, i/oO?, fyva)(n<;^)y 
 Job xxxii. 8, 1 Chron. xxii. 12, 2 Chron. ii. 11 ; and wisdom 
 (HDarij a-o<J3La) is in the highest sense a mode of operation of the 
 knowledge of the spirit (^V'^, yvcoa-t^) psychically carried into 
 effect : for as God has ^i/wcrt?, so far as He knows Himself the 
 Triune, but a'o<j>ia in relation to His doxa and to the world ; as 
 r/vaxTd and aot^ta (Rom. xi. 33) are so distinguished, as that the 
 former is the knowledge of God, by means of which the world's 
 history with all its intricacies and abysses is eternally known to 
 Him, but the latter is the wisdom of God, by means of which 
 
 ^ It is a very just tact by wlucli Luther (although not consistently, still 
 very generally) translates n3^2, nj^3n» <Pp^fssj avvsffisj by "understanding,'^ 
 andjii^'n, h^\^i yumis, T^oyos, povg (uovi^tx,), by "reason;" comp. especially 
 Prov. xviii. 15, xix. 25, xxi. 11. 
 
SEC. VIII.] THE THREEFOLD LIFE. 247 
 
 He has established for the world's history its destination, and 
 selects the right means to lead it towards this destination — the 
 design and substance of the olKovofila rov fiv<TT7]plov (Eph. 
 iii. 9) ; — even so (To<j>ta, as the completion of the nature of the 
 human soul, is the typically reflected knowledge of the spirit 
 itselfj in the harmonious disposition and regulation of all its 
 powers. All wisdom, which pertains to the spiritual soul by 
 virtue of the immanence of a spirit detached from God, is 
 •y^v^iKT} in an evil sense (Jas. iii. 15 ; comp. on the other hand, 
 Col. i. 9). 
 
 The soul has, however, not merely a side turned towards 
 the spirit, but a side turned towards corporeity and the world. 
 But before applying ourselves to the consideration of this 
 aspect of the soul's life, we have to deal with a weighty objec- 
 tion. According to the . usual view, the spirit's life is related 
 to the soul's life, as its blossom and flower ; according to our 
 view, it is its root. The human process of development 
 appears to contradict this view, to which we attach ourselves 
 on the ground of Scripture. It is this which we are now 
 engaged to investigate. 
 
 THE COMMENCEMENT AND DEVELOPMENT OF 
 THE THEEEFOLD LIFE. 
 
 Sec. VIIL 
 
 Wherever the Holy Scripture speaks of the act of begetting 
 and conception, e,g. Ps. li. 5, it speaks of it as of a fact to which 
 is referred the beginning of the being and the threefold life of 
 the whole man — of man absolutely and without exception entire. 
 Even the male or female sexuality is already distinguished 
 according to Scripture in this moment of commencement (Job 
 iii. 3 ; Luke i. 36). 
 
 The embryo is called in Hebrew D^ii (Ps. cxxxix. 16). As 
 is known, the embryo does not he straight, but so that the front 
 of the head is inclined forwards to the front of the belly ; the 
 extremities are folded, and all is as much as possible thrown 
 
248 THE NATURAL CONDITION. [SEC. VIIl. 
 
 into the form of an egg. The Israelite had skill in this know- 
 ledge, in consequence of the practice then frequent in war times 
 of laying open the womb of the mother (ni"in J/i33, 2 Kings 
 viii. 12, XV. 16 ; Amos i. 13 ; Hos. xiv. 1). A more significant 
 *vord for the embryo could hardly be found than that D?!, 
 ierived from M, to roll together.^ 
 
 The development of the embryo, to the wisdom of the 
 Israelite, stands for one of the profoundest mysteries, "As 
 thou knowest not what is the way of the wind," says the 
 Preacher (xi. 5), " nor how the bones do grow in the womb of 
 her that is with child" (as thou knowest not the growing of 
 this into a man) ; even so thou canst not know the works of 
 God, who maketh all." "I know not," says the mother of 
 the seven in the time of the Maccabees to these her children 
 (2 Mace. vii. 22), " I know not how ye came to being in my 
 womb ; neither gave I you spirit and life, nor did I arrange 
 the members of you (a-Tocxeicoacv ScepvOfiTja-a).^^ Two poetic 
 passages of the canonical Scripture speak at large of this 
 mysterious development. We translate them : first of all, 
 vers. 13-16 of the 139th Psalm of David : 
 
 " For Thou hast brought forth my reins. 
 Thou inweavedst me in the womb of my mother. 
 It was a fearful wonder, therefore I thank Thee. 
 Marvellous are Thy works ! 
 And my soul knoweth it right well. 
 
 My bones were not hidden from Thee 
 
 When I was made in secret, 
 
 Variously wrought in the lower parts of the earth. 
 
 Thine eyes did see me as an embryo, 
 
 And on Thy book were they all written ; 
 
 The days of the future, of which none existed then.'' 
 
 Then verses 8-12 (one strophe) from ch. x. of the book of 
 Job : 
 
 " Thine hands have formed me and fashioned me 
 Altogether round about ; and now Thou hast destroyed me. 
 Remember still, that as clay Thou hast fashioned me ; 
 And wilt Thou change me into dust again ? 
 
 ^ The LXX. translates dKocrkpyuarov jMow, Symmachus, d{A6p(p6ir6i/ fis. 
 In the Talmudic, D^J implies the unformed man, especially the still un- 
 formed vessel. 
 
SEC. VIII.] THE THREEFOLD LIFE. 249 
 
 Hast Thou not poured me out in form as milk, 
 And allowed me to curdle like cheese ? 
 Thou clothedst me with skin and flesh, 
 And interweavedst me with bones and sinews. 
 Thou hast shown to me life and grace, 
 And Thy protection defended my breath." 
 
 The most important matter to us in these two passages is this, 
 that the female uterus is called ^N Hi^Jjinri.^ It is called thus, 
 as the secret workshop of the earthly principle, with the same 
 reference back to the*first origination of man's body from dust 
 of the earth, as when Job ( i. 21) says, " Naked came I out of 
 my mother's womb, and naked shall I return thither again." 
 This back reference is expressed according to both aspects, when, 
 on the one hand, it is said of Elihu (Job xxxiii, 6), " Behold, 
 I am, even as thou thyself art, of God : I also am moulded 
 out of the clay;" on the other hand, ver. 4: "God's Spirit 
 hath made me, and the breath of the Almighty hath given 
 me life." In the origination of every man is thus repeated, 
 according to the view of Scripture, the mode of Adam's 
 creation. 
 
 But if it be the case that the primeval coming into being 
 is the type of every following instance, we are not, with Fr. 
 Nasse,^ at all to assume in respect of Gen. ii. 7, that the child has 
 no soul of its own until its birth ; but, on the contrary, the sub- 
 stance of the germ from which man is developed must be taken 
 for an interaction of body and spirit effectuated by the soul, 
 which proceeds from the spirit ; and this view is to be held 
 although it cannot be proved by inquiry, and has the apparent 
 evidence against it. Thus (1) the view is objectionable, that 
 the body is even from its first beginning the image of the soul 
 embodying itself.^ " When we suppose,'* says K. Heyder,^ " that 
 
 1 Eeuchlin had previously interpreted briefly and well in his Rudimenta 
 (1506) : Contextus sum in inferioribus terrse id est in matrice. 
 
 2 In the Appendix, "of the Animation of the Child," ZeitscJtr. fur die 
 Anthropologie, 1824, i., and 1826, iii. In both, the author depends on 
 Gen. ii. 7. 
 
 ® So, for instance, the author of the Seelenfreundlichen Brief e (1853), 
 p. 57, and especially J. H. Fichte. 
 
 * In his notice of the "Wagnerian work on the struggle about the soul, 
 Zeitschr. fur Protest. 1857, p. 345, Just thus decides A. Zeller, art. " Irre" 
 in Ersch and Gruber's A,E, 
 
250 THE NATURAL CONDITION, [SEC. VIII. 
 
 God has endowed the soul with anything of creative power, by 
 which itself produces its own bodily appearance, — and, indeed, in 
 such a manner that, by divine contrivance, its previously existing 
 material offers itself as the conditioning of its operation, — we 
 think that we are not therein coming into contradiction with 
 the Holy Scripture." As a recommendation of this opinion, the 
 observation is premised, that in general " it is not the purpose 
 of Scripture to give us scientific disclosures on the problem of 
 the union of body and soul." But, however that may be, the 
 Scripture certainly has a fundamental view on the relation of the 
 soul to the body, which it holds unchanged from its first page 
 even to its last ; and this fundamental view, it must be conceded, 
 is decidedly dualistic. This decisiveness is not diminished by 
 the fact, that it none the less comprehends the union of body 
 and soul as an internal and essential fact. The narrative of 
 creation (Gen. ii. 7) — which certainly has another purpose than 
 that of making scientific disclosures — is actually, with respect 
 to this its other purpose,^ the most express protest against monism. 
 And as in this foundation text, so throughout, Scripture con- 
 siders body and soul as distinct creations of God, and the latter, 
 not as that which produces the body, but only as that which 
 enlivens it ; as also the brute soul has not formed to itself its 
 own body,^ but it is the constitution of the creative Spirit, which 
 came forth at the divine call to being, at the same moment 
 with the body. Nevertheless the origination of the child differs 
 from that of the first man in this respect, that certainly the 
 beginning of the individualized corporeity absolutely coincides 
 with the beginning of the individual soul that vitalizes it ; so 
 that, from the first moment of its beginning to be, the embryo 
 is a germinating concrete unity of body and soul. And, more- 
 over, it is true, that from this first moment the soul is a co- 
 efiicient factor of the bodily development ; but it is false to say 
 (2) that it is a plastic or organizing principle of this develop- 
 ment,® and the body only the external formation of the soul's 
 inner natural life, effected by attraction from the natural world 
 
 1 See thereupon Drechsler, in my Commentary on Genesis (1860), 
 p. 138. 
 
 2 Thus Keerl, Schopfungsgeschichte, pp. 676-578. 
 
 3 Thus e.g. K. Ph. Fischer, in his Antliropologie (1853), see especially 
 sec. 82. 
 
SEC. Vin.3 THE THREEFOLD LIFE. 251 
 
 of the corresponding material/ This view is only another 
 variation of that which has just been rejected, which makes the 
 soul a productive principle. For if the soul, according to an 
 idea dwelling in it, forms the material beginning of the body 
 into a skilfully articulated organ of itself, it is the creator of 
 the body, although it does not bring it forth out of nothing, 
 but out of a plastic chaos. ' And this is contrary to Scripture, 
 and contradicts itself. It is contrary to Scripture ; for, look- 
 ing to the history of ci'eation in Gen. ii. 7, the skilful struc- 
 ture of the body is prior to its endowment with soul; and in 
 the origination of the child, the body, according to Scripture, 
 equally as then, is God's structure, and the soul, equally as then, 
 God's inspiration, — equally, although effectuated by those who 
 beget it, inasmuch as the creative impresses of the primitive 
 beginning are continuing to operate in the act of procreation. 
 But, moreover, it confutes itself ; for if the origination of the 
 body and the origination of the soul absolutely coincide, so that 
 neither of the two precedes the other, then the body is, even in 
 the first moment of its individualization, a germ, preformatively 
 bearing in itself the idea of its development,^ — a 073^ i,e. an 
 undeveloped thing, but a thing capable of development out of 
 itself ; in conformity with that capability, it is already all that 
 it subsequently becomes ; and the final impelling cause of its 
 development, according to Scripture, is God, not the soul. To 
 understand this, it must be remembered that the elementary 
 germinating substance of the body, even apart from the soul, is 
 not an absolutely dead mass. It has already a part in organic 
 nature-life, although as yet it is not individually living. It 
 is indeed fructified from the father's life ; it is rooted in the 
 mother's life ; it is pervaded by powers from which its vege- 
 tative development may be comprehended even without the 
 addition of a soul. But there is implied in the preformative 
 idea of this development, that the corporeity has to be moulded 
 
 1 Thus literally Schoberlein, Jahrhh. 1861, p. 47. 
 
 2 We know well what modern psychology is pleased to say against this : 
 " It is nothing but a phrase — which pretends to satisfy, but dissolves in 
 the hand that would grasp it — ^to say that it is the idea of the creature 
 involved in the egg, which is confirmed by the development, and that the 
 idea is awakened by fructification." — Bergmann-Leuckart, Vergleichende 
 Anatomie und Physiologie, 1855, p. 572. Assuredly ideas cannot be grasped 
 with hands. 
 
252 ^ THE NATURAL CONDITION. LSEC. VIII. 
 
 into a suitable organ of the soul. The soul is thus the purpose, 
 and linkj and support of this growth into being : it is the self- 
 living centre, round which all the atoms of the body are grouped 
 and arranged. Certainly also it influences this growth into 
 being, in that it not merely lets it happen that a body forms 
 itself, but it operates for this purpose, that a body correspond- 
 ing to this soul, in such or such a way determined, should 
 form itself to it — thus conceiving for the growth into being of 
 the body the stamp of its individuality. So far it is, as the 
 unity of the end of this growth into being, so also the unity of 
 its foundation, but not absolute, only in a certain measure. 
 
 A third view is confuted by that resemblance which Scrip- 
 ture assumes between the act of procreation and the primeval 
 act of creation. For instance, (3) it has been often and much 
 taught, under manifold modifications, that the spiritual soul, free 
 in itself as it forms its real external organization (the body), 
 so further, by spontaneous relation to this organization, de- 
 velops also its ideal spiritual nature, or internal organization, 
 which is the medium of its self-realization into the concrete 
 spirit, or to the spiritual personality.^ The human soul (in this 
 respect distinguished from the brute soul) is thus, as it were, 
 a priori spiritual, but only potentially so : the spirit does not 
 become actual until the soul realizes this potency, and thus 
 completes itself. This is not only the prevailing philosophical 
 view, but also the theosophic view, although the latter considers 
 the process of development not as physical, but ethical. It 
 pertains to the fundamental views of J. Bohme, and his great 
 interpreter Fr. Baader, that the soul has its primitive standing 
 in the fire-life of the Father, which is as well a longing after 
 light and existence, as the power towards both ; that in it is 
 implanted by the Son, as the bearer of the world of ideas, the 
 idea or the divine image of human destination ; and that it has 
 in the body the essentiality, which must come to a spiritual 
 conformation through the Holy Spirit by His actualizing 
 that idea, and so making the soul itself spiritual,^ We will 
 not dissemble it, but, on the contrary, in love for the truth, 
 we will most urgently declare it, that this is the point at which 
 our conception of the relation of soul and spirit has to undergo 
 
 1 See K. Ph. Fischer, A.ntJiropologie, sec. 84. 
 
 2 See J. Hamherger, in the second Appendix of this division. 
 
SEC. VIII.] THE THREEFOLD LIFE. 253 
 
 the hardest and most decisive trial. Here is the motive which 
 first decided me, after long delay, to allow this my system of 
 biblical psychology to issue to the world a second time. For 
 whether the development of man is to be placed under a natural 
 or a spiritual point of view, most weighty considerations occur 
 to us here. But they still cannot determine me to subvert my 
 fundamental view. In writing biblical psychology, we are con- 
 cerned to know whether the fundamental view in question is 
 biblical ; and of this foundation we are now as ever assured. 
 
 The act of divine inbreathing (Gen. ii. 7) is not appre- 
 hended by theosophy as endowing with spirit, but as the en- 
 kindling of the essentials of the soul present in the bodily form, 
 and the awakening of the idea, or of the spirit-form of the 
 soul, by the Holy Spirit. It is this which calls the soul into 
 life, and makes manifest the idea in it, w^hich primarily is a gift, 
 but at the same time a charge, so far as the soul is to allow it 
 now to attain form in itself, and, as Baader expresses it, to 
 become spirit through the inbirth of the idea as seed of the 
 spirit. But these are thoughts which cannot be read from the 
 biblical text. For the breath of life (niscJimatli chajim) is a 
 breath of God which not only effects this and that in the con- 
 struction of the body, but, as is shown by Gen. vii. 22, Isa. ii. 
 22, and other passages, enters into man as a continual' element 
 of his nature. Man is henceforth living soul by the power of 
 the spirit of life, wherewith God has endowed him in a manner 
 elevated above the origin of the brutes. ■ He is an individual 
 endowed with soul, and, at the same time, a spiritual person- 
 ality. The endowing with soul is the consequence of the en- 
 dowing with spirit, and the endowing with spirit is not previously 
 the object into which the endowment with- soul was developed. 
 The God-willed object of development is penetration by the 
 spirit, Le. spiritual permeation of the whole condition of being, 
 but not the outworking of the spirit itself. The realization of 
 the idea is not the becoming of the spirit itself, but the problem 
 proposed to the threefold spirit with the co-operation of the 
 seven powers of the soul. In the spirit shines forth the light 
 which corresponds to the birth of the Son, The entire three- 
 fold Ufe of man has as its destination to develop itself forth from 
 its ground of fire to the life of light. The entire man is to 
 become a child of light by becoming a light in the Lord, the 
 
254 THE NATURAL CONDITION. [SEC. VIIL 
 
 everlasting Light which became the Light of the world. This 
 is the biblical truth of the theosophic view. 
 
 The philosophic view of the priority of the soul, and of 
 its first gradually ensuing self-development into spirit, — not 
 merely dynamically present, but actual, — has, at all events, 
 experience in its favour, so far as man does not enter except 
 with advancing growth into the position of intellectual self- 
 determination; as, moreover, Scripture assumes (Isa. vii. 16), 
 This gradual progress is altogether undeniable; and, moreover, 
 we are far from opposing to the proposition that the soul de- 
 velops itself into spirit, the reverse proposition, that the spirit 
 develops itself into soul. No ; we concede that we should 
 thereby be flying in the face of experience. But this conse- 
 quence is not at all involved in our premiss, that the priority 
 in relation to the soul belongs to the spirit. For we maintain 
 this priority with reference to the created origination of the 
 two, and their position in respect of creation to one another, 
 but not with regard to the development of the man, which in 
 general, following the procedure of creation, begins from below 
 upwards, in order then to complete itself from above downwards. 
 What results from that premiss, with reference to the develop- 
 ment of man, is only this : that in the first germinating begin- 
 ning of man, spirit and soul also are placed together in the way 
 of germ ; that they both together emerge by degrees into actu- 
 ality ; and that the life of the soul does not unfold itself, without, 
 at the same time, the self -consciousness of the spirit glimmering 
 near it in the background, and so glimmering on throughout 
 the development. The Scripture at least knows absolutely 
 nothing of a K^'sp developing itself into n^"!, of a '^v^i] becoming 
 TTvevjJba ; rather it supposes, that with the embryonic beginning 
 of bodily life is produced, at the same time, the beginning of 
 the spirit's and soul's life. The human life, says a philosopher 
 — who in this matter agrees with us^ — comprises three periods of 
 development and training, — the bodily, psychical, and spiritual, 
 the characteristic features of which are predominantly denoted 
 by the age of life — of childhood, youth, and manhood. None of 
 these elements is wholly absent in any one epoch of life ; but 
 the rest are subordinated to the spiritual, not only manifestly in 
 
 ^ ■Windischmann, in Fr. Nasse's Zeilsclir. fiir d. Anthropologie, 1823-4, 
 p. 382. 
 
SEC. VIII.] THE THREEFOLD LIFE. 255 
 
 the time of greater maturity, but also from the beginning, only 
 in a more hidden manner: in the psychic element they have 
 their natural effectuation and reciprocal action. 
 
 For when, according, to Luke i. 25, John even in his 
 mother's womb was said to be full of the Holy Ghost, it is 
 plainly assumed that the fruit of the body has not only soul, 
 but also spirit ; for it is precisely the human spirit which is the 
 organ for the reception of the divine. Besides, moreover. Scrip- 
 ture relegates secret events, which priuiarily concern the spirit, 
 back into the life of the embryo, especially the separating and 
 sanctifying to a lofty call (Isa. xlix. 1, 5 ; Jer. i. 5 ; Gal. i. 15). 
 And as well believing love of God (Ps. xxii. 10 et seq., Ixxi. 6), 
 as self-turning departure from God (Ps. Iviii. 4 ; Isa. xlviii. 8), 
 are dated back at least without any limits into the period of 
 infancy, to say nothing of Gen. xxv. 22, Hos. xii. 4, Luke i. 
 41. It is therefore impossible that the Scripture should so 
 separate spirit and soul in the child, as that the former should 
 be only potentially included in the latter. Spirit and soul are 
 factors, present from the beginning in proportional correlation 
 in the process of man's development. If the Scripture appa- 
 rently contradicts this, by saying that the beginning of man is 
 psychical, and the aim of his development is pneumatical, it is 
 meant of the ethical development that is to be completed on 
 the ground of the physical condition. The first position of man 
 is the implanted or inborn one of psychical immediateness deter- 
 mined in this or that way ; and from this position he is to pass 
 over into the self-effectuated spiritual one of all, even to the outer- 
 most end of the self-determination that rules over the corporeity. 
 
 We stand here before a riddle, which, however, is equally 
 enigmatical, whether we suppose that the soul is the self-copy of 
 the spirit, or that the spirit is the culminating point of the soul. 
 In both cases it is mysterious, that the existence of the spirit — 
 to which it is essential to be conscious of itself — begins with a 
 condition of unconsciousness. For the actual and reflex know- 
 ledge, especially the knowledge of itself, begins, like the percep- 
 tion of the sunhght, not until after birth (Eccles. vi. 3-5). 
 How is it possible, it is asked, that man, beginning to be, should 
 have spirit without yet having self-consciousness? Personality, as 
 Philippi teaches in reference to the question, is that which lies at 
 the foundation of self -consciousness and free self-determination; 
 
256 THE NATURAL CONDITION. [SEC. VIII. 
 
 something deeper — that peculiar internal nature which is re- 
 flected in these two forms of appearance — that spiritual Ego-ness 
 of which man becomes conscious in his self-consciousness, and 
 whichj in his self-determination towE^rds the external, he disre- 
 gards, as is shown in the child in which the Ego-ness is already- 
 present as a germ, and still does not develop itself in conscious- 
 ness and freedom.^ The fact is true, although its mode of 
 indication may be questioned. This Ego-ness is the person ally- 
 implied, but not yet personally efficient, individuality of man, 
 which is not so much the essence, as it is rather the ground of 
 possibility of self-consciousness and of freedom ; or still more 
 plainly and definitely, this Ego-ness is the spirit of man itself, 
 to which self-consciousness and freedom already potentially 
 belong before they become energetic. The human spirit is 
 thus a self-conscious spirit before man becomes conscious of 
 himself. That is just the enigma. But this enigma is a fact 
 which could not be otherwise. If spirit and body were to enter 
 into a u7iio personalis^ it was indispensable that the spirit 
 should be subjected to a similar law of development with that 
 of the body. How this was possible may be guessed, if we 
 remember that (as has been shown) the basis of the life of the 
 spirit and of the soul is not knowledge, but will ; but it can 
 just as little be apprehended as the unio 'personalis — infinitely 
 more mysterious — of the divine and human nature in Christ. 
 We experience the actuality of this incomprehensible thing in 
 ourselves daily. For there are many normal and abnormal 
 conditions, in which the human spirit is put back into that state 
 of unconsciousness or restrained consciousness with which its 
 existence began. And as it has forced itself upwards from 
 darkness to light, it has (itself herein being a witness of its 
 conditionality) even now still a gloomy depth, in which every- 
 thing great that it brings forth is wont embryonicaUy to ripen ^ 
 before it is born into the light. 
 
 ^ Glauhenslehrej ii. 144. 
 
 2 C. Gust. Carus, in his book entitled Psyche, has exquisitely repre- 
 sented the region of unconsciousness still ever subsisting in the neighbour- 
 hood of the conscious life of the soul. Also in the -work, ScJiddel, Him, 
 und Seele (1854), of E. Huschke, there occur Pome profound considerations 
 having reference to this subject. " In our spirit," we read, p. 186, " there 
 is constantly active gloom, half gloom, and clearness ; and while the clear 
 pinks back into gloom, a gloom is labom-ing upwards to the dayhght of 
 
SEC. VIII.] THE THREEFOLD LlFii. 257 
 
 But if spirit and soul stand in inseparable causal connec- 
 tion, and if the spiritual functions of the soul are the beamings 
 forth of the spirit itself, the development of the spirit in its 
 normal consummation must of necessity keep equal pace with 
 that of the soul, and the advance of the spirit must at the same 
 time be the advance of the soul. And thus it actually is. Of 
 the child normally developing itself. Scripture says, KpaTaiovaOat 
 irvevfxari (Luke i. 80, Gomp. ii. 40, 52). It is readily felt how 
 almost impossible to be said is KparacovaOat 'yfrvxjj, — for this 
 reason, namely, because the latter is comprised in the former, 
 and would have specially suggested the idea of speaking of a 
 strengthening of the soul in distinction from the spirit — there- 
 fore of a defective development. That for the rest even in 
 children, and plainly in them, a determinate development of 
 the three activities of the spirit is possible, no one will doubt, 
 who remembers that the mysteries of the kingdom are revealed 
 to infants — vriirioi^ (Matt. xi. 25); and that God has chosen 
 ra fxaypa tov Koa-fiov to bring to shame the wise (1 Cor. i. 27, 
 comp, Ps. viii. 2). Precisely in the child — that is to say, in 
 the rightly trained' child — the spirit comes to the first develop- 
 ment, which corresponds to its nature of love originating from 
 God; and the soul of the child — which is not yet clouded by 
 the gloomy shadows of sensuality, and is not yet thoroughly 
 disordered by the magic power of the passions — is the still clear 
 lovely mirror of that firstling life of the spirit. 
 
 In the commencement and advance of the threefold life of 
 man, closely considered, there thus appears no counter-proof 
 against our view, founded on Gen. ii. 7, of the priority of the 
 spirit in relation to the soul. Undisturbed in our view, we may 
 advance to the consideration of the aspect of the soul which is 
 turned towards the body and to the world, just as we have 
 already more closely considered the aspect turned towards the 
 spirit. 
 
 consciousness." Similarly, J. H. Fichte, and especially Fechner in his 
 PsychophysiJc (2 vols. 1860), in which, he, with a Herbartish application of 
 mathematics to psychology, seeks to estabUsh the wave-hke vicissitude of 
 eonsciousness and unconsciousness according to law. 
 
258 THE NATURAL CONDITION. [SEC. IX. 
 
 THE TWOFOLD ASPECT OF THE SOUL. 
 
 Sec. IX. 
 
 Every spirit has its doxa^ even as God has ; but not every 
 djoxa is called E'SJ. Scripture nowhere speaks of souls of the 
 angels, and only anthropomorphically of a soul of God.^ For 
 ES'BJ isj in any case, only the doxa of the spirit united with a 
 material body. Man has a soul, and the brute has a soul. 
 The soul of the brute is the individualized breathing forth of 
 the spirit of entire nature ; the soul of man is the self-out- 
 breathing of his personal spirit. There are always in bodies 
 living natures, to which Scripture adjudges niK^W. With re- 
 spect to such, God is called ^^Y^i> nnnn \i^K (Num. xvi. 22, 
 xxvii. 16) ; and with respect to such, He says, Ezek. xviii. 4 
 (comp. Job xii. 10), nan h rm^irrh:^^ \r\, in the idea of K^^aj 
 there is thus involved the fact that it is the incarnate doxa of the 
 
 ^ Ex ea istud (scil. esse Dei animam) significatione commemorari soli- 
 tum est, qua et manus et oculi et digiti et brachium et cor incor- 
 porali Deo connumeraiitiir. Thus with great propriety Hilary de trinitate, 
 X. 58. BeicUwi, on the Koran, observes, that God has ruachj but not 
 nefs; and thus if it be said to God, "in my soul is not what is in Thy 
 soul" — ^that the (UiLli^ (a rhetorical figure similar to the Zeugma) is as 
 if, e.g., the one who possesses abut were to say to the other who has a castle, 
 I find myself just as well in my hut as thou in thine. When Scripture 
 speaks anthropomorphically of a soul of God, there is brought into consi- 
 deration, man's soul transferred to God, as the means and link of the spirit- 
 embodied condition of nature. God swears " by His soul," i.e. by His very 
 own self. God's soul hates this and that (Ps. xi. 5 ; Isa. i. 14) ; or abhors 
 it as repulsive (Lev. xxvi. 11, 30 ; Jer. xiv. 19) ; or satisfies itself by 
 punishment (Jer. v. 9) ; i.e. He Himself, in the innermost depth, and in 
 the entire circumference of His nature. It is only once said that God's 
 " soul" delights — namely, in His servant (Isa. xUi. 1 ; Matt. xii. 18, sis ov 
 fiySoxjjffg]/ ^ i/^vpc'i /«oy). Even here, soul seems to mean the very deepest 
 inward self, comprehending the entire condition of nature. Origen {deprinc. 
 ii. 5) conjectures that the Son of God, who is God's word and wisdom, is 
 named anima Dei. But this is untenable ; and altogether, there is only one 
 single text in which God's soul implies a name of God ; and this is allied 
 in meaning to doxa of God, scil. Ps. xxiv. 4, whereupon we have spoken 
 above, Div, II. Sec. IV., towards the end. 
 
SEC. IX.] THE TWOFOLD ASPECT OF THE SOUL. 259 
 
 spirit — that it is the principle of bodily life in the form of the 
 spirit. In conformity to its nature, it is double-sided:^ for, on 
 the one side, the spirit is manifested in it in its own sight ; 
 on the other side, the unity is effected by the spirit through it, 
 for which the spirit is allied with corporeity. 
 
 It is a question of Very ancient times, and of history that 
 reaches into the latest periods, how any reciprocal action is 
 possible between spirit and body. We refer to the much dis- 
 cussed suppositions of a physical influx (originated by Thomas 
 Aquinas) ; of a divine assistance (to the so-called Occasionalism 
 of Cartesius: "Deum occasione animse in corpus agere et vice 
 versa) ; of an action upon one another only occasioning, and 
 furnishing opportunities (the occasionalism as svstema causarum 
 occasionalium of Malebranche and De la Forge) ; and of a paral- 
 lelismus inter corpus et animanif by virtue of a harmony pre- 
 established by God (Leibnitz), — as well as to the later strained 
 attempt to supply the void, either by an idealizing of matter, 
 or by a materializing of the spirit. Even scriptural-minded 
 inquirers have not known how to help themselves otherwise 
 than either by regarding the spirit as the final link in the 
 advancing process of the centralization of matter, and as such 
 for its arbitrary counterpart;^ or than by explaining spirit and 
 body as two several modes of manifestation of one power, or 
 one life, as space and time, form and law, perceptibility and per- 
 ception ; ^ or than by seeking to grasp in any other way the last 
 existing element (to viroKeijxevov) in spirit and matter, as being 
 essentially one and the same.* 
 
 The answer of Scripture is none of all these. If God, who 
 is spirit, created matter, — and if God's Spirit, as we read in the 
 first page of Scripture, gave life to matter, and formed it, — it 
 follows of necessity that the created spirit which is originated 
 from God will be able to exercise a powerful agency upon 
 matter, resembling the creative power of God and of His Spirit. 
 
 ^ The soul — 'E^^l%%m^uW[l^mh\^ Biblical Doctrine of Man^ 1848, briefly and 
 •Vfell says — is a twofold and mediate natnre, fleshly and spiritual soul in one. 
 
 2 Rothe, EtUk, i. 170. 
 
 s Heinroth, Psychologies p. 264. 
 
 * Thus V. Schaden, in his work, uber die Hauptfrage der Psychologie fur 
 die Gegenwart (1849), according to which the power of extension ie that 
 common substratum. 
 
260 THE NATURAL CONDITION. LSEO. IX. 
 
 It is implied in its nature that it is super-ordinated to matter, and 
 in its appointment to act through and to pervade matter. And 
 there is no insurmountable barrier between them, for although 
 they are opposites, yet, on account of the unity of their final 
 source, they are no absolute opposites;^ so little, that the son 
 of Sirach, in an absolutely scriptural sense, is able to express 
 the proposition, that sounds so entirely pantheistic, to 'ttuv iarlv 
 avT6<i (Ecclus. xliii. 27). The powers of the spirit, as of the 
 matter, have, in a like manner, the actual presence of God in 
 every created thing as the background that supports them (Jer. 
 xxiii. 24). All life, individual as well as universal, has, as its 
 ground of origination and subsistence, as its root and its link, 
 God's \o7o? (Ecclus. xliii. 26), and God's irvevfia (Wisd. i. 7, 
 xii. 1). There is therefore no need of a pre-established har- 
 mony. Everything lives, and moves, and subsists, closely 
 united, and reciprocally attracted to itself in one element, eu 
 avTot (Acts xvii. 28). " As an army is organized by its general, 
 and is arranged according to his plan of battle," — thus speaks 
 a theological scholar, who stands at the summit of the present 
 scientific knowledge of nature, — " even so are banded together 
 the starry hosts and the groups of atoms according to the will 
 of the one eternal Spirit. This creating and ordaining Spirit 
 pervades every cell, generates and regulates the flight of every 
 working bee, according to the eternal purpose of the whole. 
 Everywhere in nature, the relative contrasts stand in the closest 
 reciprocity, by means of their higher united nature. That 
 which generates the galvanic current in the most opposed ele- 
 ments of the voltaic pile — that which gives the living weapon 
 of defence to the electric eel, by the contact of moist hetero- 
 geneous parts — that which inclines the magnetic needle to the 
 north, — precisely the same creative principle orders and controls 
 the whole fabric of the world — creates and vitalizes the organic 
 cell — arranges the intercourse between spirit and matter, the 
 association between soul and body. Everywhere the inner 
 living unity of the larger system rules over all the parts that 
 
 1 It is true (as in Div. II. we have already ascertained), as E. Harless 
 said in his Grenzen u. GrenzgeUete der physioL Forschung, p. 27, " the 
 unity of the foundation of all things suggests a homogeneity of the things 
 with one another, and thus is assured the possibility of their substantive 
 reciprocal action." 
 
SEC. IX.] THE TWOFOLD ASPECT OF THE SOUL. 261 
 
 belong to the whole." ^ Above the material stands the power 
 as the material of materials, and above the power standa life as 
 the power of powers, and above life stands the spirit as the life 
 of life, and above all spirits stands God as the Spirit of spirits; 
 and there is no solution for the enigma of the reciprocal action 
 of all things, but this all-effecting and pervading chief monad', 
 which unites all contraries in itself and through itself, and has 
 united them in man as in a microcosm, as even in itself it is no 
 monad in the sense of the doctrine of monads, but the absolute 
 unity of diverse and infinitely manifold life. 
 
 The reciprocal action of spirit and matter is thus explained 
 on the one hand by reference to the origin and the destination 
 of the spirit, on the other by reference to the common ground 
 of existence in God, which systematically includes together all 
 things (Col. i. 17). The influence of matter upon spirit i&, 
 however, essentially of a different kind from the influence of 
 spirit upon matter. Spirit acts upon matter by the power of a 
 conscious will, but matter acts upon spirit when spirit makes 
 matter the object of its cognizance, which it is able to do by 
 virtue of its eminence above it (Ps, xciv. 9), and allows it to 
 act upon itself. There is in matter no will which overpowers 
 the will of the spirit, but matter becomes manifest to the spirit 
 in its own light, as when, e.^., the narrative of creation says of 
 God, K"|5 ; and the impressions which are made upon it by 
 that which was manifest to it are feelings, thoughts, determi- 
 nations, to which it is decided by reason of that manifestation, 
 as when, e.g., Ps. civ. 31 says that God rejoices in His works, 
 or when, according to Gen. vi. 2, the daughters of men became 
 an object of attraction to sin for the sons of God. Matter with 
 its powers is incapable of carrying its action over into the 
 region of the spirit. But in that the spirit takes up this or 
 that material fact into its consciousness, or enters into it with 
 its consciousness, it may allow that of which it is conscious 
 to become a moving impulse to one of its three fundamental 
 powers. Briefly, matter has no power over the spirit, except 
 so far as the spirit itself makes it to have, for it is the power 
 over matter. 
 
 But hitherto we have only had in view the relation of 
 
 1 Bohner (pastor in Dietikon at Zurich) in his -work, Naturforschung und 
 Kulturleben (1858), p. 216. 
 
262 THE NATURAL CONDITION. [SEC. IX. 
 
 matter to the spirit as such. In man it is otherwise. In him, 
 spirit and matter are combined into a personal unity, by means 
 of which the spirit not only, as we saw Sec. VIII., is brought 
 under the law of natural development, but also is in many ways 
 conditioned by matter in a fashion withdrawn from its own spon- 
 taneity. Here, for the first time, the relation of spirit and matter 
 becomes really for us a closely veiled mystery ; and Augustine 
 is quite right in saying that this mystery is in no respect less 
 deep — nay, if possible, is still deeper — than that of the personal 
 union of God and man in Christ.^ We must not indeed forget 
 that the present condition of man represents to us a condition- 
 ing of the spirit by matter, which is a deplorable caricature 
 of the original relation. But even apart from this, spirit and 
 matter in man are in such wise fenced in, that the spirit is 
 limited by matter ; for development and limitation, which the 
 former is gradually overcoming, are altogether inseparable. 
 How are we to explain to ourselves this conditioning of the 
 spirit by matter in man? Holy Scripture gives us the dis- 
 closure on the subject with which we may be satisfied. It 
 does not explain to us that which is inconceivable physically, 
 but as it were from Grod's level.^ It teaches us that the body is 
 an image of God, and that God has established the spirit under 
 conditions of this body, wherewith it may prove itself in progres- 
 sive strengthening as a power over matter. That is the distinc- 
 tive task allotted to it, the importance of which, in connection 
 with the world's entireness and the world's history,we know. This 
 present crass materiality is no original creation of God. It came 
 into existence by the perversion of this (vid. Div. II. Sec, I.). 
 Man is destined to overcome this perversion. For this purpose the 
 spirit of man is absorbed into this crass matter, that it may raise 
 it up again to the lost standing, and to its completion, — a result, 
 however, although the spirit was added to the matter, which could 
 accrue in no other way than by the Logos Himself becoming flesh. 
 
 1 Gangauf, Psyclwlogie des Ti. Augustinus, p. 308; v. Thomasius, Dog- 
 matilc, ii. 63. On the other hand, it has lately been ipaintained by Lotze 
 with much truth, that " in the reciprocal action between body and soul 
 there subsists absolutely no greater enigma than in any other instance of 
 causality, and that only the idea of knowing more in that other matter 
 has begotten the astonishment that here nothing is known." 
 
 2 Thus, for example, also Gregory »f Nyssa, in MoUer, Ic, p. 33. 
 
Slio. IX.] THE TWOFOLD ASPECT OF THE SOUL. 263 
 
 Scripture, therefore, opens up to us tlie mystery, at least so 
 far as that it gives us to apprehend the reason in the history of 
 redemption for that which is physically inconceivable. For that 
 destined vocation man is created, and indeed ek ^v')(riv ^oxxav. 
 The soul is the link between spirit and matter in man, as he him- 
 self, as the unity of both, is the link of all created things. Only, 
 in man, spirit and matter are united in one individual life, stand- 
 ing in mutual reciprocity of action ; and that which effectuates 
 this reciprocal action is the soul, which only in man is an indi- 
 vidual manifestation of an individual spirit; but in the brute 
 world, on the other hand, is the individual manifestation of the 
 general spirit that pervades it. The soul, indeed, is not less 
 immaterial than the spirit; but yet, by the object of its exis- 
 tence, it is more nearly and more immediately related to matter 
 than it.^ It is, so to speak, the outside of the spirit, whereby 
 the spirit is personally united to the externality of the body. 
 It is the speculum conveying to it, the speculator^ the spectra 
 of the outer world ; or, moreover, as Augustine permits himself 
 to say, specula mentis^ the watch-tower whence the spirit looks 
 forth, and receives objects of sight. It is the mirror of the 
 spirit in twofold relation, as well in respect of the spirit reflect- 
 ing itself in it again, as in respect of the outer world reflecting 
 itself in it to the spirit. Besides this one soul, man has no other. 
 It is this by which the. powers of nature, operative in the body, 
 
 ^ E. Earless, l.c, p. 26, denounces those who, proceeding from the 
 erroneous supposition of a specific opposition between spirit and matter, 
 wish to arrange this opposition by means of an interpolated phantom 
 which is neither fish nor flesh. This does not concern our biblical-psycho- 
 logic view, for (1) we indeed separate spirit and matter specifically, but 
 still recognise a profound homogeneity of both ia the unity of their original 
 ground ; (2) we do not interpolate the Psyche between spirit and body as 
 a third element, but it stands to us as a phenomenon of the spirit itself ; 
 and (3) to the question whether it belongs to the side of the spirit or 
 of matter, we give the decided answer that it is not a mongrel thing, but 
 of a spiritual nature. The appendix of E. Earless, on the Apparatus of 
 the Will, Zeitschr. Jur PhilosopMe, 1861, i., is in favour of this our sub- 
 division. For the nervous system, which is stimulated from without, still 
 has the Psyche, in which the stimulus becomes a reflex of sensation, as its 
 background ; and the Psyche, on the other hand, has as its background 
 the self-conscious spirit, to which it conveys the sensations, and which 
 governs the physically caused ideas (perception, form, and. inducement of 
 motion) with the light of thought and the freedom of the will. 
 
2G4 THE NATURAL CONDITION. [SEC. IX. 
 
 are comprehended into a united life. There is no especial 
 fleshly soul, and the hypothetic nervous aether, if there be 
 such a thing, is no soul.^ Man consists only of three essential 
 elements, which the Latin language appropriately designates 
 by the masculine animus, the feminine anima, and the neuter 
 corpus. The spirit vivifies the body by endowing it with soul. 
 As God, the eternally Triune, reveals Himself in eternal doxa^ 
 in order to fill eternity, and to fashion it into his heaven; and 
 as, within the range of history. He lowers His doxa to fill the 
 temple of Israel ; and as at last the whole earth is to bec6me 
 the vessel and reflex of His doxa (Isa. vi. 3, comp. Ezek, sliii. 
 2), — so the human soul is the doxa proceeding by the power 
 of the creative impulse from the human spirit, for the purpose 
 of filling the body as its house, and of absorbing^ it into the 
 region of spiritual life. The trine of the fundamental powers 
 of the spirit is here developed by the power of creative arrange- 
 ment into a septet of powers, by means of which the spirit takes 
 possession of the body, and propagates even upon it its psychical 
 image. As the seven spirits of God on the one side are turned 
 to God as the sevenfold glorious mirror of His threefold 
 nature, on the other side, to the world as the powers that carry 
 out the process of the glorious realization of the world-idea ; so 
 the seven spirits of the soul, or powers of the soul, are on the 
 one hand turned to the spirit as the sevenfold glorious mirror 
 of its godlike threefold nature, on the other hand, to the body 
 as the powers, that effectuate the process of its becoming united 
 into the life of the spirit, or more briefly, of its spiritualization : 
 for the body may become pneumatical, because matter and 
 spirit are only opposites relatively, not absolutely. The soul is 
 the double-sided mid-nature which unites the two; as the seven- 
 coloured rainbow, originating from the effect of the sun on the 
 dark cloud, symbolizes the willingness of the heavenly to per- 
 
 * V. Rudloff (Lehre vom MenscJien, p. 90) regards tiie nervous spirit as 
 the anima, the principle of animal life. 
 
 2 Gbschel (Letzte Dinge, p. 181) strikingly calls it Personation : " The 
 personality which has its root in the self-consciousness of the spirit, is in 
 man the principle of development ; for the process of development sub- 
 sists essentially in progressive penetration and personation of the entire 
 organism." Augustine has previously used personare in a similar way, 
 when, for example, he says, Deus est qui nos personat. 
 
KKC, IX.] THE TWOFOLD ASPECT OF THE SOUL. 265 
 
 meate the earthly, and, according to the tradition, is the bridge 
 (tpt? from eipeiv) between heaven and earth. 
 
 1 think that thus we gain a profounder ghmpse into the 
 essential condition of man, than when Philo regards the soul, 
 considered in Plato's sense, as tripartite (\0709, 6vfi6<;, iiri-' 
 6vfiLa), — as "the reflected brightness of the blessed, thrice 
 blessed nature of the Godhead" (ii. 356) ; or when Augustine 
 (de symholo) says, " Homo habet tres partes, spiritum, animam, 
 et corpus, itaque homo est imago S. S. Trinitatis " (although 
 he elsewhere limits the resemblance to the three fundamental 
 powers of the spirit-soul), and when later writers suppose, in 
 conformity with this fallacy, that the body corresponds either 
 to the Holy Spirit^ or to the Son.^ Both views are prodigies. 
 That the human body should correspond typically to one of the 
 three persons of the Trinity, is in itself a notion unworthy of 
 God. If we say, on the other hand, spirit, soul, and body are 
 related as are God, dosca, and the world, we therein maintain 
 as well God's supramundane spirituality as man's likeness to 
 God, and microcosmic world-position closely connected there- 
 with. For man's resemblance to God' does not merely subsist 
 in the fact that God's nature is imaged forth in him, but, more- 
 over, that God's relation to the world is so typified. As it is 
 the obje^ct of the world's development that the thrice-Holy 
 should, so far as it is permitted by creature limits, assimilate it 
 to Himself by filling it with His doxa; so it is the purpose of 
 
 * J. F. Von Meyer, Glauhenslehre, p. 71, and previously Gbschel, in a 
 wholly peculiar manner. V, Rudloff (Lehre vom Menscken, p. 102) also 
 places spirit, soul, and nefesch (= nerve-spirit) in typical relation to the 
 Father, Son, and Holy Spirit. Even Witt draws the nerve-spirit herein 
 into the parallel, remarking, p. 138, that if anything in man corresponds 
 to the divine doxa, it is not the soul, but rather the nerve-spirit (sa vore 
 det vol snarare nervanden). 
 
 2 Thus the author of the work, Der MenscJi nach Geist, Seek, und Leib 
 dargestellt, Diisselthal 1844. And equally (Seele Ahhild des Vaters, Leib 
 Ahbild des Sohnes, und Geist Ahhild des K Geistes) Zockler, NaturtUologie, 
 i. (1860), 727, where (p. 739) more ancient defenders of this conception of 
 the relation are named, among whom, however, J. Bbhme is reckoned, only 
 according to expressions entirely misunderstood. According to Bohme, the 
 body is an image of the essentiality ^_.^ effected by the spirit, which 
 forms the dwelling, the enclosure, // \\ and, as it were, the body of 
 the Ternary. The emblem thereof is 
 
266 THE NATURAL CONDITION. LSEC. X 
 
 the development of corporeity-j that the spiritj which bears in 
 it the form and the idea of the thrice-Holy, should, so far as is 
 permitted by the boundary drawn between matter, and spirit, 
 assimilate it to itself, by taking it up by means of the soul into 
 its own region, and imprinting upon it the full effect of its own 
 likeness to God. This is the scriptural parallel. Between its two 
 members there subsists, according to Scripture, even the closest 
 causal relation. For, in proportion as the body of man is the 
 reflection of the spirit-resembling soul, the world also is the reflec- 
 tion of the God-resembling doxa. The glorification of the world 
 has its point of issue in the glorification of the human body. This 
 latter is a microcosm, not alone in respect of its construction :^ 
 it is so, moreover, as the first object of man's worldly calling, 
 and as the historical centre to which the circle of the micro- 
 cosm is contracted ; for, according to the fundamental view of 
 Scripture, the history of man is the heart of the history of the 
 world. In it is decided the future of heaven and of earth. 
 
 But if the body is destined as the microcosm, and in it the 
 world as the macrocosm, to become spiritual, it must now of 
 necessity be shown how the soul — which in the septenary of its 
 powers reflects the nature of the spirit — possesses in the body an 
 organ conformed to this septenary, by means of which it can 
 brhig itself, and mediately the spirit, to living manifestation. 
 
 THE BODY AS THE SEVENEOLD MEANS OE SELF- 
 EEPEESENTATIOK TO THE SOUL. 
 
 Sec. X. 
 
 The saying of Thomasius^ is true, in addition to that of Harless 
 and Hofmann, that Scripture has no intention of giving a 
 physiology of man. For this reason biblical psychology is not a 
 
 ^ According as Koafiog is conceived of as the entirety of all creation, or 
 (as Gal. iv. 3, Col. ii. 8, 20, Heb. ix. 1) as the entirety of all material 
 existence, man, or even only man's body, may be named microcosm. Both 
 are really as well as literally scriptural. 
 
 2 Dogm. i. 166 (2d ed.). 
 
iSEC. X.] THE BODY SELB--REPRESENTATIVE OF THE SOUL. 267 
 
 natural philosophy of the soul of man. But as Scripture con- 
 siders man not merely under the point of view of redemption, but 
 also under that of creation, and inextricably interweaves its doc- 
 trines of salvation with some constant and fundamental considera- 
 tions of the natural condition of human existence,^ so it contains, 
 moreover, abundant material in reference to the natural know- 
 ledge of the human soul ; although this natural knowledge is not 
 its object, but only a means to its purpose of salvation. And 
 even this material having reference to the nature and the natural 
 life of the soul, falls into the region of the psychological problem. 
 Certainly Scripture is a book just as much human as divine. It 
 speaks of man, when it is not giving announcements that bear 
 the specific character of revelation, in the language of antiquit}^, 
 and especially of the Hebrew people. But it will be a justifiable 
 endeavour, to compare these its appropriate popular representa- 
 tions with its revealed fundamental doctrines, and to see whether 
 there is manifest an internal consistency between them, and 
 whether the truthfulness required of them is inherent in these 
 representations. How copious is the material of biblical psycho- 
 logy, is shown as a matter of fact, by our not finding ourselves 
 more than midway advanced, after the long course that we have 
 already traversed. And nobody can reproach us with having 
 hitherto anywhere displaced the boundaries between Scripture 
 and natural science. The risk of doing this does not begin 
 until now, when we are undertaking to bring into juxtaposition 
 the declarations of Scripture on the relatioti of the soul to cor- 
 poreity. We trust that we may escape this risk. Or have we 
 already incurred it, in proceeding upon the useful prejudice, 
 that Scripture declares nothing about the relation between soul 
 and body, whereof it needs to be ashamed in the presence of 
 the present physiological knowledge of man ? 
 
 The most popular biblical figure of the relation of the soul 
 or of the spirit to the body, is the figure of the body as of the 
 1 " It is a weak objection,'' says Ebrard, Dogm, i. 206, " that it is no 
 purpose of Holy Scripture to give instructions in natural history. It is 
 very true. But it supplies first principles in the consideration of nature, 
 which have a significance of an immediately religious character." And 
 Fabri, in the Evang. K.Z. 1857, col. 1072 : " The result consequent on the 
 canon, that we must not expect from Scripture any natural knowledge, 
 will not only be to mislead dogmatic philosophy from the perfect sense of 
 Scriptiire, but continually to entangle it in unscriptural spiritual views." 
 
268 THE NATURAL CONDITION. [SEC. X 
 
 house of the inward man. This house is called, with reference 
 to its origin (Gen, ii. 7, comp. Job xxxiii. 6), a house of clay, 
 nDn-n**3 (Job iv. 19) : the body, as (f)9apTov aw/xa, is called yewSe^ 
 a-KTJvo^ (Wisd. ix. 15). In this o-ycTyz/o? (or, as Doric poets and 
 the Pythagoreans call the body, aKavo'i) there is an allusion to 
 the fragility and the final breaking up of the habitation of gross 
 elements. The body, as St Paul more accurately expresses it, 
 is a tent-house, olKia tov (tk^vov; (2 Cor. v. 1), in which we 
 are not at home {ivSrjfiovfiev) without at the same time being 
 in a foreign country {eKhr^fielv) : we depart from it at length 
 {iKSr^/jbov/iev), and as a shepherd's tent, ''y^ ^n^ (Isa. xxxviii. 12), 
 it passes away from us : death is aTroOeai^; tov <7K7]V(!)/jiaTo<; (2 Pet, 
 i. 13). According to another representation — which likewise 
 refers to the dissolubility of the double condition of the human 
 nature — the body is called the sheath, HJ'iJ (f]?), of the spirit 
 (Dan. vii. 15), — a figure which, even apart from the Holy 
 Scripture, was propagated from further Asia as far as Eome.^ 
 Death is as the drawing forth of a sword from its sheath, npEi' 
 
 O 3 T T 
 
 (Job xxvii. 8). According to a third figure, the body is the 
 vesture, eVSu/ict, of the soul (2 Oor. v. 1), as flesh and skin are 
 the vesture, K^^?, of the bpdy (Job xxx. 18, comp. x. 11). In all 
 three figures ^ there is only expressed the relation of the temporal 
 association of the soul and the body, and that indeed (which is 
 important) as a relation that is capable of dissolution without 
 the destruction of the soul ; but there is not expressed in any 
 way the cause of this mutual relation. Such an expression is 
 given in some degree, when, in carrying out further the figure 
 of the tent, the soul is called the tent-cord, "iHJ (Job iv, 21), 
 which holds the tent upright and expanded; or when the life is 
 compared to a web (sciL the life of the soul, since this is the 
 
 * See Gesenius, Thesaurus^ p. 854. The Talmud, &. Sarihedrim, 108, 
 interprets accordingly jn''"^^' (Gen. vi. 3). Moreover, the Indian Vedanta 
 says that the soul is in the body as in a sheath (Koslia)^ or a succession of 
 sheaths, proceeding from within outward (Colebrooke, Misc. Essays, i. 372 ; 
 and Graul, BiUiotheca Tamuliea^ i. 139). 
 
 2 See thereupon Tobler's essay, Haus^ Kleidj Leih^ in Pfeifer's Germania 
 Vierteljahrsschrift fur Deutsche Alterthumskunde, Jahrg. iv. Pt. ii. (1864, pp. 
 160-184). That the body is called (Gen. xlix. 6) nin3 and (Ps. ciii. 5) nj? 
 
 and therefore the doxa of the soul, as Juda ben-Bileam supposes (see Abeu- 
 ezra on Gen. I.e.), is not confirmed. 
 
SEC. X] THE BODY SELF-REPRESENTATIVE OF THE SOUL. 269 
 
 cause of the bodily life), the cutting loose of which from the 
 thrum is death (Job vi. 9, xsvii. 8 ; Isa. xxxviii. 12). But 
 nowhere is the original connection of the soul and the bodj 
 more designedly symbolized, although in enigmatic and allego- 
 rical form, than in one of the latest canonical books, which is 
 called Ecclesiastes, because Solomon, to wit (^Solomon redivivus)j 
 is there introduced speaking as the incarnate preaching Wisdom. 
 There (xii. 6) the young man is warned, mindful of his Creator, 
 to rejoice in his youth, " or ever the silver cord be loosed, or 
 the golden lamp be shattered, or the pitcher be broken at the 
 fountain, or the wheel be broken at the cistern." The first 
 image places before our eyes a lamp hanging down from the 
 tent-covering (Job xxix. 3) by means of a silver cord. The 
 silver cord is without doubt the thread of life, or more accu- 
 rately the soul, which holds and supports the body in life. By 
 the silver cord being suspended from above, may probably be 
 intimated that the soul, to which the life of the body is attached, 
 itself depends again upon a higher cause — to wit, on God. It 
 is further plain that the hanging down, dependent nj3j is the 
 body. But that this is called a golden vessel, because it is 
 royally and wonderfully made,^ seems to me very improbable ; 
 for a golden vessel is certainly not shattered when it falls down : 
 moreover, the body would not consistently be said to be of gold, 
 while the soul is represented as of silver.^ The body is indeed 
 <rK6vo^ oarpdmvov (2 Cor. iv. 7). Thus also it is here meant ; 
 for the writer has in view Zech. iv., wliere, in the descrip- 
 tion of the seven-branched candlestick of the vision, H^ia is the 
 oil reservoir, which is in the midst of the lamps, and above them ; 
 and of the two ejects of this oil reservoir, it is said that they 
 empty out of themselves the oil necessary for the burning of 
 the lamps. But the oil is here called ^njn. It is the golden oil 
 which flows from the two olive branches, which are close to 
 the two ejects, into the n^a^ wherewith then from the n^a^ by 
 means of the seven pipes, the seven lamps are supplied.^ Thus 
 
 1 Mich. Baumgaxten, in Schleswig-Holstein Gnomon, 3d ed. p. 170. 
 
 2 Thus justly observes Hitzig in his explanation of Ecclesiastes, p. 214. 
 
 8 Hofmann, Weiss, u. Erf, i. 344, understands the gold of the lamp 
 itself taken up in the flow of constant becoming ; but the gold in the repre- 
 sentation of the prophet comes from the olive trees. It is thus golden oil. 
 Thus also Kdhler, ZacJiariah, i. 142. 
 
270 THE NATURAL CONDITION. [SEC, X. 
 
 ^y ^[}i\} ^?f is to be understood the designation of the body- 
 But if the gold is not the material, but the contents of the vessel, 
 then that the soul is represented by silver can only imply the 
 spirit, of which eh. v. 7 says that it returns to God who gave it. 
 When the silver cord of the lamp gives way (PD"!"!? according 
 to the Keri P^y,., is unchained, or — as certainly Ni, in privative 
 meaning is without example — when it collapses), the lamp full 
 of gold is shattered, the body becomes Trrw/ta (Matt, xiv, 12, 
 comp. Num. xiv. 32), and the golden oil and light of the 
 spiritual life, whose reservoir it was, is all lost.^ Up to this 
 point the interpretation is tolerably certain, but the two other 
 types can only be conjecturally explained. That they are only 
 general personifications of death,^ in connection with the pre- 
 ceding very special symbolism, is to me not probable. Per- 
 haps ^1 (the bucket or pitcher) is a symbol of the heart, and 
 ?m (the wheel of the draw-well) is a symbol of the respiratory 
 apparatus.^ For "^If J, which is here said of 13, is a usual 
 scriptural word applied to the heart when it has come into the 
 
 ^ The spirit — the one spirit — says an Indian didactic poem in Grant, 
 Bibl. Tamulica^ p. 185 — enlightens the senses at whose sanmiit is the under- 
 standing, as the lamp does a vessel. 
 
 ^ So Jerome, " Contritio hydrise super fontem et confractio rotte super 
 lacum per metaphoram mortis senigmata sunt ; " and just so Winzer, who, 
 with many others, in aU the three figures only finds the thought, anieq'uam 
 machina corporis destruatur (in Commentationes theol. 1825, i. 1, p. 104). 
 
 3 Rich. Mead takes a different view in his Medica Sacra (in the sixth 
 chapter of which this allegorical description is explained of old age) : he 
 understands the golden lamp, of the head (distillationes humoris ex capite in 
 nares, fauces et pulmoneni), the urn, of the bladder (fcedum stilUcidium urinse) , 
 and the wheel, of the circulation of the blood {cor vi sua defectum concidit). 
 Similarly the interpretation given by Witt in his Swedish work on the 
 soul (Sjalen), from Westerdahl (in his Helsans hevarande, Maintenance 
 of Health, 1768). The latest interpreters of the book of Ecclesiastes have 
 different explanations — Hengstenberg (1859) and H. A. Hahn (1860). 
 According to the former, the pitcher = individual life, the fountain =: 
 general life, the wheel = life by reason of the swift movement, the well = 
 the world ; according to the latter, the pitcher = the body, the fountain 
 = the spirit, the wheel ",to the cistern" = the life turned to the spirit 
 supplying to the body the powers peculiar to it. A plain and sensible 
 interpretation of this allegorical passage is contained in Goschers work, 
 ilber das Alter., 1832. He finds in ver. 6 the gradually ceasing aspiration, 
 expiration, and inspiration represented {ectfefTri/oi, sKTri/oi^ sh'Trvoi), while 
 he regards the ** silver cord of the gold fountain" as the draw-rope. 
 
SEC. Xj THE BODY SELF-REPRESENTATIVE QF THE SOUL, 271 
 
 condition of death, or of nearness to death (Jer. xxiii. 9 ; Ps- 
 Ixix. 21) ; and Scripture says as well ri7 T]DK^ (Lam. ii. 19) as 
 TO3 TJSK' : moreover, the heart can actually be compared to a 
 bucket, in relation to the blood that courses through the body. 
 And if we reflect that the words which come out of the mouth 
 are compared to deep waters (Prov. xviii, 4), and the mouth 
 of the righteous to a well of life (Prov. x. 11), — that to draw 
 air (comp. n>n ^ISK', Jer. ii. 24, jciv, 6) is spoken of as well as 
 iTTrdv aipa (Wisd. vii. 3), and that the throat (with the lar^'^nx) is 
 called ni"ij|"]|, from T]!, to draw, as also Iil3 (Isa. Iviii. 1 ; Ps. cxv. 
 7, cxlix. 6), in probably similar meaning, from tTl^ ; — it is not so 
 very unreasonable to find the thought in the third image — before 
 the breath is stifled, or stopped, and in the second — before the 
 heart is broken or paralyzed. Still these are only conjectures. 
 For us at present the important point is only this, that the soul, 
 or the life of the soul, is represented as the link which is the 
 condition of the continued union of the body and the spirit. 
 
 Proceeding now from the incontestable position which 
 Nemesios"^ very rightly formulates, to aS^fxa t^9 'yjru')(7]<; opyayov 
 virdpvpv Tat<; '\jrv'^LKal<s Svvdfiea-c (Twhiaipelraiy we have indeed 
 no direct scriptural statement ic our favour, when we further 
 assert that the soul, as in its inclination towards the spirit it 
 reflects the nature of the spirit in seven forms of life, so in its 
 inclination towards the body, and by its means, it sets forth its 
 own nature in seven forms of life. We do not wish to appeal 
 to the fact that the number seven has already been found to 
 be significant in the origination and development of life, by 
 the natural philosophers of antiquity,^ among whom, as the 
 Canticles belong to the range of the literature of the Chokma, 
 their author might be referred to, as speaking of a sevenfold 
 corporeal beauty, which is praised (Cant. iv. 1-5) in Shulamith.^ 
 We would rather rely upon the fact that the number seven is 
 absolutely, plainly, and confessedly a fundamental number in 
 
 * De Natura hominis, ch. v. 
 
 2 According to the view of the Grseco-Roman philosophers and physi- 
 cians, the capacity of life of the ftstus does not begin till the seventh month, 
 and the whole life of man runs in a gradual progression of weeks of years 
 (Hebdomads); v. Sprengel-Rosenbaum, Gescli. der ArzneiJcunde, i. 427, 465, 
 488. 
 
 3 This observation of Hengstenberg and Hahn is just. 
 
272 THE NATURAL CONDITION. [SEC. X. 
 
 the human body • for the head of the full-grown man, or the 
 region of the head that reaches to the middle of the neck, 
 exactly measures the seventh part of the entire length of the 
 body ; and as in the neck of man (also of almost all mammals) 
 there are found seven vertebrse, so seven ribs form the enclosure 
 
 of his breast.^ But the point on which we depend is another 
 
 to wit, that guidance of Scripture which bids us to understand 
 spirit and soul by the relation of God to His doxa. We pro- 
 ceed from the fact that the soul is the image of the spirit, and 
 makes the body the image of itself. It will be manifest that, 
 from this scriptural assumption, all things which appear in the 
 Scripture as a pervading prevailing representation of the bodily 
 life, articulately -work into the whole texture, and mutually 
 explain one another. 
 
 The first of the seven forms of life is that of the th}^ or 
 embryo. The soul — which, upon the lowest basis of its spirit- 
 resembling nature, is direct will — appears here, at the lowest 
 grade of its nature, manifested as corporeal — as a blind, even 
 still undeveloped agent of the idea that forms the body : spirit, 
 soul, and body are in process of becoming, but "inB? (Ps. cxxxix. 
 15), Le. in the dark laboratory of the womb, and, as the spirit 
 is still as undeveloped as the soul, in the dark region of absolute 
 unconsciousness. This original unconsciousness remains even 
 subsequently as the gloomy foundation of man's life ; it is the 
 root of life, all the processes of life which are performed in 
 unconsciousness are based \n this lowest psychico- corporeal 
 form of life, which enters into the subsequent forms without 
 becoming destroyed by them. The second form of life is that 
 of the HDK'Jj or of the breathing;^ for immediately after 
 separation from the circulation of the placenta, the child 
 
 1 M. Frankel, Trifolium, p. 48, where occurs, moreover, the striking 
 remark, that "in the physical nature of man the number seven predomi- 
 nates ; in the spiritual, on the other hand, threey The anatomical con- 
 sideration of man in Zeller's Seelenlehre, sees. 13-22, has the same sug- 
 gestive view. 
 
 2 J. P. Lange (Deutsche Zeitschr. 1859, p. 30) finds that here there is a 
 jump into another category; since after the embryo should follow the 
 BuckHng, the child, etc. But we wish to show how the embryonic be- 
 ginning itself advances even to the perfect working out of the body as the 
 organ of the soul. The subsequent form of life is developed always on 
 the basis of the preceding, which is modified by it, but carried on with it. 
 
SEC. X.] THE BODY SELF-KEPKESENTATIVE OF THE SOUL. 273 
 
 breathes and cries : hitherto the mother has breathed for the 
 child, now it breathes itself. ' We ought here to be reminded 
 of the now generally known fact, that breathing in its funda- 
 mental nature is one and the same chemical process as the 
 heating of an oven — that chemical process, to wit, whose 
 manifestation is fire, and whose result is the warmth of the 
 body and the blood.-^ Thus the second form of life is fiery, 
 as the first is dark. Without wishing to substitute for Scrip- 
 ture a knowledge of that bio-chemical process, we still think 
 that we may observe that breathing and burning are regarded 
 in Scripture, especially where it speaks of God's wrath, as very 
 neighbouring ideas, e.g. Job xli. 13, Isa. xxx, 33. We lay a 
 greater- stress on the fact that ^^}, actually signifies the breath- 
 ing (Job xli. 13), and that the same words by which the' spirit 
 is named, denote also the breath exspired and inspired through 
 nose and mouth: to wit, ^'^'f]^ Isa. ii. 22, comp. Gen. ii. 7, vii. 22 ; 
 n^"». Job xxvii. 3, Lam. iv. 20, etc., comp. Isa. xi. 4, Ps. xxxiii, 6, 
 cxxxv. 17; n^"i riDB'Jj 2 Sam. xsii. 16; so that spirit and air 
 (Job iv. 15), life and wind (Ezek, xxxvii. 5), are nearly related 
 ideas, and breathing out of the soul is 'associated with dying 
 (Job xi. 20, xxxi. 39 ; Jer. xv. 9). Whence arises this pre- 
 vailing mode of representation and expression in Scripture, 
 except from the fact, that really the breathing or the self-sus- 
 tenance by the element of life which is found in the air, is that 
 form of life wherewith the life begins to become self-life, and in 
 a continual succession of ejection and intraction (n^l ^''?'[}, Job 
 ix. 18) to evidence itself outwardly ? With the commencement 
 of breathing, the current of. the blood of the child, which 
 hitherto has been dependent on that of the mother, becomes 
 independent. We purposely avoid saying the circulation of the 
 blood, for antiquity was aware that the blood flowed through 
 the body, but did not know that it circulated. With the first 
 drawing breath of the child, the soul is manifested in its third 
 form of life — the form of life of the D"^, or the blood : this also 
 is fiery, for the blood is red, Q'"IN ; and to Trvppov is at once 
 the colour of fire and of blood ;^ the bright red of the blood 
 
 * The breathing, on the one hand, regulates the animal heat as a process 
 of cooling, perfecting itself in interchange and exchange; on the other hand, 
 it effects the same as a process of fire. 
 
 3 V. Hofraann (Weiss, u. Erf. ii. 329) on Apoc. vi. 4 : " The horse of 
 
 S 
 
274 THE NATURAL CONDITION. [SEC. X. 
 
 actually passed with the ancients, and not without reason, as 
 the effect of a process of fire.-^ Moreover that the soul, imme- 
 diately after operating in the breathing, whence it has its name, 
 reveals itself in the blood, is declared by the direct testimonies of 
 the Noachian (Gen. ix. 4) and of the Mosaic Thora (Lev. xvii. 
 11-14, etc.) : to pour out the soul is equivalent to die (Isa. liii. 
 12 ; Ps. cxli. 8). This moving of the soul in blood which is 
 independently the infant's own, begins with the first breathing 
 (not first with the dividing and binding up of the umbilical 
 cord, Ezek, xvi. 4), so closely is linked the third form of life to 
 the second. And not less closely is the fourth form of life to 
 the third — that of the 37, or heart. In the heart, whose move- 
 ment presupposes the breathing, and is suspended at once by 
 its cessation, the soul attains for the blood in which it rules, a 
 reservoir (comp. ^T, to wither from the heart, Ps. cii. 5) : it is 
 the pitcher at the fountain of blood which draws and pours 
 forth : it is the principal vessel of the blood-life become inde- 
 pendent, whereinto it discharges and whence it proceeds, for 
 ti^\r} niK^in ^aai? (Prov. iv. 23).^ The heart is the centre of the 
 wheel of life ( Jas. iii. 6), — a representation which is so prevalent 
 in Scripture, that it speaks even of a 3,?, i.e. of a middle of 
 heaven (Deut. iv. 11), of the earth (Matt. xii. 40), of the sea 
 (Ex. XV. 8 ; Jonah ii. 4), etc., yea, even of an oak-tree (2 Sam, 
 xviii. 14). But if the heart be the centre of the life revolving 
 round itself, as the individuation of this life is fundamentally 
 completed in it, we may scripturally say that the natural light 
 of life, D-'^nn liK (Job xxxiii. 30, Ps. Ivi, 14, comp. Job iii. 20), 
 proceeds in it on the ground of the preceding forms of life; and 
 we are justified in the conclusion that the form of life of the 
 17 will be just as much followed by three, as it has been pre- 
 ceded by three. And this expectation is actually and without 
 any constraint realized. The next which follows on the concen- 
 tration of the three first forms of life in the heart is this, that 
 now nourished by the blood which moistens all the organs, even 
 
 the second rider is fiery red, and points, in contrast to the former, to blood- 
 shed and burning." 
 
 1 See Schubert, Gesch. der Seek, i. 142 ; comp. Fr. v. Baader, Werke, xv. 
 566 : '* The water of life — the blood — is at once fluid and heat ; and it perishes 
 when both of these elements are separated from their concrete condition." 
 
 * See Hitzig, in loco (p. 37 of his commentary of the year 1858). 
 
SEC. X.] THE BODY SELF-REPRESENTATIVE OF THE SOUL. 275 
 
 the nerves, the life of experience and of sensation, carried on by 
 means of the sensitive and sensuous nerves, begins, by means 
 of which the soul comes into relation with its own corporeity, 
 and with the outer world. It is the form of life of the nb, 
 or of the nerves. But as, in the idea of nb (Job xxi. 24), there 
 is no distinction between the marrow of the bones and of the 
 nerves, — and as generally the nerves, as organs of feeling and 
 of sensation, were unknown to antiquity,^ — this name might 
 appear ill chosen. It is not, however, so ill chosen as it appears, 
 for nb is also a name of the brain and of the spinal marrow, 
 which, as is known, are the central portion of the nervous 
 system, although in the sense of antiquity they are not named 
 as such. The brain (Syr. mucho) was probably called in 
 ancient Hebrew nb f and of this (as is primarily implied in 
 the plural form fiveXol, Heb. iv. 12 : v. Passow) it was the cere- 
 bral medulla, with the spinal medulla, whence the ancients at- 
 tained a glimpse of the nature of the nerves, and of their causal 
 relation to feeling and perception. This being considered, nb, 
 if we open up the idea still undeveloped in the Old Testament, 
 is no unsuitable and unauthorized denomination of this fifth 
 form of life.® Primarily there are, on this fifth stage, the 
 organs of the five special senses (nij'i, opav; V^^ aKoveiv; n"""]*^, 
 6(T<\)paive(x6ai : from which in the New Testament only oaixri = 
 oatppaa-la; DV^? y^veaOat; Wa, ti'E'p, '\Jr7fKa<j}aVj aTrreaBat), which 
 are the means of the receptive relation of the soul corporeally 
 
 1 Herophilos in Alexandria (about 300 years before Christ) is the first 
 in whom there is a dawning perception of the functions of the nerves j vid, 
 Sprenger, Z.c. p. 511. 
 
 2 It is said in b. Menachoth, 80, 6, of a man without judgment : I 
 fancy that he has no brain in his skull ('\'^p1p2 nb 1^ pXt^^). 
 
 s More suitable than D^^a (Gen. xxxii. 33; Job x. 11; Ezek. xxxvii. 
 6, 8), which, without distinction (as vevpot^ rhovrsg, ropot^ avvhafioiy in the 
 older medical language of the Greeks ; vid. Harless, Gesch. der Hirn mid 
 Nervenlehre in Alterthum. i. 23-30), denotes muscular fibres, ligaments of 
 the joints, and generally every elastic and tense fibre in union with the 
 body (from Tti = ^ax, npj?), and thus excludes that which we now call 
 
 - T '-T , 
 
 nerves. Hupfeld, Psalms, i. 99, and Rodiger in the TJies., translate Prov. 
 iii. 8, " It shall be healing to thy nerves " (nervis tuis) ; but this would not 
 be understood in the present current meaning. i{jJ (from mcj'", strong) 
 means the sinews, and especially the umbilical cord, and then generally 
 the navel. 
 
276 THE NATURAL CONDITION. [SEC. X 
 
 manifested to the outer world; the organs of the ai<r6riat<;, or 
 the aladriT'npia (Heb. v. 14 ; comp. Jer. iv. 19, LXX.), for 
 which, biblical Hebrew has not as yet any generic name,^ 
 among them chiefly sight, which in the Holy Scripture is the 
 most general and comprehensive characterization of psychico- 
 corporeal feeling and perception : so that, e.g., it says, I have 
 seen the heat, instead of feeling it (Isa. xliv. 16); and speaks of 
 seeing that which was spoken, or generally audible, instead of 
 hearing it (Jer. xxxiii. 24; Mark v. 38) ; of seeing life instead 
 of enjoying it (Ci"'^D "^^^j Eccles. ix. 9 ; comp. oirreaOaL ^cotjv^ 
 John iii. 36); and seeing death or corruption, instead of suffer- 
 ing them (T\yo ns"!, Ps. Ixxxix. 49 ; Ihelv Odvarov or hia^Oopdv^ 
 Luke ii. 26, Acts ii. 27, and elsewhere; detopeiv Odvarov, John 
 viii. 51; comp, yeueo-^at davdrov, Matt, xvi. 28, and elsewhere, = 
 rabb. nnio D};d). Every perception, whether it be effected by 
 means of tlie organs of sense or not (as the prophetic percep- 
 tion and seeing), from the most spiritual apprehension to the 
 mere passivity that loses itself in unconsciousness, is compre- 
 hended in and named by Scripture, as seeing. We are certainly 
 not wrong, if we gather in this usus loquendi an assistance 
 towards the naming of that common perception, which is want- 
 ing in the biblical as generally in human language, which percep- 
 tion lies at the base of all feeling and of every experience, which 
 immediately affects the organs of sensation. The Scripture 
 calls this common perception (sensus communis or sensorium)^ 
 in default of another word, a seeing ; and as it endeavours to 
 reduce the multiplicity of the sensual perceptions and sensual 
 organs to a unity, in which all their radii combine, and whence 
 
 ' The post-biblical Hebrew names it D''K''in, according to the Aramaic 
 E'K'n (comp. Isa. xxxiii. 11, LXX. and Grdt.), to perceive. 
 
 2 " Est addita sensibus exterioribus," says Melancthon in his Liher de 
 Anima, " alia superior facultas magis miranda, quam simplex adprehensio 
 sensuum exteriorum." This superior facultas is just the sensus communis, 
 which the ancients comprehended with the compositio objectorum, scil, 
 ratiocinatio and the memorta, under the name of the three sensus interiores, 
 manifestly confounding heterogeneous things. Comp. K. Fortlage, System 
 der Psychologies i. 18, where it is rightly observed, that Locke indeed estab- 
 lished the analysis of the inner sense, but did not first introduce the expres- 
 sion into science; which expression was already known to Albartus Magnus 
 and his predecessors. The Arabians compare this common perception to a 
 membrane stretched like a sounding-board under the five external senses. 
 
SEC. X.] THE BODY SELF-EE PEE SENT ATI Vt OF THE SOUL. 277 
 
 they proceed, it is manifest that, in speaking of the ears of man 
 as of an ear/ aind still more frequently of the eyes of man as of 
 an eye {e.g. Ps. xxxi. 9 ; Lam. iii. 48-51, etc.), it does so in 
 order to indicate the sense of all the senses. And this is just 
 the fifth form of life of the soul manifesting itself corporeally, 
 that it sets at work this common perception, whose organ, as 
 we know, is the nervous system, in the multiplicity of external 
 perceptions, and thus first of all comes into a receptive relation 
 to the outer world. To this stage of the sensual and nervous 
 life the outer world, and primarily its own corporeity, becomes 
 for the soul luminous ; for n^fj and "lifc^ (comp. Matt. vi. 23) are 
 correlatives. To this receptive fifth form of life is allied the 
 productive sixth. In proportion as the soul thus shows itself 
 capable of receiving and of acting upon the influences of the 
 external world made clear, — which occurs at the latest in the 
 domain of the sense of hearing,^ — there is developed also, under 
 the co-agency of the blood, the action upon the external world 
 effected by the influence of the nerves upon the muscles, and 
 especially speech effected by the muscles of inspiration and of 
 the larynx, and the cavity of the mouth, including the tongue, 
 the work of the understanding, the externalization of the Nous 
 or Logos, This form of life might be called that of the lij, if 
 it were proved that 1)J as toz^o? {rovaia) unites in itself the 
 meanings of sinew or muscle, and sound or voice.^ It corre- 
 sponds to the second form of life, as the fifth to the third. 
 The fifth corresponds to the third, for the blood is concerned 
 in the formative process of the nervous germs of the embryo : 
 it nourishes the nerves, and maintains and stimulates their 
 activity. Moreover, there are generally in man no two factors 
 
 1 Thus always in the expressions UN n^a, nnE3, Tiyn, in which QtJTN is 
 
 'v TT - T • " '-IT- 
 
 never used. 
 
 2 Kussmaul, Unters. iiber das SeelenUTire des neugehornen Mensehen 
 (1859), p. 27 : " There may not he an absolute defect of the sense of 
 hearing in the newly born child ; but of all the senses, hearing slumbers the 
 most deeply." 
 
 3 In Ps. six. 5, the LXX. translates D^p by (p&oyyos, Symm. by ^x^s^ 
 Jerome by sonus ; but perhaps it is to be explained by Jer. xxxi. 39, and 
 other passages. Moreover, whether )p~)^ (Isa. xviii.) means muscular, 
 strong, is uncertain ; but it is acknowledged that the Semitic designations 
 of strength recur most to the fundamental meaning of tension and elasticity 
 of the muscles. 
 
278 THE KATUEAL CONDITION. [SEC. X, 
 
 of his bodily life which stand in such close reciprocity as do 
 blood and nerves. The sixth form of life, moreover, corre- 
 sponds to the second : for, on the one hand, the breathing — 
 standing in the closest causal co anection with the blood, in so 
 far as it is instrumentally effected — is the first setting at work 
 of the muscles of the child, proceeding in contraction and ex- 
 pansion ; on the other hand, the in- and ex-spiratory stream of 
 air — without which no vibration of the ligaments of the glottis 
 and no breathing murmurs are possible — is the inevitably 
 necessary means to the origination of all sound of speech. The 
 progressive character of this sixth form of life, compared with 
 the others, is plain. In the fifth, the soul attains for the cor- 
 poreity an external mirror, receiving the impressions of the outer 
 world, just as itself is the internal mirror of these impressions 
 to the spirit ; but in this sixth form it makes the corporeity a 
 means of infiuencing the outer world^ in word and deed. In 
 speech, the nature of man, united in multiplicity, comes to the 
 most spiritualized material manifestation. The air (Hllj ifvev/jLo), 
 by which man is placed in the closest reciprocity to the whole 
 life of nature (it is indeed his pabulum vitce), becomes in speech 
 the material (comp. Ps. xxxiii. 6 with cxxxv. 17) in which the 
 reasonable spirit {U^"^) portrays the substance of its thought 
 (therefore in Aramaic called ^^?^^ Dl"*, speech-spirit, Le. 
 thought-spirit) ; but this occurs through the mediation of the 
 soul, which, in conformity with its twofold aspect, on the one side 
 receives and prismatically refracts the thoughts of the spirit ; 
 on the other side, blends the sounds that have become distin- 
 guishable in it, \frith the distinguishableness of the sounds formed 
 out of the air (?ip), and thus begets language ("i^lp ^ip, Deut. 
 iv. 33, etc.; dn?"] ^^P, Deut. i. 34, v. 25, etc.; r.^D i^ip. Job 
 xxxiii. 8 ; (fxovrj pTjfidroDV, Heb. xii. 19).^ For thus the indi- 
 vidual impulses of the origination of speech may be thought of 
 as distinct from one another. The things of the outer world 
 are first formed in the perceptions of man, e.g.y upon the retina 
 of the eye, and thence become representative pictures which 
 the soul offers to the spirit : the spirit receives them into its 
 self-consciousness, makes them, as thoughts, .its own property, 
 
 1 Otherwise language is called by metonymy ji^;^ or nsfc', yASfface, the 
 mouth, as the organ of speech is called, Cant. iv. 3, l^lD- 
 
SEC. X.] THE BODY SELF-RE PRESENT ATI VE OF THE SOUL. 279 
 
 and gives to these thoughts in the soul the sounding elementary 
 form of speech of the inner word, and then, by means of the 
 power that it exercises by means of the soul over the organs of 
 speech, establishes this inner word in a condition of sensible 
 perceptible external realization. Human speech, therefore, is 
 the creation of the spirit by the mediation of the souL^ We 
 find ourselves here on the outermost light side of the corporeal 
 self-manifestation of the soul ; for all that becomes manifest, 
 •says the apostle, Eph. v. 13, is light ; but in speech the spirit 
 becomes manifest : it comes by way of the soul to light-like 
 manifestation ; as, moreover, <j>dvat with tpdo^ (<^&)?) goes 
 back to the like-sounding root ^A (Sanskr. bhd bhdsh),^ and 
 generally between seeing and hearing, light and sound, colour- 
 scale and tone-scale, there subsist noticeable connections which 
 are referred to in the Old Testament language.® This cor- 
 poreal self-manifestation of the soul pressing out from darkness 
 to light is completed in the seventh form of life. We call it 
 the form of life of the '^Nfn (Judg. viii. 18 ; 1 Sam. xxviii. 14), 
 or of the irpoamnTov t^? f^eveaeta (Jas, i. 23), as the third is 
 
 '" When H. Steinthal (Grammatik^ Logik, und Psychologies 1856) says 
 that the formation of language is the effort of the soul to transform itself 
 into spirit, this is, if rightly understood, not untrue, for the soul in the 
 formation of speech serves the advancing ideal self-realization of the spirit, 
 which is the alpha and omega of human development. 
 
 ^ I say intentionally like-sounding, not " like ;" for although the view 
 that in the root hhd the ideas of lighting and speaking lie side by side, has 
 authorities such as Wilson and A. W, v. Schlegel on its side, I still always 
 entertain the scruples expressed in my Jesurun, p. 142, But the word 
 IDS has in no case anything to do with the light (see Gesenius, Thes. 
 p. 119) : it has the fundamental meaning of bringing aloft, sounding aloft. 
 What a pity it did not please Bahr, in his Symholik, i. 445, to prove the 
 position that he there expresses, that " nearly in all the ancient languages 
 light and word, to lighten and to speak, are kindred ideas." 
 
 3 See thereupon, Neue Beitrdge zu dem Geist in der Natur of Oersted 
 (Leipz. 1851), p. 87. In {s^jpi, the meanings, to he clear, and to sound, 
 coincide ; in pnx, the meanings to glitter, and to cry out ; in isn, the 
 meanings to be bright green, and to crash ; in ^iin, the meanings to shout, 
 (nn, n^n) and to glisten (nin). in the Greek there belong to this cate- 
 gory, >.tyvg {e.g. in asTisuBtirj 'htyv(p&yykrtg)y and the expressions v(^vct 
 <p7^iyouT»t (Bacchyl. xiii. 12, Bergk), Traixtf T^afATrsi (Soph. (Ed. Tyr. 182), 
 £>,»ff.ips cp»tiet (ibid. 468), Tviha'TTov iaau (Philoct. 216), and more of a 
 similar kind. 
 
280 THE NATURAL CONDITION. [SEC. X. 
 
 that of the rpo'^o^ t^? jeveaeeof;. In this seventh, the preced- 
 ing forms of life come to a united blending ; and the psychical- 
 corporeal individuality, which in the first form of life was 
 only constituted as a germ, becomes here a completed stamped 
 psychico-corporeal or natural determination (natural temper or 
 disposition). Temperament and character, physiognomy,^ and 
 the entire bodily habitus, — inclusive of the formation of the 
 cranium, as the psychically effected expression of the spirit, — 
 are here realized in manifestation. As in the seventh form the 
 doxa becomes God's perfected fiop()>r}, and the soul becomes the 
 spirit's perfected fiop<j)7}, so in this seventh form the body 
 becomes the perfected fioptpr) (iSea, Matt, xxviii. 3) of the soul; 
 and as the spirit attains hom^ the revolving thought to the 
 word, and from the word to the profound internal voiceless 
 memory which fulfils itself on the basis of the spirit (Trvevfia 
 Tov voos;), and to contemplation that cannot be expressed, so 
 the bodily life culminates in the physiognomy, — that pervad- 
 ing combination of all the impulses of the nature of man, that 
 speaks without words. And, which is not less deserving of 
 consideration, in all three regions, that of the spirit, of the soul, 
 and of the body, the end (Pneuma, the concentration of all 
 the powers of the soul, physiognomy) is associated with the 
 beginning (will as impulse, intention, embryo).^ 
 
 These are the seven forms or stages of the corporeal self- 
 representation of the soul. They do not follow one another in 
 sections of time, and the growth of one is generally not 
 sharply cut off from that of another. It is a sevenfold process, in 
 which the coming into being of the first is at the same time the 
 coming into being of the last, and all mutually acting, are com- 
 prehended in one another ; but still so that every individual of 
 the seven in every involution maintains its own peculiar nature.^ 
 
 ^ The most admirable thing that has lately heen written on this subject 
 occurs in Mehring's Seelenlehre^ of which the third part treats of the forming 
 soul, or of the self-expression. In Scripture, physiognomy is characterized 
 as the expression of the countenance, giving the heart to be known, Isa. 
 iii. 9, D''J3 n*^3n, especially agnitio vultus h.e. id quo se agnoscendiim dat 
 (comp. TO uhog rov 'TrpoaaTov^ Luke ix. 29). 
 
 2 Thus Gbschel, Der Mensck diesseits undjenseitSj p. 41. 
 
 ^ 'Efiol SoK££/, says Hippocrates, de locis in hominSj ii. p. 101, dpxvi i^stt 
 ovv ovSe filee. eiueci rov aufiarosj dT^T^cc 7r«i/T« 6/x,oiag oip%v^ Koti ttuvtoc TfiXsvT^' 
 kvkT^ov yoio yp»<psv70s (X.p%'h ot'pC sCp€$7i. 
 
SEC. XL] SOUL AND BLOOD. 281 
 
 Moreover, let us guard ourselves against misunderstanding, 
 as though we had fallen into the self-deception of supposing 
 that such a septenary of psychico-corporeal forms of Hfe is di- 
 rectly taught in Scripture.^ We say only that Scripture offers 
 us fundamental views of the relation of the soul to the spirit, 
 and of the body to the soul, from which its scattered declara- 
 tions on the psychico-corporeal life arrange themselves into such 
 a combined form as corresponds to the physiological result, — a 
 form which, in order to be recognised in its internal necessity, 
 is to be considered in its all-sided associations. 
 
 Having now seen how the soul presents its sevenfold nature 
 corporeally, the relation of the soul to the blood, upon which 
 direct and richly suggestive statements of Scripture occur, still 
 attracts to itself our special attention. 
 
 SOUL Al^D BLOOD. 
 
 Sec. XL 
 
 Upon the relation of the soul to the blood, Scripture contains 
 statements not merely casual, but deliberate, to which it attaches 
 itself the greatest fundamental importance. We assure ourselves 
 at once, without further reflection, that there is a meaning and 
 coherency in these statements. Such are the following: (1.) 
 
 1 The reproach of K. Wagner, Der Kampf um die Seele, p. 120, that 
 *' in this paragraph such a breadth is given to the arbitrariness of scrip- 
 tural interpretation, that no criticism can be brought to bear against it," 
 is none the less unjust. I have the assurance, that "what I have said upon 
 the individual forms of life, not only permits, but also bears criticism : the 
 association of each individual will of necessity only be regarded as arbi- 
 trary, when the postulates of this association are regarded as untenable. 
 This is true also against Noack, who, in respect of Sec. VI., at least con- 
 cedes: "It certainly cannot be said that the play of these powers was 
 carried into the psychical life of man absolutely, and that in reality nothing 
 at all may be referred to that of the analogue " {Psyche, 1860, p. 346) ; and 
 in respect of Sec. XL, declares, " Something true there always is in the 
 propositions of the biblical-theological writers; but as soon as they are laid 
 hold of decidedly and in earnest, they appear equally ill-founded and arbi- 
 trary. Tliey are a play on words, figures, and relations " (;ibid. p. 347). 
 
282 THE NATURAL CONDITION. [SEC. XI. 
 
 Gen. ix. 4-6. The word ^5? Introduces a limitation of the per- 
 mission to eat fleshj freely given in ver. 3 : " But flesh with its 
 soulj which is Its blood, ye shall not eat." iO'n is an apposition 
 to i^B? ; and in this closer determination of the ^^S? by ^0*1 
 subsists, briefly intimated, the foundation of the prohibition. 
 The blood of beasts is for this reason excepted from the per- 
 mission to eat, because it is the soul of beasts. But, according 
 to ver. 5, man's blood and man's soul are even more closely 
 associated. Man is to eat of the flesh of beasts, hut not the 
 blood of beasts. To this restricting ^^huV^ is added, in the 
 ^'nevertheless*^ (Eng. ver. "and surely") of ver. 5, a restriction 
 referring to man's own blood : the former is not to be eaten, 
 and is therefore to be poured out ; but the latter is strictly for- 
 bidden to be shed. " Nevertheless, your blood of your souls," Le. 
 whosesoever soul it may be to whom it belongs, " will I avenge:" 
 thus the life of man contained in the blood of man is not to be 
 touched by beasts or men, under the penalty of death. (2.) 
 Lev. xvii. 10—14. That he who eateth any manner of blood 
 (no matter whether it be the blood of sacrifice or not), whether 
 he be Israelite or stranger, is to be destroyed, is here established 
 in the following manner : Yer. 11. "For the soul of the flesh," 
 Le. of the nature living in the flesh, " is in the blood; and I have 
 given it to you upon the altar, to make an atonement for your 
 souls : for the blood by means of the soul (C5'S3?) is an atonement." 
 To translate this ^?33j with Luther, according to the LXX. 
 {avrl '^v)(7j<;, Cod. Alex, dvrl t^9 '^v^V'*) ^^^ Jerome (pro 
 animce piaculo), the blood is the atonement ^^ for the life " (as 
 even Ewald, sec. 282* : the blood atones for the soul), we are 
 compelled to regard with Kurtz as inadmissible, since ">&3 may 
 perhaps be constructed with ^J?3 (e.g. Lev. ix. 7), but otherwise 
 never with 3, of that which is to be atoned for. Rather it might 
 be explained with Hof mann, the blood atones as the soul in this 
 character; for the noun with which Beth essentice is associated, 
 may just as well be grammatically defined (as "the soul") as 
 undefined (as "soul"): it occurs with proper names, which 
 (without adopting the article) are determined by themselves, 
 and with appellatives which are more closely defined by suf- 
 fixes annexed to them.-^ But why should the a be otherwise 
 1 Vid. Hofmann's Schriftheweis, ii. 1, 239, and my Commentary on the 
 Psalter^ vol, 1. p. 272. 
 
SEC. XI.] SOUL AND BLOOD. 283 
 
 understood here than as it is to be taken elsewhere in connec- 
 tion with "I S3? In the action of the atonement, it is the Beth 
 instrumenti which indicates the means of the atonement (as e.g. 
 Gen. xxxii. 21 ; Lev. vii. 7 ; Num. v, 8 ; 2 Sam. xxi. 3). The 
 blood atones by the means or by the power of the soul which is 
 in it. The life of the sinner, says Knobel in loco, has specially 
 incurred the punitive wrath of Jehovah ; but He accepts for it 
 the substituted life of the sacrificial beast, the blood of which 
 is shed and brought before Him, whereupon He pardons the 
 sinner.^ The prohibition of eating the blood is thus doubly 
 established : the blood has the soul in itself; and it is, in conse- 
 quence of a gracious arrangement of God, the means of atone- 
 ment for the souls of men, in virtue of the soul contained in 
 it. The one reason lies in the nature of the blood, and the 
 other, in its destination to a holy purpose, which, even apart 
 from that other reason, withdraws it from a common use : it is 
 that which contains the soul, and God suffers it to be brought 
 to His altar as an atonement for human souls ; it atones not by 
 indwelling power, which the blood of beasts has not, except per- 
 chance as given by God for this purpose, — given, namely, with 
 a view to the fulness of the times foreseen from eternity, when 
 that blood is to flow for humanity which atones, because a soul 
 united to the eternal spirit (see on Heb. ix. 14) has place 
 therein, and because it is actually of such absolute value, that 
 it is able to screen the whole of humanity. When hereupon it 
 is said that the blood of slaughtered beasts is to be poured forth, 
 and the blood of game slain in the open field is, besides, to be 
 covered over with earth, the above reason follows once more, 
 somewhat otherwise applied and solemnly sanctioned (-ver. 14) : 
 " For the soul of all flesh N>in iK^sn iD^n— whereof I said to the 
 children of Israel, — blood of all flesh (whether it be of beasts 
 sacrificed, or slaughtered for the common use) ye are not to 
 
 1 Thus also Bahr, Symholik, ii. 207, and most of the Jewish interpreters, 
 according to the traditional maxim B?33 py "IDDHI K'Q^ XID, one soul covers 
 or atones for the other, i.e. the offering atones so far as it is a substitu- 
 tionary surrender of the life of the beast that flows in the blood, instead of 
 thelifeofman:e.£f. David b. Abraham in hlsXexicon, written in Arabic, ]n3i< 
 (see in Pinsker. Zur Gesch. des Karaismus^ p. ^Dp). The ^blood atones 
 through the soul : this is its fundamental ground, and for this reason it 
 atones for souls Qan en-nufus), and takes their place Qjanuhuj from wliich 
 ndih, the representative). 
 
284 THE NATURAL CONDITION. [SEC. XI. 
 
 eat, for its blood is the soul of all flesh : whosoever eats of it 
 shall be destroyed," The passage here (which the LXX. has 
 simplified by omission of the i^W^) is difficult, Wessely and 
 other Jewish commentators explain, as concerning the soul of 
 all flesh (whether it be of tame cattle, wild beasts, or feathered 
 fowl), its blood is most closely associated with its soul : it can- 
 not be said of the blood of the slain beast, that the soul is as 
 little therein any more, as a man is in the house from which 
 he has gone forth ; for there remain in the blood, the elements 
 which served the soul as media of its efBciency, and thus are 
 themselves of a psychical kind. This explanation is not incon- 
 sistent with the meaning of the Thora; for the prohibition of 
 eating blood has actually its reason in the continuous psychical 
 arrangement of the blood. Otherwise Knob^l, who, however, 
 takes the preposition 2 similarly in the sense of the prohibition : 
 " The life of all flesh — it is its blood with its life, Le. it subsists 
 in its blood, nevertheless, only so far and so long as this latter 
 is united with its C^SJ, and includes and contains it : it is not the 
 material of the blood in itself that is the life, e,g, not therefore 
 coagulated and dried blood, from which the fi^S: has vanished, 
 but blood associated with the C'SJ, But this distinction between 
 blood that still contains soul, and blood deprived of soul, lies 
 altogether outside the range of the prohibition of blood: it comes 
 into consideration only in a certain measure within the law of 
 sacrifice, in that there the atoning power cleaves pre-eminently 
 to the blood of the soul fiowing forth of itself — the so-called life's 
 blood (Q''*nn D1)." Against both explanations, as well that of 
 Wessely as that of Knobel, it is, however, to be observed, that 
 a passage which regards blood and soul as united, and therefore 
 holds them as distinct from one knother, does not truly agree 
 with those that identify them (11a, 14&) by which it is sur- 
 rounded, according to which it is more probable that 3 is to be 
 apprehended in the sense of immanence, rather than in the 
 sense of concomitance, which, besides, in such a simple decla- 
 ratory text, is more according to the usus loquendi. Moreover, 
 neither does Baumgarten's explanation commend itself : " As 
 regards the soul of all flesh — its blood is in its soul (^^^n re- 
 ferred back to ^^'^), Le, it has therein its being — it is its mani- 
 festation;" nor the explanation proposed in the first edition: 
 ** This is (K^in referred back per attractionem to tJ^aj) its blood in 
 
SEC. XI.] SOUL AND BLOOD. 285 
 
 its soxi\,i,e, its blood existing in its soul — having this for its exist- 
 ence, and bringing it to manifestation."^ Both explanations are 
 hair-splittingj not sufficiently simple and natural. Equally con- 
 formed to the connection and to the vsus loqitendi, on the other 
 hand, is Hofmann's explanation, according to which iC'S^l is a 
 predicative idea, introduced by Beth essentiale: " Of all flesh, soul 
 avails thus much, that to it its blood is that which constitutes its 
 soul." ^ The blood has the peculiarity of being the soul of the 
 nature living in the flesh ; therefore it is even to be allowed to 
 flow from the body of the beast not offered in sacrifice, and to 
 be covered with earth. It is to flow forth because it is not to 
 be eaten, and, as it were, to be buried, — out of respectful awe, 
 to wit, — for the blood is K'SJ as the corpse is ftJ'SJ, — the former 
 as that which has been the vehicle, the latter as that which has 
 been the shrine, of the soul. (3.) Deut. xii. 23. Beasts of 
 sacrifice, it is said here, may be slaughtered and eaten for com- 
 mon use, generally like the roebuck and the hart, i.e, beasts not 
 of sacrifice : " Only be sure that thou eat not the blood ; for the 
 blood is the soul, and thou mayest not eat the soul with the flesh. 
 Thou shalt not eat of it ; thou shalt pour it upon the earth like 
 water." How much the Thora relies upon this prohibition of the 
 eating of blood, is seen from the fact that, without closer reasons, 
 it is often repeated (Lev. iii. 17, vii. 26) ; so that in the Mosaic, 
 legislation itself, it occurs in all seven times (Lev. iii. 17, vii, 
 25-27, xvii. 10-14 ; Deut. xii. 16, 23, 24, xv. 23).^ Tlie 
 later literature, moreover, shows us that eating of blood was 
 acknowledged in Israel as sin (1 Sam. xiv. 32). Even in the 
 prophets, who otherwise meddle little with the prescriptions of 
 the law in detail, the transgression of this special one is not 
 left unpunished (Ezek. xxxiii. 25, comp, Isa, Ixvi. 3). And 
 even in the New Testament, where the seasonable occasion of 
 the prohibition in the sacrificial use of the blood ceases, absti- 
 nence from blood outside or inside the body of the beast (aifia- 
 
 1 Thus also David b. Abraham, from Fes. l.c. : " The blood is in the soul, 
 i.e. the one is in the body, in and with the other, so that witli the condi- 
 tion of the one, that also of the other stands or falls.'' 
 
 2 Schriftheweis, ii. 1, 238, -with which I have declared myself agreed in 
 the Commentary on Genesis, p. 272 (3d ed.). 
 
 ^ The pre-Mosaic texts (Gen. ix. 6), and that which does not specially 
 belong to the subject (Lev. xix. 26), are left in this out of the question. 
 
286 THE NATURAL CONDITION. [SEC. XI. 
 
 T09 KoX irviKTov) IS maintained (Acts xv. 20, 29, xxi. 25) as 
 binding upon the Gentile Christians. The ancient church 
 adheres strongly to it, as numerous witnesses testify : Erubescat 
 error vester Christianis — Tertullian is able to oppose to the 
 suspicions of the heathens — qui ne animalium quidem san- 
 guinem in epulis esculentis habemus, qui propterea suffocatis 
 quoque et morticinis abstinemus.^ 
 
 The idea of the unity of the soul and the blood, on which 
 the prohibition of blood is based, comes to light also, everywhere 
 where the Scripture speaks of violent death, in its mode of ex- 
 pression. In the blood of one mortally wounded, his soul flows 
 forth (Lam. ii. 12), and He who voluntarily sacrifices Him- 
 self pours out His soul unto death (Isa. liii. 12). The blood of 
 man shed, which as plural is named Q'''?'^,^ cries t6 heaven for 
 vengeance (Gen. iv. 10 ; Heb, xii. 24), for which, in Job xxiv. 
 12, comp. Apoc. vi. 10, it is said that the soul of those that 
 were slain cries out. Of the murderer of the innocent, Scrip- 
 ture says that he slays the soul of the blood of the innocent 
 (y{rvxv^ aifMaro^ d6a>ov, Deut. xxvii. 25), and that the blood of 
 the souls of the innocent (ai/jLara 'y^vj^Siv dOaxov) cleaves to his 
 skirts (Jer. ii. 34, comp. Prov, xxviii. 17, blood of a soul). 
 And because the blood is the soul, that which is true of the 
 person is said of the blood ; N^J D'=J (Ps. xciv. 21), at^a Sifcaiov 
 (Matt, xxiii. 35).^ This idea of the unity of the blood and the 
 soul is not exclusively peculiar to the Holy Scripture. How har- 
 moniously antiquity thus expressed itself, has been set forth by 
 Bahr in his Symbolism of Mosaic Worship, That in the ancient 
 Egyptian hieroglyphics, the hawk, which according to old tra- 
 dition feeds on blood, implies the soul, proceeds, according to 
 Horapollo (i, 7), on just the same idea, Virgil, in his ^neidy 
 gives to it the boldest expression, when in ix. 349 he says 
 of a dying person, purpureani vomit ille animam. Many Greek 
 and Roman philosophers and physicians sought to establish it 
 scientifically as the true view among the many various notions 
 of the situation of the soul.* Critias taught absolutely: the blood 
 
 1 0pp. ed. Oehler, i. 149. 
 
 2 Vid. oil this plural of the product, my Commentary on Genesis, p. 
 2G4. 
 
 8 Beck, Biblische Seelenlehre^ p. 5. 
 
 ♦ Vid. Aristotle, weysi -ipv^^St B- i- ch. 2, and Tertullian, de anima, ch. xv. 
 
SEC. XI.] ' SOUL AND BLOOD. 287 
 
 is the soul.^ Pythagoras and others : the soul is nourished by 
 the blood, Empedocles : the heart's blood (aX^a irepiKaphiov) 
 is the seat of the soul.^ The Stoics : the soul is the exhalation 
 {dva0vfiia<n<;) of the blood. In the supposition of these last 
 that the soul is developed from the blood as gas from the 
 fire, they derived '^v^rj from '^^vyeiv in the sense of cooling/' 
 The better knowledge is found in Homer. The Psyches in 
 Hades, when it is granted to them to take up blood into them- 
 selves, attain again the power of thought, language, and- ex- 
 perience. The blood is thus not absolutely one with the soul. 
 It is only — as, moreover, Scripture supposes it — the means of 
 its self-attestation. 
 
 Turning back again to the Scripture, it is first of all 
 
 * Matthsei observes, in loco^ when Nemesius mentions this, that this 
 Critias at any rate, if anybody had, had a soul of blood : — he was one of 
 the thirty tyrants. 
 
 2 He says it in the verse often cited in the church fathers, aifAce. yap 
 dudpaTTOig 'jnpix.apotou Itrri tfoYipcot ] comp. Cicero, Tusc. i. 9 : Empedocles 
 animum esse eenset cordi saffusum sanguinem. 
 
 3 The Stoic derivation of the name \pvx^ appears, moreover, differently 
 used, e.g. by Chrysippus, in Plutarch, de Stoicorum repugnantiis, ch. xli. : 
 *' The child is naturally nourished in the womb like a plant ; but when it is 
 born it is cooled by the air (i^v)CQ(x.ivov)^ fills the mouth with breath, and 
 thus passes into a living life ; wherefore the soul is fittingly so named 
 from the cooling breathing ('Trecpx rvjv •ipu^iu).''^ Just so the physician 
 Hicesius, in TertuUian, de anima^ ch. xxv. (where he contends against the 
 view that the child is not endowed with soul till birth) : Hicesius jam 
 natis animam superducens ex aeris frigidi pulsu, quia et ipsum vocabulum 
 animae penes Grsecos de refrigeratione respondens. Plato succeeds better 
 in etymology, in the Cratylus, p. 399 : " The soul is the cause of life, which 
 procures to the body the capacity of breathing, and refreshes it {dvcci^vxov); " 
 for -^^vxstv signifies to breathe, to blow, and also to cool, inasmuch as a man 
 breathing cools himself, and blowing cools anything else. The simplest is 
 Dio Chrysostomus, Or. xii. p. 387 (in union with the view of the endowing 
 with soul at its birth) : " When the child has left the womb, the air 
 awakens it to life by means of breathing and inbreathing {uu-Truivaag Kod 
 sh-\pv^ccs)." Moreover, Origen assumes that the soul has its name from 
 y^vxpov, but a refrigescendo de statu diviniore ac meliore, as it were cooled by 
 its journey down into the world of darkness («Toi^yy«/o-«). See Lobeck's 
 Aglaophamus, i. 759. One remembers in this, Plato and Heraclitus ; for 
 the latter (see- Gessner, de animis Heracliti) distinguished damp or moist 
 (sinking down) and dry (ascending) souls: the latter are those akin to 
 the primitive fire, and drawn from Him whose cUTFoffTrenTfAeiTia or a'Tripf^fOcra 
 the souls are. 
 
288 THE NATURAL CONDITION. [SEC. XI. 
 
 deserving of consideration, that it always combines soul and 
 blood only — nowhere spirit (nn) and blood, as a unity. Philo 
 has noticed this. It is only the sensuous soul — he says quite 
 correctly — not the intelhgent and thinking soul, whose ovdia 
 is called the blood : the blood is the ova-la of the soul ; but the 
 ovaia of its nobler part, which is related to it as the apple of an 
 eye, to the eye — as it were the t^v%^ 'yfrv'xr]'; — is the spirit which 
 originates from God.^ The spirit, say we — on the foundation 
 of such christologic passages psychologically applicable, as Heb. 
 ix. 14,^ Acts XX. 28 — is only mediately immanent in the blood, 
 in that it is immanent in the soul. The spirit reveals itself 
 in the soul, and the soul hves and moves in the blood. How 
 sharply the Scripture here separates and defines, is seen from 
 the fact that internal bodily organs such as the heart, the 
 kidneys, .etc., are frequently named as the localities of spiritual 
 occurrences^ but never the blood. It is thus only the soul on 
 its physical side which is so pre-eminently in the blood, that it 
 can be said to be one with the blood : not in the sense of 
 identity, for the expression *' the soul is the blood " alternates 
 with "the soul is in the blood;" and not in the sense of local 
 enclosure, for the soul, although an unextended nature, is cer- 
 tainly capable of being localized in an organic body, but not in 
 such a way as that one part of the organism should exclusively 
 include it in itself. The scriptural view, at least, is entirely op- 
 posed to such a localizing of the soul in one part of the human 
 corporeity. According to Scripture, the soul is not in the blood 
 in such a way that it could not also be outside the blood.® For 
 it is also in the organs of respiration and of nutrition : the 
 breath is actually called ti^S3 (Job xli. 13), and even the yawn- 
 ing mouth is called t^?J (Isa. v. 14). It is everywhere where 
 
 1 See Pliilonis Op. ed. Mangey, i. 206, 480, ii. 356, and 0pp. ed. 
 Taucbnitz, 1. vi. pp. 258, 390. 
 
 2 The 7rv£vf4.a, alcdviQv of Christ staflids here in contrast "with the perish- 
 able soul of the beast ; according to the difference of their iruivf/.ot.ret^ is- 
 measured the respective value of the bloody self-sacrifice of Christ and of 
 the sacrifice of beasts. The bold assertion of the contrary, by Liinemaiin, 
 On the Hebrews^ p. 289 (ed. 2, 1861), that the Scripture throughout knows 
 nothing of a Tn/evfAoe, of beasts, is contradicted by Ps. civ. 30, Eccles. iii. 21, 
 Gen. vii. 15, comp. 22, and other places. 
 
 8 Cassiodorus thinks, in naive ignorance of language, that anima is 
 perhaps therefore related to a,ua.iy.a. 
 
SEC. XL] SOUL AND BLOOD. 289 
 
 bodily life is ; and where it is, there it is always entire, although 
 here and there in different manifestation.^ The question only 
 occurs : With what justice is the soul, that manifests itself in 
 all corporeal forms of life, brought into so pre-eminently close 
 a union with the blood ? 
 
 The identification of the blood with the soul which prevailed 
 in antiquity, appears at first to have no further foundation, than 
 that a sudden diminution of the quantity of blood in the body 
 causes death. But this phenomenon itself has the deeper reason, 
 that all activity of the body— namely, that of the nervous and 
 muscular systems — depends on the quantity of the blood ; for if 
 a part of the body be deprived of the flow of blood, all activity 
 therein ceases — a sensible part in a few minutes loses all sensi- 
 bility — a muscle no longer either serves the volition, nor is it sus- 
 ceptible of reflex irritability. The consequence which antiquity 
 gathered from the phenomenon that blood-shedding and death 
 coincide, is thus perfectly justified on physiological grounds. 
 Irritability, sensibility, capacity of movement, — all activity of 
 the body, — are lost with the loss of blood. The blood is actually 
 the basis of the physical life; and so far, the soul, as the principle 
 of bodily life, is pre-eminently in the blood. Therefore in the 
 
 ^ Our old dogmatists express both the above propositions in the fol- 
 lowing manner: "Anima in ubi est corporeo, sed non corporaliter neque 
 localiter;" and, "Anima in toto corpore tota et in singulis simul corporis 
 partibus tota." Even the Calvinistic dogmatists maintain the former 
 position, but not the latter. It is true also of the brute soul. Claudius 
 Mamertus (i. 21) says even of the plants, not without truth : Aut cuncta 
 quae de seminibus prodeunt intra eadem semina corporaliter ostende, aut 
 herbarum quoque vitam incorpoream confitere. In extreme opposition 
 thereto, it is said now, pointing to the fact, that from the lower beasts, 
 e.g. polypi and worms, from the one hydra or naid, by mechanical division, 
 two, three, or several hydrse or naids may be formed by divisibility of the 
 soul — yea, indeed, " of the consciousness." The expression is old {e.g. in 
 Albertus M., de anima, i, 15, with reference to the same experimental 
 fact : Auima quse uno numero fuit in toto eflBcitur duae numero per 
 divisionem), but inappropriate ; for, as it has been rightly said in opposi- 
 tion, " that which is divisible must, moreover, be extended ; and what is 
 extended is a body." That which is multiplied as the result of the cutting 
 up of the bodies of lower creatures (comparable to the setting of a plant), 
 is only the body, to which neither individualized life, as in the higher kind 
 of beasts, nor, what is the same thing, psychical life, cleaves. As concerns 
 the multiplication of souls, however, in the process of generation, this is 
 no division, and ought not therefore to be called so. 
 
 X 
 
290 THE NATURAL CONDITION. [SEC. XI. 
 
 sacrifice, the blood of the sacrificial beast represents the soul of 
 the offerer, and, indeed, as we have elsewhere shown, not in 
 symbolical, but in intercessory and substitutional worth.^ 
 
 There is still, besides the principle that the blood is the 
 basis of the psychical life, a second, without the addition of 
 which the biblical prohibition of the. eating of blood, although 
 it doubtless seeks to prevent a brutal degradation of man, 
 cannot at all be comprehended. The blood is not only the all- 
 conditioning basis, but also the all-embracing source, of the 
 physical life. Scripture expresses Itself on this point as decidedly 
 as possible (certainly without purposing to give us physiological 
 information), when, in Acts xvii. 26, it says that God hath 
 made e^ ez/09 aJ/iaro? all nations of men on all the face of the 
 earth; and in John i. 13,^ that man by nature is born i^ 
 alfidrcov. The blood is there plainly considered as the original 
 material, and, as it were, the chaos, from which the whole human 
 organism proceeds. This view, moreover, is scientifically con- 
 firmed : for it is generally acknowledged, that from the point at 
 which in the embryo the nervous marrow and blood have come 
 into existence, all further secretion and formation arises from 
 the blood ; and that even after birth, in every body endowed with 
 soul, all the material for growth, Le. for all sorts of nourishment, 
 as well as of secretion, proceeds from the blood. Only it is still 
 scientifically in debate, whether the various kinds of material are 
 contained in the blood in a state of actual diversity, and thence, 
 
 1 See the second final consideration of my Commentary on the Epistle to 
 the Hebrews^ 1857 : " "When the priest," says Nachmani on Lev. i. 5 (to 
 appeal to a Jewish -witness), " sprinkles the blood on the altar, this repre- 
 sents the position of the blood and of the soul of the offerer, — ^that he may 
 consider, when this occurs, that he has sinned in his body and his soul ; and 
 that properly his blood ought to be shed and his body burnt, if God had 
 not graciously ordained this substitution (milDD)." 
 
 •2 In this passage, ova I| ctlfioirau denies the material basis; oifle ek ^£?i^- 
 ^«To? trapKog the causality of the fleshly, therefore unspiritual,,unsanctified 
 will; oySfi e» h7iV]f4.ei,rog dulpog the causality of man's, and therefore of 
 created will. An Old Testament parallel does not occur to the above two 
 New Testament passages. For the "blood-relationship" is in Hebrew 
 mNK^ (fellowship of the flesh). Lev. xviii. 17. My blood relation is 
 
 ^"IKB', ''"lfe^3» OT n^3^ '•ipVi?' I^ both those New Testament passages, 
 Hellenic and Israelitish views appear to prevail. Comp. Euripides' Ion, 
 olJO^au rp»(p£ls aOf octpci^rai/. But it is only the Hellenic usus loquendi 
 which here defines the biblical: the view is old-Israelitish, 
 
SEC. XI.] SOUL AND BLOOD. 291 
 
 by virtue of the relations of affinity which the several organs 
 have thereto, are transferred to these as actual products;^ or 
 whether they are first changed by the organs themselves, by 
 virtue of the functional powers of these organs, in such a way 
 as to furnish them with certain characters and qualities. If 
 the former view be true of some materials, and the latter of 
 others, it is the fact that the- restlessly prosecuted investigation 
 of the blood, in respect of the manifold material of healthy and 
 unhealthy life, supplies to the view of its pre-existence in the 
 blood, a continually extending support.^ The same acknow- 
 ledgment, although not as yet scientifically stated, lies at the 
 base of the biblical prohibition of the eating of blood. The 
 blood is thus stringently forbidden, because it is the substantial 
 centre whence the animal life in all its forms is radiated into 
 development. Everything fluid and firm, which, in the body 
 endowed with soul, separates itself, by way of assimilation or 
 secretion, exists already either as a product, or else potentially, 
 in the blood. The immanence of the soul in the body is thus, 
 physically regarded, nowhere so intensive as in the blood. 
 The blood is the soul, not only as the principle of bodily life, 
 but also as the principle of bodily formation in its sensible 
 manifestation. 
 
 But only the blood of beasts is forbidden, in order to pre- 
 vent the contact of the human soul with the brute soul. That 
 the traditional practice allows the blood of fishes, arises from 
 the fallacious idea that the blood of fishes has not the same 
 relation to their life as the blood of other creatures. Mean- 
 while the Thora certainly does not expressly forbid the blood of 
 fishes; and, moreover, it does not forbid human blood. Human 
 blood, says Wessely, is legally permitted, for no reason exists 
 to forbid it.^ Wherefore not ? Because it is homogeneous to 
 man. He, therefore, who thus sucks the blood perchance from 
 one who has cut himself, does nothing unlawful. And when 
 
 * See e.g. RoscTi, Bedeutung des Blutes^ p. 8: " The "blood as the primi- 
 tive fluid is a homogeneous liquid, which, notwithstanding, contains all 
 differences, whereby it is possible that even the most different things can 
 be formed from it, and be nourished from it, — depositing this in one place, 
 that in another, and thus it is dispersed as the light is broken up into 
 colours." It is the so-called humoral-pathologic view. 
 
 2 See, for example, Budge, Memoranda^ ii. sec. 268. 
 
 3 nDxis HT DVD pxcj' minn p nmo dik on. 
 
292 THE NATURAL CONDITION. [SEC. XII. 
 
 the Lord, in the last supper, ordains His blood for drink, that is 
 not, on the legal standing, so startling as when Peter receives 
 the command to eat of the living things in the descending 
 vessel. In the former case, the purpose is to transplant the 
 life of the God-man into us; and this life is so far homogeneous 
 to us, that it is the life of man, in which the idea of humanity 
 has attained to its highest conceivable perfection. 
 
 Thus much upon blood and soul. That spiritual functions 
 are nowhere attributed to the blood, we have already observed 
 above. So much the more multifarious are the functions which 
 Scripture attributes to the heart, which is the reservoir of the 
 blood. And in conjunction with the heart, there scarcely occurs 
 any mention of the head, which is the reservoir of the brain. 
 Here, if anywhere, biblical psychology encounters difficult pro- 
 blems, which, however, when they shall be solved, are equally 
 evidences for the just claims of the science, with the building 
 up of which we are concerned. 
 
 HEAET AND HEAD. 
 
 Sec. XII. 
 
 " Quid sine capite est homo," cries Ambrose, " cum totus in 
 capite sit !" According to thorough investigation and evidence 
 of Scripture in all its parts, however, the heart is the innermost 
 centre of the natural condition of man, in which the threefold 
 life of man blends together ; wherefore y}J>y inwardness, inter- 
 nality (although properly of a broader meaning than 3^, Ps. 
 xxxix. 4, Ixiv. 7), is used in a sense almost the same as ^^ (Arab. 
 qalb) {e.g. Ps. v. 10, xlix. 12) ; and :i.^, tcapSta, denotes also the 
 middle or centre of other natural things (see Sec. X. of this 
 division). The heart is (A) the centre of the bodily life, it is the 
 reservoir of the entire life-power (Ps. xl. 13, comp. xxxviii. 11),. 
 and indeed in the lowest physical sense; for eating and drink- 
 ing, as strengthening of the heart (Gen. xviii. 5 ; Judg. xix. 5 ; 
 1 Kings xxi. 7 ; Acts xiv. 17 ; Jas. v. 5, comp. Luke xxi. 34), 
 becomes the strengthening of the whole man. It is (B) the 
 
SEC. XIL] HEART AND HEAD. 293 
 
 centre of the pneumatico-psychical life, and (a) of the life of will 
 and desire. When the man determines of himself upon any- 
 thing, it is called IspixjO (Esther vii. 5, comp. Eccles. viii. 11, 
 ix. 3), or ink Ssh 21: (Ex. xxxv. 29), or 13^ iNK'J (Ex. xxxv. 21), 
 or iaij in; (Eccles. i. 13), or S^^^'^V m (Dan. i.*8) ; in the New 
 Testament, irpoaipelraL ttj KapBla (2 Cor. ix. 7). When the man 
 designs anything with a consciousness of the motive and object, 
 it is called nib n;ri (Isa. X. 7) or iniiroy (1 Kings viii. 17, 
 X. 2): it is TiWj} (Ps. xxi. 3), evSoKta (Rom. x. 1), 7rp66ea-t<; (Acts 
 xi. 23), of his heart ; and when he is strongly determined, he 
 is eSpato<; iv rfj KUpSla (1 Oor. vii. 37). What is done gladly, 
 willingly, and of set purpose, is done 3?p, ifc KapSla<; (Lam. iii, 
 33; Rom. vi. 17 ; comp. Prov. xxiii. 7). The heart is the seat 
 of love (1 Tim. i. 5) and of hatred (Lev. xis, 17). Whom a 
 man loves, to him he gives his heart (Prov. xxiii. 26 ; Judg. 
 v 9), and him he has in his heart (Phil. i. 7 ; 2 Cor, vii. 3). 
 The heart is (b) the centre of the pneumatico-psychical life, as the 
 life of thought and conception. The heart knows or perceives, 
 Deut, xxix. 3, Prov. xiv. 10 ; it understands, Isa. xxxii. 4, 
 Prov. viii. 5, Acts xvi. 14; it deliberates, Neh. v. 7; it reflects, 
 av/jL^d\\€i, Luke ii. 19 ; and estimates, Prov. xvi. 9. The 
 heart is set or directed (D"'?', H''^') when one gives heed (Deut. 
 xxxii. 46 ; Ps. xlviii. 14) : it is turned away from, or inclined 
 towards, according as one's sympathies are turned away or 
 turned towards an object (Deut. xxx. 17; Josh. xxiv. 23). 
 Tliat which one impresses on one's self, and makes one's own, is 
 said to be settled, bound, written on or in the heart (Deut. xi. 18; 
 Cant. viii. 6; Prov. vi. 21, iii. 3) ; one knows in his heart if he 
 is conscious to himself (Deut. viii, 5), and with his whole heart 
 if he is absolutely conscious (Josh, xxiii. 14 ; comp. I7, know- 
 ledge about anything, in the phrases, 2 Kings v. 26, Gen, xxxi. 
 20) ; and everything which comes into our mind or memory rises 
 in the heart (nHj? rhv or D^-^N, Isa. Ixv. 17, Jer. iii. 16, or 
 ^^'^V ^1, 2 Ohron. vii. 11 ; ava^alvet iirl KapSia, Acts vii. 23, 
 1 Cor. ii. 9); the heart is the storehouse of all that is heard 
 and experienced (Luke i. 66, ii. 51, xxi. 14). Thinking is 
 called 3^3 -1D«, Gen. xvii. 17, or A^-^N, Gen. viii. 21, xxiv. 45 ; 
 ^]>'^V "•?"!, Eccles, i. 16, or n^'^?, 1 Sam. i. 13 ; Xiyetv or elirelv 
 iv TTJ KapBia, Matt, xxiv, 48, Apoc. xviii. 7. The heart itself 
 discourses inwardly, and then speaks, by expressing itself out- 
 
294 THE NATURAL CONDITION. [SEC. XIT. 
 
 wardly (^m, Ps. xxvii. 8 ; ^i??, Ps. xli. 7, Prov. xxili. 33 ; nan^ 
 Prov. XV. 28, xxiv. 2, Isa. xxxiii. 18). The heart is the birth- 
 place of the thoughts : thought is called TTi^n, Ps. xlix. 3, t^''^'?, 
 Ps. xix. 14, or !i^X?7_, Dan. ii. 30, of the heart ;— its thoughts, 
 nilK^riD, Gen. vi. 5 ; ''i?.pn or ''li?n, Judg. v. 15 ; ni^TD, Jer. xxiii. 
 20 ; ''51VD, Prov. xvi. 1 ; nS^^'m, Ps. Ixxiii. 7 ; Vl'^^, Job svii. 
 11 ; ^ovXal, 1 Cor. iv. 5 ; BiaXoyia-fiol, Matt. xv. 19, Luke v. 22, 
 ix. 47, xxiv. 38 ; ivOv^riaei^, Matt. ix. 4 ; evvotai, Heb. iv. 12. 
 Wise thoughts, as well as inventions (1 Kings xii. 33 ; Neh. 
 vi. 8 ; Isa. lix, 13) and deceits (Jer. xiv. 14, xxiii. 16), originate 
 from the heart : it is the heart which forms them ("i^J, Gen. viii. 
 21), and devises them (t^in, Prov. vi. 18). Because it is the 
 birth-place of the thoughts, the heart is, moreover, the birth-place 
 of words. Words are brought forth from the heart (Job viii. 10), 
 are spoken with the heart (Ps. xv. 2) ; the mouth speaks e/c 
 rov trepiaa-evfiarot; t^9 fcapBia^ (Matt. xii. 34). The heart 
 thus comprehends both vov<i and X0709 ; therefore the wise 
 man is called ^.r^^^n (Ex. xxviii. 3), and H? is pregnantly used 
 as equivalent to understanding (Job xii, 3 ; Prov. xv. 32 ; Hos. 
 iv. 11) : thence 337"B^''K, the man of understanding (Job xxxiv, 
 10, 34), and 3^-ipn (Prov. x. 13) or ^.h'?? (Hos. vii. 11; Jer. 
 V. 21), the man void of understanding ; for heart without 73b' 
 (Job xvii. 4) or HD^n (Prov. xiv. 33) is no better than none. 
 The heart is (c) the centre of the pneumatico-psychical life, 
 as emotional, i,e, the life of the 'feelings and the affections 
 (affections of the mind). To the heart are attributed all 
 degrees of joy, from pleasure (Isa, Ixv. 14) to transport and 
 exultation (Acts ii. 46 ; Ps. Ixxxiv. 3) ; all degrees of pain, 
 from discontent (Prov. xxv. 20) and sorrow (John xvi. 6) up 
 to piercing and crushing woe (Ps. cix. 22 ; Acts xxi. 13 ; Isa. 
 Ixv. 14) ; all degrees of ill-will, from provocation and anger 
 (Prov. xxiii. 17 ; Jas. iii. 14) to raging madness (Acts vii. 54) 
 and glowing desire of vengeance (Deut. xix. 6) ; all degrees of 
 dissatisfaction, from anxiety (Prov. xii. 25) to despair (Eccles, 
 ii. 20) ; all degrees of fear, from reverential trembling (Jer, 
 xxxii. 40) to blank terror (Deut, xxviii. 28 ; Ps. cxliii. 4). The 
 heart melts and writhes for anguish (Josh. v. 1 ; Jer. iv. 19), 
 becomes weak by despondency (Lev, xxvi. 36 ; Deut. xx. 8), 
 glows and ferments for sadness (Ps. xxxix. 3, Ixxiii. 21), dries 
 up and withers under the weight of sorrow (Ps. cii. 4 ; 
 
SEC. XII.3 HEART AND HEAD, 295 
 
 Ezek. xvi. 30)j is broken and crushed by the anguish of ad- 
 versity, wrath, and punishment (Ps. cxlvii. 3 ; Jer, xxiii. 9 ; 
 Ps. h. 19), is turned for sympathy (Hos. xi. 8) ; is set into a 
 sacred burning by God's word (Jer. xx. 9 ; Luke xxiv, 32). 
 Briefiyj ^p, KapSca, is the conscious unity of the pneumatico- 
 psychical Ufe in all its directions ; and therefore '^^^ ^p, KapSta 
 fila, is the conscious perfect unity of will, thought, and feeling 
 (Jer. xxxii. 39; Ezek. xi. 19*; 1 Ohron. xii. 38 ; Acts iv. 32). 
 But as will, thought, and feeling are always conceived by Scrip- 
 ture from an ethical point of view, it is thence understood of 
 itself, that the heart, moreover, is (0) the centre of the moral 
 life ; so that all moral conditions, from the highest mystical love 
 of God (Ps. Ixxiii. 26), even down to the self-deifying pride 
 (Exek. xxviii. 2, 5), and the darkening (!Rom. i. 21) and harden- 
 ing (Isa. vi, 10, Ixiii, 17 ; Jer. xvi. 1-2 ; Lam. iii. Q5 ; 2 Cor. 
 iii. 14), are concentrated in the heart as the innermost life- 
 circle of humanity (1 Pet. iii. 4) ; and the moral character is 
 called precisely 2? (comp. 2?J 2?, an ambiguous character, Ps. 
 xii. 3, 1 Ohron, xii. 33), or with reference to the heart, ^V*; 
 (Deut. xxxi. 21 ; New Testament, Bcdvoiay Luke i. 51, iTrivota, 
 Acts viii. 22). Therefore "i?, clear ; "liHD, pure ;^ "^f], upright; 
 D.^^, whole ; DJ?, perfect ; 1135, strong ; i^NJ, faithful, and so 
 further, with their opposites, are appellations of the heart, — the 
 discussion of which, however, is not a problem of psychology, but 
 of ethics. The heart is the laboratory and place of issue of all 
 that is good and evil in thoughts, words, and deeds (Mark vii. 
 21 ; Matt. xii. 34); the rendezvous of evil lusts (hnOufiiaC) and 
 passions (irddT) iirtOvfiia'i, Rom. i. 24 ;' Mark iv. 19, comp. 15); 
 a good or an evil treasure (Luke vi. 45). It is the place where 
 God's natural law is written in us, and effectually proves itself 
 (E.omr. ii. 15) ; as also the place of the positive law put within 
 by grace (Isa. li. 7; Jer. xxxi. 33). It is the seat of conscience 
 (Heb. X. 22) ; and all the testimonies of the conscience, e.g. 
 1 John iii. 19-21, are ascribed to it. With the heart it is 
 believed, KUpSia m-i<TTeverai (Rom. x. 10) ; and also disbelief 
 places there the dregs of all wickedness (Heb. iii. 12). It is 
 the field for the seed of the divine word (Matt. xiii. 19 ; Luke 
 
 ^ It is characteristic of the rather Hellenic than Hebraic language in 
 which the idea is expressed, that the book of "Wisdom (vii. 27) says oaiui 
 ^vxtx-i-, where the Old Testament (Prov. xxii. 11, LXX.) says oV/«; KxplUu 
 
206 THE NATUEAL CONDITION, [SEC XII. 
 
 viii. 15). According as it makes its decision, it stands under 
 the inspirations of God {e.g. 2 Cor. viii. 16) or of Satan (John 
 xiii. 2 ; Acts v. 3). It is the dwelling-place of Christ in us 
 (Eph. lii. 17), of the Holy Ghost (2 Cor. i. 22), of the peace 
 of God (Col. iii. 15) ; the receptacle of the love of God shed 
 abroad (Rom. v. 5), the place of rising of the heavenly light 
 (2 Cor. iv. 6; 2 Pet. i. 19), the closet of secret communion 
 with God (Eph. V. 19 ; comp.* Lam. ii. 18, iii. 41, Hos. 
 vii. 14) ; a great mysterious depth, which only God fathoms 
 (Prov. XV. 11 ; Jer. xvii. 9 ; Ps.xliv. 22 ;Rom. viii. 21)} To 
 speak with Beck, it is the centre of the entire man— the very 
 hearth of life's impulse— the supporter of the personal con- 
 sciousness, combined with self-determination and the activity of 
 the reason — the training-place of all independent actions and 
 conditions ; it is the agent of all relations and conducts, as well 
 on the spiritual as on the bodily side, so far as they ensue 
 with self-consciousness and free agency.. It is by the heart that 
 is characterized the moral condition of the man : in the heart 
 are found the postulates of speech ; in the heart is affirmed the 
 natural law, and, by means of regeneration, the new law of God 
 as a living power. The question of v. Kudloff,^ whether the 
 heart belongs to the domain of the spirit or of the soul, needs not 
 at all to be proposed in this mode of comprehension. It is the 
 pneumatico-psychical inward nature of the man in its concrete 
 central unity, and on all sides of its dynamic efficiency and its 
 ethical determination. All that Hellenically and Hellenistically 
 is called z^oi;?, X0709, a-vvetSrja-L';, 6vfi6<Sy is involved in fcapSla; 
 and all by which 'ife'i and K^D3 is affected, comes in D? into the 
 light of consciousness. The heart, says Solomon (Prov. xiv. 
 10), knoweth the bitterness of his soul. It is obvious, from 
 this mode of conception, that the heart is the place wheire, as 
 Oehler expresses it,^ the soul is at home, and becomes conscious 
 of all its doing and suffering, as its own. All the rays of the 
 life of soul and body converge thither, and again develop 
 themselves thence (comp. e.g. Prov. xiv. 30,- xvii. 22). Heart, 
 
 ^ Where hitherto, in the individual cases, only one illustrative text or a 
 few or many of them> are cited, it has always occurred with design, and 
 after a previous review of the collected texts pertaining to the point, 
 
 2 Die Lekre vom Menschen^ p. 42, 
 
 8 Art. "Herz" in Herzog's R.E. 
 
SEC. XIL] HEART AND HEAD. 297 
 
 soul, and flesh, is the Old Testament trichotomy (Ps. Ixxxiv. 3^ 
 xvi. 9) ; heart and soul, the Old Testament designation of 
 the pneumatico-psychical inner life (Deut. iv. 29, vi. 5 ; Josh. 
 xxii. 5, xxiii. 14; 1 Kings ii. 4 ; 2 Kings xxiii. 3; 1 Ohron. 
 xxviii. 9 ; 2 Ohron. vi. 38; Prov. U 10). 
 
 We have purposely spared neither ourselves nor the reader 
 the trouble of a tabular survey thus dry and wearisome, that the 
 importance of the questions might be duly estimated which are 
 associated with the view which is expressed in so continuous and 
 various a manner in Scripture, from beginning to end. Mai- 
 monides disregards all difficulties, when, in view of this biblical 
 mode of speaking, he says that D? is a homonymous word, which 
 primarily denotes the principal organ of life, and then, more- 
 over, thought, sentiment, will, and intellect.^ Between heart 
 in the lower bodily-vital sense and heart in the higher pneu- 
 matico-psychical sense, there must subsist a deeper and more 
 real consistency than that of a mere figure of speech. From the 
 fact that Scripture speaks nowhere of a heart of the brutes in a 
 higher sense (a fact to which Rods first of all calls attention),^ as 
 moreover the Arabic Hamasa, p. 513, says directly, the brute is 
 
 ■without heart (^i^^]^jJc), it cannot be proved that the higher 
 
 conception of tbe human heart is a purely spiritual one : for the 
 difference of the human and the brute heart has its foundation 
 in the distinction of the human and the brute soul ; the organ 
 of which in both cases is the heart of flesh : the fleshly heart of 
 man is divested of humanity, wdien his soul is brutalized (Dan. 
 iv. 16). That, moreover, when Scripture speaks of the heart 
 in the higher sense, its reference is not to be so entirely with- 
 drawn from the fleshly heart, is proved by almost all the 
 passages where the heart appears as the object and subject of 
 affections, e.g. Job xxxvii. 1 : "At this also my heart trem- 
 bleth, and is moved out of his place." These are for the most 
 part symptoms of the fleshly heart, as Ps, xxxviii. 10 ; the im- 
 petuous quickly recurring contraction and expansion,^ by which 
 
 1 Moreh NebucTiim^ i. 39. 
 
 2 See also Beck, Seelenlehre^ p. 70. 
 
 3 Not to say movement of rotation, for whicli ^mriD is the strict ex- 
 pression, the heart revolves in every condition of its efficiency a little round 
 its axis — leviter sese quasi contorquet, as Harvey expresses it ; and with 
 
295 THE NATUfiAL CONBITION. [SEC. XII. 
 
 the sentiments are indicated. But, moreover. Scripture conceives 
 of higher spiritual occurrences in association with the fleshly 
 heart. "I will give them," says Jehovah, in Ezek. xi. 19, of the 
 Israel of the future, " one heart, and I will put a new spirit 
 within you ; and I will take the stony heart out of their flesh, 
 and will give them an heart of flesh" ("1^3 ^7). And Paul says 
 to the Corinthians (2 Oor. iii. 2) : " Ye are our epistle written 
 in our hearts, known and read of all men : inasmuch as it is 
 manifest of you that ye are the epistle of Christ ministered by 
 us, written not with ink, but with the Spirit of the living God; 
 not on tables of stone, but on fleshly tables of the heart." 
 Irenseus not unjustly avails himself of this passage as a proof- 
 text for the resurrection of the flesh : Si ergo nunc corda 
 carnalia capacia spiritus fiunt: quid niirum si in resarrectione 
 earn quse a spiritu datur capiunt vitam ! ^ 
 
 Will it perchance be opposed to uSj that this concentration 
 of all pneumatico-psychical life in its sensuous agency upon the 
 heart is not at all peculiar to the Holy Scripture? Even 
 according to the Indian view, the sun of knowledge rises in the 
 sether of the heart : there dwells the part " which stands at 
 the crest" (Kutast'a) of the universal Brahma, who, by his 
 reflection, bestows the needful light on the spiritual capacities.^ 
 Of the Persians, Firmicus Maternus tells us that they regard 
 the heart as the source and ground whence the thoughts branch 
 forth like a wood^ (in modum silvarum). In Homer, /cpaScv 
 {■^Top) likewise serves as the central living hearth of man, and 
 stands to (j)piv€<s directly in the relation of an internal nature. 
 It is only because of the distinct and more elevated position 
 which philosophy and physiology award to the vov<;, that the 
 brain gradually attained a higher significance. Pythagoras 
 was the first who isolated the vov^ in the brain. Alcmseon, his 
 pupil, considered the brain as the organ, as well of perception 
 (at€r07}<Tt';) as of thought. Even Plato located the vov^ in the 
 head, wearing the form of a terrestrial globe. In like manner, 
 
 convulsive states of the heart is associated at times a feeling as if the heart 
 were in a rolling motion. 
 
 1 0pp. ed. Stieren, i. 763. 
 
 2 Grrant, BiUiotheca TamuUca, 
 
 3 In a passage given in full in the following section, in Gersdorf, BiUio- 
 theca Patrum, vol. xiii. p. 67. 
 
SEC. XIL] HEART AND HEAD. 299 
 
 the younger Hippocratic school/ and most of the Alexandrian 
 physicians. Nevertheless Erasistratos taught (under Seleucus 
 Nicator), according to Galen's testimony, that not alone the 
 spirit of life, but also the spirit of the soul, had its seat Kara 
 rrv KapBcav, This view, moreover, found scholastic support 
 elsewhere. Empedocles gave- the heart's blood to the soul, 
 Diogenes of Apollonia the cavity of the chest to the ro7?o-i9 ; 
 the author of the Hippocratic work, 'jrepl tcapSta^, gave the left 
 ventricle to the jvco/jlt} (intelligent soul), as its place. But 
 the chief assertor of the heart as the central organ of the 
 soul is Aristotle, with the school of physicians that adopt 
 his philosophy. The heart, from which the formation of the 
 embryo takes its beginning, is, in his estimation, the centre 
 whence proceed all' the organs of sense, and whence, therefore, 
 the soul, as the entelecheia of the body, develops its activity,^ 
 Moreover, among the Stoics, Chrysippus taught that the heart 
 is the abode of the reason and the affections ; and Posidonius, 
 that the one soul, with its three fundamental powers (Koyi^ecrdavj 
 6v/jLova0at, iiridvfielv), has its one proper dwelling-place in the 
 heart.^ And generally, the heart appears to the entire Greek 
 science something more than a mere mechanical forcing-pump 
 of the blood ; for even Plato (followed by Philo), although he 
 regards the head with the senses as the seat of the X0709, places 
 the 6v/Mo<; in the chest or the heart, as the einQv^ia in the liver, 
 or the umbilical region. In Homer, the slain man, as wanting 
 the light of consciousness, is called aK'^peo's, without heart; and 
 also in the Latin, cor, although here superseded by animus^ is 
 used in a pneumatico-psychical sense, as is shown by the adjec- 
 tives excors, socors, vecors, and the forms of speech, cordi esse, 
 cordi facere, and the like. Of a clever, cunning girl, it is 
 
 ^ Hippocrates himself, in his genuine writings, nowhere attributes to 
 the brain the functions of the soul. This Galenistic view did not occur 
 till the later apocryphal Hippocratic works : see Harm. Nasse, Commentatio 
 de insania secundum libros Hippocraticos^ 1829, iv. p. 4. The work, Trepl 
 ispj^g vovaov^ would therefore not be genuine; for there (^Opp. ed. Littre, 
 vol. vi. p. 392) it is expressly said that the brain, and not the heart, is the 
 seat of the intelligence. 
 
 2 See Brandis, Aristoteles und seine akademischen Zeitgenossen, second 
 part (1857), p. 114=4. ZeUer, PMlosopMe der Griechen, ii. 487 ; comp. 
 v. Zezschwitz, Profangrdcitat und Mbl. Sprachgeist, pp. 24-31. 
 
 3 See Max. Heinze, Stoicorum de affectibus doctrina (1860), p. 50. 
 
300 THE NATURAL CONDITION. [SEC. XII. 
 
 said in Plautus : Ut habet sapiens cor, quam dicit quod 
 opust.^ 
 
 It is ttus a fact, that this mode of regarding the heart is 
 common to Scripture -with classical and oriental antiquity, and 
 that, in classical antiquity, even great scientific authorities look 
 on the heart as the central organ of the soul. But is the marvel 
 of the matter thereby explained 1 Is it, on that account, the less 
 an enigma that needs explanation? In the extra-biblical sphere 
 one might pass on, and be satisfied with the fact that this idea 
 of the heart — as, perhaps-, that of the revolution of the sun round 
 the earth — is one of the many puerile ideas which belong to the 
 early times of humanity ; ideas, of which science has not even 
 yet been able altogether to divest herself. But in Scripture 
 it is so involved with the idea of the blood, and this so much 
 implicated with the ritual of sacrifice^ and the doctrine of 
 atonement ; and even were this not the case, it has there so per- 
 vading an influence upon the mode of thought and expression, 
 and such an all-pervading control, that it is impossible to be 
 satisfied with that cheap and superficial mode of explanation. 
 For only the book of Daniel sometimes names the head, where, 
 according to the prevalent mode of speech in Scripture, the heart 
 might have been expected : it considers the head as the locale of 
 visions (ii. 2^, iv. 2, 7, 10, vii. 1, 15 ; comp. on the other hand, 
 ii. 30). This TjK^xn ""im by the side of Tjnn^ ^Ji'-Vl in the book of 
 Daniel, is a hint of the greatest value ; but it is also the only 
 trace of the reference of pneumatico-psychical events to the head : 
 for, in respect of such passages as Eccles. ii. 14, it would only 
 be a misapprehension of the true matter of fact to assume any. 
 
 Certainly moreover the head is, according to Scripture, evi- 
 dently the noblest part of man ; standing in the closest relation 
 as well to soul and spirit in the man, as to all psychic-spiritual 
 influences which arise to the man. Because in the head, the 
 human organism culminates, Christ is called the Ke^aXrj ^ of 
 
 ^ Persse, iv. 4, p. 84, ed. RitscM. 
 
 2 In the -whole-offering the head and heart of the beast were burnt 
 upon the altar (Lev. i. 3, viii. 20) ; otherwise, only the fat, kidneys, and 
 the liver : Philo {0pp. ii. 190) neglects the former, while he finds the 
 reason of the latter in the fact that head and heart are the seat of the 
 ^yg^otf/xoV, i.e. of the uov$. 
 
 3 See my Four Boohs of the Cliurcli^ p. 14. 
 
SEC. XII.] HEART AND HEAD. 301 
 
 the church His body, (see especially Eph. v. 23; Col. ii. 19; 
 comp. 1 Gor, xi. 3) ; and for the same reason, E'K") is the gene- 
 ral metaphorical appellation of him who is most exalted, the 
 most excellent, the chief- He who blesses lays his hand upon 
 the head of the person to be blessed (Gen. xlviii, 14, comp, 
 xlix. 26; Prov. x. 6), and he who consecrates, on the head of 
 the person to be consecrated (Jer. viii, 10) ; so that from thence, 
 blessing and consecration, like the anointing oil (Ps, cxxxiii. 2, 
 comp. Lev. viii. 12), should flow down upon the whole natural 
 condition, and pervade it. Precisely for the same reason, 
 tongues of fire are distributed on the heads of the apostles, and 
 they become thus full of the Holy Ghost (Acts ii= 3) : it was 
 their heavenly laying on of hands (nD^pp). There is a similar 
 reason for the healer laying his hand upon the person to be healed 
 (Matt, ix. 18) : the power of healing (Luke vi. 19) goes forth 
 upon the head, in oi-der to go forth from thence upon the whole 
 man. And it scarcely needs a proof, that the countenance 
 or front of the head is, moreover, regarded in Scripture as the 
 mirror of divine influences upon the man — of all affections, and 
 of the entire life of soul and spirit. When Moses beheld the 
 glory of God upon Sinai (Ex« xxxiv. 29, comp. Matt. xvii. 2, 
 2 Cor. iii„ 13), it was his countenance which shone long after- 
 wards. The wisdom of a man, says the Preacher (viii. 1), 
 brightens his face, and, through boldness, his countenance is 
 defaced or changed. In the physiognomy is reflected the moral 
 condition of the man (Isa. iii. 9 : see above, Sec. X. towards the 
 end). Therefore God's CJEi is Himself, in His essential revela- 
 tion (Ex. xxxiii. 14 ; Deut. iv. 37) ; as the Angel of Jehovah, 
 as the medium of this revelation, is called 'i''JS ^N^o (Isa. Ixiii. 9). 
 As the person, in respect of its internal nature, is called SJ*Ei3, 
 '^^XV I so, in respect of its external naturej it is called D^JS, 
 irpoacjirov, or ^ih (Judg. v. 30 ; 1 Chron. xii. 23), and even 
 n^apa (Ex, xvi. 16, xxxviii. 26). The visible personal presence 
 of any one is called his countenance, e.g. 2 Sam. xvii. 11, In 
 all these relations the head is very highly exalted, but without, 
 as v. Schubert^ thinks, attributing to it any spiritual or higher 
 
 1 GeschicJite der Seele, i. 270 ; against which Einhorn, Princip. des Mo- 
 saismus^ i. 174, observes : '* The head is to the external appearance what 
 the heart is to the internal agency of the soul ; and only on this view is a 
 prominent position attributed to it in the biblical point of view." 
 
302 
 
 THE NATURAL CONDITION. [SEC. XII. 
 
 psychical functions. And even where Scripture speaks of the 
 functions of the organs of sense^ especially of seeing and hear- 
 ing, as of conscious functions, and transfers the appellations to 
 purely intellectual and spiritual transactions, it nowhere justi- 
 fies us in supposing that there the head — which, even as the 
 chief organ, unites in itself the organs of sense — is represented 
 as the seat of the soul and the spirit, which are the background 
 of every sensuous perception or perception similar to it. 
 
 The result of our investigation is pretty much this : that 
 the Scripture, without excluding head and brain (as we may 
 see on a glance at Dan, ii. 28, etc.) from the psychico-spiritual 
 activities and affections, attributes the central agency of these 
 to the heart. We have set forth the state of the case wholly 
 without prejudice, considering the Scripture in its own light, 
 and not in that of the later physiology and psychology. So 
 much the more uncompromisingly is manifested the contradic- 
 tion in which the scriptural view stands not only with the 
 scientific idea that has been customary since the middle ages,^ 
 but also with our own natural self-observation. For as it is 
 indubitable that, by the blood in its normal design, the integrity 
 of the psychical functions is conditioned ; and that privation of 
 blood by disease, or violence, or superfluity of blood, has, as 
 its consequence, a scale of symptoms, from their most extreme 
 agitation even to their absolute suppression ; and as it is experi- 
 mentally certain, that with anger, love, and every eager psychical 
 excitement, is associated palpitation of the heart — that the blush 
 of shame has its cause in the heart-beats which drive the arterial 
 blood towards the countenance — that generally, in a mysterious 
 manner, mental affections change the pulsations of the heart ; 
 — so it is to us also indubitable, and experimentally certain, that 
 anything which mentally affects us from without, does not 
 become a conscious affection, without the brain being interested, 
 as well in its origination as in its consequences. That the brain 
 
 1 Thus teaches, for instance, the Jewish physician and astronomer, 
 Schabtai Donolo, that the niDK'J — which withal he takes strictly in a dicho- 
 tomic sense, as spirit of thought and life — has its seat in the membrane of 
 the brain, which is expanded over the brain and the fluid, as the divine 
 Schekinah in the highest heaven arched over the waters. Below the mem- 
 brane there is, without anatomical division, the dura mater, together with 
 the araclmoidea. 
 
SEC. XI!.] HEART AND HEAD. 303 
 
 is the organ of all conscious vital activity, and therefore the 
 peculiar organ of the soul, — i.e., as Damerow strikingly expresses 
 it, the central organ of the spirit which appears in man as soul,: — 
 is not only the testimony of science, but is assured to us by every 
 headache that results from over-strained thinking, and every 
 congestion of blood towards the head that checks our thinking, 
 by every self-reproach to which we give expression by striking our 
 forehead, by every sense of stupefaction arising from forcible 
 depression of the skull.^ It is further a fact, that after de- 
 struction of the brain and sginal marrow, the animal muscles, i,e, 
 the muscles that obey the volition, sink into absolute quietude, 
 from which they can only be aroused by external stimulus, — a 
 proof that brain and spinal marrow are the chief organs whence 
 proceed all those stimuli which from within put the animal 
 muscles ^ in motion. Thus, for the present, there prevails no 
 doubt at all that the higher self-conscious activity of the soul, 
 in all its tendencies, has its laboratory in the brain,^ although, 
 even to the present day, we have not succeeded in discovering 
 
 ^ " The problem of the biblical significance of the heart is solved very 
 simply by the absolute ignorance of the brain and nervous life." Thus 
 Noack dismisses me {Psyche, 1860, p. 348). But is it necessary to know 
 the life of brain and nerves, to feel that we think •with the head ? Such a 
 solution is none at all. 
 
 2 In contrast to the organic muscles, which are the agents of the vege- 
 tative life, and withdrawn from the volition, — a usual distinction since the 
 time of Bicbat. 
 
 3 " By heart (x«;)S/»),*' says Harless, Ethik, p. 15, " we understand 
 nothing else than- the naturally offered designation of the living spiritual- 
 bodily personality, so far as it is capable of inclination or disinclination, — of 
 love or of hatred. Of a seat of this capability in Jhe heart, we need speak 
 just as little, as of a seat of the intelligence in the brain, or of other 
 similar seats of the spiritual life." Where, then, is left the respect for the 
 " so-called materialism of exact criticism," expressed in the preface to the 
 Ethik ? Nothing is more certain to him, than that the brain is the special 
 seat of the soul ; and how does it agree with this, that, according to a 
 thorough biblical inspection, the heart is not only the seat of the impulse 
 and of the inclination, but also of the intelligence and the will ? It is just 
 the question put to the science of biblical psychology, which is surely not 
 satisfactorily solved by the fact that the heart is the natural centre of man. 
 For the rest, the *' spiritual-corporeal personality of man " is nowhere in 
 Scripture called Jj>, but always B^'SJ. The heart nowhere appears as personal 
 
 power (r\T\\ nowhere as personal link (B^'SJV but always only as a personal 
 
 organ. 
 
304 THE NATURAL CONDITION. [SEC. XII. 
 
 that unique constituent of the brain which is the indispensable 
 condition of psychical phenomena, and therefore the peculiar 
 ultimate — as it were, definite— seat of the soul. Neverthe- 
 less, all disturbance of the soul is esteemed pre-eminently a 
 morbid state of the organ of the brain ; and it has not sufficed 
 to regard the thoughts' as coinciding with the nervo-electric 
 oscillations of the brain fibres, or as being at least accompanied 
 by them, — even a plastic corporeal existence has been attributed 
 to them in the brain. ■*■ 
 
 The treatise of Fr. Nasse which appeared in the year 1818, 
 on the psychical reference of the heart, is of still undiminished 
 value for the question with which we are here concerned.^ 
 This eminent investigator, whose glance was not limited to his 
 own department, and who embraced all regions of science and 
 of the spirit with observant and living sympathy, declares him- 
 self here decidedly against the hypothesis of a single organ of 
 the soul — for the soul united in itself. Thence he ventures 
 the conjecture, that a psychological significance belongs not 
 merely to the brain, but, moreover, to other organs of the in- 
 ternal corporeity, — a significance which antiquity anticipated 
 and stamped upon their language, but which later science has 
 not yet dispassionately examined, and therefore, moreover, has 
 not duly estimated. Above all, it is the heart, to which, in 
 opposition to the exclusive reference of the psychical life to 
 the brain, he seeks to win back the hitherto mistaken close 
 relation to the soul, especially to its capacities of feeling. But 
 he goes too far when he attributes to the heart an immediate 
 psychical agency, i,e, a proper production of psychical func- 
 tions taking place without concurrence of the brain. For 
 although the heart in itself is only a great muscle, and is thus a 
 mechanism without sensation, which drives round the blood in 
 the body, by means of the pressure which it brings to bear upon 
 it, it yet includes ganglia (nervous centres) and nerves, which 
 belong to its nature not, less than the muscular mass. These 
 
 ^ Thus e.g. Buchez, s. Edel. Untersuclmngen uber das Intellectuelle Lelen, 
 1855. 
 
 2 In the first quarterly part of the Zeitschr. fUr psycMsche Aerzte, but to 
 whom also the treatise on the relation of the chief tendencies of the soul to 
 those of the body is to be attributed, in addition, in the Zeitschr, Jur die 
 Anthropologies 1823, 1. 
 
SEC. XI1„] HEART AND HEAD. 305 
 
 nerves are partly of cerebro-spinalj partly of sympathetic nature, 
 as generally between the two systems of nerves there subsists a 
 close reciprocity. This is not the place to allege the results of an 
 anatomical investigation of the nerves of the so-called organic 
 region, and to adduce the facts of experimental observation 
 which place that relation of reciprocity, probable as it is, ct priori 
 beyond a doubt. When for a long time the cerebral system 
 had been regarded as too dominant, the reaction prepared by 
 Fr. Nasse, experimentally established by Volkmann and Bidder 
 in favour of the sympathetic system, laid claim to an indepen- 
 dence for it, which, if not absolute, was yet a relative one ; and 
 the result of it was the acknowledgment of the nearest material 
 relationship and causal reciprocity of the two systems. And if 
 I be not deceived in my judgment of the present position of 
 the inquiry, the heart, in the measure that this compact dualism 
 of the nervous system has become recognised, has again attained 
 significance ; and although, at the present time, not much will be 
 thought of the experimental facts asserted by Fr. Nasse, — that 
 sometimes melancholy and mania are associated with defects of 
 the heart in the most manifold forms, without, at the same time, 
 any noticeable affection of the brain, and without any disease 
 of the brain appearing in the corpse ; and that the post-mortem 
 investigation of men, brutal and degenerated into the inhu- 
 man, has shown all kinds of deformities of the heart,-^ — still, it 
 might become conclusively manifest, that brain and heart both 
 together are the nearest and most influential bodily organs of 
 the human soul. If the notion of finding the point of the 
 brain wherein is the abode of the psychic-monad be only 
 first substantially given up, then, instead of the view of the 
 single seat of the soul, the ancient Stoic supposition of an 
 extended seat of the soul, lately experimentally demonstrated by 
 
 ^ See on both, moreover, Steuder's Diss, de Cordis Morhorum vi ad 
 Animum, Kiel 1855. Against tlie former, it may be said that the proof 
 per enumerationem simpUcem (from individual cases) is too weak to build 
 thereon the assumption of a deeper causal- connection ; the latter has not 
 yet been confirmed, at least for the present, by later observations. Charles 
 II., the last of the House of Hapsburgh on the Spanish throne, the favourite 
 of the Inquisition, and the amateur of the auto-da-fe (died 1700), presents 
 an example not mentioned in Fr. Ifasse : " The heart of the king was not 
 larger than a pigeon's egg, and soft as moistened chalk " (see Kayserling, 
 Ein Feiertag in Madrid, p. 9). 
 
 V 
 
306 THE NATURAL CONDITION. [SEC. XII. 
 
 Fechner,-^ will be more and more confirmed ; and then, more- 
 over, the acknowledgment of the fact, that the ganglionic system 
 serves for the perception of the general conditions of life which 
 proceeds from external impressions and single sensations, will 
 further tend to this result, that the expansion of the seat of the 
 soul extends not only to the heart, but that this latter, moreover, 
 is a principal hearth of the soul's activity.^ 
 
 Thus, while considering the contradiction which the biblical 
 assertions on head and heart meet, we have attained a point 
 from which may be anticipated a possibility of arrangement. 
 It is certainly too little, when Beck, in order to apprehend the 
 spiritual significance which Scripture attributes to the heart, 
 makes the following observation, which, in itself, is entirely 
 true :^ ^' Oentrality, with independently acting combined power, 
 as well as with power of circulation stimulating and nourishing 
 in all directions — this forms the essential characteristic of the 
 heart's life; and as the soul, with its peculiar character, is 
 organically involved in the blood, so the central chamber of the 
 blood-life, the heart in its declared peculiarity, forms the organic 
 basis of the entire soul-life." It is too little ; for although Scrip- 
 ture makes blood and lower soul-life to coincide with its 
 spirit-resembling functions, it nowhere makes blood and higher 
 soul-life : there subsists a mediate connection between these 
 two, but no immediate ; the spiritual significance of the heart 
 must yet be found elsewhere than in its being the central organ 
 of the blood. But if it can be proved that the heart, considered 
 in respect of its nervous character and not of its muscular 
 mass, is the central point, in which, because it is the fountain 
 of the blood, the two nervous systems coincide in a more signi- 
 ficant manner than anywhere else, as it has already been shown 
 
 ^ In his Elements of Psycho-physics^ ii. 382-428 (against Lotze, who, 
 ■with Herbart, postulates for the simple soul-nature also a single place of 
 retreat, and is inclined to consider the annular protuberance in the brain 
 as this seat of the soul). 
 
 2 Comp. Mehring, Seelenlehre, 1857 (sec. 46, on the seat of the soul). 
 
 8 Seelenlehre^ p. 65 ; compare, however, also p. 13. Granfelt expresses 
 himself less definitely in his Ohservationes circa Notionem cordis humani 
 hihlico-psychologicam (Helsingfors 1847), that, from the biblical presump- 
 tion that the heart is the centre and laboratory of the blood, we are led ad 
 simile quoddam centrum adyUimque intimum^ cui basin visiUlem et naturalem 
 cor carnaU prmheaL 
 
SEC. XIL] * HEART AND HEAD. 307 
 
 that brain fibres go to the heart, and not merely sympathetic 
 nerve-fibres are inwoven therein, then the spiritual import- 
 ance whichj according to the view of Scripture and antiquity, 
 attaches to the heart, might be explained from the fact, that 
 everything which mentally affects man comes to his conscious- 
 ness indeed in the brain, but from thence it stimulates the 
 heart, and from the heart reacts upon the brain, as sentiment, 
 i.e. affection taken up into consciousness ; in other words, from 
 the fact, that the capacity of being subject to emotions of ex- 
 ternal or internal impressions, i,e. impressions originating either 
 in the way of perception or idea, begins and ends in the brain, 
 while it has its intermediate place in the heart. Nevertheless, 
 this explanation is only partially satisfactory still ; for, accord- 
 ing to Scripture, the heart is not merely the seat of emotion, 
 but also of the will and the thought. All the three spiritual 
 activities, so far as they are reflected in the soul, and accom- 
 plished in the body, converge in the heart. 
 
 We shall approach the true solution, if we do not refuse^ to 
 give an unprejudiced and inquiring consideration to a pheno- 
 menon, to which — in spite of a scepticism only seemingly scien- 
 tific, that closes its eyes to it, and in spite of the abuse and 
 fraud whereby it has been degraded — must be attributed, on the 
 ground of the most harmonious and credible testimony, the most 
 indubitable authenticity. It is the phenomenon of somnambulism. 
 It only so far comes within the range of our investigation here, 
 as the declarations of somnambulists remarkably and uninten- 
 tionally accord with the statements of Scripture on the spiritual 
 significance of the heart. A perfectly trustworthy reporter, 
 who had opportunity of observing two somnambulists, — a little 
 girl of ten years old, and a young man who for twenty years, 
 in the condition of so-called magnetic sleep, preached Christian 
 devotedness in a manner that marvellously transcended his own 
 educational position and human capacity — both somnambulists, 
 not by human agency, but by divine dispensation, — says on this 
 matter: "From the presumable hypothesis, that the two natural 
 forces of positive and negative electricity correspond to the two 
 spiritual forces of knowledge and will, whose result is percep- 
 tion, and that positive currents are conveyed by the several 
 
 1 We are glad herein to have the agreement of Oehler in Herzog's 
 R.E. vi. 21. 
 
S08 THE NATURAL CONDITION. [SEC. XII, 
 
 nerves of sense to the knowing power of the spirit, while the 
 willing power conveys negative currents to the musclesj and 
 thus through them reacts upon the external world, I conceived 
 of the place where occurs the flowing into one another of the 
 two electricities, as being in the two hemispheres of the brain ; 
 because all our physiologists acknowledge the brain as the 
 chief seat of the spiritual activity. It was not until after the 
 somnambulist said. to me that the light-beam of knowledge not 
 only penetrates to his heart, but that it also streams forth from 
 our heart to him, that I was able to renounce this general 
 assumption ; and 1 am now conjecturally of the opinion, that 
 the region of the heart and of the stomach (namely, the so- 
 called ganglionic system, which directs all the involuntary- 
 movements of the internal organs, as the chief conductor of the 
 negative element) is the abode of the spiritual perception ; and 
 that here is formed, by the overflow of the two electricities, the 
 spiritual light of conscious actions stimulated from without, or 
 of purely subjective acts." We are far from wishing to appro- 
 priate to ourselves this combination, not only of nervous power, 
 but also of psychico-spiritual capacity, with electricity : it lies 
 altogether beyond the horizon of our capability of judgment ; 
 but the facts from which the originator of that conjecture 
 proceeds, are, in our estimation, uncommonly weighty, and 
 it will not be found without result if we record at least two 
 of them. 
 
 When the somnambulist K. (the second of those above de- 
 signated) observed that one of the auditors wished to question 
 him, but hesitated, he said, " I see through your thoughts even 
 without question; but in order that I may glance through 
 them with facility, would you be good enough to place your 
 liand at the pit of my heart, and with vivacity think of a ques- 
 tion which you wish to have answered, without asking it aloud? 
 I will then at once answer." At this moment, his wife, w^ho 
 was separated from his sleeping couch by other auditors, and 
 stood at the door of the room, thought very vividly how she 
 would like to press forward and submit to him in thought the 
 question long ago contemplated, whether he could long bear 
 the bodily exertions which somnambulism caused him, in addi- 
 tion to his heavy smith's work, or whether her melancholy 
 prognostic would be fulfilled, that he could not live long ? 
 
SEC. Xll] HEART AND HEAD, 309 
 
 Immediately, the character of his speech sympathized with the 
 mournful tone of feeling and the anxious cares of his wife. 
 What he replied, notwithstanding the heavenly consolation 
 mingled therewith, made upon her so deep an impression, that 
 she was carried out fainting, and all further question ceased. 
 
 The above-mentioned narrator relates the second fact sup- 
 plied by way of illustration in the following manner. When I 
 asked the somnambulist H., of ten years old, whether she could 
 even see my thoughts in undulations of light which penetrated 
 from my heart to her, she answered me, " No, I cannot see 
 them ; I am as yet still too weak for that ; but I feel them 
 dimly in my heart." As she answered me to no thought 
 questions, but to questions expressed aloud in words, I asked 
 her whether then she could hear my words, and she replied, 
 " No, I hear them not with my ear; but I perceive them in my 
 heart and in my breast, as they press into my spirit."^ 
 
 Another somnambulist, when questioned on the nature of 
 thoughts, gave the remarkable answer: "I apprehend the thought 
 in the nervous system, and neglect it in memory. It seems 
 to me at first like an electric spark which circulates in the 
 nervous canals ; hereupon it passes into the blood in the form 
 of a crystalline atom, and comes forth thence to the daylight 
 after it has burst the husk of its birth, and begins its operation." 
 The conversation then continued in the following manner : 
 Q, Where does it come to light? A. In the heart and in the 
 brain. Q, In which of these two organs does it show itself 
 first? A, I say to thee, in the heart and in the brain. Q. 
 Which agency does it express in the heart? A. That of the 
 feeling : it there makes itself visible to the spiritual eye. Q, I 
 thought, on the contrary, that the brain sees it, and the heart 
 
 ^ Thus far from the writings of the head-master, M. Beesel, in 
 Schbneck at Danzig, upon somnambulists and somnambulism there. There 
 are the following works : (1) Communications of the Somnambulist C. W. 
 Kohn to Suchczyn at Danzig^ 1851 ; (2) Last Sayings of the Somnambulist 
 Kohn^ 1851; (Z) Literal Statements of several still living Somnambulists in 
 the neighbourhood of Danzig, 1853 ; (4) Vital-Magnetism, or Association 
 of the oscillating formative Spirit- and Life-Powers with the Vibrations and 
 Currents of the jEther, 1858 (in commission at Homann in Danzig). These 
 four works may serve rather than others to enable us to form a well- 
 founded judgment on somnambulism. We commend them to such as may 
 be capable of testing it. 
 
310 THE NATUKAL CONDITION. [SEC. XII. 
 
 merely feels it 1 A, No, the heart sees it first ; but the 
 sympathy between the two organs is so great, that it is seen 
 almost at the same time by brain and heart.^ 
 
 We see from these facts and statements, which might easily 
 be multiplied by hundreds, that the head as the apex of the 
 cerebro-spinal system, and the heart as the centre of the so- 
 called vegetative nervous system, are two corresponding poles 
 of the bodily agency of the psychico-spiritual life,^ and that 
 the heart is related to the head, as the hidden root to the 
 manifest and outwardly-turned top of the tree. The root 
 contains in itself all that is developed out of it. In those 
 conditions in which the external senses are closed, the sensitive- 
 ness of the outer corporeity is as it were dead ; the blood from 
 the external parts is withdrawn, and the breatliing is almost 
 imperceptible : then the powers that are concentrated in the 
 root break forth in fullest intensity. Although now somnam- 
 bulism is a phenomenon which always falls under a pathological 
 point of view (by w^hich, moreover, the interference of divine or 
 demoniacal powers is not excluded),^ yet still it is precisely that 
 which is morbidly abnormal, that is recognised as a principal 
 means of ascertaining that which is normal and primitive. And 
 we do not at all want somnambulism to prove that the internal 
 nature of man, with its centre the heart, is the place of the deepest 
 internalization of all psychico-spiritual activity. As well the most 
 intensive degrees of mystical self-internalization, as the divinely 
 effected prophecy in many of its modes of manifestation, are an 
 evidence of it. " Like the tortoise," says an Indian religious 
 treatise,* " man must draw all senses into himself. Then 
 Brahma appears in him as fire, as lightning. In the great fire, 
 in the aperture of the heart, a little flame will blaze upwards, 
 and in its midst will be dtma (the spirit) ; and he who makes 
 
 1 From a work of L. A. Cahagnet, -which, for the rest, I put aside, as 
 in a great measure trenching on the department of the magic forbidden in 
 the Holy Scripture. 
 
 2 See Solger, Nachgel. Schriften^ i, 230, which, together with many 
 erroneous consequences, draws moreover this right one, and places it at 
 the head. 
 
 3 " It is not known," says Purkinje somewhere, *' whether the magnetic 
 conditions are to he classed among the pathologic or the hyper-physical." 
 I conceive it is not a dilemma that concerns us. 
 
 * See in Steinbeck, Der Dichter ein Seher, p. 125. 
 
SEC. XII.] HEART AND HEAD. 311 
 
 all longing after external knowledge to be silent in him — lie 
 breaks like a hawk through the meshes of the net, and has 
 become one with nature." And in respect of propliecy, it is 
 indeed the characteristic of false prophecy, that it originates 
 out of the prophet's own heart, and follows the tendency of his 
 own spirit (Ezek. xiii. 2) ; but, moreover, the true prophet 
 receives the perception of the impulse of the Divine Spirit in 
 his heart (Jer. xx. 9) ; and with what else does he see, 
 except with the internal eye, which is not opened unless the 
 activity of the outward man be withdrawn to the position of 
 the inward man ? Therefore Balaam calls himself the man of 
 the closed eye (Num. xxiv. 3, 15). Therefore he whose inner 
 eye is opened sees, while others see nothing, and only perhaps 
 receive a vague impression of an extraordinary occurrence 
 (Dan. X. 7 ; Acts ix. 7). It is " the concealed paradisiacal 
 glory (restrained in materially forming activity) of central doing 
 and seeing"^ which is there released. For "faith, power of 
 faith, divination, the degrees of religious ecstasy and convulsion, 
 the steps of the wonder-working operation of faith, — these are 
 all manifestations of the inner man, set free from bondage in 
 the night-side, in the vital vegetative region, and established 
 into the eternal centre."^ 
 
 But still the question always remains unanswered, how Scrip- 
 ture and antiquity came to the determination of regarding that 
 spiritual importance which the heart attains in the various kinds 
 of manifest and obscure forms of ecstasy, as the usual normal 
 fact; and of giving it an expression in language, which — from its 
 first unanticipatory coinage, even to the latest time, which still 
 always distinguishes psychically between head and heart — ^has 
 maintained an almost undiminished dominion.^ I know not how 
 to answer it otherwise, than that the view which forces itself 
 upon us, that all psychico-spiritual life has its seat in the head, 
 is the result of a psychico-spiritual one-sidedness, which was 
 
 1 Thus J. P. Lange, in the Zeitschrift fiir Christl. Wissenschaft, 1862. 
 
 2 Kocholl, Beitrdge zu einer Gesch. der deutschen Theosophie (1856), p. 
 109. 
 
 3 TVe say " almost," for we should hardly now confinue to express 
 ourselves as e.g. Luther on the Holy Communion (Works, 30, 87) : " The 
 heart eats that spiritually, which the mouth eats bodily; but because the 
 mouth is a fellow-member with the heart, it must finally live in eternity 
 also for the sake of the lieart." 
 
312 THE NATURAL CONDITION. [SEC. XII. 
 
 foreign to the ancient world. " The humanity of those timeff," 
 says, moreoverj a later Homeric commentator,^ " knew no one- 
 sided activity of the understanding — no abstract thought : its 
 perceptions were directed to practical life ; and were therefore 
 accompanied by greater or less excitement of feeling, which 
 manifests itself in the breast by deeper and quicker, fainter 
 and more slow breathing, as well as by a more or less lively pul- 
 sation of the heart. Therefore it conceived of the breast as the 
 chief place of the life of the soul. It was not until an abstract 
 mode of thought was developed, certainly with the sacrifice of 
 unprejudiced simplicity of mind, that the significance of the 
 head in respect of the spiritual life was apprehended." This is 
 precisely our judgment, but without foregoing the hope, that the 
 simple self-consciousness of the yet unbiassed man of antiquity 
 will one day still vindicate itself to modern science, as it did in 
 Aristotle to ancient, in the way of physiological knowledge.^ 
 In any case, the present excentric preponderance of the brain- 
 life is, on the one hand, the result of a one-sided intellectual 
 advance, wherein we have far surpassed antiquity ; but, on the 
 other hand, it is the result of a one-sidedness of the psychico- 
 spiritual life, wherein we are far inferior to antiquity. For 
 this life has its root in the heart, and its crest in the head ; 
 and is therefore only then perfect, when between these two 
 poles there subsists, without any confusion of them, but also 
 without absolutism of the one or the other, the destined re- 
 ciprocal relation.^ 
 
 We have hitherto everywhere considered the heart not as 
 isolated, but inclusive of what surrounds it, — namely, of the 
 nervous tissues woven through the cavity of the breast, and 
 
 ^ Grotemeyer, Homer's Grundansicht von der Seele (1854), p. 5. 
 
 2 As V. Zezschwitz, Z.c. p. 30 : " This is the way of all spiritual develop- 
 ment of man, that what was once consciousness of living possession of 
 nature, is found again on'the path of science." Fr. Nasse says, in his treatise 
 on the psychical relation of the heart (1818), p. 88 : " We find confirmed, 
 at least in the main features, what Plato, what Pythagoras, taught of the 
 immediate relation of the heart to the soul : we must also here confess that 
 in earlier times very many a thing was better known than in later." 
 
 3 Grace re-establishes this life, and then, moreover, there corresponds 
 to it, the condition of truly spiritual self-knowledge, as e.g. is proved by 
 J. Bbhme's answer to the question. How and in what place is the seat of 
 
 Hhe soul in man? (Q. 11 of the 40 questions on the soul.) 
 
SEC. XIII.] WITHIN THE BODY— INTESTINES AND KIDNEYS. 313 
 
 the abdomen, and the viscera in its neighbourhood. The 
 following section will show with what well-founded scriptural 
 justice we have done so. 
 
 WITHII:^ THE BODY— THE INTESTINES AND 
 THE KIDNEYS. 
 
 Sec. XIIL 
 
 The most usual Old Testament denominations of the parts inside 
 the body, situated below the head and neck, bounded towards 
 the back by the true and lumbar vertebrae, and held together 
 below by the pelvis, are 5*3^ and |D3, of which the former espe- 
 cially designates the cavity of the chest with heart (1 Sam. xxv. 
 37, and frequently), and lungs (1 Kings xvii. 21, although their 
 Hebrew name, i^^^"], does not occur in the Old Testament) : the 
 latter especially designates the cavity of the abdomen with the 
 stomach (Prov. xiii. 25, xviii, 20, etc.), and the cavity of the 
 pelvis with the organs of generation (Job xix. 17 ; Prov. xxxi. 
 2, etc.). That T}J>^ appears not only as the locale of feeling 
 (Isa. xvi. 11), but also of the spirit (Zech. xii. 1), of spiritual 
 life (Ps. li. 12 ; Isa. xxvi. 9), and of divine wisdom (1 Kings 
 iii. 28), cannot appear strange, since the heart is the centre of 
 the n"]!?. Even the psychico-spiritual entire condition of man, and 
 the effort and endeavour that realize it, are called his y}2 (Ps. 
 v. 9, xlix. 11).^ But in the Old Testament also, 103 is not only 
 the name of that within the man which feels (Hab. iii. 16 ; Job 
 XX. 23) ; but, moreover, of that which thinks and wills (Job 
 XV. 35), the recipient of that which is spiritual (Prov. xxii. 18), 
 and its moulder (Job xxxii. 19) ; and it signifies IDD"'''}'!/] (cham- 
 bers of the body), with its many secret corners and recesses, 
 which the spirit penetrates with its light of self-examination 
 and self-knowledge (Prov. xx. 27, comp. 30). Used in just this 
 way, we read KotXia (Ecclus. li. 21, xix. 12), and in that utter- 
 
 1 The LXX. frequently translates T\p, x.xphU, e.g. Ps. v. 9 : once, when 
 it would not be expected (Ps. li. 12), very materialistically — r« 'iyx,etrct. ; once 
 very spiritually — havotot. (Jer. xxxi. 33): neither of the two without reason. 
 
314 THE NATURAL CONDITION. [SEC. XIII. 
 
 ance of the Lord so abundantly stimulating to reflection, Jolin 
 vii. 38 ; " He that believeth on me, from his belly (i/c r^y 
 KoCkia'i avrov), as the Scripture saith, shall flow streams of living 
 water." Here every spiritual possession is placed in the KoiKta; 
 for the spring of living water which flows over upon others in 
 streams, i.e, in abundant and efficacious manifestations, is the 
 gift of the Holy Spirit. , Thus, not only the head with its 
 instruments of sense, but moreover, and even especially, the 
 interior of the body, is regarded in Scripture as the place of 
 psychico-spiritual experiences and activities ; as in Ps. xxxi. 9, 
 ^K'Spj my soul, stands significantly in the midst, between ''J^'y, mine 
 eye, and ''Jp^, my belly. 
 
 The bodily contents of the interior of the body are the in- 
 testines or viscera. These, as well those which are situated in 
 the cavity of the chest, as those which are below it (see e.g. 
 Gen. XV. 4, xxv. 23), are called (Q''?']i? only in Ps. ciii. 1) usually 
 n)VD} When David (Ps. xl. 8) says, "Thy law is within 
 mine inward parts" (marg. my bowels), they are here named 
 (as elsewhere — 37, Ps. xxxvii. 31, Isa. li, 7 ; ^np, Jer. xxxi. 33 ; 
 KapSla and Kotkia) as the place of the most profound spiritual 
 occupation. But far more frequently the Scriptures of the Old 
 and New Testament, including the apocryphal Ecclesiasticus 
 (xxxiii. 5, etc.), place the viscera in passive relation to the vehe- 
 ment affections. The intestines are in pain on account of sorrow 
 (Jer. iv. 19), boil and ferment for pain (Job xxx. 27; Lam. i. 20, 
 ii. 11), groan for sympathy (Cant. v. 4 ; Isa. xvi. 11 ; Jer. xxxi, 
 20). They are especially the seat of lively sympathy ; wherefore 
 D''Dn'lj — proceeding from Dnij the womb,^ properly signifies the 
 viscera of the abdominal and pelvic cavity, — but directly sig- 
 nifies compassion (see the parallelism, Isa. Ixiii. 15). The LXX. 
 usually translates it by olKTipfMoif and in a few places, where 
 the transition from the bodily meaning into the psychical is very 
 evident, by fJLrjTpa (1 Kings iii, 26), evrepa or ejKara (Gen. 
 
 ^ This is the traditional expression, not D"'Vn ; the sing, is lyD (as t^ to 
 D'*D)) ^'9' i" Schabtai Donolo (in the tenth century) : see his treatise, uber 
 den Menschen als Gottes Ehenbild, edited by A. Jellinek, 1854. 
 
 2 The connection is an actually established one ; for stronger sympathy 
 is readily reflected, and especially in the sexual organs. The word Qni, 
 to love tenderly, is denominative : no deeply experienced compassion with- 
 out the shadowing of the feeling of love. 
 
SEC. XIII.] WITHIN THE BODY — INTESTINES AND KIDNEYS. 315 
 
 xliii. 30)j and cirKarjyya (Prov. xii. 10) : in this latter passage 
 especially, another translation was hardly possible.. In the 
 New Testament (comp, also even Wisd. x. 5), (nfKar^yya and 
 aifkariyylt,&a6ai are altogether usual words to express tender, 
 sympathizing, and especially compassionate love. Paul names 
 Onesimus tcl ifia airXdry^va (Philem. ver. 12) ; as also in Latin, 
 viscera mea, — in medullis ac viscerihus hcerere^ and similar 
 expressions are used of every one who is deeply beloved.^ 
 
 In that passive relation in which Scripture places the affec- 
 tions in respect of the viscera, there is as little remarkable, as 
 in the passive relation in which the bones (^""pyi! or Hidvy) — 
 those bodily frameworks which contain the marrow of life — 
 stand to deep internal good or ill health, or to powerful 
 spiritual-psychical excitements and commotions ;^ for experience 
 and self-observation in this matter confirm the statements of 
 Scripture. That deep passionate excitements of mind stimu- 
 late the intestines into sympathy, we have the opportunity of 
 feeling frequently enough. But while active expression (not 
 merely passive emotion) of exulting joy is attributed to the 
 bones only in two passages (Ps, xxxv. 10, li. 8), — and that 
 with a poetic boldness whose justification is to be sought for 
 in the idea, not in the reality, — Scripture (without, in this case, 
 the poetic language sufiicingas a ground of explanation) places 
 even special intestines in causal relation to definite affections, 
 and even to higher spiritual events. It is here first of all 
 noticeable, that the cross-membrane which parts off the cavity 
 of the chest below, from the abdominal cavity — this dividing 
 wall (diaphragma) of the upper and under prcecordia, which, 
 moreover, itself is called prcecordiay Gr. ^peve<i^ and is, accord- 
 ing to the ancient Greek idea, the seat of the 0v/ao9 and i^ov? — 
 nowhere occurs in Scripture (although the " walls of the heart/' 
 Jer. iv. 19, appear to comprehend in them the diaphragm on 
 which the heart obliquely rests) ; only once (1 Cor. xiv, 20) 
 (j>p6ve<; occurs in the usual metonymic meaning, as understand- 
 ing. Even the liver, placed on the right hand at the top in the 
 
 1 E. F. Mgelsbach, Lateinische Siilistik (1858), p. 361. 
 
 ' See the passages in Hupfeld, Psalmen, i. 99. 
 
 3 Sometimes as the integument of the heart — jcpotllyi, or^roo hi (pphi—so 
 that the name thus comprehends in it the membranes covering the cavity * 
 of the chest. 
 
316 THE NATURAL CONDITION. [SEC. XlU. 
 
 abdominal cavity under the ribs p??). and the gall (H'lOj '"'ll^j 
 XoKri) fixed on to the under surface of the liver, are never 
 naraed, or certainly only rarely, in a psychical connection. Bit- 
 terness, venom, gall, are in the Scripture kindred ideas. " The 
 gall of bitterness," therefore (Acts viii. 23), is a metaphorical 
 designation of malicious envy and ill-feeling : the reciprocal re- 
 lation of the organ, and of the affection that is expressed there- 
 by, is nowhere more closely intimated. But the liver — which, 
 according to a widely diffused idea of antiquity, is considered as 
 the seat of sensual desire and pleasure^ — seems actually to be 
 named not without this reference, when (Prov. vii. 23) it is said 
 that the young man suffers himself to be enticed by the prostitute, 
 till the " dart (of sensual love) strikes through his liver ; " which 
 reminds us oijecur ulcerosum (the love-wounded liver) in Horace 
 (Od. i. 25, 15), and the designation of love in Plautus, as 
 morbus hepatarius ; against which, in Lam. ii. 11, "My liver is 
 poured upon the earth " is only meant of the extremest bodily 
 experience of pain ; and Gen. xlix. 6, ra ■j]7rard ^ov, is a false 
 translation of the LXX. The spleen is wholly unmentioned in 
 Scripture : its old name, which the Talmud has preserved to us, 
 was 7inD.^ Before all the other intestines there are the kidneys 
 
 ^ The firm elastic mobile heart is, according to Nemesios, ch. xvi, 
 (p. 215, ed. Mattlraei), the organ of the tfy^/xov, and the soft liver the 
 organ of the e-^i^vfu^nxov rov S/ eciff&vjtrscdg, i.e. of the longing effected by 
 sensual feeling. Mamertus (iii. 9) therefore names insensible, dull men, 
 tepidi jecoris homunculi. Firmicus Maternus says of the Persians : Unam 
 partem capiti assignant, ut hominis iram quodammodo denotare videatur ; 
 aliam in corde statuunt, ut diversarum cogitationum varietatem, quas mul- 
 tiplici intentione concipimus, in modum silvarum tenere videatur ; tertia 
 pars constituitur in jecore, unde libido nascitur et voluptas. Among the 
 Arabs, on the other hand, the liver (kild) is regarded as the seat of courage 
 (Daumas, P/erde der Sahara^ p. 185), and the Talmud Berachoth, 60a 
 (comp. Midrasch, Ps. ciii.), where the functions of the individual bodily 
 organs are enumerated, says of the liver, DV13 ^^3) ^^^s attributing to it 
 anger and passion. Among the Malay peoples, the liver (qfi) is the seat of 
 all moral impressions and feelings. One names another caressingly, " My 
 liver." " My liver is sick" is, in other words, '' I am angry." *' My liver is 
 anxious," " My liver -wishes," is absolutely equivalent, in other words, to 
 "My heart," "My soul" (Auslaiid, 1860, p. 90). 
 
 2 The Talmud says, Z.c, pniB' ^int3 ; and this gives to the spleen a 
 share in laughter. We recall, in connection with this, the distich : Cor 
 sapit, pulmo loquitur, fel concitat irani ; Splen ridere facit, cogit amare 
 jecur. 
 
SEC. XIII.] WITHIN THE BODY — INTESTINES AND KIDNEYS. 317 
 
 (n^>j3j ve(f)poi), placed on both sides of the lumbar vertebrse on 
 the hinder wall of the abdomen, of which the Scripture makes 
 such frequent mention, and in the most psychically sign^^cant 
 manner. It brings the tenderest and the most inward experience 
 of a manifold kind into association with them. When man 
 is suffering most deeply within, he is pricked in his kidneys 
 (reins, Ps. Ixxiii. 21). When fretting affliction overcomes him, 
 his kidneys are cloven asunder (Job xvi. 13, comp. Lam. iii. 13) ; 
 when he rejoices profoundly, they exult (Prov. xxiii. 16) ; when 
 he feels himself very penetratingly warned, they chasten him 
 (Ps. xvi. 7) ; when he-very earnestly longs, they are consumed 
 away within his body (Job xix. 27) ; when he rages inwardly, 
 they shake (1 Mace. ii. 24). As the omniscient and all-pene- 
 trating knower of the most secret hidden things of man, God 
 is frequently called (from Ps. vii. 10 to the Apocalypse) the 
 Trier of the hearts and reins ;^ and of the ungodly it is said, that 
 God is far from their reins (Jer. xii. 2), that is, that He, being 
 withdrawn back into Himself, allows not Himself to be per- 
 ceived by them. Moreover, nini3 (Ps, li, 8 ; Job xxxviii. 36) 
 is, without doubt, a name of the kidneys, very significant (from 
 nil3, to cover with fat), as the kidneys are embedded in a cushion 
 of fat. In the -latter passage, which I translate, " Who hath 
 placed in the reins wisdom, and given to the cock insight?" 
 the kidneys are regarded as the organ of the faculty of fore- 
 boding,^ as the cock is considered as a weather-prognosticator. 
 According to the former passage, it is the kidneys into which 
 a spiritually upright nature (npN^ as dXijOeiay Eph. iv. 21) is 
 implanted. 
 
 We have thus made good what we wished to substantiate, that 
 the Scripture subjects, not only the heart, but also the organs 
 surrounding it,-^or, as without speaking against the sense of 
 Scripture, we may say from the standing of later physiological 
 
 1 In Wisd. i. 6, kidneys, heart, and tongue are placed in association, as 
 feelings, thoughts, and words. 
 
 2 In Plato, it is the liver (not the kidneys) which, so far as the craving 
 portion of the soul experiences influences of the reason, is the organ of 
 foreboding (fAoturslcc) and of enthusiasm (Zeller, PMlosopHe d. Griechen, ii. 
 275). Therefore the prophetic inspection of entrails among the Greeks, 
 Etruscans, and Romans, was especially inspection of the liver (i53-«Too-;co7r/«) : 
 the liver and gall are called absolutely t« Qic'Koe.yj(,v<A (exta)^ and the liver 
 TO aTrT^ayx"^"' 
 
318 THE NATURAL CONDITION. [SEC. XIII. 
 
 knowledge, the entire ganglionic nervous system (the sympa- 
 thetic, or, as it is also called, the vaso-motor nervous system), 
 — to the influences of the soul and of the spirit ; nor yet so 
 as to* place the head and the intestines in opposition to one an- 
 other, as the life of thought and of feeling ; but so as to suggest 
 to us to apprehend the two in both relations, as poles correspond- 
 ing to one another. The heart is the centre, whence, according 
 to the Scripture, the soul pervades the body, — everywhere pre- 
 sent in a manner which manifests itself locally, but yet is not 
 local. That this pervading presence is effected by a bipartite 
 compact nervous system, is not asserted in Scripture ; but it is 
 only by assuming the fact, that what Scripture says becomes 
 intelligible. The nervous system, which extends through the 
 entire corporeity, even to its most delicate and extreme sub- 
 division of tissue, is the inner body of the soul, ever anew 
 restoring itself from the blood. It is, as Reil ^ ingeniously ex- 
 presses himself, " the peculiar body of our Ego (rather of our 
 soul) : the other parts are the body of this body, the nourishing 
 and protecting bark of this its tender pith." Whether, besides 
 this anatomically attested nervous system — which of itself has 
 a wondrous arrangement that is lost in mystery^ — there is also 
 a so-called nerve-spirit, is questionable. The Holy Scripture 
 knows nothing of it ; the name of the soul, E^S3, has nothing 
 to do with it. We cannot be satisfied when v. Eudloff ^ defines 
 nephesch as the immaterial spiritual inner body of man formed 
 from the nerve-spirit, and, in exposition of Gen. ii. 7, makes of 
 a being with a living soul, a being endowed with a nerve-spirit. 
 
 ^ Huschke, Schddel, Him, und Seele, p. 165. 
 
 2 " In order to give only a weak conception of the character of this mar- 
 vellous mechanism," says Spiess, in a discourse of the bodily conditioning of 
 the activities of the soul (1854), " I will mention that here generally micro- 
 scopic relations are treated of, and that the thickness of single nerve-fibres 
 themselves being taken at l-200th part of a line (and the central fibres of 
 the brain are incomparably finer still), in a single square inch nearly six 
 millions of such fibres are packed, and that the mass of a ciyilised man's 
 brain may, perhaps, contain upwards of 60 cubic inches. Astonishment 
 seizes us when we think upon the marvellous riches of such an organiza- 
 tion • and, perhaps, we may doubt whether we shall ever attain to pene- 
 trate into its mysteries, and ever to learn to know only the coarser relations 
 of this disposition of filaments, and only the general relations of their 
 activities entwining with one another,*' 
 
 3 Lehre vom Menschen, p. 54. 
 
SEC. XIII.] WITHIN THE BODY — INTESTINES AND KIDNEYS. 319 
 
 Even the Cabbala understands by nephescJiy — conformably to its 
 ascending triple divisionj nepheschy riiachy nescJiama, — not nerve- 
 spirit, but the animal soul. And this nerve-spirit can in no 
 case be taken to be spiritual, in the special sense: rather it 
 forms (if we assume its existence) the imponderable inner 
 corporeity, adjacent to the soul, and effecting its connection 
 with the material body — in certain circumstances probably also 
 operating outwardly ; for anything else than an excessively 
 subtle fluid, withdrawing itself from sensible perception, as the 
 agent of nervous activity, has never been understood thereby. 
 The case is different, however, with this nervous sether, from 
 what it is with the light-sether. The latter is a postulate of 
 physics, which is on all sides experimentally confirmed ; but the 
 former is an auxiliary hypothesis of the ancient physiology, 
 which the present science avows that it needs no longer, in that 
 the doctrine of innervation finds, in the laws of electricity, that 
 illustration in defect of which the nerve-spirit was discovered. 
 Nevertheless, even now some scientific suffrages are still found 
 to befriend it ; and in the manifold departments of magnetic 
 clairvoyance, it is a thing harmoniously and unanimously main- 
 tained and proved by numberless facts for which credibility is 
 claimed. We do not venture to declare it a phantom ; so much 
 the less, as there are only the ordinary natural phenomena of 
 life, for whose explanation science does not need it. But since 
 no difficulty has been made in asserting, as an hypothesis, by way 
 of explaining this, the existence of a periphery outside of the 
 nervous system withdrawn from perception, — i.e. of a nervous 
 atmosphere,^ — it might perhaps be possible that this hypothesis 
 should establish itself scientifically, if science be no longer too 
 proud to examine inquisitively the extraordinary phenomena of 
 the life of the soul, and no longer so frivolous as to be deservedly 
 mocked by them. We conceive that it is modest, and yet not 
 superstitious, when we will not deny the existence of a medium 
 like to sether, by means of which the nervous system — this skele- 
 ton of the inner body, of the soul — forms a compact whole ; and 
 that the soul under certain circumstances, by means of this 
 medium, can produce extraordinary effects upon bodies, both 
 endowed and unendowed with soul, and can come into relation 
 with a world closed to its ordinary intercourse. But, as already 
 ^ See Hoppe, Medicinisclie Briefe, p. 288. 
 
320 THE NATURAL CONDITION. [SEC, XIII. 
 
 observed, tliis medium is in no case purely spiritual. It is a 
 physical power, falling, under a physical point of view, into 
 union with the most subtle material as its vehicle/ And as the 
 anatomically recognisable nervous body, so this also — the nerve 
 or soul sether, which from the scientific stand-point is still 
 hypothetical for the present — is by no means the substance of 
 the soul itself, but only the most delicate material manifestation 
 of the soul, which in itself is immaterial. 
 
 But in order rightly to understand the relation of the soul to 
 that many-branched light-tree of the nervous system, and gene- 
 rally to the corporeity, it is necessary to- renounce the monistic 
 view as contrary to Scripture as it is to experience — that the body 
 is the self -formation of the soul. We have already referred to 
 this error in Sec. VIII., and shown that the body, if we regard 
 its original, does not at all proceed from the soul in the way in 
 which the soul proceeds from the spirit. Thence it happens 
 that the natural laws of the body bind the soul, and mediately 
 the spirit also, against their will: thence also that .the soul, in 
 spite of its ubiquity in the body, can still only receive impres- 
 sions and exercise influences in the measure of the existence of 
 conditions which are present without its co-operation : thence 
 that the organic processes of healthy life, and, moreover, those 
 which accompany the functions of the soul, take place without 
 our knowledge and will, and, in a great measure, are withdrawn 
 from our consciousness and our control. It must not here be 
 forgotten, that dependence and powerlessness of, the soul in 
 relation to the body actually subsist in a measure which entirely 
 contradicts (as we have shown in Div. II. and III.) the original 
 position, and (as we shall show further on) the destination, of 
 man ; neither, on the other hand, must it be forgotten, that 
 even in the present position we can still always bring into 
 experience the eminence of the soul over the corporeity, by 
 being able to draw the unconscious into our consciousness, and 
 to affect that which is independent by intention and direction 
 of will. The soul knows that all the life of the body, even to 
 its extremest end, and most delicate atom, goes forth from it ; 
 but it must also know, that the conformity to its purpose of the 
 so wonderfully complicated nervous and muscular processes, to 
 
 T- Rightly therefore rejected by Kurtz, Jjlbel und Astronomic^ 1858, 
 p. 580, on behalf of the angehc corporeity maintained by him. 
 
SEC. XIII.] WITHIN THE BODY — INTESTINES AND KIDNEYS. 321 
 
 which it is related passively, — or, -whether in an instinctive or 
 conscious and voluntary manner, actively, — is neither its own 
 work nor its own operation. It is the impelling power of the 
 body ; but the mechanism, however conformably to the soul it is 
 constructed, is still not constructed by it. The body, with the 
 regularity of its organic processes, is related to the soul as a 
 Pandean pipe, which is so arranged, that, however unskilfully 
 the player applies himself to it, a certain harmony of tone is 
 inevitable. If the melody which the instrument gives forth 
 originate from the soul, the soul must know the height and 
 depth of the individual pipes, as also their arrangement with 
 one another. But if it know nothing of all this, the melodious 
 association of tones is only conditioned, by the organization of 
 the pipes : and the soul effects nothing but the impulse of breath, 
 which awakens that, which, in a designed form, is already, 
 although only passively, present. In this similitude of a dis- 
 tinguished philosopher,^ we are at once reminded of Isa. xvi, 11, 
 where the excitement of the intestines in the deepest compas- 
 sion is likened to the sounding of a harp ; and of Jer. xlviii. 36, 
 where the excitement of the heart in a similar affection is likened 
 to the sounding of pipes. It- is the breath of the soul which 
 vibrates the strings of this harp, and blows this pipe; but 
 neither the stringing of the harp, nor the- pipe's capacity and 
 fulness of sound, are the soul's own work. 
 
 If we now glance once more back to the relation in which 
 the Scripture places the intestines to the affections, it cannot 
 be denied that it makes definite organs to be made use of by 
 this or that affection, and refers it to them. It would, indeed, 
 be involved in an untenable popular view, if Johannes Miiller 
 were right in saying, " I know no single proof, but mere tradi- 
 tions, that in the healthy man a passion acts more upon one 
 organ than upon another. No special passion acts regularly 
 upon the stomach or the heart : in the sound man, their effects 
 extend radiatim from the brain over the spinal marrow, over 
 the animal and organic nervous system. Every special effect 
 is also individual."^ But this assertion, directed against Bichat 
 
 1 A. W. Yolkmann, in R. Wagner's H.W. ii. 542, 546. 
 
 2 PJiysiologie, i. 815 (1834) ; and not otherwise Henle, Yolkmann, and 
 moreover A. Zeller, art. " Irre" in Ersch und Gruher's A.E. : " In the affec- 
 tions is shown that the entire body is a psychical organism ; and only a 
 
322 THE NATURAL CONDITION. [SEC. XIIL 
 
 and Fr. Nasse, — who consider tlie organs of the abdomen and of 
 the chest as the seat of the passions, — although it has otherwise 
 become popular, does not bear the .test of close examination, 
 and analysis of the appropriate phenomena. The following 
 is the remark of a philosopher who has entered into the most 
 special investigation of this matter: "The assertion that the 
 several movements of feeling do not affect the special organs of 
 thg body in a different manner, both quantitative and qualita- 
 tive, is one-sided, and in contradiction to the experiences of life : 
 it is not true that sorrow and joy stir the heart in the same 
 measure ; it is an error to say that every passion may be inten- 
 sified into weeping ; it is false to say, that only in the case of 
 those who already have diseased liver, or an innate excessive 
 tendency to disease of the liver, does anger disturb this organ. 
 Who by unprejudiced examination would ever come to the 
 conclusion, that the bodily phenomena of amazement and of 
 cheerfulness, of persistent heart-breaking sorrow, and of unre- 
 strained joyousness, are the same ? The more the affections are 
 considered without prejudice, and the more closely they are 
 psychically analyzed, the more firm is the conviction, that as well 
 the kind of excitement, as the most special nervous lines in which 
 that stimulus proceeds, are peculiar to individual emotions. Why 
 this is so — why sorrow acts upon the lachrymal duct, and con- 
 fidence and hope upon the tone of the muscles, is certainly not 
 to be understood. We may, indeed, call in the help of teleo- 
 logy and symbolism ; but the wisdom as well as the poetry of 
 these arrangements is not unfrequently exposed to serious risk."^ 
 Damerow also acknowledges the undeniable fact of experience, 
 and commends it to general and casuistic investigation. " Alto- 
 gether special consideration," says he,^ " is required in connec- 
 tion with the bodily effects of the affections and passions, for the 
 altogether individual, special, constant, or varying effects upon 
 this or that organ." The hypothesis of Scripture, that peculiar 
 false tradition makes the special passions act exclusively upon special 
 organs. Only in the affections, which require a distinct member for the 
 realization of an urgent idea and craving, does a special current towards 
 that organ occur." 
 
 1 Domrich, Die psychischen ZustUnde ihre orgamsche Vermittelung und 
 ihre WirJcung, in Erzeugung Korperlicher KranJcheiten (1849), p. 207. 
 
 2 Damerow, Ueber die Grundlage der Mimik u. Physiognomik, in the 
 AUgem. Zeitschr.fur Psychiatries 1860, p. 429. 
 
SEC. XIII.] WITHIN THE BODY— INTESTINES AND KIDNEYS. 323 
 
 effects upon single organs are proper to different affections^ is 
 thus something more than a traditional popular superstition : it 
 is actually a scientific problem,^ Besides, also, Scripture, in 
 this matter, does not draw too sharply defined limitations. 
 Among what manifold affections does it distribute the reins ! 
 It is marvellous that it thus appropriates the reins — the kidneys. 
 The kidneys confessedly suggest the urinary apparatus;^ and 
 even a mutual relation of the function of the kidneys and the 
 sexual function has been observed, which must depend upon 
 the co-operation of the renal and spermatic nerves. Our self- 
 observation, however, allows us only to detect mediately an 
 influence of terror on the kidneys, by a resulting secretion of a 
 watery urine. With what justice Scripture associates the kid- 
 neys, e.g, with aspiration, we cannot conceive. Does Scripture 
 perchance name them only by way of illustration, instead of 
 the innermost inward parts of the body ? Or did antiquity 
 feel, in this respect, otherwise than we do — namely, more pro- 
 foundly and more plainly ? 
 
 The solution of our psychological problem has here reached 
 its result. The natural state of man, as Scripture conceives 
 and represents it, is now plain to us. We have sought to make 
 it plain to ourselves, by pursuing it from within outwardly, 
 according to our design expressed in the opening of Sec. I., 
 and considering first the spirit ; then its self-manifestation, 
 the soul ; thirdly, its means of representation to itself, the 
 body. From the natural condition, we turn now to the two- 
 fold pair of contrasted fundamental circumstances which inter- 
 changeably prevail over it. These are the contrasted conditions 
 of waking and sleeping, of health and disease. Our position 
 here also is the biblical one, and our point of view the psycho- 
 
 1 What occurred in the investigation of the psychical significance 
 (psychica dignitas) of special inner organs, may be found in Friedrich's Neiv 
 Magazine of Psychology^ 1832, i. pp. 101-104, to which we direct succeed- 
 ing labourers in the field of biblical psychology. 
 
 2 The method and manner in which Haussmann, Die hiblische Lehre vom 
 Menschen, p. 33, after Beck, squares together the action of the kidneys in 
 secreting urine, with the psychical importance attributed to them in Scrip- 
 ture, is altogether too vague. The thought of Hegel (Encycl.)^ that even 
 the intestines are a " system of the corporealization of the spiritual," easily 
 leads to results without foundation. For the body is for the soul (in its 
 attraction to the material), but not through the soul. 
 
324 THE NATURAL CONDITION. [SEC. XIV. 
 
 logic one. The material on which we work consists in the 
 direct statements of Scripture on these circumstances, and the 
 indirect means of knowledge which it presents to us for form- 
 ing a right judgment of them. Our next subject is waking 
 and sleeping, with the intermediate condition — much referred 
 to in Scripture — of dreaming. 
 
 SLEEPING, WAKING, DEEAMING. 
 
 Sec. XIV. 
 
 The soul, as we have concluded on biblical grounds, as well in 
 respect of the spirit whose self-manifestation it is, as in respect 
 of the body, by means of which it brings itself to manifestation 
 in the midst of its sensible surroundings, is sevenfold (septi- 
 formis). In virtue of its seven spirit-like forms of life, it is 
 the doxa of the spirit ; and as it fills the seven soul-like forms 
 of life of the body with its life, it must make this body its own 
 doxa^ and mediately that of the spirit also. When these twice 
 seven forms of life are engaged, in full activity of their inter- 
 acting, ascending, and descending functions, — so that even the 
 bodily life is disclosed outwardly, and, so far as this is possible, 
 serviceably accompanies conscious and voluntary emotions of 
 the soul, — this is the condition of waking, the condition of "ilV 
 (Hellenistic ypTjyopetv, formed from iypTj'yopivaL)^ or, so far as 
 it is purposely maintained, of ^i?^ (aypvirveiv). 
 
 But sleep is the periodical sinking of the seventh, sixth, 
 fifth form of life, back into the fourth, even to the first. To 
 this nature of sleep corresponds in the most marked manner 
 the Greek Kara<^opd^ from xara^ipeadai (Acts xx. 9). The Old 
 Testament appellations of sleep form a climax of three degrees : 
 1. riDIJn (HM), from DW, LXX. vva-Twyfjbo^, from vva-rd^etv 
 (Matt. XXV. ^5); 2. n^t^, from \^l, LXX. iiirvo^ (yirvovv), the 
 intensive of the previous word (Isa. v. 27; Ps. cxxi. 4); 3. 
 nD^"jri, from D*!!"!?, LXX. eWrao-t?, for which other translations 
 have Karatpopd or Kdpo<; or /cw^a, Le. deeper (Acts xx. 9) or 
 heavier sleep (Luke ix. 32), The highest degree of profound 
 
SEC. XIV.] SLEEPING, WAKING, DREAMING. 325 
 
 sleep, effected or ordained by God for a special end, is desig- 
 nated by 'n no^-iri (l Sam. xxvi. 12; comp. Gen. ii. 21, xv. 12^). 
 When man falls asleep, the first thing is, that the activity 
 which unites everything that characterizes waking, and which 
 is the essence of the seventh form of life, withdraws. The acti- 
 vity, moreover, of the sixth form of life ceases, in that the speech, 
 which proceeds from the understanding that prepares the ideas 
 and words, as far as it is outwardly spoken, with the organic 
 functions that co-operate to produce it, and generally every 
 action that is related to the outer world, and accomplished by 
 the muscles, are suspended. Thirdly, the outer senses are 
 closed ; the origination of perceptions and ideas caused by sen- 
 sation, and thus also the subjective impression of them on the 
 mind, ceases; the receptivity of sensible perception, wherein 
 subsists the essence of the fifth form of life, is checked. It is 
 no extinction of these manifestations of life, only a binding; 
 still more correctly expressed, an involution, A further retro- 
 gression is not possible. The activity of the fourth form of 
 life continues, in the pulsation of the heart ; that of the third, 
 in the flow of the blood ; that of the second, in the breathing 
 in and out ; that of the first, in the incessant renovation of the 
 organism from the fountains of its origin. A sick man's sleep 
 affords hope of his recovery (John xi. 12 ; Ecclus. xxxiv, 
 (xxxi.) 2),-^ because that renovation is more intensive in sleep 
 than in waking. It resembles the embryonic plastic power, 
 as sleep, when it is profound, recalls in other ways alsO the 
 embryonic condition. " Every night we sink back into that 
 state whence we came ; and the spiritual, as the bodily, life of 
 every day contracts itself to its first roots, in order to spring up 
 again on the following morning with new living vigour. In 
 sweet distraction of thought, our spirit retires at first out of the 
 hemispheres of the brain, into the chain of the large cerebral 
 ganglions. They also become paralyzed, however : the corpus 
 striatum, the thalamus opticus, and corpora quadiigemina are 
 
 1 It may be translated : Sleep recovers heavy sickness, i.e. (with special 
 reference to feverish disease) heals it ; or, since Uv'/}(p£tv is elsewhere only 
 used intransitively — according to the reading, IkvIi^si — sleep washes away 
 (eluit) severe sickness. But this occurs, moreover, in the reading tJ^ri/off, 
 which gives a more fitting meaning to the first half verse j as this, that 
 heavy sickness does not suffer sleep to come" on. 
 
326 THE NATURAL CONDITION. ZSEC. XIV. 
 
 able no longer either to enliven the glance or to support the 
 limbs ; the eyelid droops, forsaken by the paralyzed nerve of 
 the muscles of the eyes ; the balance is lost. Only the ever- 
 wakeful source of our life — the medulla oblongata — remains 
 unaffected by this retirement. Like the heart — primum 
 rnovens and ultimo moriens — it still maintains the play of the 
 vital muscles of the body, and the vital processes themselves. 
 If these limits are passed, there ensues powerlessness and 
 death." ^ 
 
 To the four bodily forms of life, to which in sleep life 
 retreats, correspond also the spirit-like psychical : for the dream 
 is a characteristic psychic phenomenon, in which the spirit, 
 with the activities proper to it, transferred, as it were, into 
 a position of repose, represents the spectator, and which it 
 annuls as soon as its will, appearing out of inactivity, or out of 
 a reaction as yet only feeble, begins to interfere either by way 
 of restraint or stimulus.^ If the sleep be profound, the sleeper 
 does not dream at all : the soul has retreated absolutely into 
 the unconsciousness of the first form of life, which consists 
 in direct yet dim self-apprehension ; it lives, and is moreover 
 active, but without being manifest to itself in the lowest hid- 
 den ground of its nature. If the retreat of the forms of life 
 pause at the fourth, or if it raise itself from the deeper sub- 
 mergence back again to this, the dream begins, Qi^n, ivvirviov 
 (ovetpo^ only in the book of Wisdom; ovap only in Matt.).® 
 The' unconscious will proceeds out of itself as an impulse, 
 which, according to the man's disposition, expresses itself in this 
 or that way, but always with less restraint and more strongly 
 than in waking Hfe. And the impulse seeks for itself within 
 the world of forms, that has been stored up during the waking 
 
 1 E. Husclike, Z.c. p. 161 ; compare the able treatise ou sleeping, wak- 
 ing, and kindred states, -by Purkinje in R. Wagner's H.W. iii. 2, 431. 
 Also Erdmann, Psychol p. 19, apprehends sleep as " a return into the 
 embryonic life," 
 
 2 Hence we perceive a meaning, when Erdmann (Das Trdumerij ein 
 Vortrag^ 1861, 12) calls sleep the feminine, and waking the masculine, side 
 of human life. 
 
 8 Goschel, Der MenscTi diesseits und jenseits, p. 43 : "As sleep may be 
 represented as sinking (»«T«(pO)5«), the dream may be represented as the 
 rising (apaipopa)." Corap. the luminous representation of the course of 
 events in Kohler, Zachariah (1861), p. 42. 
 
SEC. XIV,] SLEEPING, WAKING, DREAMING. 327 
 
 life, an object corresponding to its own determination, in the 
 representation of which, or its fantastic new formation, idea and 
 volition are concerned, — a kind of birth-labour, which comes 
 to breaking forth in the fourth form of life ; w? wStvovaT]^ 
 fpavrd^erao KapBia, Le, as the heart deviseth to itself forms in 
 travail^ (Ecclus. xxxi. (xxxiv.) 5). For the proper laboratory 
 of the dream, according to Scripture, is the heart. Thus the 
 Scripture names the seat of the imagination (Sec. VII.), where 
 that, which in the first forms germinates, and expands, and 
 struggles forth, comes into daylight prepared, — and the seat of 
 the capacity of presentiment, which does not bring forth images, 
 but receives images into itself — that is, receives immediate 
 impressions of the future, and generally impressions full of 
 mystery. The head indeed is so little unconcerned in dream- 
 ing, that in the book of Daniel dreams are even called " visions 
 of the head," and forms of the brain therefore ; but depending 
 on the day's activity of the brain, this relation is rather secon- 
 dary and passive. The activity of the region of the heart, on 
 the other hand, is increased ; and thence — where, moreover, lie 
 the roots of thought — spring forth (without piercing to the 
 clearness of the spiritual, daylight consciousness of the free, 
 fully conscious thought) dreams formed and coloured by sense, 
 and, as it were, painted ou the cloud-gloom of the vegetative 
 life. " I slept," says the Shulamite, beginning to relate a dream 
 (Cant. V. 2), " and my heart was waking." ^ Dream-forms 
 which obtrude themselves falsely upon man as divine revela- 
 tion, are called deceit of the heart (3? H'^Dnrij Jer, xxiii. 26).^ 
 
 There is none of the manifestations of life belonging to 
 the three highest forms of life which is not carried on in the 
 dreamer ; but although not in unconsciousness, still only in phan- 
 tasy, not in outer reality. For the genuine activity — which is 
 
 ^ Grimm remarks that the mention of women with child was rather to 
 be expected. Not only, however, in the case of pregnant women, but also 
 in those who are actually bearing (and even those who are shortly about 
 to bear), various nervous disturbances may be considered as degrees be- 
 tween the morbid impulses and high degrees of psychical alienation (e.g. 
 mania) — degrees which not seldom express themselves in hallucination. 
 
 2 See my Canticles^ p. 123. 
 
 3 Corresponding to this biblical representation, the spirit of Clytem- 
 nestra, in iEschylus' Eumen,^ says, v. 104, to the sleeping chorus of furies, 
 
328 THE NATURAL CONDITION. [SEC. XIV. 
 
 instrumentally carried on by the body — of those powers that 
 act externally, has ceased; they have, as being reduced to 
 potentialities, entered into the fourth form of life, and there — 
 often in such a lively manner, that the dreamer, without know- 
 ing it, becomes the speaking echo of the impressions inwardly 
 received^ — carry on their play in the picture-world of the heart. 
 The dream is only a phantom of the waking life, a shadow 
 which fleeth when one awaketh (Job xx. 8). Therefore the 
 melting of the dream at awakening is in Scripture a favourite 
 image for destruction without trace left (Ps. Ixxiii. 20; Isa. 
 xxix. 7). And emphatic warning is given against trusting 
 in dreams. " Where many dreams are," saith the Preacher 
 (Eccles, v. 7), " there are many vanities and words." The son 
 of Sirach carries on this, when in ch. xxxi. 1 he says : " The 
 hopes of a man void of understanding are vain and false, and 
 dreams lift up fools. As he that catcheth at a shadow, and 
 followeth after the wind, so is he that regardeth dreams. The 
 vision of dreams is a resemblance (tovto Kara rourov), even as 
 the likeness of a face to face (TrpoacoTrov ofiocoyfia)," 
 
 But this prevailing illusory character of dreams has, ijiore- 
 over, its reverse side. The dream is a domain of experience, 
 to which is appropriated an intellectual, ethical, and spiritual 
 significance far transcending the unimportance of appearance 
 or seeming. As spirit and soul are associated as essence and 
 manifestation, and as the peculiarity of man as such subsists in 
 the reciprocal modification of his spirit-life and bodily life by 
 the soul, which is the link that associates the two, it is certainly 
 impossible, that when the soul and its corporeal self-manifesta- 
 tion retire to the sources whence they originated, there should 
 not at the same time follow a withdrawal of the spirit. It may 
 be said without hesitation, that when the man sleeps, his spirit 
 also sleeps, so far as it does not make itself manifest outwardly 
 as in waking life ; just as the Scripture says of God, that He, 
 as it were, sleeps (Ps. xliv. 24, Ixxviii. Q5), when He does not 
 interfere in what is happening externally, as might be expected 
 from His righteousness and truth. But, on the other hand, 
 what the Scripture says of God, Ps, cxxi. 4, is also true of the 
 
 1 This sleep- talking is called in Scripture ntn, Isa. Ivi. 10 ; comp. Cant. 
 Yii. 10. 
 
SEC. XIV.] SLEEPING, WAKING, DREAMING. 329 
 
 spirit, that He neither slumbers nor sleeps. As the activity of 
 the soul and of the body only changes its character, and does ncft 
 cease, still less does that of the spirit. " Quiescit a munere suo 
 externo/' pays Hamann in his Latin Eseercitium^ " uti conditor 
 ab opificio suo quievit; attamen pergit operari, seque ac vivere in 
 flomno hand cessamus, quamvis per quietem vitam non sentia- 
 mus ." The distinction is only, that in God there is no distinction 
 of the consciousness of day and night; but to the self-conscious 
 creature its own nature is never so transparent as that of God 
 is to Him. And especially we, the men who live in an earthly 
 body, have, as the background of our being, a dim region, out 
 of which our thinking labours forth to the daylight, and in 
 which much goes forward, especially in the condition of sleep, 
 of which we can only come to a knowledge by looking back 
 afterwards. Experience confirms to us the assertion of Scrip- 
 ture (Ps. cxxvii. 2), that God giveth to His beloved in sleep. 
 Not only many poetical and musical inventions, but, moreover, 
 many scientific solutions and spiritual perceptions, have been 
 conceived and born from the life of genius awakened in sleep ; 
 and as Lavater confesses in his Pontius Pilatus:^ "If we take 
 together all the dream-visions in the Bible, and consider them 
 with a calculating glance ; if, of the innumerable histories of 
 ancient and modern days, of all which Plutarch, Valerius 
 Maximus, Pliny, Suetonius, Velleius Paterculus, and so many 
 wise and honourable men of antiquity relate, we grant nothingj 
 and are willing to explain all, without exception, as deliberate 
 falsehoods or childish superstitions, — a course which seems to 
 me to involve no praise of our reasonableness and wisdom, of 
 our love of truth and perception of truth ; if we, moreover, 
 bound by the spirit of our free-thinking age, — declare the whole 
 to be falsehood and folly, and merely hesitate at the review of 
 all the biblical dreams, — can we, as reverencing the Bible — we 
 who pardonably believe in the Bible histories — can we help 
 
 * Comp. Kahnis, Dogmatih, i. 186 : " At tlie source of the actual con- 
 sciousness, i.e. that which is definitely imprinted on the individual powers, 
 directed to a definite purpose, and associated with the nervous fun<£^ions, 
 lies the potential seH-consciousness, the innermost core of the spirit, which 
 is affected by no change of the nervous functions', — an image of God, who 
 neither slumbers nor sleeps." 
 
 2 Lavater's Ausgewdhtte Schriften, von J. K. Orelli (1841), Part i. p. 155. 
 
330 THE NATURAL CONDITION. [SEC, XIV. 
 
 confessing that there is in human nature a sensorlura for 
 invisible, absent, remote, future, contingent things, for real 
 images and sensuous symbols of such things; which senso- 
 rium, tinder certain contacts of higher natures, under certain 
 influences, which in natural ways are hidden from us, may be 
 set in motion and disposed for the perception of such things 
 as can be perceived by no other sensorium?" 
 
 Certainly the deep of man's internal nature, into which in 
 sleep he sinks back, conceals far more than is manifest to him- 
 self. It has been a fundamental error of most psychologists 
 hitherto, to make the soul only extend so far as its consciousness 
 extends : it embraces, as is now always acknowledged, a far 
 greater abundance of powers and relations than can commonly 
 appear in its consciousness. To this abundance pertains, more- 
 over, the faculty of foreboding, that leads and warns a man 
 without conscious motive, and anticipates the future, — a faculty 
 which, in the state of sleep, wherein the outer senses are 
 fettered, is frequently unbound, and looms in the remoteness 
 of the future; as, among the ancients, especially JEschylus 
 beautifully and appropriately says :^ 
 
 For in sleep the spirit is clear-sighted ; 
 
 By day the spirit's vision of the future is limited. 
 
 With respect to this natural gift of divination, the Tahnud 
 names the dream the sixtieth part of prophecy;^ and Tertullian, 
 with respect to it, suggests, in his psychological section de somno, 
 the question, Quis tarn extraneus humanitatisy ut non aliquam 
 aliqiiando visionem Jidelem senserit ? The dreams of Joseph in 
 his father's house (Gen. xxxvii. 5-11), which, as became plain 
 
 ^ Eumen. v. 106. 
 
 2 The ingenious talmudic passage BeracTiotk^ 57&, runs : " Five are a 
 sixtieth. Fire, honey, and Sabbath, sleep and dreaming. Fire is. a six- 
 tieth of hell ; honey is a sixtieth of manna ; Sabbath is a sixtieth of the 
 future world ; sleep is a sixtieth of death ; dreaming is a sixtieth of pro- 
 phecy." Similar to this is another passage. Genesis Rabha, c. xvii. : " Three 
 things are fallings off (as foliage from the tree) : sleep is a falling off from 
 death ; dreaming is a falling off from prophecy ; the Sabbath is a falling 
 off from the future world." R. Abin adds to these two more: " The sun' 
 is a falling off from the light of heaven ; the Thora is a falling off from the 
 wisdom of heaven." 
 
SEC. XIV.] SLEEPING, WAKING, DREAMING. 331 
 
 to him subsequently (xlii. 9), figuratively predicted to him his 
 future eminence over the house of Jacob ; the dreams of the 
 chief butler and the chief baker of Pharaoh (Gen. xL), which, 
 as Joseph interprets them, signify beforehand the forthcoming 
 several issue of their destiny ; the dream of the warrior in the 
 Midianitish camp in the time of Gideon (Judg, vii. 13), — are 
 illustrations of such dreams of presentiment (<j)avTacriai ovelpov 
 irpo/xrjvvova-ai^ Wisd. xviii. 17-19). In all these cases the 
 dreams are not designated as divinely produced ; and there is 
 no need of any other source of origination than that natural 
 gift of insight^ innate in the soul, and variously allotted to 
 individuals and peoples, which slumbers when the man wakes, 
 and often wakes up w^hen he slumbers. Its representation of 
 the future is often concealed behind enigmatical symbols ; and 
 with reference to this, Scripture recognises a science of dream- 
 interpretation (li"in? or ^^^)y but as a capacity bestowed from 
 above (Dan, i. 17 ; comp. Gen. xl. 8, xli. 16). 
 
 Another significant aspect of dreaming is the ethical. It 
 is not alone the external world, with its operations echoing and 
 growing dim in the distance, which is represented in the dream 
 (wherefore the Preacher says, v. 3 : " The dream cometh from 
 the multitude of trouble ") ; but, moreover, our entire innate 
 and acquired subjectivity is manifested there in a natural truth- 
 fulness, that breaks through the pressure of external relations 
 and the simulation of the waking life. In the dream the man 
 has himself before himself as in a mirror (Karivavrt irpoadnrov 
 ofioLcofia wpocrayTTov, Ecclus, xxxi, 3), And not merely the con- 
 stitution and contents of the soul, including the state of the 
 body, but mediately also the constitution and contents of the 
 spirit, come to manifestation in the dream as in a hieroglyph. 
 Is the man of a carnal tendency ? It may be said of him, in 
 some measure, when he is unconsciously sleeping, what is said 
 of a dead man in Rom, vi, 7 (o a/iroQavoiv ZehiKaiwrai airo Trj<; 
 dfiapTLa^)y so far as the actual sinning ceases, although in sub- 
 
 '' Vid, J. P. Lange, art. "Ahnung" in Herzog's R.E.^ gjid E. von 
 Lasaulx, Die propheiische Kraft der Menschlichen Seek in Diclitern mid 
 Denkern, 1868, 4. "As," says the Spanish physician Huarte, "there are 
 men who excel others in remembering past events, or in the perception of 
 the present, so there are also men who have, more than others, the natural 
 capacity of representing to themselves the future." 
 
332 THE NATURAL CONDITION. [SEO. XIV. 
 
 stance it is only dammed up at its fountain. But as soon as 
 ever dreaming is combined with the sleep, the spirit suffers, 
 from the side of the dark and fiery life of the soul withdrawn 
 from its light — driven about by the flesh and self — a degra- 
 dation towards the soul ; and from the selfishness of the soul, 
 its selfish impulses, its restlessness stimulated by selfishness, are 
 formed in the heart all kinds of sinful images, of which the 
 man is ashamed when he awakens, and on account of which 
 remorse sometimes disturbs even the dreamer, especially those 
 dreaming forms that proceed from the sexual impulse and its 
 allurements, which will be all the more dominant and unchaste 
 the less the man in his waking state strives, and is accus- 
 tomed, to keep himself in strict discipline on this side of his 
 natural disposition. The modern doctrine of the soul, indeed, 
 regards these dreams as free from guilt ;^ but Scripture de- 
 cides otherwise, and even looks upon the involuntary emission 
 of seed, as a loathsome contamination, which makes him who 
 suffers it unclean for the current day (Lev. xv. 16), and even 
 banishes the warrior from the camp (Deut, xxiii. 10) ; for it is 
 a disgrace of the spirit that it has lost its royalty, and must 
 allow itself to be involuntarily driven about by the wheel of 
 nature. Our own conscience confirms the judgment from which 
 the institutions of the Thora proceed ; and the whole of anti- 
 quity, from India to Egypt, is unanimous on tbis fMcalveiv rrjv 
 adpica of the dreamer (Jude ver. 5). These licentious dreams 
 show just this, that the spirit has let go the reins ; it attains to 
 the perception of it in the veiling of the spirit that follows them. 
 For so far as man in God has once more attained power over 
 himself, the spirit of the sleeper sinks not into the fiesh,^ but into 
 God, from whom it originated : it communes with God, and finds 
 
 1 Thus, for example, Schemer, Bas Leben des Traums (1861), p. 192 : 
 " Collectively, the sexual impulses, and their dream-images that occur in 
 sleep, are morally wholly indifferent." 
 
 2 The Semitic uS^n (Syr. cJielmOy Arab, hulm) specially designate such 
 sexual, lustful dreams ; see the true development of the meaning of the 
 verbal stem in Ges. Thes. But the word has become then the conception of 
 a species of the dream: " so nevertheless, that, at least in Arabic, this deno- 
 mination of the dream, on account of the sexual-sensual meaning attached 
 to it, is avoided when prophetic, spiritual, pure, and true dream-visions are 
 spoken of, and mandm or ruja is used. It would be a kind of contradictio 
 in adjecto to say JuZm fsddik, a true dream ; all tlie world says mandm 
 
SEC. XIV.] SLEEPING, WAKING, DREAMING. 333 
 
 itself with its senses in God, as in falling asleep, so also still in 
 awakening (Isa. xxvi. 9; Ps. cxxxix. 18, comp. iii. 5, iv. 8). 
 
 A third significant aspect of dreams is the spiritual : they 
 may become the department and means of a direct and special 
 intercourse of God with man, for specific purposes, individual, 
 or general. We divide dreams, in this view, into dreams of 
 conscience and dreams of revelation.^ The witness of con- 
 science — which, besides, in man's conscience, instinctively and 
 judicially attends all his doings — may make itself objective, and 
 expand within the dream-life, and the night-life generally, 
 into inwardly perceptible transactions between God and the 
 man. Thus God appeared threatening and warning Abime- 
 lech (Gen, xx.) and Laban (Gen. xxxi. 24) by night, in a 
 dream; and the wife of Pilate warned her husband against 
 being concerned in the death of the Just One, in consequence 
 of the terror that she had experienced in a dream (Matt, xxvii. 
 19). Such a phenomenon, with the purpose of establishing 
 the conviction of the sinfulness and nothingness of man, is the 
 vision of the night with the spirit's voice, which Eliphaz re- 
 lates in Job iv. 12-21, And Efihu describes (with reference 
 to Job's utterance, vii. 13) such experiences of the sleeping 
 man as may kindle repentance (xxxiii. 15) : " In a dream, in a 
 vision of the night, when deep sleep falleth upon men, in slum- 
 berings upon the bed; then He uncovereth the ear of men, 
 and sealeth warnings to them, to release man from crime, and 
 to withdraw arrogance from man. He keepeth back his soul 
 from the pit, and his life from falling on to the sword." 
 Dreams, or even dream-like visions, that overtake man within 
 his nightly perception, bring him to self- acquaintance, self- 
 consideration, and draw him back from the brink of the abyss. 
 
 fsddik or ruja fsadekeh. On the other hand, liulm, plur. ahlam^ is entirely 
 in its place, when disordered, nonsensical, confused, and phantastical, vain, 
 and lying dreams are spoken of ; as the Koran (xii. 44, xxi. 5) says con- 
 fusion of dreams, akldmin = confused chimeras" (Fleischer). 
 
 1 According to Synesius (de insomniis), these correspond to those respec- 
 tively which we call dreams of foreboding, of conscience, and of revelation 
 — the Greek expressions os/sipog, xpinfA»riG(Aog, opxfia, contrasted with which 
 the dream as a reflex of experience is called hv-Truiov, and as the picture of 
 the creating imagination, (pcivrxafix. Compare, for the rest, also Philo's 
 two books on dreams. Of the original ^ve books, only the second and 
 third remain to us. 
 
334 THE NATURAL CONDITION. LSEC. XIV. 
 
 They print the call to repentance deeply and past forgetting, 
 on his heart, and seal the work of grace that brings him round 
 by chastisement from destruction. These are the dreams which 
 we call dreams of conscience. 
 
 There are, moreover, dreams, by means of which God's 
 special will is made known to man by the voice of God, or of 
 an angel, in a way that it could not be known to him only from 
 God's written word, and the points of view and motives pre- 
 sented by conscience ; and dreams, by means of which future 
 occurrences are made present to man, — events, the foresight of 
 which, on account of their speciality, and their relation to God's 
 counsel, and its fulfilment in redemption, lies far beyond the 
 limits of the faculty of presentiment, and is essentially distinct 
 from the mode of expression of presentiment. The prevailing 
 psychological tendency does not acknowledge the truth of such 
 occurrences thus apprehended : it says that in them the man 
 becomes his own genius, and the substance of his own religious 
 inward nature is there portraying itself. But the Holy Scrip- 
 ture, which has for the beginning, middle, and end of its 
 contents and purpose, a personal intercourse of man with the 
 personal God, although, on the other hand, warning expressly 
 enough against dreams on account of their predominantly illu- 
 sory subjective nature, yet claims a recognition of such dreams 
 of revelation as those in which God and man stand in presence 
 of one another as I and thou, and divinely produced forms 
 enter into the dream-life of the sleeper, in that the Spirit of 
 God applies ideas and conceptions which man has attained in a 
 natural way during waking life, to give him by their means an 
 expressive experience of the future and of eternity. The means 
 of representation here also are human ; but that which is repre- 
 sented itself, and its efficient cause, are divine. Such dreams as, 
 like everything divine, bear in themselves the evidence of their 
 divine original, are an essential link in the chain of the tem- 
 poral working out of redemption. Scripture relates a great 
 multitude of them. Illustrations of such, by which God's mind 
 and will are revealed to the individual, are found in the dreams 
 of Jacob in Bethel (Gen. xxviii. 12) and in Haran (Gen. xxxi. 
 10-13) ; the dream of Solomon in Gibeon (1 Kings iii. 5) ; the 
 dreams of Joseph the husband of Maiy (Matt, i. 2) ; the nightly 
 visions of Paul (Acts xvi. 9, xviii. 9, xxiii. 11, xxvii. 23), if 
 
SEC. XIV.J SLEEPING, WAKING, DREAMING. 335 
 
 (which is not expressly said) they were experienced by the 
 apostle in a sleeping condition. In such dreams as relate to 
 the way of life of the individual, God perhaps even at times 
 answers to sincere inquirers (1 Sam. xxviii. 6). And the 
 dreams of Nebuchadnezzar and Daniel are examples of dreams 
 concerning the history of the future having a more general 
 horizon ; perhaps also, considering their introduction into the 
 history of God's people, the dreams of Pharaoh (Gen. xli,), al- 
 though these moreover — not excepting xli. 25 — may be regarded 
 as God-ordained dreams of presentiment. If he who has such 
 dreams of revelation be an appointed agent of divine revelation, 
 they are prophetic dreams in the special sense. Waking visions 
 probably are to be distinguished from these prophetic dream- 
 visions, which the seer — whether by day (Ezek. viii. 1 ; Dan. 
 X. 7; Acts vii. 55, x. 9-16), or, as for example Zechariah 
 (comp. Acts xvi, 9, xviii. 9), by night — receives in a waking 
 state. In both cases the external senses are in repose ; and 
 in both cases the freedom of action is limited to the range of 
 that which is beheld, and otherwise is in bondage. But in the 
 former the restraint is the natural manifestation of sleep, in 
 the latter, the extraordinary lesult of an operation of God. 
 Every deep sleep, indeed, so far as the soul is withdrawn from 
 its relation to the outer world into its relation to itself and the 
 spirit, and through the spirit to God, is an e/ca-rao-L^ (LXX. 
 for nDTin) ; ^ but there is also in the waking state an internal 
 withdraw^ing like to sleeping and dreaming, which may arise 
 to such a point, that the man is taken out beyond the limits 
 of the region of his temporal life, and comes into contact with 
 a remote world withdrawn from his usual perception (comp. 
 D'H'iJ, Dan. viii. 18, x. 9). This is ecstasy (from eWr^mt, 
 opposed to a€0(j)pov€iVy i.e. daylight, calm, discursive thinking, 
 2 Cor. V. 13, and to yeviadao ev iavrS, i.e, being in one's self. 
 Acts xii. 11), the condition of prophetic visionary intuition 
 (Acts X. 10, xi. 5, sxii. 17), or of special charisma (1 Cor, 
 xiv. 2), or, moreover, of individual extraordinary events (Acts 
 
 1 Just so Philo, in Genesin, p. 17, ed. Auclier : Somnus in se proprie 
 ecstasis est, non ea quae propior est amentise {fx.»uiu) sed secundum 
 sensuum solutionem absentiamque consilii (Tioyifffiov), Tunc etiam sensus 
 recedunt a sensibilibus, et intellectus abest a senslbusj non roborans nervoa 
 eorum neque prsestans motum illis. 
 
336 THE NATURAL CONDITION. [SEC. XIV. 
 
 ix. 3j comp. ix. 7 with xxii. 9 ; 2 Oor. xii. 2-4), — in the Old 
 Testament JiTrij as distinguished from Civn (Joel iii. 1 ; Dan. 
 i. 17), — a divinelj wrought concentration of the entire human 
 life upon the spiritual (Apoc. i. lO), — an internalization which 
 is effected to the limit of the bodily life and of death, i.e, of the 
 separation of the soul from the body (2 Cor, xii. 2-4). This 
 ecstasy in waking stands above the dream of revelation, 
 wherefore the revelations which Daniel receives begin with 
 dreams or visions of the night (Dan. ii. 19, vii. 1) ; as, on the 
 other hand, that immediate constant vision of God of which 
 Moses was declared worthy (Num. xii, 6-8),^ is above them 
 both : for neither in the dream nor in the ecstasy is the object 
 seen altogether without the veil of symbol and enigma, which 
 are occasioned by the remoteness of God and of the spirit- 
 world from man. That, for the rest, even in dream and ecstasy, 
 phantoms of the heart may assume the appearance of divine 
 revelations, Scripture is fully conscious. It warns of them, 
 specifies the criteria to distinguish them (Deut, xiii. 2 ; Gal. 
 i. 8), and is rich in warning examples. For that is the very 
 blinding and deception of the false prophets, in whose dreams 
 the fleshly wishes and hopes of the people that they are beguil- 
 ing are embodied (Jer. xxix. 8, comp. xxiii. 32, etc.). 
 
 This classification of dreams has already led us some steps 
 beyond the limit of this division, in which we have to consider 
 the natural psychological condition. The dreams of the second 
 and third kind (those of conscience and of revelation) pertain 
 to the sphere of grace and of miracle, which break through 
 nature. If the spirit of man, according to its original inten- 
 tion and destiny, rested in God, all the sleep of man, without 
 needing supernatural operations of God's grace and power, 
 would be a union into God ; and the fulness of the spirit like 
 to God, and united with God, would be reflected in the soul all 
 the more intensively, that it would be the less developed by 
 being retracted from the last forms of life to the first. Of 
 such a kind was the sleep of Jesus. For of Him — tke sinless 
 Son of man — we read indeed that He slept, but not that He 
 dreamt. Our sleep, on the other hand, is associated either with 
 total obstruction of our consciousness, or with confused dreams. 
 For after the soul has come into the service of the body, 
 I Tholuck, Die Proplieten u. Hire Weissagungen (1860), pf . 50-52. 
 
SEC. XV.] HEALTH AND SICKNESS. §37 
 
 and the divine image of the Spirit is faded and darkened, the 
 sleeping life of man bears the character of the Turba that the 
 harmony of man's powers has become ; and that which is in 
 man is there manifested in confused and sinful images. Even 
 when the innermost nature of man — the will of his spirit — is 
 directed to the God who is his original, it has the entice- 
 ments, pollutions, and disturbances that proceed from the Turba 
 incessantly to drive away and to retreat from ; and, that it 
 may express itself more freely and purely, and become a more 
 fitting organ of divine revelation, there is necessary a restrain- 
 ing and putting to death of the self-life of man's psychical 
 body, which has incurred sin and materiality — a restraining of 
 a more pervading and overmastering kind than that which is 
 usual in healthy and normal sleeping and dreaming. 
 
 It will become still clearer to us how distorted and disturbed 
 is the relation of the bodily life to the life of the soul and spirit 
 in the present natural condition of man, when we proceed to 
 consider psychologically, according to the hints given by the 
 Holy Scripture, the alternate states of health and sickness be- 
 tween which the life of man vibrates backwards and forwards. 
 
 HEALTH AND SICKNESS. 
 
 Sec. XV. 
 
 In what, then, according to Scripture, consists the essence of 
 sickness ? Many will think that an answer to this question is 
 neither to be sought nor found in Scripture ; yet Scripture does, 
 in truth, give us the profoundest disclosures on the essence of 
 sickness. It tells us what is the essential origin of sickness, — 
 namely, wrath. It tells us what is the essential condition of 
 sickness, — namely, Turba. It tells us what is the essential pro- 
 cess of sickness, — namely, dying, or a tendency to death. 
 
 The essential reason of sickness is wrath. " We are con- 
 sumed," says the Israel of the wilderness (Ps. xc. 7), " by Thine 
 anger, and by Thy wratli we are troubled. Thou hast set our 
 misdeeds before Thee, and our secret sins in the light of Thy 
 
 Y 
 
338 THE NATURAL CONDITION. LSiSO. XV. 
 
 countenance." " Death is declared (Gen. iii. 19) to be a wrath- 
 ful decree of God ; so therefore is sickness, that " lightning of 
 death." A man's falling sick indeed, as the book of Job shows, 
 may also be a dispensation of divine love, which desires to chastise 
 and prove him ; but sickness on. that account just as little fails 
 to be an effect of anger as death does, the sting of which is sin 
 (see Num. xxvii. 3, where the daughters of Zelophehad say of 
 their father, who was not implicated in the sin of the company 
 of Korah, HD it^pHH, he died through his own sin). Sickness is 
 an effect of the wrath that prevails in the world, and especially 
 in humanity, in consequence of sin ; and its relief — ^the relief 
 of sickness in its entire extent — is for that very reason declared 
 in Matt. viii. 17 to be the office of the Redeemer, By Him, 
 love has made wrath subject to itself, in order to bring itself 
 in humanity through sin and death to the sole dominion. But 
 although the will of wrath has become a pure will of love 
 towards all who lay hold of the finished redemption, yet the 
 natural consequences of wrath still continue; and our sinful 
 body must first yield to the fire of wrath, before the love set 
 free by the Redeemer can begin its work of glorification in it. 
 
 The fundamental peculiarities of wrath, moreover, are also 
 really the fundamental peculiarities of sickness : it drives man 
 into a dull, obtuse, gloomy condition of inward being, breaks 
 forth in violent pains, transposes the action of the wheel of life 
 into a feverish, fiery oscillation, for which reason so many names 
 of sickness express the ideas of burning and glowing heat.^ 
 Sickness thus manifests itself as an abnormal enhancement of 
 the three first forms of life, and as a hostile exaggeration of 
 them above the others, 
 
 For its essential condition is Turba. Sickness is always 
 a fiery excitement, alternating with dark depression, which 
 disturbs the equilibrium of the powers, and puts them in 
 opposition to one another. It is always 3"'"1 (Job xxxiii. 19), 
 the opposite of DvK'. How profound a fact it is, that the Old 
 Testament language has the same word for health or soundness 
 (yaletudo), and peace, C^vK' (e.g. Gen, xxix, 6) ! When in the 
 relations and mutual relations of the bodily, and psychical, and 
 spiritual powers, peace prevails, the man is sound, — a condition 
 
 1 To these belong np^'l, np-in, nri'lj?, pHB', Trvp&Tos* 
 
SEC. XV.] HEALTH AND SICKNESS. 339 
 
 which, since sin has gained possession of humanity, is never 
 predicable in an absolute, but merely in a relative manner. 
 Sickness is dissolution of this relative harmony. It is no 
 parasitic form of life, which intrudes by the side of those which 
 constitute the life of man :^ it is a partial or total, a greater or 
 less, setting of these themselves at enmity one with another. 
 
 Moreover, its essential process is dying, or tending towards 
 death. Scripture gives to this fundamental feature of sickness 
 a very definite expression in naming recovery n^^n (ivTO), (e.g. 
 Josh. V. 8 ; 2 Kings i. 2, xx. 7). Sickness is therefore always 
 a disposition towards death, a slow decease, as convalescence is 
 always a reviving.^ It is in this sense that the threat, " In the 
 day that thou eatest thereof, dying thou shalt die," is actually 
 fulfilled on the day of the transgression. Men are from that 
 time not merely mortal, but dying. Their healthy life, for the 
 nourishment and strengthening of which the tree of life was 
 appointed, is from that time forward subject to the wrathful 
 decree of death, and does not incur it immediately, only for the 
 reason that grace maintains the decaying organism. It is still 
 always thus. That living we die, is the result of God's wrath ; 
 that although dying we nevertheless live, is the result of God's 
 grace. 
 
 Since sickness has God's wrath as its essential reason, and 
 man's sin as its cause, the root of sickness lies in the spirit. 
 Sickness in humanity began in the fact that the spirit of man 
 became sick ; both soul and body became sick only after the 
 spirit had become so. This indeed ill accords with the view of 
 the later psychiatry. " That, in the true sense of the word, the 
 spirit or the soul can be sick," says an acute French mad- 
 doctor,^ " no one can possibly grant. It is logically impossible 
 that a spiritual potentiality — a power of pure unity and pure 
 activity — can be affected by anything at all, that would be 
 analogous to our idea of sickness. Sickness is a peculiarity, or 
 
 ^ Thus V. EiBgseis in his so-called " Ordologic'''' Medicine; and thu^also, 
 among the older physicians, Leonh. Fuchs, in the time of Flacius (v. Preger, 
 Matth. Flacius, ii. 235), calls sickness a substance by the side of, and in 
 the substance of man. 
 
 2 [The point of the original antithesis of expression is lost in the transla- 
 tion: ablehen and aufleben=-living-down and living-up^ have no exact English 
 equi ralent. — Tr.] 
 
 3 Buchez, hei Edel. Untersuchungen uber das Intellectuelle Lehen, p. 9. 
 
340 THE NATURAL CONDITION. [SEC. XV 
 
 rather a destiny of things in the corporeal world, Le. of things 
 that are composed of parts, of things which are not uncon- 
 ditionally one like the soul, but, on the contrary, are formed by 
 an aggregation of manifold molecules, which are mutable, and 
 subjected to a constant change." On this view, according to 
 which soul-sicknesses or souUdisturbances are properly only 
 bodily-, and indeed brain-sicknesses, it is maintained that the 
 spirit of a crazy man is perhaps related to the outer world, some- 
 what as the performer on an instrument spoiled and out of tune, 
 to his auditors ; and that sickness of soul or of spirit can only 
 be spoken of per synecdochen^ just as, when a man has ragged 
 clothes, he himself is called a ragged man. But that axiom of 
 the modern psychiatry is false. For the soul, although not 
 composite, is still not simple; and although not simple, it is 
 nevertheless a unity. The same is true of the spirit. Scripture 
 teaches us, in the archetype of the Spirit, which is the essence 
 of God the Triune, that unity and simplicity are not at all 
 coincident ideas. Assuredly spirit and soul fall sick in their 
 manner, as does the body in its manner. The bodily sickening 
 affects the material means of self-representation of the soul's 
 seven forms of life ; the psychic-spiritual sickening affects 
 these seven forms of life themselves, and the three fundamental 
 powers of the spirit. 
 
 As Scripture names the result of departure from God 
 spiritual death, so must it also be said, since this death does not 
 consist in annihilation of the spirit and the soul, that the life 
 of both is sick in the ethical sense, when it either is tending to 
 spiritual recovery or ends in spiritual decease. In this sense 
 we read in 1 Tim. vi. 4, voa-eiv, of a morbid desire of the spirit 
 (vov^) after a knowledge indifferent to the blessedness of God, 
 and estranged from it; and in similar reference, in 1 Tim. vi. 5, 
 2 Tim. iii. 8, of men with corrupted spirit (Ste^Oapfievoc rov 
 vovv). And Jeremiah says (xvii. 9) of the heart of man as it 
 is by nature, that it is uneven or rugged (comp. Isa. xl. 4 ; 
 Ps. cxxxi. 2), and deadly sick (ti'^J?), in a manner that is only 
 altogether manifest to God, The relation of the spirit and the 
 soul to God, to themselves, to their own corporeity, and to the 
 world, has sustained a perversion militating against the will of 
 God and the destination of man, which is of necessity at the 
 riame time a moi'bid affection of the constituent powers of the 
 
SEC. XV.] HEALTH AND SICKNESS. 341 
 
 nature of the soul and spirit (Div. III. Sec. II,), But if soul 
 and spirit be morally perverted, the body also is not in a normal 
 condition. The primal sin of the first created men had decease 
 of their bodies as its consequence ; and the inherited sin, in 
 which it is propagated, has a manifoldly diversified, but still 
 never absolutely failing, bodily inherited sickness as its accom- 
 paniment. And as inherited sin breaks forth into actual sins, so 
 does the inherited sickness, in consequence of those actual sins, 
 break forth into all kinds of actual sickness. Spirit and soul, 
 when they in a conscious manner pervert themselves, make the 
 body sick, either by making use of it directly as an instrument 
 of their sinful impulses and lusts, or by consuming it by their 
 passions (e.g. sensual love, 2 Sam. xiii. 2), or by not knowing 
 how to regulate it, by reason of the discord prevailing in them- 
 selves and thus disproportionately cultivating it, wantonly 
 exposing it to danger, and generally disturbing and distorting 
 the compact co-operation of its elements. The prevailing sin 
 in the human race, into which the individual is entangled by 
 his birth and relation, is the cause of all sickness; and the 
 actual sins of the individual are the cause of many sicknesses. 
 Very few physicians have a perception of these sources of 
 sickness. One who really cares for the soul is here the best 
 physician, but power and blessing come from God the Saviour. 
 We class the sicknesses caused by excessive affections with 
 those that are caused by actual sins. "Hope deferred," says 
 Solomon (Prov. xiii. 12), " maketh the heart sick." Deep in- 
 ward sympathy, anxious care, is called directly, in 1 Sam. xxii. 
 8, npn (vid, Ges. Thes,); and the highest degree of heart- 
 sorrow bears the name of t^^K (Isa. xvii. 11 ; Jer, xxx. 15). 
 Experience corresponds to this manner of speaking. If the 
 affections, by which passing or abiding feelings are accom- 
 panied, become so strong and deep, that they make the hfe 
 of the body sick, or altogether destroy it, it is always the 
 inward man who first allows himself to be overpowered by 
 them. As the sicknesses of the first kind are rooted in the 
 fact that the spirit, perverting itself to sin, perverts also the 
 life of the soul and body ; so the sicknesses of the latter kind 
 are based in the fact, that the spirit having altogether, or even 
 only for a season, forfeited its power over itself in God, knows 
 not how to maintain itself against forcible impressions, but 
 
342 THE NATUEAL"'C01IDITI0]?). - [SKC. :X.V. 
 
 itself exposes to their attacks, together with itselfj the life of 
 the soul and body. This powerless subjection of the spirit 
 has its degree. If it goes down to a very low grade, the 
 man becomes mad (VJK'Dj Deut. xxviii. 34). Thus, also, in 
 such cases the psychical-bodily sickness has its issue in the 
 spirit. The essential condition of man would not be that 
 of personal unity, if those were right who think that the 
 human spirit would remain unaffected in such a case, and be 
 suspended on high unapproachably, like the moon behind the 
 clouds. But if the spirit, as we maintain, be at once interested 
 in a primary manner, then the sicknesses of this second kind 
 also have their mediate final source of origination in sin. For 
 the powerlessness of the spirit, its immediate ground of origi- 
 nation, is the consequence of its separation and remoteness 
 from God. United with God, it would participate in God's 
 blessed peace, and power to subdue all disturbances of the 
 same. We are not forgetting in this, that there is also a divine 
 zeal which consumes the corporeity (Ps. Ixix, 9) ; a guiltless 
 pure love (Cant, ii, 5) ; a justifiable affliction over the decay 
 of the church (Amos vi. 6) ; a salutary repentant sorrow, and 
 other holy affections which draw the body into sickness in 
 sympathy. But this proves nothing against the point that we 
 have asserted above. For that holy affections should produce 
 destructive effects upon the corporeity, would be impossible, if 
 the mutual relation of man's inner and outer life had not by 
 means of sin become an incongruity. 
 
 In the two kinds of sickness alluded to, the spirit gives the 
 impetus to the sickness. But because the pervading recipro- 
 cally conditioning relation of the spiritual-bodily natural con- 
 dition of man has become abnormal through sin, soul and 
 spirit fall sick frequently also by the agency of the body. 
 Morbid conditions of the body, founded in causes of an in- 
 ward or outward physical nature, act upon the soul and spirit; 
 and not merely in such a way that they beget the feeling 
 of displeasure and of pain (n^n, Prov. xxiii. 35, Jer. v. 3), 
 but also by opposing all kinds of obstacles to the psychic- 
 spiritual activities, so far as these are instrumentally carried out 
 and conditioned, and bringing disturbances into their action. 
 If spirit and soul are strong enough to hold their ground 
 ao-ainst the impulse of these obstacles and disturbances, and to 
 
SEC. XT.] I^EALTH AND SICKNESS. 343 
 
 make an effectual resistancej they will, in the carrying on of 
 such a contest and victory, become so much the stronger, more 
 independent, and more rich in experience. On the other hand, 
 the sickness of the body acts with such overmastering power, 
 that it either loses all self-manifestation of the spirit and the 
 soul in the passivity of the feeling of sickness, or else takes 
 prisoner the innermost personal life by delusive ideas. In the 
 latter case, the sickness of the soul or spirit appears in a more 
 restricted sense. Scripture designates it as an alteration^ of the 
 understanding (i^V? nD^^ of which PL is, " to behave as spiritu- 
 ally sick"), or as a change of the heart (Dan. iv. 13). There 
 is hardly a class of spiritually diseased persons who are not men- 
 tioned in the Scripture. The maniac is called (Prov. xxvi. 18) 
 t??™?; and probably 3? n3JD (Lam, iii, 65) is a name for 
 insanity. We have an instance of melancholy (nV'J n^"i) in 
 Saul, and an instance of metamorphosis {insania zoanthropica) 
 in Nebuchadnezzar. David assumes the behaviour of a lunatic 
 (yatJ'D) in the house of Achish, in order to preserve himself 
 (1 Sam. xxi. 14-16). The characteristic of the frenzy, if this 
 be apprehended as a conception of spiritual disorder, is this, 
 that the illusion of another new personality is substituted in 
 the place of one's own real one : wherefore, on the one hand, 
 V^^^ or 7''1&?. (Hos. ix. 7) is applied as an opprobrious name to 
 the prophet , because the word of Jehovah is derided in him 
 as exaggerated fancy, i,e, sick dreams in a waking state ; on 
 the other hand, K?^'}'!' (1 Sam. xviii. 10) is also used of the 
 speech and demeanour of a really spiritually disordered person; 
 because prophecy and mania, according to an ingenious obser- 
 vation of Schleiermacher, symphonize, and -are associated as 
 true speech, and deceitful speech. The former, 7''1&5, in Hosea 
 (properly, the loose, sluggish man), indicates rather a deranged 
 than an insane man : the deranged or crazed man has not the 
 compact false personality that is peculiar to the insane; the 
 Ego of the latter is altogether decomposed by false illusions, 
 and hurried away by desultory disconnectedness of thought. 
 Another name of this spiritual disorder is trhhSn (Eccles. x. 13, 
 comp. ii. 2), the folly enhanced to sickness (of the soul) 
 (ni73p). Finally, the Scripture is not wanting also in an 
 
 ^ Not alienation ; for loj^D DJEJ' does not mean, his understanding is 
 gone, alienata est^ but, it has become changed. 
 
344 THE NATURAL CONDITION. [SEC. XV. 
 
 appropriate designation of imbecility and stupidity (torpor), 
 namely :i,^ linon (coupled with tiV5?^', Deut. xxviii. 28). 
 
 There are, moreover, bodily sicknesses which have ethical, 
 and which have sentimental, and which have physical causes. 
 And there are diseases of soul and spirit which proceed from 
 ethical self-perversion, or from sentimental disturbance of 
 equanimity, or from physical restraint and interference : the 
 two first have bodily anomalies as their result, and the last have 
 such as their cause. A dynamical disturbance of the cerebral 
 life, or generally of the nervous system, is associated with every 
 spiritual disorder, of whatever kind it may be : without an ab- 
 normal affection of the nerves, it can attain no substantial ex- 
 istence. But that, without exception, all psychical diseases have 
 physical causes and reasons, is contrary to experience; and even 
 if it were true that, in t\\epost mortem examinations of spiritually 
 diseased people, pathologic circumstances of the brain were 
 found ^ for the most part to confirm this, it would still in no 
 way follow therefrom. There are psychical diseases which 
 have their root manifestly in the various kinds of spiritual 
 selfishness, as pride, envy, avarice, and vices of this kind ; and 
 therefore in the personifying fundamental powers of the spirit, 
 and which begin from thence to draw the body into special 
 sickness. Certainly, as there are for psychical disorders of a 
 sentimental kind physical inducements, so for psychical dis- 
 orders of a purely ethical kind there are physical attractions, 
 — to wit, for all that are associated with the sexual life. But 
 these physical attractions still only then operate in a way of 
 disorder, when the soul and the spirit are wanting in power of 
 resistance, to prevent their growing powerful over themselves, to 
 their own disturbance. The fact of the transmission of sinful 
 dispositions embraces here, indeed, a world of mysteries which 
 cranioscopy has undertaken to ventilate ; but the hereditary 
 
 ^ Comp. F. W. Hagen, Psychiatrie und Anatomie, 1855, p. 46 : '* The 
 post mortem results in the brains of spiritually disordered persons are not of 
 such a kind, that we could seek in them the proximate causes of psychical 
 disease ;" and ihid. p. 54, " Anatomical experiments hitherto ought surely 
 to have taught sufficiently, that as the specially inner life of the brain is 
 not visibly material, even its aberrations cannot always be expected to be 
 such as you can grasp with the hand." The change of substance does not 
 usually appear till the later stages. There are abnormal conditions which 
 predispose to disease ; but most of these are not causes, but consequences. 
 
SEC. XVI.] NATURAL AND DEMONIACAL SICKNESS. 345 
 
 sinful destination, in its individual blending, is just the ethical 
 problem into which man finds himself planted ; and for which, 
 moreover, when he comes in general to full consciousness, and 
 is not from his birth of a checked and troubled spirit, he is 
 sufficient, so far as he draws powers from God, and collects his 
 powers in God. 
 
 NATUEAL AND DEMONIACAL SICKNESS. 
 
 Sec. XVI. 
 
 If death came into the world through Satan, who tempted the 
 first created man, all sickness goes back to him who has the 
 power of death (Heb. ii. 14), as its ultimate cause, but it is 
 well to be noted, its ultimate cause within the range of created 
 things ; for the final super-creative cause of death and of 
 sickness is God, who manifestly (Isa. xlv. 7) is as well creator 
 of the darkness as former of the light, as well the maker of 
 peace as the creator of evil (V] N']i3), Le. not certainly of evil 
 in the sense of what is done, which comes into existence from 
 the freely-choosing created will and only from this, but of the 
 possibility of evil, and of the self-punishment of evil, and gene- 
 rally of the evil that comes in the form of punislmient. Satan 
 is the first who established the possibility of evil implied in 
 created freedom, on the ground of actuality, and thereby be- 
 came the object of the divine anger, and the material of the 
 divine vengeance of fire, which expresses itself in him, as a 
 power to destroy his purely spiritual nature, and in the spirit- 
 embodied man as a power of death. This power of death is 
 God's, and it is Satan's only so far as everything which has not 
 become absolutely free from his dominion, succumbs to this 
 power of death set free by him : for the presence in the world 
 of divine wrath is centralized in this spirit of wrathful fire, who 
 Was first a spirit of the light of love ; and when he gave up his 
 glorious position in the principle of love, he became a prince in 
 the principle of wrath. 
 
 But we should greatly err, if we thought that all death and 
 
346 THE NATURAL CONDITION. [SEC. XVI. 
 
 all sicknessj without exception, is only in a various'manner the 
 operation of Satan, or of other evil spiritual natures.-^ I find 
 no such thought as this founded in Scripture. The one final 
 cause of all evil is the divine wrath that follows as the self- 
 punishment of sin, — a wrath which certainly Satan kindled in 
 God's creation, and especially in humanity, but without there- 
 by becoming also the mediator of all individual operations of 
 the wrath of God, since God indeed makes even good angels 
 mediators of the same; as, e.g*^ the plague (2 Chron. xxi.) had its 
 occasion in a satanic temptation of David (ver. 1), but in itself 
 appears as the divine agency of the angel of Jehovah (ver. 15). 
 Moreover, as there are sicknesses and deaths that are the divine 
 operations of good angels (Isa. xxxvii. 36; Acts xii. 23), so 
 there are also such as are immediately decreed by God, as e.g, 
 is expressly said of the leprosy of Uzziah (2 Chron. xxvi. 20), 
 and of the blindness of Elymas (Acts xiii. 11). Such sicknesses 
 as do not evince any concursus specialis of divine interference, 
 we call natural. As there are fleshly and satanic temptations, 
 so also there are natural and demoniacal sicknesses. Scripture, 
 indeed, expressly distinguishes in Matt. iv. 24, viii. 16, Mark 
 iii. 15, and in many other passages, between these two kinds 
 of sickness. The former have, as their immediate cause, the 
 principle of wrath which rules over the present world together 
 with the principle of love ; the latter, on the other hand, are 
 effected mediately by Satan and other spiritual natures. For 
 there is beyond and beneath Satan an entire large kingdom 
 of super-terrestrial natures, which, in self-exaltation against 
 God, have extinguished in themselves the divine light of love, 
 and have become wholly and absolutely vessels of divine 
 wrath. This is the kingdom of ^''1^ ; in Greek, of the Satfiove^} 
 or hai^ovia? That these can exercise upon men a destructive 
 influence, not merely of an ethical, but also of a magical kind, 
 
 1 See Hofmann, Schriftbeweis^ i. 446, comp. 357 ; Hahn, Tlieologie d. 
 K T. i. 304, 374 ; PhUippi, Glauhenskhre, iii. 322. 
 
 2 The definition (which sounds Swedenborgian) of Josephus, Bell vii. 
 6, 3, rat S«/jt40f /» irouYipuv hartu duhliTruv 'Trvsi/f^ctrot.^ is false ; yet there appear 
 credibly attested experiences to affirm that the demoniacal kingdom, in its 
 destructive influences upon men. ia strengthened by the psychical spirits 
 of those who have died in sin. Thus also judges v. Rudloff, Lehre vom 
 Mensclien^ pp. 176, 280. But there is no Scripture testimony at hand 
 which would be favourable to it. 
 
SEC. Xyi.] NATURAL AND DEMONIACAL SICKNESS. 347 
 
 is to be accounted for from the fact of the relation of bondage 
 and affinity into which the human race has fallen to this in- 
 visible kingdom of darkness since the primal sin. The power 
 of wrath of this kingdom over men, however, only reaches so 
 far as God permits it ; and this permission is measured accord- 
 ing to His holy will of righteousness and grace, which makes 
 all created powers, whether of wrath or of love, minister to 
 Himself, 
 
 We first of all present to ourselves only symptomatically the 
 demoniacal forms of sickness that Scripture places before our 
 eyes, in order that we may then form thereupon, so far as they 
 come within the range of our purpose, a psychological judgment. 
 
 Demoniacal sicknesses consist partly in physical, partly in 
 physico-psychical constraint. Most of the cases of demoniacal 
 sickness of which Scripture makes mention, are (and this is 
 not commonly sufficiently considered) of the former kind. The 
 elephantiasis of Job which the prologue of the book makes to 
 proceed from Satan by God's permission, is a purely physical 
 disease ; for the high spiritual disturbances which are asso- 
 ciated therewUh, even if in the meaning of the book they are 
 to be regarded as satanic, are still no special manifestations of 
 psychical disease. Of a like purely physical kind, is the crooked 
 spinal complaint of a woman for eighteen years, mentioned in 
 Luke xiii, 11; where, moreover, irvevfia aa-deveia^^ without 
 having a personal sense, indicates the hidden power of disease :^ 
 for the cure in this case was only the result of the layincp on of 
 hands, and was not effected by means of exorcism. Even the 
 periodic attacks of disease, in which Paul is given to feel the 
 buffets of the messenger of Satan, were only a bodily evil; for 
 he calls it a thorn in the flesh, by which God would keep him 
 in humility (2 Cor. xii. 7). A special kind of such demoniacal 
 
 1 For Luke expressly distinguishes between wx<gy,««T« 7rou-/ipcc and dr^s- 
 vuat (viii. 2, comp. v. 15). On this impersonal use of mi, see Bucher's 
 Magic and Magical Modes of Healing in the Talmud, p. 177. One says, 
 mnv nn, spirit of spasm ; n^Tn nn, spirit of a malignant attack (see 
 my Commentary on the Hebrews, p. 396, obs.), and the like ; just as, on 
 the other hand, sicknesses are certainly personified as demons, e.g. DIpH^ip, 
 KocphtecKog (Gittin, 676). To the impersonal pathologic use of irnZ^a. is 
 allied the moral use of Trvsv^a, to indicate an overmastering power of a 
 spiritual kind, as ^ryev^wa ^tihrniug^ •Tropi/slxs, w'hctuiasvs. Vid, v. Zezschwitz, 
 Profangrdcitat u, bihL Sprachgeist^ p. 70. 
 
343 THE NATURAL CONDITION. [SEC. XVI 
 
 bodily diseases is the magical binding of organs that in them- 
 selves are healthy, as in the case of the dumb man (Matt. ix. 
 32), and the man who was at once blind and dumb (Matt, 
 xii. 22-24). The Lord heals them both by driving out the 
 demons. For demons have taken partial possession of their 
 corporeity, and have insinuated themselves therein. From 
 this possession and settlement the Lord drives them forth. 
 The narrative gives us no right to regard the dumbness as 
 dumbness arising from idiocy, as idiotic dulness; for on one 
 occasion it is associated with blindness. Just so, moreover, the 
 form of disease of the a-eXTjvia^ofievot;, who had been dumb 
 from childhood, whom the Lord healed on coming down from 
 the Mount of Transfiguration, is without any special psychical 
 feature. The symptoms consist in convulsive movements, con- 
 tortions, extensions, and the like (Luke ix. 39-42) ; painful 
 crying out (Luke ix. 39), foaming at the mouth, gnashing with 
 the teeth (Mark ix. 18), wallowing on the ground (Mark ix. 20), 
 lielpless falling down at the risk of life (Matt. xvii. 15), conse- 
 quent pining away (Mark ix. 18, if ^Tjpalvea-OaL does not here 
 mean rather numbness or rigidity). These are all symptoms 
 of that which, in ancient medicine, is called morbus comitialis, 
 or (in Hippocrates and Celsus) morbus sacer^ — of that incurable 
 evil ^ with which are frequently associated also mental disturb- 
 ances. But those morbid phenomena of the demoniacs are 
 still not merely epileptic. For the boy is, moreover, deaf and 
 dumb ; and the Lord cures him by driving out " the deaf and 
 dumb spirit " (Mark ix. 25), Le* the demon who stood in relation 
 to the deafness and dumbness as cause for the eifect. The 
 question whether, according to the biblical view, the epilepsy 
 in itself is in every case a demoniacal agency, is rather to be 
 answered in the negative than the affirmative. The <T€\7}vta^6' 
 fievot, at least (Matt. iv. 24), are expressly distinguished from 
 the Satfiovt^ofievot. The characteristics that are in other cases 
 peculiar to epilepsy and lunacy, accompany, in the case of that 
 boy, only the deafness and dumbness in which the Lord recog- 
 nises the distinctive feature of the disease, and the abode of the 
 
 1 Vid. Winer, Ii,W. ii. 163. 
 
 2 The ancients used for it even beasts' and man's blood ; vid. Th. Bartho- 
 linus, De Sanguine veiito (1673), p. 8. Even still, at the present day, there 
 is a superstition that the blood of an executed criminal is a means of healing: 
 
SEC. XVI.] NATURAL AND DEMONIACAL SICKNESS. 349 
 
 demon, as is shown by the form of His exorcism (" Thoa dumb 
 and deaf spirit, I charge thee come out of him "). It is mani- 
 fest from this, that even the purely physical disorders which 
 Scripture designates as demoniacal, are of an extraordinary 
 nature, and do not coincide with the usual diseases that are 
 symptomatically allied with them. There- are demoniacal 
 powers by which, in these cases, the bodily life is taken hold of, 
 as is plain from the fact that its functions are paralyzed and 
 disordered in a way distinct from the ordinary causes of disease. 
 The disease is a demoniacal one, but (although not without 
 psychical reflection) it is a purely physical one. 
 
 The demoniacal sickness does not become perfect posses- 
 sion until it announces itself not merely in physical, but at 
 the same time in expressed psychical phenomena. We have 
 such an illustration of the specially possessed (pat/jLovi^ofievot, 
 Sacfiovc(x6evT€^, Saifiovtov €'^ovre<s, in the narrower sense ) in 
 the demoniacs of Gadara. We discern in them the follow- 
 ing symptoms : they roar frightfully (Mark v. 5) ; they rend 
 asunder, with unnatural strength, the bonds with which they 
 are bound (Mark v. 3) ; will bear.no clothes (Luke viii. 27) ; 
 they rage violently against themselves (Mark v. 5) ; they do not 
 stay at home, but sojourn day and night in burying-places and 
 mountains (Matt. viii. 28 ; Mark v. 5), and furiously attack 
 those who approach them (Matt. viii. 28, comp. Acts xix. 16). 
 
 ^ There are other designations in Luke vi. 18, Acts v. 16, viii. 7, x. 38. 
 The later ecclesiastical designation was svspyovf^.si/otj Guericke, K.G. i. 166 
 (ed. 8). The name " Possessed " is not used in the New Testament ; but 
 in Josephus, Ant. vi. 11, 2, it is said of Saul, trov tow 'TrouYipov Tcv'svf^otrog 
 Koii roiu 'hatfAQvlau syxot.ds^ofK.iuau. Singular, that in theTalrauds, which are 
 crammed full of demonologic principles, there is no word for possession ; 
 and the very idea is wanting. It is said that an evil spirit abides in one, or 
 takes hold of one, hurries one abroad, and the like ; fcifb not that it enters 
 into one and possesses him. /. Therumoth 40&, the riDb' (the madman) is 
 
 described in a similar manner to the two Gadarenes, but there is nowhere 
 formed an adjective from or with ik; which corresponds to the Kew Testa- 
 ment S«/j«ov/fo'^£ffOff, — a proof how defectively the Talmuds reflect the 
 position of Judaism at the time of Christ. In the language of Christendom, 
 and also of Islam, "Possession" became the customary expression. In 
 Arabic, the possessed is called mascun, malhus, m'amur^ scil. li-l-ginn (of a 
 genius, i.e. demon). The language of the church distinguished possessio 
 ifrom ohsessio as a lower degree. 
 
350 THE NATURAL CONDITION. [SEC. XVI 
 
 These symptoms correspond to that which, as a natural disease, 
 is called intermitting insanity.-^ By the inclination to graves 
 and desert places, this intermitting character betrays at once 
 its demoniacal character; but the morbid type of one specially 
 possessed is first completed in the fact that the demon, or the 
 demons, with entire supplanting of the man's self-control, either 
 mediately, availing themselves of the human organs, or imme- 
 diately, speak out of him.^ Thus we hear them speak out of the 
 Gadarenes possessed (Matt. viii. 29, 31) ; out of the one in the 
 synagogue at Capernaum (Luke iv. 34), from whom the demon 
 issues, crying with a loud voice (Marki. 26) ; from the one in 
 Ephesus (Acts xix. 15)- Thus they spoke out of those many 
 whom Jesus healed, when Pie as the Christ constrained them 
 to be silent (Luke iv. 41, and the parallel in Mark) ; thus they 
 must also have spoken out of Mary Magdalene, as their num- 
 ber is specified (Luke viii. 2, comp, viii. 30). That these were 
 spirits who spoke out of such sick people, is shown by the fact, 
 that what was uttered betrayed a clear-sighted vision of the 
 person and work of Jesus, which transcended the degree of 
 knowledge of the men of that time ; and that they were evil 
 and impure spirits, is manifest from this, that they would have 
 nothing to do with Jesus, and that His proximity enhanced the 
 furiousness of the possessed one, so that he himself is afraid of 
 the access of pain that approached with the accomplishment of 
 the cure (Mark v. 7). In all these cases the Lord performed the 
 cure by exorcism, once by means of agency from a distance (Mark 
 vii. 30).^ The demons of the two possessed men at Gradara pray 
 
 - y. Spielmann, Diagnosiih der Geisteskrankheiten^ 1855, pp. 42-45. 
 
 2 Even the declarations of the diseased man, that he harbours the devil 
 in him, are not yet sufficient. These declarations may, as I myself have had 
 opportunity of observing in a sick man, depend upon delusion. The demono- 
 maniacs, so called'in the later psychiatry, are not all possessed as well ; 
 and, at all events, the possessed ones depicted in the New Testament are 
 rather of the predominating melancholic than of the frenzied type of posses- 
 sion. Of the writings of the old school, compare especially, Christ. Scriver, 
 Das verlorene und wiedergefundene Schqflein, 1672, etc.; and of the writings 
 of the later school, Blumhardt's Vertheidigungs-schriflgegen de Volenti^ 1850. 
 
 3 How altogether different is the proceeding of the Jewish exorcists ! 
 According to Josephus, Bell. vii. 6, 3, there grew in Jerusalem, in the valley 
 of B»ap»s, bounding the north, a fire-coloured plant of the same name, 
 
 ' of which he relates fabulous things. This only needs the demoniac to ba 
 brought near, and it drives out the demons. Eleazar, whom he himself, 
 
SEC. XVI.J NATURAL AND DEMONIACAL SICKNESS. 351 
 
 Jesus, in whom they recognise God's Son, their future Judge, 
 that they may be allowed to go into a herd of swine ; for, con- 
 cealing themselves in bodies, and venting their rage on bodily 
 creatures, the demons find an alleviation of the sense of wrath 
 with which their merely spiritual nature is seized and pervaded. 
 The Lord grants to them that which they ask for, that for 
 the two possessed men their wonderful deliverance might be 
 all the more convincing; but the swine, feeling themselves 
 laid hold upon by a foreign power, plunge into the sea.^ 
 
 Having thus stated the fact, the task is imposed upon us to 
 make it psychologically clear to ourselves as far as it is possible. 
 In doing so, we proceed from a treatise that introduces us 
 into the centre of the matter by Dieringer,^ the same Roman 
 Catholic theologian who, in his work entitled A System of 
 Divine Facts (1841), so learnedly brought together the testi- 
 monies of the ancients on the continuance of the gift of cast- 
 ing out of demons, and of other miraculous gifts in the first 
 Christian centuries. Humanity ensnared in sin by the fall, 
 as such, says he, finds itself in an inward affinity with the 
 fallen spirits, which exposes it to their seducing and torment- 
 ing influence ; but how far this power may manifest itself in 
 the individual man, depends not only on his moral self-attes- 
 tation, but generally on the kind and manner of the interest 
 
 in the presence of Vespasian and his son, saw make proof of his power 
 over the demons (Ant. viii. 2, 5), held a ring, in which a root specified by- 
 Solomon as of healing virtue was enclosed, under the sick man's nose, and 
 by conjuration and rehearsing of Solomon's formulas drew forth the demon. 
 In order to convince those present of the reality of the occurrence, he placed 
 a vessel full of water, or a foot-bath, on the ground, and bade the demon to 
 overturn it, in order to certify the spectators of the fact that he had left 
 the man. Thus was the art of exorcism practised also among the heathen : 
 Bvfitafieiai ical >i,ctTa^io(/.Qi<;\ see Martin's Dial. c. 85. In respect of such a 
 circumstance, and of Acts xix. 13, what the Lord opposes to the Pharisees 
 (Matt. xii. 27), is only an argumentatio ad hominem: if they attribute what 
 their exorcists perform to divine power, it can certainly not be demoniacal 
 powers by which He, Jesus, overcomes the demons in such strength and 
 Buch extent as no other .can, 
 
 ^ Let the Manichseans explain, says Jerome on this point, if the souls 
 of men and of beasts are of the same nature and of the same origin, why 
 two thousand swine are drowned for the sake of delivering one or two 
 men. 
 
 2 Art. '* Besessenheit," in Aschbach's Allgem. Kirchen-Lexikon. 
 
352 THE NATURAL CONDITION. [SEC. XVI 
 
 which the individual, according to the inscrutable decree of 
 Providence, is to have in the common misery of the whole race : 
 for although all sickness is a consequence and punishment of 
 sin, still in the general, the personal guilt of a man is not to 
 be measured according to the share which has fallen- to him in 
 the physical sufferings and privations of the race (John ix. 1-3, 
 and book of Job). Possession is, besides, only in degree dis- 
 tinguished from the influence which the hostile powers strive 
 to exercise more or less over every man ; and it has its fearful 
 aspect only in its appearances that strike the eye, while other 
 modes of operation of fallen spirits withdraw themselves from 
 external perception, but on that account may become all the 
 more destructive to the souls of those who have given them 
 admission. Judas was not a possessed man, and yet Satan 
 entered into him, and seduced him into a blacker deed than ever 
 demoniac could accomplish (John xiii. 27). After determining 
 hereupon the preliminary degrees of possession, — the temptations 
 and seductions (tentationes), the snares (insidice), the besieging 
 (circumsessio), and the blockade (pbsessio), — Dieringer seeks to 
 establish the distinction of the actual possession (possessio) 
 from these four degrees, and finds it in the fact, that in the 
 possession, the juxtaposition which still finds place in the 
 obsessio of the corporeally effected self-attestation of the demon 
 on the one hand, and on the other of the human soul, has 
 ceased, inasmuch as the demoniac force has entirely appro- 
 priated to itself the use of the bodily organs, or at least has 
 deprived the soul of their use, in such a way that the soul, 
 appears as if in bondage; but is, in fact, only thrown back 
 upon its own internal nature, and remains remote from the 
 destructive influence ■ of the evil one, so long as it does not 
 voluntarily acquiesce in it. Seldom, moreover, is this bondage 
 a total one in such a sense as that^tlie soul should not still at 
 times come forward as an active principle; so that the condi- 
 tions of possession and obsession frequently alternate one with 
 another. How such a state of things comes to pass, is one of the 
 hardest of problems. Thus much is certain, that a demon can 
 never substantially take up its abode in the human soul, and 
 make this a mere instrumental agency, nor become, in place 
 of the sonl, the inner living principle of the body ; for, in the 
 former case, the freedom of the soul would be abrogated ; in the 
 
SEC. XVI.] NATURAL AND DEMONIACAL SICKNESS. 353 
 
 latter, the living unity of the two natures of man would be rent 
 asunder. And yet this influence of the demon is not to be 
 thought of as merely virtual, which would on the one hand be 
 opposed to unequivocal' Scripture language, on the other, to 
 the nature of the case itself. Probably, therefore, we shall 
 speak most correctly, with J. von Gorres, in saying, " that while 
 the soul from within outward is sheltered under all its capa- 
 cities, the demon from without inward endeavours to shelter 
 himself under them; and when he has attained with this inward 
 pressure to a certain point, the state of possession begins." In 
 actual possession, therefore, there is found a sway over the 
 capacities and domains of the soul, which is effected by external 
 intrusion, on which account also there may be several of the 
 demons who seize possession. The natural precedent condition 
 may be found in a responsible or irresponsible bodily psychical 
 and moral predisposition. 
 
 Thus the case actually stands. Nevertheless, we cannot 
 concur in the view, that in possession culminates the same 
 ' demoniac influence upon man, which begins at the lowest point 
 with demoniacal temptations and seductions. Between such 
 ethical influences and possession there subsists not merely a 
 gradual but a specific difference,"^ as may be gathered from the 
 fact that the Lord does not exercise a moral influence upon 
 the demoniacs, as if they M'ere corrupted, and so become pre- 
 eminently evil, but regards them as only peculiarly diseased, 
 who are to be healed first of all by loosing the ban which op- 
 presses thelB.^ In three points, however, the explanation has our 
 entire assent. Firstly, it proceeds rightly on the supposition, that 
 the soul is no absolutely simple monad, but a compact abstract 
 of manifold powers. Secondly, it rightly asserts an actual 
 irruption of the demoniac force into the region of these powers. 
 It is not sufficient that the ancient dogmatists make the soul 
 to be only sympathetically affected in the so-called bodily 
 occupation,^ Demoniac power, in the bodily occupation not 
 less than in the so-called spiritual, takes prisoner the soul, and 
 even the spirit; yet with the distinction, that in the spiritual 
 occupation the will of man is slavishly forced by the evil spirit, 
 
 1 Thus quite correctly, v. Rudloff, Lehre vom Menschen, p. 274. 
 
 « Vid. A. Zeller, art. "Irre," in Ersch u. Gruber's AUg. EncyUopddie. 
 
 ® Quenstedt, Systema, i. 650. 
 
 Z 
 
-354 THE NATURAL CONDITION. [SEO. XVI. 
 
 without its ceasing to be actually free, and thus accountable;^ 
 whereas in the bodily occupation, all impulse and act of man is 
 the involuntary result of a magical compulsion. Thirdly, it is 
 true that the demoniacal violation takes its course from without 
 inwards, and indeed through the corporeity. It is impossible 
 that Satan should bind the man's freedom of action by im- 
 mediate agency upon his spirit. Such a demoniacal bondage 
 could not become possible, except by the man, as a spirit- 
 embodied nature, coming into bodily conditions which would 
 result in confusion, weakening, and paralyzing of his psychical 
 and spiritual powers. 
 
 In conformity with this, the specific character of possession 
 consists in this, that demons intrude themselves between the 
 corporeity — more strictly, the nervous body — and the soul of 
 man, and forcibly fetter the soul together with the spirit, but 
 make the bodily organs a means of their own self -attestation 
 full of torment to men. Possession — as Eschenmeyer ^ de- 
 fines it on the ground of special observations — is that unna- 
 tural operation, in which one or more impure spirits through 
 any sort of agency intrude into a human body, make themselves 
 masters of the instruments of sensation, of movement, and of 
 speech; attach the power of the soul to them, and in shorter or 
 longer paroxysms make themselves manifest in strange sounds, 
 gestures, and movements, for the most part of a mocking, 
 licentious, and violent kind. In the same manner, also, Ebrard^ 
 conceives of possession as the binding and affecting of the 
 bodily-psychical life by a foreign influence proceeding from 
 without : " The soul finds itself no longer in possession of its 
 body; a strange something has forced itself between it and' its 
 body, and exerts a disturbing and hindering influence upon the 
 bodily organs of the psychical life." And in harmony with 
 Ebrard, v. Rudloff,^ although opposing it, explains that which 
 is expressed in the first edition of this our system : " The soul 
 of man is not that which is possessed, but absolutely only his 
 
 * Therefore Gerhard says, in his Isagoge : The ohsessio corporalis is more 
 terrible because it is manifest to the senses, but the ohsessio spiritualis id 
 worse and more perilous. 
 
 2 Geschichte Besessener neuerer Zeit^ p. 136. 
 
 3 Art. " Damonische," in Herzog's Real-Encyklopddk, 
 
 * Lehre vom Menschen^ pp. 274-277. 
 
SEC. XVI.3 NATUfiAL AND DEMONIACAL SICKNESS, 355 
 
 bodily organism ; for the soul, it is a mere obsessio, not a 
 possessio. The soul of the possessed person is not even an 
 instrument of the demon's ; in his impulses it is wholly uncon- 
 cerned with its self-attestation: in what the demon says or does 
 by means of the bodily organs of the possessed person, it is not 
 in the least degree active." 
 
 The view that the demon has established himself substan- 
 tially in the soul of the possessed person, is, as I now under- 
 stand, to be given up ; for that a created spiritual being could 
 transplant itself substantially into the spirit and soul of man, 
 is at variance with the limitation drawn by the Creator round 
 all created individual life, and with the power which belongs to 
 the Creator alone, substantially to permeate and pervade every 
 created thing, and even spirits,^ without their own nature being 
 decomposed, and ceasing to be itself thereby. The locality 
 of possession is the human corporeity. In this— ^and, indeed, 
 just where the soul exerts an influence upon it hj means of the 
 nervous system, and receives reacting influences from it — the 
 demon establishes himself, but from here outwardly exercises a 
 forcible influence, extending itself to soul and spirit : to the soul 
 at once, so far as he makes the corporeity, e.g, the instrument 
 of speech, a means of his self-manifestation, and thereby dis- 
 lodges the soul from its relation of power to the body that it 
 vitalizes ; to the spirit, inasmuch as he degrades the will to a 
 mere potentiality, and places it in fetters that cannot be broken. 
 He thus affects the nature of man even to its very foundation. 
 Even to the will, and thus even to the root of the soul, and of 
 the spirit, his influence penetrates. He binds the will in a 
 magical manner, and makes it subservient to himself, and thus 
 deprives the entire man of independence, and of all further 
 power over himself. Not as though he made himself the inter- 
 nally efficient principle of the human spirit, and this spirit his 
 instrument ; but from the boundary at which bodily life and 
 psychical life are connected, he declares over the powers of the 
 soul, especially the imaginative faculty, his urgent influence,^ 
 
 ^ Augustin, de spir. et anima^ c. 26, compared with de eccles. dogm. ch. 
 83, is right : Illabi menti illi soli possibile est qui creavit^ qui natura sub- 
 sistens incorporeus capabilis eat suae facturse. 
 
 2 "Diabolus," says Gisbert Voet (iu Ebrard, I.e. p. 253), "nonillabitur 
 itimentem autvoiuntatem, ndc intra eas operatur, utphysica actione faciat 
 
356 ' THE NATURAL CONDITION. [SKC. XVI, 
 
 and thence places the sph'it as in a state of siefre, so that it 
 becomes incapable of resistance in any attack. The power of 
 freedom may in flashes of light break through the dark ban, 
 for the freedom is restrained in its manifestation without being 
 annihilated in its nature. But, in general, the demoniac ban, 
 with its restraint of free agency, its darkening of the con- 
 sciousness, its perversion and distraction, is established over 
 spirit and soul and body, in all their powers, from that extreme 
 back^ound, the will of the spirit, outwards. 
 
 Nothing makes the condition of demoniacal possession so 
 intelligible as the magnetic rapport in artificially produced 
 magnetic states. The magnetized person there appears as the 
 absolutely will-less instrument of the magnetizer ; and the con- 
 tents of the consciousness of the magnetizer are reflected in the 
 consciousness of the person magnetized, so that the individuality 
 of the one is, as it were, merged in that of the other. Pinch 
 the patient, he does not feel it ; pinch the operator, the patient 
 feels it as if he had been pinched, and complains of the injury 
 to the part affected. Put rhubarb in the patient's mouth, he 
 has no taste of it ; put rhubarb in the operator's mouth, and the 
 patient tastes and names this drug under the impression that he 
 has it in his own mouth. Placed on his legs, he stands as if 
 nailed to the ground ; but following the movements of the mag- 
 netizer's hands, he is put into visibly involuntary and uneasy 
 motion. This sympathetic unity of will is raised even into 
 sympathetic unity of consciousness. The patient understands 
 even the unexpressed thoughts of the operator, and acquiesces 
 in them ; or he speaks as if from himself, but in such a way that 
 it is the manner of thought and the thought of the operator 
 transferred to him which he reproduces. That which is here 
 exhibited to us is an intoxication, a bondage, a possession of 
 one Psyche by the other, accompanied by an extra-natural en- 
 hancement of the powers by the intrusive co-operation of evil, 
 or even of good, influences of the spiritual world. From this 
 dynamical possession of one human soul by the other, we may 
 
 eafi quidquam intelligere aut velle, sed in phantasiam et in reliquas facul- 
 tates sensitivas aliquid potest ';" and Burmann, " In animara quamquam 
 immediate illabi eamque intime affari et quibuscunque velit formis ao 
 ideis implere non possit, phantasise tamen ope ac per externos sensus valide 
 earn quatere ac multis modis tentare potest." 
 
SEC. XVI.] NATURAL AND DEMONIACAL SICKNESS. 357 
 
 form to ourselves an idea of the substantial possession of a human 
 soul by a demon. In the former case, the possession is only 
 dynamical, because the human soul is linked to its body ; in the 
 latter case it is substantial, although not local, because the demon, 
 by virtue of his purely spiritual nature, can penetrate into the 
 substantial condition of the man, without disintegrating its living 
 unity. But, in both cases, the powers of the soul have reached 
 even to the spiritual roots of the internal life under the un- 
 natural pressure of a foreign power, and have become involun- 
 tary forms of a substantial existence obtruded upon them,^ 
 
 We have been compelled to limit ourselves to the New 
 Testament in characterizing the true possession ; for the Old 
 Testament has neither a name for, nor gives an illustration of, 
 this demoniacal condition. It speaks of sickness and the doom 
 of death, which come, by the agency of Satan and angels of 
 destruction, upon men; but we nowhere meet with such demonia- 
 cally diseased persons as Jesus healed in Gadara and elsewhere. 
 When Josephus {Ant. vi. 8, 2) says of Saul after the war of 
 the Amalekites, that Trddr} nva koX SaLfiovia, irvi/yfjuov^ avroa 
 KoX G-Tpa^yaKa<s iirKJiepovra had attacked him, and when {Ant. 
 vi. 11, 2) he makes Jonathan say to his father that tov irovqpov 
 *jrvevjxaTO<i Koi t&v hat^ovimv iyKadt^ofiivcovj — David has driven 
 them out, and procured him peace of soul, — he is carrying back, 
 here as elsewhere, a mode of view and of expression belonging 
 to his own time, into the antiquity of the Old Testament ; for 
 the historical records of the Old Testament themselves every- 
 where designate the melancholy of Saul, passing from time to 
 time into frenzy, the immediate operation of God. This opera- 
 
 ^ Vid. Fr. Fiscber, Der Somnamhulismus^ 1839 ; Ge. Barth, Der Zehens- 
 magnetismus, seine Erscheinungea und seine Praxis^ 1852 ; and the work of 
 Joseph W. Haddock, Somnolism and Psychism, 1852. Without losing sight 
 of the fact, that involuntary dependence and phantastical delusions throw 
 their dark shadows even into spontaneous somnambulism (vid. Sec. XVII.), 
 we have purposely spoken above only of that which is actively produced. 
 That this latter has become a trade of the most unprincipled charlatanism, 
 Mabru has lately disclosed in his work entitled Les Magnetiseurs juges par 
 eux memes, 1860 ; who, after the example of Burdin, offers to the somnam- 
 bulist who proves herself veritaUe-ment lucide a reward of 3000 francs. In 
 view of this work, we must regret that we did not rather leave magnetic 
 phenomena altogether unconsidered ; but this one authority is still not of 
 weight enough to supersede the others, which we follow. 
 
358 THE NATURAL CONDITION. [SEC. XVI. 
 
 tion of God is absolutely indicatedj as well in itself as in refer- 
 ence to its results, just as much as that which Saul underwent in 
 Gibeah (comp, 1 Sam, xviii. 10 with x. 10) : it is in both cases 
 God's Spirit who suddenly and forcibly overcomes him (nPV); 
 and the consequence is, in both cases, a speaking and demeanour 
 beside himself, removed beyond the region of the natural and 
 customary (fc^HJnn). But the one time it is the Spirit of God 
 ('^J!!|,1. ^^'^) which comes upon him, the other time an evil spirit 
 from God (nv"» D'^ri^^^ m^ 1 Sam. xvi. 15, or nj?n mn^_ nn, 
 1 Sam. xix. 9), — a designation which we would not venture to 
 take upon our lips, if the Scripture did not so directly make 
 use of it. The one time it is the Spirit of God which pertains 
 to God's holy nature, and acts according to that nature of light 
 and love ; the other time it is a spiritual agency of God, which 
 brings to bear upon Saul the dark and fiery powers of divine 
 wrath which he has aroused by his sin. Scripture throughout 
 makes no mention in this case of demoniacal agency; and this 
 need not appear strange, since the assertion that all diseases of 
 the spirit are demoniacal, is neither agreeable to Scripture nor 
 to experience. 
 
 Are we, then, perchance to say that it is a mere chance, 
 that the form of demoniacal disease that characterizes real 
 possession is nowhere mentioned in the Holy Scriptures of the 
 Old Testament 1 Impossible ! The Thora, and the Old Testa- 
 ment generally, mentions, on the one hand (as we shall see in 
 the subsequent section), all kinds of magic ; on the other hand, 
 all forms of divinely caused disease, so designedly, that such a 
 chance as this is not to be thought of. Or are we to say, 
 that in the Old Testament Israel, although possession might 
 have occurred, yet it was not recognised, because the satanic 
 background of evil and of pain was at that time still hidden 
 fi'om their knowledge? Even this mode of explanation is not 
 valid, true though it is that the knowledge of the kingdom of 
 darkness only gradually dawns in the Old Testament, and only 
 attains to full clearness through the decisive struggle of Christ. 
 For that there are human sufferings of which Satan is the 
 mediate cause, is assumed by the poet of the book of Job in the 
 time of Solomon, in such a manner that it must be regarded as 
 a view long current among .the writer's people;^ and be,sides, 
 1 Hofraann, Schri/theweis^ i. 433. 
 
SEC. XVI.] NATURAL AND DEMONIACAL SICKNESS. 359 
 
 possession is a disease which exhibits its demoniacal character 
 so palpably, thatj especially from the point of view familiar to 
 the people of Israel, it could not be mistaken. The only true 
 explanation is found in the fact, that as there are climatic 
 characters of disease, so also there are some special to the 
 history of the time ; and as there are diseases peculiar to the 
 country, so also there are some peculiar to the period.^ This is 
 especially true of spiritual sickness or mental disorders. That 
 insanity is distinctively developed according to the colour of 
 the popular character, the degree of cultivation, and the rela- 
 tions of the period, is an acknowledged and generally familiar 
 fact in psychiatry, from which, however, we in no way deduce 
 the result, that even possession without objective reality rests only 
 upon delusions which, favoured by the prevailing laxity of the 
 spiritual life, the want of internal vigour, or the attraction 
 towards a false passivity, may have been only the reflex of the 
 then dominant superstition.^ No, the kind and manner of the 
 assertion which Satan makes of his dominion over humanity, 
 is actually different according to times and circumstances. In 
 the Old Testament it was idolatry, which even there, according 
 to its true nature, is regarded as the worshipping of demons 
 {^''^.t, LXX, Satfiovca), together with the manifold kinds of 
 witchcraft, mania, and divination associated therewith, by which 
 Satan held in subjection whole peoples, and even Israel before 
 the exile, rebellious from God. In this his dominion over 
 great masses, he did not need to manifest his power in indi- 
 viduals, as was the case in the special possession. But when 
 the wholesome disciplinary sufferings of the exile had given 
 the death-blow to idolatry in Israel for ever, the spiritual and 
 spirit-embodied power of destruction which characterized the 
 kingdom of darkness assumed another form ; and there began 
 among others those sporadic manifestations of bodily, or rather 
 spirit-embodied possession, which in the time of Jesus Christ 
 had increased with such terrible vigour in intensity and num- 
 ber, because the kingdom of darkness summoned all its powers 
 to resist its vanquisher at His entry into history, and to 
 
 ' It is an acknowledged fact, that not only does the geographical lati- 
 tude of the situation favour different diseases, but, moreover, gives to every 
 disease a prevailing form. 
 
 2 Thus even Neander, K.G. i. 25. 
 
360 THE NATURAL CONDITION. [SEC. XVII. 
 
 contend with Him for men to be redeeme^l. But this was 
 God's ordering : the kingdom of God that came in and with 
 Christ was to announce itself unmistakeably by the visible 
 overcoming of demons (Luke xi. 20). 
 
 Nevertheless, that prevalence of demoniacal disorders, and 
 especially of possession, had also certainly a deep psychological 
 reason in the superstition of that day, in virtue of which it 
 was mingled with all kinds of magic (Acts viii. 9, xiii. 6, xix. 
 19), Superstition is not absolutely a mere subjective guiltless 
 delusion ; and, moreover, it is not a complication which is dis- 
 solved by truly scientific illumination into a mere nothing.^ It 
 opens the human soul to demoniacal influences, just as much as 
 faith does to divine. And witchcraft is no empty guiltless 
 legerdemain, and neither is it an empty fraud, disclosing itself 
 to intelligent cultivation : it is, in its often sufficiently undeniable 
 reality, the fearful opposite of the sacred miracle, which apart 
 from God sets in movement created powers. 
 
 SUPEESTITION AND MAGIC. 
 
 Sec. XVn. 
 
 It is not the man who believes in a super-terrene spirit-world, 
 reaching into that which is earthly, who on that account is 
 superstitious, although he is considered so by those who think 
 themselves enlightened. He assuredly believes what Scripture 
 declares, what reason finds consistent with itself, and what ex- 
 perience confirms. But he who, in respect of supersensual 
 things, and of the mysterious background of sensible things, 
 regards as true, and allows impressions to be made on himself by, 
 thoughts or occurrences, whose reality has neither the warranty 
 of undoubtedly credible tradition, nor the warranty of internal 
 force of conviction in their favour, is rightly called supersti- 
 tious ; and should he, by preference, be addicted to such a 
 
 1 It is therefore superficial, when Richard Mead, whom we name by way 
 of example, in his Medica Sacra (1749), looks on the dmioniaci only as 
 insani et epilepticL 
 
SEC. XVII.] SUPERSTITION AND MAGIC. 1561 
 
 pretence of mystery (Treplepya, Acts xix. 19), and act upon it 
 — bigoted. It is thus essential to superstition, that the object 
 ■which one believes, should either not exist at all, or at least 
 should not exist in the way that he believes it ; whereas faith, 
 resting upon external and internal foundation, has for its object 
 and substance that which is real, though invisible. Supersti- 
 tion, moreover, is, in spite of the unsubstantiality of its object, 
 a tendency of the spirit and soul, neither subjectively indiffe- 
 rent nor objectively without relation. Not subjectively indif- 
 ferent ; for the surrender of man to that which is untrue, or 
 to the truth defaced, is always a self -perversion fraught with 
 danger, which finally makes him incapable of distinguishing 
 between truth and untruth, and wholly incapable of perception 
 of what is true. Not objectively without relation ; for, inasmuch , 
 as the superstitious man plunges with his thought and imagina- 
 tion into the night-side of nature, and into the invisible world, 
 which is the reverse side of the visible, on the one hand, — and 
 on the other allows himself, willingly and of set purpose, to be 
 affected thereby, — he comes into a condition of reciprocal rela- 
 tion thereto, which affords to the evil spirits sufficient points of 
 connection to entangle him into increasingly mischievous delu- 
 sions, and to make use of him as a serviceable instrument. In 
 the former case, his spirit is led away further and further from 
 sound and wholesome perception of the truth, into errors in 
 which, confirmed by all kinds of illusory and marvellous expe- 
 riences, he loses himself more and more deeply ; in the latter 
 case, he involves himself actually with demoniacal powers. 
 This is the great wide region of magic, which by the ancients 
 is very rightly treated, along with the worship of idols, as a 
 species of superstition. On the lowest stage (tpapfxafceia, Gal. 
 v. 20), such mysterious means are used to attain certain results 
 as owe their efficiency absolutely to something beyond any 
 natural and experimental link of causation. One is not con- 
 scious to himself of a demoniacal co-operation ; indeed, one 
 perhaps believes himself acting altogether as an instrument of 
 God, because divine or other holy names are invoked therein, — 
 in such a way, nevertheless, as- that the effect is expected, not 
 from the promise given to the prayer of faith, and from powers 
 obtained from God by means of prayer, but from the tradition- 
 ally infallible operation of formulas and ceremonies. The form 
 
f^Q2 THE NATURAL CONDITION. [SEC. XVII. 
 
 which is apparently the most harmless of this lowest degree of 
 magic, is the election of days; Le, the superstitious opinion that 
 certain duties, if they are performed on certain days, with ob- 
 servance of certain rules, infallibly have a definitely good result, 
 and are protected against evil casualties. In this case, means 
 and end stand in no relationship ; it is a blind surrender of 
 one's self to a causality opposed to nature, or to a mocking delu- 
 sion. On a higher grade, one is conscious that there are higher 
 spiritual beings in whose strength he is speaking or acting ; but 
 regarding them as good angelic powers, he is a dupe, to the 
 injury of himself, and of others whom he designs to serve. To 
 this kind belongs, for the most part, the heathen magic as pseudo- 
 theurgy,^ and the heathen soothsaying, -which is essentially dis- 
 tinct from the Israelitish prophecy (Num. xxiii. 23), To this 
 belongs the Jewish practical Cabbala (rT'W^ il^Sp); the visionary 
 heretical gnosis (Col. ii. 18), of which the pastoral epistles give 
 warning, as of that which is falsely named ; in addition to the 
 so-called divine magic (magia theurgica), with its secret books, 
 named after Adam, Abel, Enoch, Abraham, Solomon, and others. 
 To this also belong the modern magnetic oracular speech, and 
 the magnetic necromancy which are especially at home in Paris 
 and in London, and which are only a new form of the old God- 
 contemning disorder that was condemned by law (Deut. xviii. 
 11) and prophecy (Isa. viii. 19). On the highest grade, a man 
 is willingly and knowingly in covenant with evil spirits, whether 
 it be that, without intending thereby to revolt from God, he has 
 surrendered himself to them in exchange for some deceiving 
 assistances and glittering distinctions, or that, driven by enmity 
 against God, he has attached himself to the side of Satan, and 
 of the powers of the kingdom of darkness ^ enlisted under his 
 banner. In the first two degrees, the characteristic of an evil 
 design is not absolutely essential to magic ; ^ but, in this third 
 
 ^ It was called in the imperial age of Rome, ars mathematical 
 
 2 '*Diabolus," says the author of the Qumstiones u. et N. Test.^ " nou 
 speciale nomen est, sed commune ; operis enim nomen est, non naturae." 
 
 3 This in opposition to Aberle, who, in his clear-sighted article *' Zau- 
 berei"inthe Wetzer-Welteschen Kirchen-Lexikon^ declares that this is an 
 essential characteristic of all magical agency, that it proceeds from an evil 
 will. Chr. A. Crusius has rightly avoided adopting this characteristic into the 
 definition. He defines : Magia est genus superstitionis, ubi adhibitis formulia 
 certis et ritibus per se ad effectum non aptis vel saltern non sufficientibus. 
 
SEC. XVII.] SUPERSTITION AND MAGIC. 
 
 J563 
 
 degree, and the highest of all, it is human and demoniac 
 activity combined for evil purposes. 
 
 All these kinds of magic are strictly forbidden and rejected 
 in Scripture, with an acknowledgment of their objective dark 
 background^ (Dent, xviii. 10-12; Jer. xsvii. 9; 2 Chron. 
 xxxiii. 6 ; Mic. v. 11 ; Gal. v. 20). The church has from the 
 beginning lifted up her earnestly warning voice against it.^ 
 .Nevertheless all are still current in the present day, from 
 the sympathetic cures, the election of days, the fortune-telling 
 by cards, even to the conjuration of the dead ; and still further, 
 even to formal compacts with evil spirits, and formal obligation 
 to Satan, which usually ends in despair. These kinds of super- 
 stition and of magic it is not the problem of psychology to 
 set forth individually, but rather of the demonologic part of 
 dogmatics ; ' and it is the office of ethics to warn against them. 
 But psychology, in explaining the natural condition of man, 
 
 ope potentise, quae superat humanam, qugeque suas operationes his condi- 
 tionibus adstringit, certi effectus vel praestantur vel tentantur. 
 
 ^ Proof : The Egyptian magicians in Moses' time, whose magical works 
 are related as such, not as jugglers' tricks (Ex. vii. 11, viii. 3); Balaam, 
 whose incantation is regarded as a power from which Jehovah saved Israel 
 (Josh. xxiv. 10); the witch of Endor, who actually disturbs the spirit of 
 Samuel from his repose (1 Sam. xxviii. 15) ; and, according to Scripture, 
 there are satanic miracles which, in the time of the end, will deceive many 
 (2 Thess. ii. 9 ; Apoc. xiii. 13-1-5, xix. 20, xvi. 14). It is therefore false 
 when Aberle maintains that the objective reality of magical agency cannot 
 be proved from the Holy Scripture. 
 
 2 To the teachers whose writings are full of the most terrible warnings 
 of this kind, belongs first of all Augustine, who, prior to his conversion, 
 glanced deeply into this abyss. Thus he says, e.gr., in respect of the election 
 of fortunate days, Sermo de temp. 215: " Quia audivimus, quod aliquos viros 
 aut muheres ita diabolus circumveniat, ut quinta feria nee viri opera faciant 
 nee mulieres lanificium, coram Deo et Sanctis angelis ejus contestamur, 
 quia, quicunque hoc observare voluerint, nisi per prolixam et duram poeni- 
 tentiam tale sacrilegium emendaverint, ubi arsurus est diabolus, ibi et ipsi 
 damnandi sunt." And Serm. 241: "Ego me apud Deum absolve, dum 
 iterum atque iterum admoneo pariter et contestor, ut nuUus ex vobis 
 carragos vel divinos sortilegos requirat nee de qualibet eos aut causa aut 
 infirmitate interroget." And Tract, xiii. in Joan. .- " Contra mirabiliarios, 
 ut ita dicam, istos cautum me fecit Deus mens, dicens : In novissimis tem- 
 poribus exsurgent pseudo-prophetse. . . Ergo cautos nos fecit sponsus, 
 qui et rairaculis decipi non debemus." Thus spoke the church, while at 
 the same time the synagogue, as the Talmuds show, was becoming ever more 
 securely entangled in the net of superstition and magic. 
 
361 THE NATURAL CONDITION, [SEC. XVII. 
 
 as we are doing in this Division, cannot avoid drawing attention 
 to the demoniacal region, by which the natural condition of 
 man is surrounded on all sides as the earth is by the atmo- 
 sphere, or, according to a talmudic image, as the vine by the 
 heap of mould; and from which dangers are threatening man, 
 all the greater in proportion as he has become in addition, in 
 consequence of the fall, the more related and the more acces- 
 sible to these powers of darkness. 
 
 We revert here once again to the already more than once 
 mentioned subject of somnanibulism. That which we said of the 
 possessed in the Gospels is true also of this state. Antiquity 
 has nothing to produce that veils itself under this phenomenon. 
 The waking intercourse with the outer world in some other than 
 the customary way of the senses, the rapport, the absence of 
 memory on the part of the person awakened, and the waking 
 up of the memory immediately upon the re-entrance into a 
 similar condition, — these are four characteristics which are thus 
 found associated in no analogous phenomenon of antiquity.^ 
 Most of the cases of ecstasy are distinguished from the som- 
 nambulists, by the fact that the ecstasy comes on without 
 intervening sleep as an immediate consequence of the convul- 
 sions. But TertuUian's Exstatica, of whom we made mention 
 above (Sec. XIII.), even apart from the fact that she did not 
 see in the condition of sleep, is distinct from a somnambulist, 
 because of the remembrance of what was seen abiding with 
 her after the ecstasy. And the maid at Philippi (Acts xvi. 
 16-18) runs in broad daylight after the apostles, while the 
 state of the somnambulist is always, even when sleep-walking is 
 
 ^ It is in vain tliat Ennemoser (GescTi. des thier, Magnetismus)^ Passa- 
 vant, J. A. G. Meyer {Natur-Analogien, 1839), Steinbeck (Der Dichter 
 ein Seher^ 1836), Choulant {Vorlesung iiher den Animal Magn. 1840), 
 Mayo* {Wahrheiten im VolJcsaherglauben, 1854), and others, have sought 
 to allege similar instances of antiquity, "When Aberle (art. VerzUckung in 
 Wetzer-Welteschen K,L.) says that somnambulism has been long known, 
 and that Augustine relates several cases, it is an assertion that leads to 
 error. The energoumenoi mentioned by Augustine in lib. xii. de Genesi ad 
 literamj are, more closely considered, very different from somnambulists. 
 
 [} Is this book perhaps May hew On the Truths contained in Popular 
 Superstitions f — Tr. j 
 
SEC. XVII] SUPERSTITION AND MAGIC, 3G5 
 
 associated with it, a sleeping state. Moreover, the somnambulist 
 himself makes a clear distinction between himself and the spirits 
 with which he has intercourse ; while that maid does not speak 
 herself J but a wvev/xa irvOavo's speaks out of her, making use 
 of her organs of speech, which spirit the apostle drives out. 
 Even in the cases in which the ancient magic produced condi- 
 tions of clairvoyance, it occurred through other means than the 
 irradiation of magnetical power ; and the effect was a condition 
 similar indeed to somnambulism, but still not identical with it.^ 
 As Scripture mentions no special somnambulists, somnam- 
 bulism might appear to lie altogether beyond the region of 
 biblical psychology ; but still it belongs to its region, inasmuch 
 as, if anywhere at all, we must expect a well-founded judgment 
 upon the subject from biblical psychology. In order to obtain 
 this, the spontaneous somnambulism (Idiosomnambulism) and 
 that which is induced by magnetic agency must be distinguished ; 
 wherein it may be observed, that the latter does not appear in 
 all, but only in rare cases of magnetic agency, as the climaic of 
 the other symptomatic conditions. But it is always the boun- 
 dary of the present and future, on which the somnambulist 
 finds himself planted, at one time by the immediate direction 
 of God, at the other by human instrumentality. The true 
 religious-moral ground of his inward nature, withdrawn back 
 upon itself, and thus mightily empowered, which in the waking 
 state could not manifest itself, becomes evident. And they 
 are actually agencies of God and of spirits which go forth 
 upon the clairvoyant, and are reflected in his internal nature^ 
 laid open towards the spiritual world. So far as in this 
 phenomenon there is an evidence to confound materialistic 
 unbelief, and as there is always presented to the so-called reli- 
 
 1 Thus, e.g., the magical practice of the oriental mustantiMn {incan- 
 tatores) places boys, in order to have clear insight, and to predict, in a 
 benumbed state, but through enchanted potions and the like. The fact 
 still occurs, and is attested. See thereupon Fleischer, in the Catalogue of 
 MSS. of the Leipzig Town Library, p. 505. 
 
 2 Both very plainly in Selma, the Jeicish Female Seer (1838). The 
 glimpses of light coming from above, and features of the father in the son, 
 are here unmistakeable. But the cloud, with its phantasmagorise, which 
 lies thereupon, remains unbroken. Noticeable is her confession, " I have 
 never been able to see quite clearly" (p. 121), and '* no man can see quite 
 clearly and Hve" (p. 106). 
 
366 THE NATURAL CONDITION. [SEC. XVII. 
 
 gious somnambulists the separate future destiny of the pious 
 and the godless in a manner corresponding to the divine 
 holiness, it suggests a loud call to repentance. Moreover, it is 
 not to be denied, that the declarations of all somnambulists 
 coincide in certain visionary facts, which, compared with Scrip- 
 ture, confirm its testimony, or may avail as experimental and 
 actual illustration of it. Apart from these fundamental facts, 
 the value of the declaration is measured always according to 
 the- position which the somnambulist usually occupies in the 
 deepest ground of his heart towards the word of God and the 
 Redeemer, Even the special ecclesiastical position that he 
 occupies has some influence in determining their value; the 
 views and confessions have, according to the circumstances, a 
 Catholic, a Protestant, or even an indifferent colour. In Sec. 
 XIII. I spoke of a somnambulist, the phenomena of which 
 case have, more than any other known to me, a power to 
 awaken repentance, and truly sanctifying. 
 
 But the physical basis of somnambulism is always chroni- 
 cally morbid, — not, as in the prophetic ecstasy, only as it were 
 a force put upon the body and its functions similar to that of 
 morbid action, but an actual disease, which, moreover, is re- 
 garded as such by the somnambulist, although he knows at the 
 same time that it is to serve the purpose of his cure, and of a tes- 
 timony to others. This morbid basis throws its dark shadows 
 into the clairvoyance. For the most part there are clouds ascend- 
 ing thence, which are formed into phantasmagoric images ; and 
 even the spiritual world, which allows itself to be seen in ob- 
 jective reality, suffers a more or less distorting refraction, on 
 account of the morbid background of the revealed inward 
 sense. Moreover, evil spirits are mingled among the good 
 ones, and force themselves into the field of view, in order to 
 mock the seer, and, through him, others ; and in the spiritual 
 ascendancy of which he is conscious, is only too easily aroused, 
 and by the surrounding circumstances is frequently encouraged 
 and fostered in an unjustifiable manner, the sin of all sins — 
 the sin of self-reflected arrogant contemplation.-^ Thus, in the 
 
 ^ V. Scluibert, Die Zaubereisunden in ihrer alien und neuen Form, p. 37; 
 and comp. the decision of Fabri (^Die Erwechungen auf deutschen Boden, 
 1861) upon the revivals associated with convulsive phenomena: " Thexe 
 are sudden illuminations out of the invisible world, in which angelic powcis 
 
SEC. XVII.] SUPERSTITION AND MAGIC. 367 
 
 utterances of the somnambulists, elements divlnej subjective, 
 and demoniacal occur confusedly. It would be a revolt from 
 God's word to rely upon such utterances as upon divine reve- 
 lations ; but not the less would it be a closing one's eyes to the 
 signs of the time, to refuse recognition and acknowledgment to 
 the experimental evidence of the truth of the biblical revelation, 
 to the call to repentance, and the trumpet sound of the coming 
 judgment, which are suggested in this phenomenon. It is plain 
 that it is psychologically infinitely instructive. 
 
 It cannot therefore be said that clairvoyance is a condition 
 purely demoniacal and pernicious to the soul;^ it is an opening 
 of the inward perception, in which man is exposed to very 
 various spiritual influences. But our judgment is otherwise 
 formed upon the practice of magnetism. It is indeed a natural 
 and no demoniacal power which the ^nagnetizer exercises upon 
 the patient, — namely, that power of his own Psyche, which, 
 emanating therefrom, comprehends in itself the bodily powers 
 as the power of the entire life ; and on the first grade of its 
 effects, where they are still of a medicinal kind, magnetism 
 may avail as a means of cure as innocent as electricity. But 
 when from thence its effects are enhanced, it begins in the so- 
 called comatose state, and the symptoms associated therewith, 
 to render the patient as it were a living corpse and a bewitched 
 person : his eyes stare, without seeing ; and the pupil, expanded 
 and immoveable, does not shrink even at the contact of the apple 
 of the eye with the finger, or at the approach of a blazing light. 
 This symptom of ^atricavLa (Gal. iii. 1), and the rest taken 
 together, are a state of unnatural bondage, which in Sec. XVI. 
 we have designated as a possession of one Psyche by the other.^ 
 
 are active ; but immediately upon these there lie in wait demoniacal powers 
 and others. The nervous convulsive casualties that not seldom appear in 
 such cases are a result of the mighty psychical excitement, which must be 
 first calmed and spiritually restored by the subsequent effect of the divine 
 word and spirit, if truly a living fruit is to grow forth out of it." 
 
 1 Read the noteworthy law-case of a somnambulist female, who in 
 the ecstatic sleep was dishonoured by a hypocritical villain, but remained 
 therein morally pure, in Hitzig's Annalen, edited by Schletter, 1855, 
 October part. 
 
 2 An illustration : In a moment of enthusiasm, a girl that had fallen 
 after her first communion into the somnambulic state, cried out that she 
 saw such beautiful and glorious things ; and when the elders asked what 
 
368 THE NATURAL CONDITION. [SEC. XVII 
 
 The impression becomes more and more terrible when the 
 comatose state is heightened at the third stage to the somnam- 
 bulic, and at the fourth to the ecstatic. The patient, if God 
 do not for the sake of his heart-reality assist him by good 
 spirits, here becomes an instrument of demoniacal delusion to 
 himself and others. He finds himself hard on the limit of 
 phrenzy and of death ; for the ecstasy may become so power- 
 ful, that (according to the statement of the initiate) if one does 
 not go cautiously to work in the matter, the soul is actually 
 withdrawn without return ; or if it return, it sinks into mad- 
 ness.^ That which runs into such terrible manifestations of 
 power over man, is suspicious even in its beginnings.^ 
 
 Moreover, there is actually no art of dark magic which 
 has not associated itself with this magnetic practice : not 
 merely soothsaying professionally practised for gain,^ and even 
 
 she saw, she answered, " God surrounded by the angels, the apostles, and 
 Mary," The same girl subsequently was thrown by magnetism into the 
 somnambulic state by a friend of the elders, who was a Voltairian ; and 
 when he asked the ecstatic patient what she saw, she replied, "God accom- 
 panied by His two apostles, Voltaire and Rousseau." Thus the soul of the 
 magnetized person is wholly and absolutely in the power of the magnetizer. 
 In the work of a Parisian physician, who, after long contradiction, was won 
 over to magnetism, may be read in this matter a warning which closes 
 with the words : Des qu'elles sont en somnambulisme, elles se trouvent 
 ioumises comme des esclaves, plus que des esclaves, puisqu'elles sont 
 complices a des personnes qu'elles connaissent a peine ; lorsqu'elles sont 
 reveillees, elles ont oublie tout ce qu'on vient de leur faire. The book 
 itself where this is to be read (J. J. Beaux, De Vinfluence de la Magnetisa- 
 tion suT le developpement de la voix et du gout en Musique, Paris 1855) is 
 not far from this spirit of impurity. In the Holy Scripture, unchastity 
 and witchcraft are twin ideas. A Brazilian of the race of the Coerunas, 
 questioned by v. Martins, comprehended the mystery of the Indian art of 
 healing in the words : " All witchcraft comes from lust and from hatred, 
 and thence also is healing." 
 
 1 Cahagnet, Der Verkehr viit den Verstorbenen auf magnetischem Wege, 
 i. 196-198. The translation is by an authorized magnetizer in Berlin. 
 
 2 Aberle, Z.c., although acknowledging magnetism as a natural and 
 serviceable means of healing, says, nevertheless, " Even if magnetism do 
 not go beyond the range of that which is natural, it is still undeniable 
 that it brings man into a condition which makes him more accessible to 
 demoniacal intrusions than is the case in his usual state." 
 
 8 In reference to a similar phenomenon in the Eomish Church, Hermas, 
 in the Shepherd, gives the criterion : " Spiritus qui desursum est nemini 
 respondet interrogatus nee singulis respondet, neque quum vult, homini 
 
SEC. XVIL] SUPERSTITION AND MAGIC. 369 
 
 necromancy with the table-rapping^ and psychography, that 
 not long ago had become almost epidemic ; with those traps 
 laid for the spiritual kingdom, in which was caught not this 
 kingdom itself, but only a caricature of it;^ but also the con- 
 struction of all kinds of magical machinery, and magical means 
 for healing, for defence, for disclosing and seeing forbidden 
 things. Let one single example suffice, in which the dark magic 
 whereunto the magnetic practice grows, is actually to be laid 
 hold of with the hands, and is even conceded by the narrator, 
 a magnetic physician, who stands upon the purely medicinal 
 stage. ''There are persons," says D. Ge. Barth,^ " who possess 
 
 loquitur spiritus Dei, sed tunc loquitur, quum vult Deus." S. Hilgenfeld, 
 Glossolalie^ pp. 71-73. 
 
 1 For the art of "table-turning," we have Jewish testimonies as early 
 as the seventeenth century. Friedr. Breutz, in his Jildiscken abgestreiften 
 Schtangenhalg, 1614, denounces the Jews, therefore, as practising Kischujth 
 (magic). " We make the table turn in playful times with Kischuph, and 
 whisper into one another^s eara, Schemoth^ Scheie Schedim (names of demons), 
 and the table springs up then, even when laden with many hundred- 
 weight." Zalman Zebi, in his Judischen Theirak, 1615, defends this table- 
 turning, as practised not through magic, but the power of God, Kdbhala 
 Maasith (practical Kabbala). "Thus, for the table-turning no Maasch 
 Schedim can be employed, for we sing for it excellent mismorim (songs), as 
 Adon olam jigdal (The Lord of the world be exalted). Thus there can be no 
 devil's work suffered when God is remembered." See thereupon v. Harless, 
 Das Buck von den Mgypt. Mysterien (1858), pp. 130-132. 
 
 2 Examples of such deceptive intercourse with the spirits turning away 
 from the true heavenly ladder (John i. 51) are given in Hornung's Neue 
 Gehehnnisse des Tages^ Durch Geistes-Magnetismus Vermittelte Geister- 
 Manifestationen aus dem unenthuUten Jenseits, 1858, 8. These manifesta- 
 tions of spirits reduce themselves to self-excitements of the so-called media, 
 and only too truly reflect the cultivation and the religious standing of these 
 personal media. Just so in Preiswerk's narrative of the superstition among 
 the Swiss people (Verhandlungen der Schweizerisch-reform Prediger, Ge- 
 sellsch. Schaffhausen 1856), it is decided, " that the table-rapping is only 
 a deceiving performance, and only an echo and reflection of the persons 
 engaged in it." It is remarkable, that even the somnambulists deny the 
 reality of this spiritual intercourse by means of table-rapping and psycho- 
 graphy (p. 409) ; nay, the pretended spirits themselves are honest enough 
 to declare, " "We can give you nothing really but what must subsist in you 
 already ;** and one says to the medium, " Thy head is my library." H, 
 Leo and A. Y. Harless deservedly lashed this spiritual disorder in the 
 course of the year 1858 in the Evang. K.Z, 
 
 3 Magnetism of Life, its Phenomena and its Practice, 1852, pp. 234-236. 
 
 2 A 
 
370 THE NATURAL CONDITION. [SEC. XVII 
 
 and exercise the capacity or power of seeing in glass globes, or 
 rock crystals, or mirrors formed in a certain manner, the past, 
 the distant present, and the future. Some of these seers descry 
 all this in glass bottles also, which are filled with magnetized 
 water, or in drops of ink which are poured into their hand. 
 I am certainly not in the position to explain the reason of this 
 capacity, but I do not doubt its authenticity, for I have seen 
 sufficient facts to convince me. The art of prophesying by 
 these means is very, old, and certain old formulas are known 
 for the preparation and application of the crystals. When the 
 crystal is formed and' polished, it is dedicated to some spirit or 
 another: this is called its consecration. Before its use, it is 
 ' charged,' Le. there is spoken an invocation of this spirit, in 
 which a vision is prayed for of those things which are sought to 
 be known. Usually a young person is chosen to look into the 
 globe, and to contemplate the desired vision : after some time 
 the crystal becomes clouded, and there appears a diminutive 
 vision, which represents the persons, things, or scenes that are 
 necessary for the communication of the explanation sought for, 
 in a miniature picture to him who looks in the crystal. If the 
 desired disclosure be received, the crystal is ^ discharged,' and 
 the spirit to which it is dedicated is thanked for the service 
 rendered, and dismissed. 1 have neither time nor inclination 
 to enter upon this matter personally. I know from facts which 
 have come to my knowledge, that it is possible to employ super- 
 natural agencies pertaining to the spirit-world, to produce 
 results in this natural world, I know the fearful, shocking, 
 and ruinous consequences which have arisen to men from the 
 use of such agencies : although I have been summoned as a 
 magnetizer to make good the mischief done, as a magnetizer I 
 myself scorn this assistance," 
 
 Thus far this thoughtful physician. He makes a distinc- 
 tion between the magnetism w^hich he practises and the former 
 magic. Even v. Schubert regards magnetism as an actually 
 tested means of cure, within the limits of a morally serious, in- 
 telligent, and conscientiously self-restrained treatment, as justi- 
 fiable. It does not become, says he, the sin of witchcraft until 
 it purposely leads the magically excited soul which is surren- 
 dered to it, beyond into the region of demoniacal enticements. 
 But for the psychical life-breath which, proceeding from the 
 
SEC. XVII.] SUPERSTITION AND MAGIC. 371 
 
 soul of the magnetizer into the nerves, pervades his own 
 nervous body, to be transferred by the power of the will into 
 the bodily domain of another soul, may be in itself an altogether 
 unexceptionable healing process.^ Still, is not magnetism, even 
 upon this stage, a deliberate use of suspicious doubles, or mimic- 
 ries,^ of the miracle performed by God's power? Is not this 
 irruption of one Psyche into the sphere of another a derange- 
 ment of limits contrary to nature*? And are there not asso- 
 ciated therewith, in a sequence of unregulated declivity, so many 
 abnormal phenomena which Scripture rejects as witchcraft? 
 Operative magnetism in itself is no magic, but it carries in it- 
 self all kinds of magic, and thus also its own decisive rejection. 
 We have now reached the furthest limit of the method of 
 inquiry which in Sec. I. we proposed to ourselves to follow, for 
 the knowledge of the natural essential condition of man as held 
 together by the soul ; and without intending it, the issues of 
 this Division have moulded themselves for us according to the 
 plan of Lord Bacon of Verulam.^ This fourth Division forms,. 
 so to speak, the trunk of the entire system deduced from the 
 Scripture. Beginning from the innermost personal life, we 
 have advanced in a progressive method even to the visible 
 bodily life in its reciprocal relation to the soul, and have learnt 
 to know the manifold modes of disease to which the human 
 natural condition is exposed in its state of nature perverted by 
 sin» If we now compare the end of this Division (Sec. XVII.) 
 with the end of the foregoing one (Sec. V.), we see how, since the 
 fall of man, two principal distinct powers, a good and an evil 
 one, have grappled in contest about his soul. On the one side 
 there comes to aid man, the might of the divine love, which in 
 promises, and in the gospel of their fulfilment, addresses itself 
 to his faith ; on the other side there surround him demoniacal 
 powers which have fallen from the divine love, have their 
 being in the divine wrath, and seek to ensnare and ruin him 
 on the path of superstition, "We shall now see how the love of 
 the soul, situated as it is between such opposites, approves 
 
 1 y. Schubert, Ic. pp. 11, 35. 
 
 * Doppelgdnger^ double-goers — an untranslateable expression. — Tk. 
 
 3 2>e augmentis scientiarum, iv. 3 : Habet etiam pars ista de f acultatibus 
 animse appendices duas — altera harum est doctrina de divinatione naturali, 
 altera de fascinatione. 
 
372 THE NATURAL CONDITION. [SEC. XVSI. 
 
 itself, when, by tlie power of the redemption of the God-man, 
 it re-attains, in the spirit and in God, once more to the position 
 of its decayed ideal or likeness to God, and, as the Scripture 
 expresses itself, is transplanted out of the darkness, into God's 
 marvellous light. 
 
APPENDIX. 
 
 L 
 
 Passages from the Physics of Comenius, 
 
 The post-Reformation literature has scarcely any work to point 
 to, ■which in the smallest compass includes such a wealth of 
 interesting and suggestive matter in so light a form, and so 
 systematically put together, as the little pamphlet entitled 
 Physicce ad lumen divinum reformandcB Synopsis (1635 and 
 1663, in 12mo), by John Amos Comenius, the last bishop of 
 the Bohemian-Moravian Brethren, who died in exile, at Am- 
 sterdam, in the year 1671. In addition to what had been done 
 by precursors, such as Ludovicus Vives, Thomas Campanella, 
 and Lord Bacon of Verulam, Comenius seeks herein to release 
 natural science from the bondage of heathen philosophy, and 
 especially of Aristotelian scholasticism, by vindicating, instead 
 of this, the divine revelation in the Scripture, but besides, the 
 perception of the senses, and reasonable investigation as its 
 principles of knowledge ; and by maintaining as certain, that 
 the results of natural research which are attained in an empi- 
 rical way, will never contradict the rightly understood testi- 
 monies of Scripture.^ 
 
 The idea that the Holy Scripture has no reference at all to 
 natural philosophy, is familiar to him. He refutes it in a strik- 
 ing manner: " Cui obsecro usui," says he among other things^ 
 " tot et tanta de mundi exordio, creationis processu, creaturarum 
 proprietatibus possim memorantur, si nihil de natura docere nos 
 voluit naturse parens idemque Scripturse dictator? Aiunt, 
 ' Comp. K. v. Raumer, Geschichte der Pddagogik, ii. 65-68, and gene- 
 rally the interesting characterization tb.ere given of Comenius. 
 
 373 
 
374 THE NATURAL CONDITION. 
 
 id eo spectare, ut reruin factorem agnoscere et admirari, 
 amare et metuere discamus. Recte, sed quomodo factorem 
 absque f actura ? Annon quo melius quis picturse artem intel- 
 ligit, eo magis pictoris ingenium, si excellit, miratur et laudat ? 
 Utique. Superficiaria cognitio nee amorem nee admirationem 
 excitabit unquam. Et qusero : ea quse de creaturis in Scrip- 
 tura occurrunt (etiam per similitudines inde ductas) veran& 
 sicut necne? Si vera (quis autem absque blasphemia aliter 
 statuat?) cur ea non conferamus cum iis, quse Sensu et Eatione 
 constant? ad deprehendendam scilicet eam, quse in rebus et 
 rerum Auctoris ore est, veritatis harmoniam !" 
 
 To quote an example: Comenius, on the ground of em- 
 pirical investigation, and of the biblical narrative of creation, 
 avows three principles of all things : matter, spirit, and light 
 or fire. The Thohu wa-Bohu is matter ; the Spirit of God 
 which broods over it is the power that moulds it, and the life 
 that vitalizes it; the light, which comes into being at God's' 
 command, is that which refines, actualizes (inactuans), and 
 diversifies it. Light (Or) and Fire (Ur) are reciprocal. 
 " Priraseva lux," says he, " fuit ingens moles Ignis ardentis, in 
 mundanse materia massa jussu creatoris accensa." To the 
 same purpose, Leibnitz, in his ingenious work, Protogcea, 
 
 Comenius comes to the conclusion, without intending it, 
 that the created essences of the elements (cether, aer, aqua, terra) 
 form a scale of seven degrees up to the pure spiritual nature. 
 To us it is more important, that in these seven essential classes 
 he recognises seven powers proceeding from God, of which the 
 subsequent always includes the precedent : Esse, motus, figura 
 seu qualitas, vita, sensus, ratio, intelligentia. He compares them 
 to the seven pillars (Prov. ix. 1), and to the seven steps (Ezek. 
 xl. 22) ; and having called attention to the significance of the 
 number seven in all created things, he continues : Quid omnia 
 hsec portendunt nisi ut expressa sit imago illius Dei, cujus 
 septem oculi permeant universam terram (Zech. iv. 10) et 
 cujus septem Spiritus sicut in conspectu throni ejus (Apoc. 
 i. 4), imo qui ipse cum quolibet gradu creaturse suse mysticam 
 constituit octavam? Li ipso enim vivunt, sunt et moventur 
 omnia quse vivunt, sunt et moventur (Acts xvii. 28) et ipse 
 operatur omnia in omnibus (1 Cor. xii, 6) et omnia hsec sunt 
 quasi Ipse ille (Ecclus. xHii. 29), nee tamen quidquam eorum 
 
APPENDIX. 875 
 
 est Ipse ille (Job xii. 9), sed quia omnia ilia aliquid de divina 
 essentia efEgiant et virtute ejus operantur quse operantur, hinc 
 est quod ille, super omnia, extra omnia, infra omnia existens 
 vera sit mystica octava omnium. Others may form a different 
 judgment ; we discern herein presentiments and perceptions 
 of the truth, and rejoice in them. 
 
 The section de angelis is excellent, in which Comenius dis- 
 tinguishes, besides other things, how far physics (in the sense 
 of that day), and how far theology, are respectively bound to 
 speak on this subject : we give therefrom only the second pro- 
 position, paradoxical, but thoroughly true, and its elucidation. 
 The proposition runs thus : "Angelus est homo incorporeus;" and 
 the explanation: " Homo dici potest angelus eo sensu, quo homo 
 ipse Animal, Animal Planta, Planta concretum, etc., dicitur, id 
 est, propter inclusam prsecedentis formam, nova solum super- 
 addita perfectione. Homo enim creatura est rationalis ad 
 imaginera Dei condita, immortalis ; est et angelus, sed majoris 
 perfectionis ergo a corpore liber. Nihil igitur aliud est angelus 
 quam Homo a corpore nudus, nihil aliud Homo, quam angelus 
 corpore vestitus." In three points we find Comenius alto- 
 gether in agreement with ourselves ; (1) That the angels were 
 created before the visible world ; (2) that, not less than man, 
 they were created after the image of God ; and (3) that they 
 are absolutely incorporeal. Each of these three points is proved 
 by Comenius, briefly, but convincingly. 
 
 In the doctrine of man, he does homage to that trichotomy 
 which has often been mentioned and maintained by us pre- 
 viously, that man consists of a body, spirit, and animal soul, 
 which he has in common with the brutes. He calls the spirit 
 anima or mens ; that animal soul, spiritus. His two chief posi- 
 tions are these: (1) Corpus est organon et habitaculum spiritus. 
 Spiritus vero habitaculum et organon animse ; and, (2) Ut 
 spiritus afficitur a corpore, ita Mens a Spiritu. We have the 
 body from the elements, as the brutes; the nature-soul (spiritus) 
 from the universal spirit of nature (spiritus mundi), as likewise 
 the brutes;^ the spiritual soul, on the other hand (anima, s. 
 mens), from God, but not as a part of the divine nature : Deus 
 enim in partes divisibilis non est nee in essentiam cum creatura 
 
 1 " Spiritus hie Comenii ex Spiritu Mundi," says Quenstedt, i. 739, " est 
 ejusdem valoris cum Spiritu mundi h. e. seque fictitius et nullus." 
 
376 THE NATURAL CONDITION. 
 
 coibilis. Comenius thinks so little of the doctrine of emana- 
 tion, that he regards the inspiration of Gen. ii. 7 not at all as 
 an increating of a proper spiritual soul, but as a creative 
 deepening of the natural soul into spirit. He explains Gen. ii. 
 7 according to Zech. xii. 1. The natural soul, according to its 
 innermost condition, is an immortal spirit. It propagates itself 
 per tradiicem, but not as spirit. It only becomes spirit by 
 virtue of a constructive divine act, associated with procreation ; 
 an act which is the continuation of that original one in Gen. ii. 7. 
 Different as our views are from these, yet there is much in har- 
 mony with our idea, when Comenius attributes to the natural 
 soul attentioj judicium^ memoria (the three sensus interni\ and 
 makes the spiritual soul, by means of these functions of the 
 natural soul, exercise its own functions, intellectusy voluntas^ con- 
 scientia ; and we may appropriate to ourselves the apophthegm 
 of which Comenius makes use, as more applicable to our view 
 than to his : Hominem dum vides, Kegem te videre cogita, 
 regie vestitum et in regio residentem solio. Eex enim mens 
 est, vestis ejus spiritus, solium corpus. 
 
 II. 
 
 THESES ON FIEE AND LIGHT, SOUL AND SPIEIT. 
 
 BY PKOF. D. JULIUS HAMBERGER. 
 
 Communicated on April 13, 1860. 
 
 By Fire is to be understood, on the one hand, only the desire 
 after Light and Efeing ; but, on the other hand also (as in the 
 thirst for the realities is announced the capabiHty of the reality 
 itself), the might or power for both. 
 
 In God the Father, as the absolute supporter of Fire, is 
 contained, for that reason, the nature, Le, the possibility of the 
 Being of the divine corporeity, and again also the Light, or the 
 idea, Le, the possibility of the form of the same. 
 
 The actual supporter of the Light, or of the idea, is the Son 
 who proceeds from the Father, begotten by Him ; in whom, as 
 the actual essentiality is not to be conceived without form, is 
 
APPENDIX. 377 
 
 given the purpose of the fulfilment of the will of His Father, 
 through whom therefore, so far, the Father is reconciled. 
 
 The Holy Spirit, finally, is the supporter of the actual 
 Being, in that through Him the Fire-life of the Father and the 
 Light-life of the Son are brought together, the possibility of 
 the Essence and the possibility of the Form are united, and 
 thus the divine corporeity is shown forth in fact. 
 
 This forming forth ensues, according to the part in it of 
 the one or the other divine person, in seven impulses, distin- 
 guished from one another. These impulses are effected by the 
 divine persons : the divine persons thus stand absolutely above 
 them. 
 
 Moreover, certainly, as this forming forth of the divine cor- 
 poreity is an eternally free act of will, there must be assumed 
 for it — ideally — one impulse or moment in which the Godhead 
 presents to itself the mere possibility of that corporeity, which 
 then by the power of its will it brings to realization. 
 
 As. the divine corporeity has its ground in the Father as 
 the supporter of Fire, in the Son as the supporter of Light, 
 and in the Holy Spirit as the supporter of actual essentiality ; 
 so, moreover, the world is created from God, through God, to 
 God, in the sense that by the Father first of all is established 
 the ground of its essentiality, therefore of its distinction from 
 God, or its independence ; by the Son is established the ground 
 of its form and figure, conseq[uently of its analogy with God ; 
 but by the Holy Spirit both of these grounds are brought to 
 actual existence, and consequently the world is perfected and 
 brought back to God, from whom its being proceeded. 
 
 The individual impulses of the Mosaic history of creation 
 correspond to the impulses of the forming forth of the everlast- 
 ing corporeity of God. 
 
 The deepest ground of human being is the Fire-life be- 
 stowed upon man by God, — consequently, the longing, on the 
 one side after Being, and on the other side after Light. This 
 Fire-life was first of all offered to him by God, through the 
 opening of the everlasting nature, as that which underlay all 
 creation. But because existences were already in being, when 
 man was to appear on the stage, and therefore man organically is 
 linked with the whole of nature, so essentiality itself was imme- 
 diately bestowed upon him, including all the powers of nature, 
 
378 THE NATURAL CONDITION. 
 
 i.e. in the earthly clod. Within this essentiality there already 
 subsisted also the Light, or the divine idea, but at first still in- 
 operative. 
 
 . In the Fire-life — which, as essentiality, was given to man by 
 the Father — was rooted his soul ; in the essentiality was based 
 his corporeity ; but in the idea which had been implanted in 
 him by the Son as the supporter of the whole ideal world, and 
 in which the whole law of his being floated before him, is given 
 the possibility of his elevation to spirit. 
 
 This threefold possibility became actualized by the Holy 
 Spirit, who awakened by His breath the idea that as yet was 
 not living, and herewith brought the corporeity of man to full 
 manifestation, so that now man might become a living soul. 
 
 Man merely has the body as he has the spirit, but he him- 
 self IS the soul, and in it he has the will and the power of choice 
 between the Fire-life (in pride) and the Nature-life (in sensual 
 lust), and a life according to the will of God (godliness), Man 
 is only uni-personal, and not tri-personal as God is, who bears 
 in Himself the reason not only of His will; but also of His ideal 
 as of His real Being. 
 
V. 
 
 THE REGENERATION. 
 
 To •ye'ya/UYiiA.E^fou ex tt^s irscpKo^ uxp^ hrt xctl to ysysvtfvifcsuou sk tqi> 
 ^^/sv^oiTOs 'TTusij^a ion. 
 
 879 
 
Br way of introduction to the following Division, I record a lay of Zlon 
 sung by a congregation no longer known in Jerusalem, whose memorable 
 history (God willing) I shall relate elsewhere : — 
 
 They told me that I was albumen ; 
 How was I then distressed ! 
 How did I despair, 
 Because spirit and soul were gone ! 
 
 Then Jesus Christ found me, 
 
 And gave me intelligence once more ; 
 
 I know surely that He is, 
 
 And that He does not forget me : 
 
 I know now who I am. 
 
 I am the Father's child, 
 
 And Jesus is leading me 
 
 Whither all His people are 
 
 Whom He has purchased with His bloods— 
 
 I am not albumen ! 
 
 880 
 
THE DIVINE-HUMAN AECHETYPE. 
 
 Sec. L 
 
 If we were writing general instead of biblical psychology, we 
 should recjuire to begin phenomenally, not ration ahstically ; 
 Le. we should be compelled to seek to advance in an analytical 
 manner from the psychical phenomena to their reasons, and to 
 the nature of the soul. But biblical psychology is perfectly 
 justified in proceeding synthetically: for its material is not 
 now to be discovered for the first time, but it is already given ; 
 and wherever it occurs, Scripture labours not according to the 
 manner of human science from below upwards, but sets forth 
 the world of phenomena as an announcement of revelation, in 
 the light of divine facts. Therefore as, when we considered 
 the primeval and natural psychical condition of man, we pro- 
 ceeded from the godlike archetype, " for man was created after 
 the image of God," so now, when we wish to consider the new 
 spiritual life of the redeemed man, we proceed from the divine- 
 human archetype, the person of the Eedeemer: "For whom 
 God did foreknow. He also did predestinate to be conformed 
 to the image of His Son, that He might be the first-born among 
 many brethren" (Eom. viii. 29). 
 
 In the original position of man, his spirit and his soul were 
 the exact image of God; the former of His triune nature, and 
 the latter of His sevenfold doxa. Both were God's likeness, 
 not merely in their constitution, but also according to their life; 
 for their background was the presence of God's love, by which 
 they were maintained and pervaded. Then, when man fell 
 from the good beginning into which he had been created, spirit 
 and soul did not indeed cease to be God's likeness according 
 to their constitution, for their substance remained unchanged ; 
 but they were so no longer according to their life, for their 
 substantially undiminished powers had fallen out of the stand- 
 
 381 
 
382 THE REGENERATION. [SEC. I. 
 
 ing of peace, into that of the Turba, which is the consequence 
 of siuj and the effect of the wrath aroused thereby. How it 
 happened that this state of self-corruption was transferred by 
 inheritance, and could be again made good through no moral 
 act of man, we have already seen in Div, III. Sec. V. But 
 even although absolutely no reasons could be discovered to 
 make this transference intelligible, it is still a fact which con- 
 firms itself to the self-knowledge of every individual, in all 
 times and peoples, even to this day. And how radical, how 
 physically and ethically profound, is, at the same time, the ruin 
 consequent upon the fall, is shown by the fact, that even the 
 might of redemption accomplishes its reversal no otherwise 
 than as the progressive effect of a lengthened process, which 
 begins within the sphere of this world's life, passes through 
 death, and is not perfected until the resurrection. 
 
 Nothing less was necessary than that, to the primitive 
 Beginning perverted by sin and devoured with wrath, with its 
 development into death, a new beginning of simihir creative 
 intensity should be applied ; and that, by means of a pro- 
 gressive perfecting of this new beginning, all the mischief 
 wherein the primitive beginning had resulted should be finally 
 abrogated. Any ethical agency of man's on himself was in- 
 capable of accomplishing this ; and still it could not be one- 
 sidedly an act of God's own, since a free nature such as man's 
 cannot be acted upon by compulsion, like a machine. There , 
 must thus have been a spontaneous act of God, which might 
 be at the same time a spontaneous act of humanity also. By a 
 transaction of the internal divine nature, which would at the 
 same time be a transaction of the history of the internal nature 
 of man, God's wrath upon humanity must be overcome, and 
 God's love must again be acquired, — thoughts which assuredly 
 could not originate in us, if we did not know that God is a tri- 
 personal being; and which would not originate in our minds, if 
 the mystery of the everlasting counsel of grace had not become 
 actually revealed in the fulness of times. 
 
 If God were not a tri-personal being, an Incarnation of 
 God would be absolutely inconceivable. But being tri-personal, 
 there can be conceived as well an event which is reciprocally 
 accomplished within the Godhead, tending to change the divine 
 M^rath on humanity into love, as also a self-surrender of one 
 
SEC. I.] THE DIVINE-HUMAN ARCEETPYE. 383 
 
 of the three persons into humanity, without the two others 
 renouncing on that account their suprormundane glory. This 
 self-surrender, indeed, would never be such, that by it the unity 
 of the associated Trinity would be sundered, or the eternal 
 nature of the Godhead, as it is in itself, be changed. But either 
 result occurs in this case as little as it does generally in God's 
 manifold relation to the world. The nature of God remains 
 in every multiplicity of His revelation and operation, ad extra^ 
 always the same immutably in Himself. 
 
 This unchangeable self-identity will be found the more 
 conceivable, if we remember that in the history of the world, 
 and especially of humanity, nothing is realized in time which 
 had not been from eternity in the consciousness and will of the 
 Godhead. This is the case also with redemption. It is the 
 eternal counsel of the Godhead. Its realization is only the 
 temporal completion of that which had been willed from eter- 
 nity. The world to be created stands eternally before God 
 the Triune, in the mirror of His wisdom (vid. Div. I. Sec. II.), 
 not without the manifestation to Him at the same time of the 
 evil that is to usurp power over it, as something to be overcome 
 and to be eradicated by the redemption. But it thus appears to 
 Him, in that He regards the world, and especially humanity, 
 in Christ (Col. i. 16), Le. in the Son of God, who, having 
 become man, will appease the future wrath, and change it into 
 love. If the mystery of redemption had not been from all 
 eternity hidden in God tw iraura KTcaavTi (Eph. iii. 9), the 
 world would never have come to creation at all. 
 
 Moreover, let it now be considered that, the world being 
 created, the incarnation of the Son so little contradicts the 
 relation of the Trinity, that rather the three persons work 
 together for the redemption of humanity, in a manner which is 
 the historical counterpart of their eternal reciprocal relation. 
 That the Mediator in the Godhead becomes also the Mediator 
 between God and man ; that the Father sends the Son, and 
 begets Him into humanity; that the Son of the Father, as God- 
 man, is unchangeably turned to the Father, and returns back 
 to Him ; that from the Father, through the exalted Son, the 
 Spirit proceeds and descends; — these are all images of the 
 eternal relation of the Trinity, in the history, that is encom- 
 passed by eternity, of the realized counsel of redemption. 
 
384 THE REGENERATION. [SEC. 1. 
 
 Moreoverj this history is infinitely deep and sacred earnest ! 
 In consequence of sin, God's wrath, the wrath of the Triune 
 against humanity, is actually enkindled. Even the Son of 
 God, as such, cannot quench this wrath ; for it is indeed His 
 own wrath : it is the sacred wrath of the Godhead. But in 
 that He becomes man, and opposes to this wrath a holy human 
 life, over which the wrathful will has no power ; and in that 
 He subjects this holy life for humanity, which is His flesh and 
 blood, to the effects of the wrath enkindled in the divine 
 nature, and thence outwardly in the world of spirits and of 
 man, so that this wrath is given Him to drink, even to the last 
 dregs of the cup of death, — He suffers this wrath in a manner 
 propitiatory and meritorious for entire humanity ; and thus 
 establishes, instead of the beginning of good that had been lost 
 in wrath, a new beginning, which is rooted in love regained, no 
 longer restrained by wrath. And it is the sacred loving will 
 of the Triune Godhead itself which thus accords itself in the 
 way discovered from eternity,, with the not less holy will of 
 wrath, and quenches the not less holy fire of wrath of the 
 judicially aroused dooja. The love of God to humanity, as of 
 the Deviser of the work of reconciliation, and the love of the 
 God-man to humanity, as of the Mediator of the work of re- 
 conciliation, mutually moved towards one another, and broke 
 through the wrath between them. That these two loves, the 
 eternal love and the historical love plunged into humanity, — 
 the atoning enduring love, and the decreed delivering love, — 
 have joined hands by breaking through the wrath in all its 
 forms, is the fact that has accomplished our reconciliation. 
 
 But these are truths, whose biblical and systematic estab- 
 lishment is not a problem of theological psychology, but of 
 dogmatics. On the other hand, it is psychology which has 
 to offer to dogmatics the knowledge that is required for the 
 understanding of the human essential constitution of the God- 
 man; and, moreover, it is incumbent upon it itself, within 
 certain limits to bring the divine-human internal nature of the 
 Redeemer to our comprehension. For, first of all, this divine- 
 human internal nature of the Redeemer is in itself a phenome- 
 non just as enigmatical as it is full of solutions of the enigmas ; 
 a phenomenon which puts the fundamental view arrived at by 
 psychology, to a proof from whose decisive reaction it cannot 
 
SEC. I.] THE DIVINE-HUMAN ARCHETYPE. 385 
 
 withdraw itself ;^ and further, without a glimpse into the mys- 
 tery of that man in whom was realized an originally new be- 
 ginning of humanity, no psychological glimpse into the life of 
 regeneration is possible. 
 
 It is confessedly one of the greatest problems of the later 
 theologyj — the most sacred and the most deserving of inquiry, 
 in proportion to the pervading impression of true humanity and 
 of undivided unity which the person of Christ produces, as it 
 is presented to us in the Scripture, — to abolish the contradictory 
 dualism beyond which the church view of the God-man has 
 not been able to attain, in such a manner that, without a relapse 
 into long vanquished errors, the substance of the Catholic dogma 
 may be maintained,^ That will be the true solution which, 
 firstly, holds fast the divine-human double nature of Christ, 
 without assuming, in contradiction to the eternally unchangeable 
 self-identity of God, a changing of the divine nature into the 
 human ; which, secondly, acquiesces in the position in its scrip- 
 tural truth, that in Christ, the Logos is the personifying nature, 
 and the humanity the assumed nature; and which, thirdly, 
 succeeds in showing how the Logos, without ceasing to be what 
 it eternally is, could nevertheless make itself the subject of a 
 
 1 Therefore may be mentioned the title of a book by Jac. Carpov, 1738, 
 which otherwise is a feeble and valueless performance of Wolfianism 
 melted down with orthodoxy : Psychologia Sacratissivia hoc est de anima 
 Ckristi hominis in se spectata commentatio theologico-pMlosopMca. Theod. 
 Kriiger, in his Theologia Moralis (1747), says with reference to this work 
 of Carpov, p. 232 : Quamquam psychologia Christi principiis rationis non 
 repugnet, transcendit tamen eandem, et non proponenda est meris sermoni- 
 bus, quos docet humana sapientia, sed quos potissimum Spiritus sanctui 
 docet, spiritualia spiritualibus comparans. The business of biblical-psycho- 
 logical iaquipy in this region is acknowledged even by Beck, Christliche 
 LeJir-Wissenschaft, i. 481. 
 
 2 What is taught here, according to Brorael (Kliefoth-Mejers Kirch- 
 UA Zeitschr. 1857, p. 144), Hengstenberg, Schenkel, Strobel (Lutk. 
 Zeitschr, 1857, p. 760), PhiUppi (GlaubensWhre, iv. i. 369), by making the 
 Eedeemer actually a merely pure man, overthrows the manifestly great 
 mystery of salvation. These all proceed upon the supposition, that the 
 Logos, if He surrender His omnipotence, omniscience, and omnipresence, 
 ceases to be God. But this assumption contradicts the declarations of the 
 God-man Himself, who in the Gospels disclaims for Himself these attri- 
 butes, and slill does not thereby disclaim the divine nature. The historical 
 Christ is of more importance to me than the unhistorical defenders of His 
 divinity, and the bugbears of their bungling conclusions. The objections 
 
 'i B 
 
'dS'6 THE REGENERATION. [SEC. t 
 
 being so truly human as everywhere meets us in the Christ of 
 the Gospels, The great question is this : How could the Logos 
 so renounce Himself as to surrender His eternal do^a; and still 
 more, as to surrender His eternal mode of being, and the attri- 
 butes flowing from Him to the world, of omnipotence, of omni- 
 science, and of omnipresence, without surrendering the identity 
 of His being? The fact in question is established. The incar- 
 nate Logos is not in possession of the eternal doasa, for He looks 
 back longingly after it (John xvii. 5). He is not omniscient, 
 for He knows not, as He himself says, the day and the hour of 
 the end (Mark xiii. 32). He is not almighty, for the power over 
 all things is given to Him, as He says after His resurrection 
 (Matt, xxviii. 18). He is not omnipresent, for He ascended 
 up, that He might fill all things (Eph. iv. 10), If these three 
 statements be merely referred to Him as man, the unity of the 
 person is rent by inward contradiction, and the reality of the 
 human nature is changed into an appearance. It must there- 
 fore be shown ^ how the Logos might truly and actually sur- 
 render the eternal doxa, and these attributes of His divine 
 manner of being, without nevertheless surrendering His divine 
 
 advanced even by Dorner against the notion subsequently set forth of the 
 Kenosis, from the unchangeableness of God, deserve an examination -which 
 cannot here be undertaken. We observe here, in general : (1) That Dorner 
 himself reduces the immutability to " ethical self -identity," i.e. the divin© 
 life of love, willing and maintaining itself ; (2) that he himself teaches 
 that the incarnation is not merely an act of God, as others are, but that it 
 brings with itself a new being of God Himself in the world, — a being which 
 has come into existence through God's act, and which previously only 
 existed potentially, or in counsel ; (3) but that his own view, according to 
 which the unio naturarum in Christ did not become a full unio personalis 
 till His exaltation, prejudices the truth of the incarnation, and is irre- 
 concilable with the Incarnate One's own declarations, which everywhere 
 express a perfect two-sided divine human self-consciousness, and thus drive 
 him to another solution of the problem. "We shall only severally reply to 
 a few objections, especially concerning us, in what follows, 
 
 1 There is found no inclination thereto in theosophy. "Hear dear 
 reason," says J. Bohme, in the Booh of the Three Principles, xxiii. 8 : 
 " when the Word of God became man in the womb of Mary, was it not 
 then at the same time also high above the stars ? When it was at Nazareth, 
 was it not also at Jerusalem, and everywhere in all thrones V " To a similar 
 effect runs the magnificent passage of Melito, "Whilst He "wandered on 
 earth, He filled also the heavens," etc., in Cureton, Spicilegium Sacrum, pp. 
 52-54. 
 
SEC. I.] THE DIVINE-HUMAN ARCHETYPE. 387 
 
 being, of which the doxa is the radiance, and of which these 
 attributes are the energy. 
 
 It has been shown (Diy. IV. Sec. IV. and VII.) wherein 
 subsists the fundamental assumption of this possibility. The 
 essence of the absolute personality consists in infinite, absolutely 
 limitless self-determination ; and the root of the essence of the 
 Godhead chiefly, and of every one of the three persons in par- 
 ticular, (as, representatively, of the human spirit,) is the wiU 
 which is related to the actualized self-consciousness as precedent. 
 Thus God's Son, without foregoing Himself, might withdraw 
 Himself to this lowest basis — this radical potentiality — this 
 all-determining ground and origin of His nature ; and thus, by 
 renunciation of His essential development, make Himself the 
 subject of a human personality, and become objective to Him- 
 self in a newly originating self-consciousness, which, although 
 it has as its substance His actual twofold nature, is still no 
 double nature, but one that arises from a compact divine human 
 ground of life.^ By this there neither ensued a difficulty in the 
 immanent process of the Trinity, nor a breach in the world- 
 maintaining and world-governing activity of the triune God- 
 head. There ensued no hindrance in the immanent process 
 of the Trinity : for the act of the Father, by virtue of which 
 He comprises His essential fulness in the Son in exact resem- 
 blance and objectively; and that of the Son, by virtue of which 
 He comprehends Himself as God of God, and turns to His 
 primitive source in bright love (Div. IV. Sec. IV.); and that of 
 the Holy Ghost, by virtue of which He, proceeding from Father 
 and Son, brings into manifestation the combined life of the two, 
 and forms the embracing link of the Qodhead j — these eternal 
 
 * The kind and manner of the apprehension of the anypostasy of 
 human nature on the part of the ancients, suggests rather a humanity 
 becoming God, than a God becoming man ; yet it is also observed by 
 them, that the anypostasy of human nature before its union with the per- 
 sonifying Logos is only an abstraction (see in Schmid, Dogm. p. 225). A 
 deeper-seeing knowledge is made possible to us by the fact, that of later 
 times the essence of personality and of life has become more transparent, 
 and thereby the entire view of nature and of history has become organically 
 complete. In the Incarnate One, the Logos is certainly the personifying 
 principle ; but the new self-consciousness of the Logos as the Incarnate 
 One has both natures as coefficients, and arises out of the mutual operation 
 of both, combining into one living centre. 
 
388 THE REGENERATION. [SEO. L 
 
 acts of the internal divine nature continue in their eternally 
 self-identical progression (to which is related the absolute pre- 
 sent o &Vj John i. 18, iii. 13 ; comp. viii. 58, xvii. 24), The 
 Son, moreover, remains — in that state of withdrawal, and, so to 
 speak, systole of His essential development, wherein consists His 
 privation — the other divine will, in which is reflected the proto- 
 typical will of the Father, and which has the essential fulness 
 of the Father as its moving substance. Further, there ensued 
 no breach in the world-supporting and the world-ruling activity 
 of the triune Godhead: for in the self-renunciation of the Son is 
 realized the eternal loving will of God the triune, and therefore 
 His own eternal will ; and " as its realization is one with the 
 government of the world, so it is true not less of the human 
 self-assertion of the Son than of the divine, not less of the 
 mundane than of the supra-mundane, that it is a government of 
 the world on His part. In the womb ripening towards birth, — 
 as a yoiith increasing in body and spirit, — sleeping and waking, 
 doing and suffering, — He is a sharer in the government of the 
 world; because upon the relation of the Son to the Father 
 herein realized, which has the eternal fellowship of both for its 
 indwelling ground, depends the carrying into action of the 
 eternal counsel."^ In other words, redemption is the centre of 
 the sustaining and ordering of the worid ; and when therefore 
 God the Son, retiring to the foundation of His nature, exchanged 
 the form of God for the form of a servant, it caused so little of 
 a breach in the world-maintaining and world-governing activity 
 of the triune God, that in this self-privation of the Son, this 
 activity, without being dissolved therein, rather converged as it 
 were centripetally upon that very self-privation, and had its 
 centre of gravity there, so that the <f>6pcov ra irdvTa tS prffjuarL 
 T^9 SvvdfjL€Q)<; avTov (Heb. i. 3) even thus maintained its enduring 
 truth, although under the veil of a mystery not to be penetrated 
 even by the angels; in like manner as the human spirit continues 
 to be the living power that pervades the body by means of the 
 
 ^ See Hofmann, Schrifth. ii. 26 (the second edition, where now also 
 Dorner's and Gess's objections are refuted); and to the same effect, 
 Thomasius, Dogm, sec. xlvii. The apparent ceasing of the world-governing 
 activity of the Son, which was the conditioning of His world-reconciling 
 agency, is no cessation of His interest in the government of the world ; rather 
 co-operation in it was share in the completion of it. 
 
SEC. I.] THE DIVINE-HUMAN ARCHETYPE. 389 
 
 soul, not less in the bondage of sleep than in the full activity of 
 waking, without any interruption of its self-identical life. The 
 self-privation of the Son, and His divine human passion asso- 
 ciated therewith even to death, is indeed rightly considered the 
 most strong-willed, most energetic, most intense self-confirmation 
 of all. In this self-privation the free self-might of the eternal 
 Son culminates, and the eternal love which wills and accomplishes 
 the perfection of the world is concentrated ; its effects extend 
 not alone to the whole of humanity, but to heaven and earth. 
 
 Before proceeding onwards from this point, we will examine 
 the objections^ first made by Corner. To my assertion, that I 
 had arrived in a psychological way to that apprehension of the 
 Kenosis which coincides with that of Thorn asius and Hofmann, 
 he makes a note of interrogation ; but Konig, Gaupp, and 
 others also, have made a similar statement. The revision of 
 the traditional views is actually here a necessity felt by many. 
 My leading point of view was the perception, that the will is 
 the essential ground of the spirit, and in archetypal manner of 
 the Godhead also. To my assertion, that the Logos withdrew 
 itself to this lowest basis of its nature, and thus, by privation 
 of its essential development, made itself the subject of a human 
 personality, he observes, " Plainly according to the connection, 
 with privation of His hypostasis also." But no : the Hypostasis 
 continues ; only, in its retreat to its essential ground is accom- 
 plished the eternal loving counsel of the triune Godhead in 
 a manner historical, and still not interrupted from eternity : 
 in other words, it is perfected temporally upon an eternal 
 foundation. To my designation of this regrsss from essential 
 development on to essential being, as a systole, he observes, 
 *' Like the old Sabellianism ; " but what has my ecclesiastical 
 creed upon the triune God to do with the monad of unitarian 
 Sabellianism enclosed in itself, and disclosing or expanding 
 itself in the Logos *? To my assertion, that the above compre- 
 hension of the Kenosis, as Thomasius shows, is the direct con- 
 sequence of the ancient Catholic and Lutheran Ohristology, 
 he remarks, " that the view is not new ; and when it was 
 new, and as often as it was renewed, it was rejected by the 
 
 1 Treatise on the Right Conception of the Dogmatic Idea of the Immuta- 
 lility of God, in the Jahrhh. fur deuische Theol 1856, p. 388 : comp. 
 1.857, p. 440 ; 1858, p. 579. 
 
390 THE REGENERATION. [SEC. I. 
 
 churcli." But m fact it occurs in none of the rejected heresies 
 of the oecumenical councils from the first to the sixth, and has, 
 moreover, never been rejected ; because it grew out of percep- 
 tions which were never familiar in the old church, even to the 
 Formula of Concord, and for that very reason also is not re- 
 ferred to by the more ancient judicial sentences. Finally, when 
 I maintain that the ecclesiastical doctrine of the Trinity is not 
 affected thereby, Dorner suggests to me to consider whether, in 
 so saying, I may not perhaps " have forgotten the Athanasian 
 Non tres wterni, immensi, omnipotentes" Is this to signify that 
 the Son of God cannot deprive Himself of His absoluteness 
 and omnipotence, without this privation at the same time affect- 
 ing the Father ? This conclusion is of no weight. He deprives 
 Himself indeed of His absoluteness and omnipotence, that He 
 may accomplish in Himself, as the centre of the divine loving 
 action, the loving will of the one Godhead, the triumph of 
 which actually consists in this sacrifice. But He can deprive 
 Himself, because He has the self-consciousness which pertains 
 to the threefold self-consciousness of the Godhead. And even 
 after the privation, He remains still the absolute, and the 
 almighty, because, being incarnate, it is by the power of His 
 own will that He is not actually absolute and almighty. As far 
 as regards eternity, however, even Father and Holy Spirit, in 
 their manner, are concerned in the historical process of the work 
 of redemption. The unfolded nature of all the three persons, 
 by the new relation into which the Godhead comes towards 
 humanity, actually undergoes a change, and such a one, too, 
 as is eternally completed, and is eternalized according to the 
 temporal completion. But the eternal fundamental nature of 
 the three persons, and their relation to one another, remains 
 absolutely unchanged; and not only God's ethical, but also His 
 metaphysical identity of Himself with Himself, reaches beyond 
 the process which goes forth from it, and which it turns back 
 into itself. If indeed this conception of the K^nosis led to the 
 consequences which Gess has drawn,^ we should hasten to reject 
 it, as the mother of the most fatal heresies. For at once the 
 first consequence which Gess infers — that, in order to avoid in 
 
 1 The Doctrine of the Person of Christ developed from the Self-conscious- 
 7)ess of Christ and the Testimony of the Apostles, 1856 ; comp. Thomasius, 
 Dogm. ii. 196-199, 
 
SEC. I.] THE DIVINE-HUMAN ARCHETYPE. 391 
 
 it that wliicli is fruitless and illusory, the supposition of a 
 human soul in the person of Christ, distinct from the Logos, 
 must be abandoned — would throw us back upon a standing 
 which the church with hard struggles has rejected. But sucli 
 distortions of truth are only incurred by seeking to grasp the 
 mystery intellectually. We are only concerned with the fact 
 — whose right comprehension has to approve itself in this — that 
 it allows to subsist as well the immanent Trinity of the divine 
 nature, as the true humanity and the personal unity of the two 
 natures constituted in the incarnation, and leaves untouched 
 the old Catholic dogmas upon the subject. 
 
 If the Son of God became very man, we must further dis- 
 tinguish, according to the knowledge that w^e have attained 
 from the natural condition of man, just as well a irvevfia begin- 
 ning to be in time, as a 'v/^v%^ beginning to be in time, in Him. 
 He even attributes to Himself both : the latter when He says, 
 "My soul is exceeding sorrowful, even unto death" (Matt. xxvi. 
 38); the former when at His death He exclaims, "Father, into 
 Thy hands I commend my spirit" (Luke xxiii. 46).^ Further, 
 as in man his spirit, but in the God-man the Logos, is the 
 personifying element, we must assume that, in the moment of 
 incarnation, the eternal will of the Logos surrendered itself up 
 to the temporal will of the human spirit ; so that from thence- 
 forward He had this His human spirit in submission to the 
 law of human development, as the mirror of His nature and 
 the place of His consciousness. Thirdly, as the human soul is 
 the sevenfold doxa which emanates from the human spirit, 
 so the human soul is the 1133 (Ps. xvi. 10, comp. ver. 9 ; 
 Acts ii. 25-27) for which He exchanged His heavenly ins, 
 And fourthly, Because it is the destination of the body by 
 means of the soul to become as the soul itself, the doxa of the 
 Spirit, or what is the same thing, a a-cbfia irvevfiarLKov, so 
 mediately also the body of the God-man belongs to the doj;a 
 of the Logos united to His spirit. This psychico-corporeal 
 doa;a, indeed, is in a position of humiliation, because the Logos 
 appeared iv ofiotcofiarc avOpdoirav (Phil, ii. 7), and indeed iv 
 
 1 " Immortalis Veritas,** says Augustine {deAgone Christi, c. 18), "per 
 Bpiritum animam et per aniixiam corpus suscipiens toto homine assumpto 
 eum ab infirmitatibus suis liberavit." Thus also Hofmann; comp. the 
 direct confession in the Scliriftb, ii. 43. 
 
392 THE REGENERATION. [SEC 1. 
 
 ofMoioafxari erapKo'; dfiapria'; (Rom. viii. 3) — a doxa as yet veiled, 
 and still waiting for its perfection ; but even in the position of 
 hurailiationj the energy of the Logos was still so great, that 
 the eyes of believers perceived in this man the doxa, as of the 
 Only-begotten who had come into time (John i. 14) ; and from 
 what they heard, saw, and tasted, received the impression of 
 the Word of Life that had been from eternity with the Father, 
 and was now manifested (I.John i. 1-3). But the result was, 
 that the Logos broke through the created limits of His natural 
 development, enhanced though they were by the consequence 
 of sin, — a development into which He entered by the power of 
 free agency, and swallowed up the assumed humanity into His 
 recovered primitive doa^a. The incarnation was a self-humiiia- 
 tion,^ but now it is so no more. 
 
 This Jesus is the second Adam. The good beginning which 
 the first Adam forfeited, found in Him a new indestructible 
 reality, ami — because He was exalted — its conclusive perfection. 
 For the presence of God in the first Adam, which by his free 
 agency was to have established^ itself into a unio mi/stica, was 
 capable of being lost ; but in the second Adam, Godhead and 
 manhood have entered by a free agency of the Logos into the 
 position of indissoluble unio personalis. This appropriation of 
 human nature, through the Logos, and this impropriation of the 
 Logos into the human nature, became the inviolable ground of a 
 new humanity, which has in the God-man the creative principle 
 and the superabundant archetype of its growth. Union of the 
 spirit of man with God, and, what is the result thereof, perfect- 
 ing of His psychico-corporeal doxaj — this is the twofold aim of 
 the redemption, of which the Redeemer is the archetype for the 
 redeemed. In that now this archetype realizes itself representa- 
 tively, the psychical condition of man suffers a change, which as 
 certainly falls within the range of biblical psychology as 1 Cor. 
 XV. 45-49 is an apostolic instruction of psychologic character. 
 
 * A, Giinther, indeed, says {VorscJiule, ii. 447, ed. 2), " It is no htimi« 
 liatiou of God when He takes back again into Himself that which origi- 
 nally proceeded from Him, by means of reunion ;" but what is emptying 
 Himself of glory (see John xvii. 5) other than humiliation? Strikingly, 
 Thomaaius had said (Dogvi. ii. 236), *' In the humiliation, the divine fact 
 of the beginning (the self-limitation already contained in the incarnation) 
 became the divine-human fact of his whole life." 
 
SEC. n.] THE NEW LIFE OF THE SPIRIT. 393 
 
 THE KEW LIFE OF THE SPIEIT. 
 
 Sec. II. 
 
 When, in treating of the fact of the resurrection, and espe- 
 cially of the constitution of the future corporeity, the apostle 
 says, in reference to Gen. ii, 7, that the first Adam was made 
 6t9 '^v)(r}v ^Sxrav, the last, i.e, the Adam that concludes the 
 history of humanity, et? irvevfia ^cjottoiovp, — ^he characterizes 
 thereby the destination for which man was originally intended, 
 as a destination attained in Christ. For, in the first-created 
 man, spirit and body were first of all united by means of the 
 soul to a self-living nature (^v)^ ^wo-a), to whose own decision 
 it was left whether it would allow itself to be determined 
 according to God's mind by the spirit which immediately origi- 
 nates in God, or would selfishly conclude against God in its 
 own separate life. For the soul was first of all the personal 
 link of human nature; but the spirit was to become the personal 
 power, i.e. the ruling, glorifying, and, so to speak, personifying 
 power, of the entire personality. This object remained un- 
 attained; for the spirit — instead of proving itself ^aoiroLovv, i.e, 
 an all-pervading power of life, in ever increasing energy and 
 with ever extending result — fell under the bondage of the flesh 
 in such a way, that, although its God-resembling substance 
 continues still, its God-resembling life is quenched. Man, 
 from the good, but still in some measure undetermined, posi- 
 tion of a self-living ^frvxv ^wca (undetermined, in that It 
 still wanted the confirmation and establishment of man's own 
 proper self-determination), instead of becoming Trz/eu/^ari/co?, 
 Le. directed on all sides by the spirit that lives and moves 
 In the God who was its source, became '^v'xiico'i and (rapKtfc6<i, 
 Le. altogether determined by his yfrvxv, fallen away from the 
 spirit, and identified in a mode adversely determined, and by 
 the a-dp^ fallen away from the spirit, and therefore, from a 
 material nature, become a gross materialistic nature. The spirit 
 is not what it was intended to be— the personal might of the 
 entire life ; but only still a consciousness of the individual life 
 held together by the soul, the Psyche has usurped the right of 
 
394 THE REGENERATION. [SEC II. 
 
 the Pneuma ; in it, and not in the Pneuma, the individual life 
 of the person now has its compact form of existence.^ But in 
 Christ a new beginning is established, which bears in itself the 
 most infallible guarantee of completion ; and on account of the 
 superabundant intensity of its power of propagation, suggests 
 the hope of a renewal of the whole of humanity. The spirit of 
 the first Adam had God's presence, as it were, as a productive 
 root, from which it could be nourished and strengthened, but 
 from w^hich also it might be disjoined. In the second Adam, 
 on the other hand, the Logos united Himself inseparably with 
 the human spirit, in such a way, that in proportion as the three- 
 fold human life is developed out of its embryonic elements, the 
 Logos also, which has made itself the personal ground of this' 
 life, proves itself more and more to be the divine personifying 
 might of the same. Therefore the apostle says, o ea-xciTO^ 
 'ABafi (iyevero) eZ? irvev^a ^coottocovv. The essential condition 
 of the Adam that brings the history of humanity to its result, 
 was distinguished at once, h priori, from the essential condition 
 of the Adam that begins it. The latter was a beginning to 
 be completed ; the former is the beginning of the completion 
 itself: for His spirit, because united to the Logos, is Trvev/jLa 
 ^cooTTOLovv; and it cannot but be that it must prove itself in the 
 region of His own personality, and thence outwardly upon 
 humanity, an all-overpowering principle of Life, and thereby 
 bring forward the end of the completion. 
 
 But that the history of humanity should have begun as it 
 now ends, was an impossibility. The apostle asserts this in 
 1 Cor. XV. 46. The position of man as a spiritually embodied 
 and free nature is of necessity constituted first of all psychical, 
 i.e, subjected to the actualized dominion of the spirit by means 
 of the Psyche. The pneumatic position is the appointed result. 
 Pervading by the spirit, or what is the same thing, glorification 
 of man's nature, is the end, not the beginning. Precisely 
 because it is the end, the irvev^a in the New Testament is con- 
 ceived as occupying a position that overtops and determines all 
 other psychological ideas.^ 
 
 The destination of the earthly man for a life pervaded by 
 
 the spirit of free powers^ which had been placed at an un- 
 
 ^ Vid* v. Zezscbwitz, Profangrdcitdt m. hibl. Sprachgeist, p, 46. 
 2 lUd, Ic, p. 33. 
 
SEC. II.] THE NEW LIFE OF THE SPIRIT, 395 
 
 attainable distance by the fall, is realized in Christ. "The first 
 man/' adds the apostle, ver. 47, " is of the earth, formed of dust; 
 the second man is from heaven," But is not then the spii'it of 
 the first man of heavenly origin, inasmuch as it was breathed 
 into him from God; and, moreover, is not the corporeity of Christ 
 also of earthly origin, inasmuch as He was born of Mary ? True, 
 in both cases; the first man had a heavenly side, and the second 
 man has an earthly side of His nature. Even the corporeity 
 of the Exalted One, although. celestially transformed and taken 
 up into the Godhead, is still, in consideration of its origin, no 
 other than that which was assumed in Mary, But still the 
 antithesis of the apostle consists in its complete sharpness ; it 
 refers to the fundamentally and essentially distinct commence- 
 ments of the two founders of humanity. The one, in that 
 God the Creator first of all formed dust of the earth into a 
 human body, had a real earthly beginning ; the other, on the 
 other hand, had a personal heavenly beginning, in that God 
 the Redeemer, of His own free self-power, entered into the 
 womb of the Virgin: the one became a person, because the 
 created spirit was uni.ted with the body which came into exist- 
 ence without his co-operation ; the other was already a person, 
 when He made Himself the subject of a human nature that 
 did not come into existence without His will, "While thus 
 the task was proposed to the one, spiritually to overcome the 
 earthly foundation of his being, which anticipated his know- 
 ledge and will, — a task which he might, and also which he might 
 not, accomplish, and which in effect he did not accomplish; the 
 other is immediately, a priori, Lord in the region of human 
 nature, into which, descended from heaven, He entered, by 
 the power of a consciously free will, without losing Himself ; 
 and although His spirit does not at once glorify the body, it 
 is still in the power of the divine heavenly Ego, which is 
 conscious in Him of itself to itself in a human manner, an a 
 priori power and guarantee of an infallible glorification,^ The 
 
 ^ I have proceeded above from the critically attested reading, o hvnpos 
 ciu&pa'jtros gj ovpetvov. The o Kvpiog ■which the textus receptus has before l| 
 ovpotvov, is, however, altogether according to the meaning of the apostle ; 
 and when I consider the intentional expression Ix -y^g pcoixo?, it appears to 
 me that as I? oiipauov corresponds to the l» y^j, there must also be a predi- 
 cative idea to correspond to the xQiKog^ The original test had, as I am 
 
396 THE REGENERATION. [SEC. 11. 
 
 apostle IS not here concerned with the path of the Lord from 
 the power of glorification to the realization of glorification : he 
 sees Him at once in the heavenly glory of the end attained, 
 but with especial retrospect to the divinely-fcilfilled spiritual 
 principle, of which that life of glory must be the unfailing 
 consequence. 
 
 When, therefore, in ver. 48 he thence concludes, that as 
 the old humanity, according to the first Adam, must be made 
 earthly, so the new humanity, according to the second Adam, 
 must be made heavenly; and that as we have borne the image of 
 the earthly (the first Adam), so also we shall bear ((j^opio-ofiev) 
 the image of the heavenly (the second Adam); he means thereby 
 the consummation placed before us at the resurrection, whicli 
 will bring to outward manifestation that for which the ground 
 is prepared, by our becoming previously inwardly like to Christ, 
 through being transplanted from the position of the •yp-v^rj ^caaa 
 into the position of the Trvcv/J^a ^oyoTroLovv ; for without parti- 
 cipation in the Trveviia ^ayoTrotovv of the Incarnate One, although 
 He was still subjected to the mortal conditions of a fleshly 
 body, we have no part in the awfia irvev/jLarcKov of the Eisen 
 and Exalted One, 
 
 But how do w^e receive a part in the life-giving spirit, and in 
 consequence thereof, also in the spiritual body of Christ, the 
 new heavenly man ? A share in the body, soul, and spirit of 
 the first Adam, in their determination by the fall, we have by 
 means of physical begetting, like the lower animals. A new 
 humanity could not possibly originate from Christ in this 
 manner. It originates by means of a new creation, which 
 
 convinced, 6 Iturepos Kvpios l| ovpavov without the o before Kvptog. For 
 (1) Tertullian, Adv, Marc. v. 10, translates with the old Latin translation, 
 " Primus homo de humo terrenus, secundo dominus de coelo," without here 
 contending with Marcion. But that the latter, in ver. 45, read dominus 
 novissimus (o £ax»ros Kvptog) pro novissimo Adanij bears an indirect witness 
 in favour of the originality of the Kvptos in ver. 47. (2) The Greek Dial 
 contra Marc, writes also the reading, o hvnpos Kvptos si ovpavov, on 
 Marcion's account, who thereby had wished to oppose the reality of the 
 incarnation of Christ. It is plain how o hvrepos K^jptos became suspicious, 
 as being Marcionitish : one could not reconcile one's self to the true mean- 
 ing " the second (man), the Lord from heaven ;" and so found a remedy, 
 partly through a repetition of the oltf$p6)7ros, partly by insertion of the 
 article that was intentionally omitted before the predicative idea. 
 
SEC. 11.] THE NEW LIFE OF THE SPIRIT. 397 
 
 moreover is a birth, but, as a birth from above, is essentially 
 different from the earthly birth. By the power of the eternal 
 Word united in Him with the human constitution of nature, 
 Christ is a person creatively powerful, which, so far generally 
 as the distance of the creature from God permits likeness, can 
 produce from its essence its like ; in addition to which, the 
 humanity of the God-man, after, it is taken up into the circle 
 of the absolute internal divine life, became the Pleroma and 
 Medium of the entire triune Godhead. 
 
 But the new creation is distinguished from the first. The 
 latter created man out of nothingness into existence; the 
 former finds the ungodly being of man in existence, and trans- 
 forms it into a godly one.^ Its point of entrance is the con- 
 science, that " remains of spirit in the psychical man;"^ and 
 it is completed by above all changing the godlessness of man — 
 his separation from God — into fellowship with God, which is 
 effected by the proffer of itself of the newly-acquired divine 
 love through Christ to man, in the word that condemns sin 
 and promises forgiveness of sins, and by man's laying hold of 
 this word and its subject, and receiving them into himself by 
 means of the faith which this word produces. With this most 
 internal operation of all which addresses itself to the innermost 
 nature of man that is unalterably referred to God, and first of 
 all changes man's consciousness of his mutual relation to God, 
 i.e. his conscience, into a good one, briefly, with justification, 
 the work of grace begins.^ Its first operation is a free love, 
 that comes through on God's side to meet man ; on man's side 
 a change of consciousness effected sola fide. The transference 
 of the human Ego out of the principle of wrath into the prin- 
 
 ^ For beyond the Sabbath of creation, into -which God entered, there is 
 no further creation, in the sense of production of new natures, but only- 
 creative confirmation of that -which had been fundamentally created at 
 the beginning. This against Schultz, Voraussetzungen der christL Unsier- 
 blichkeitslehre (1861), p. 172. 
 
 2 Thus V. Zezschwitz names the conscience {Profang. u. hihl, Sprachg. 
 p. 55). 
 
 3 In F. Weber, Die Lehre vom Gewissen, l.c, p. 85: *'If the difference 
 bet-ween the divine and human -will came into consciousness in the con- 
 science, there needed faith in the forgiveness of sins to do away -with this 
 difference, to receive a good conscience by means of faith, i.e. to change the 
 judgment of conscience," etc. 
 
398 THE REGENERATION. [SEC. IT. 
 
 ciple of love makes the beginning (vid, Div. III. Sec. -Y.), 
 Thus, with the new birth or regeneration of the Ego, the work 
 of grace began in the old covenant ; and so far as it occurs 
 in the consciousness, it remains also in the New Testament, 
 limited within the present life to this life-giving point of 
 origination. 
 
 But since the mystery of the incarnation has been accom- 
 plished, other divine agencies are added to this one, which make 
 sinful man a partaker in the spirit, the soul, the body of Christ; 
 whereby, as by his descent from Adam he was earthly, so 
 by his derivation from Christ he may become spiritual . and 
 heavenly. These are agencies which, — just as little as in the 
 case of the inbreathing which endued the first man with soul, 
 and just as little as in the case of the descent of children, 
 in respect of spirit and soul, from their parents, — are to be re- 
 presented as if Christ gave up a portion of His spirit, soul, and 
 body, which is absurd. But there proceed from Christ, accord- 
 ing to His threefold human condition, certain agencies, which 
 establish man, in the way of participation with Christ's spirit, 
 soul, and body, in a fellowship which is powerful to transform 
 his own spirit, his own soul, his own body. The work of 
 grace is thus carried forward by the fact, that (1) we receive 
 of the spirit of Christ, which, after it laid aside every limitation 
 in the resurrection, was combined into one with the Holy Spirit, 
 so that all communication of the Spirit, as is shown by the pen- 
 tecostal gift, is effected since the ascension of Christ through 
 the spirit of the Son of man. This communication of the Spirit 
 again revives the extinguished image of God in our spirit, and 
 keeps it living : it restores our spirit thereby to its true nature ; 
 so that man, who even naturally has not ceased to have a Trvevfia, 
 now for the first time again begins to have a Tvevfjua rightly 
 (Jude 19), and to be irvevfiarifcbf; (1 Cor. ii, 12-16; comp. 
 irvevfia, John iii, Q)} (2.) We receive of Christ's soul, for we 
 
 1 The matter is clear, and yet is often lamentably confused. That 
 Scripture distinguishes in the work of grace a human ^n/sw^tta from the 
 -Tn/evfAoi of God or of Christ, is shown by passages such as Rom. viii. 16, 
 2 Cor. vii. 1, comp. 1 Cor. ii. 11, v. 3, without contradiction. Looking 
 to his substantial nature, no man is withoiJit- this '^viv^a, ; but. looking to 
 his destination for a divinely-associated personal power of human entire 
 life, all who stand outside of grace are -^v^iKfA \ and in so far as they have 
 extinguished in themselves the last remains of spirit — the conscience — they 
 
SEC. II.] THE NEW LIFE OF THE SPIRIT. ' 399 
 
 receive of Christ's blood ; but the blood is the soul, i.e. soul and 
 blood are involved in one another (Div. IV. Sec. XL). It is 
 the blood in and with which He poured out His soul for us 
 (Isa. liii. 12), but not that blood which flowed from His dying 
 form upon the ground, but that which remained, in identity 
 with the former, to Him the Exalted One, — the blood which 
 extinguished the wrath, and is now entirely pervaded in its 
 complete perfect doxa by the divine love. This divine human 
 blood of the Mediator becomes the tincture of our soul, whose 
 doa^a has become Turba;^ and although, within the racge of 
 this life, it still does not abrogate this Turba, yet it removes its 
 liability to condemnation, and therefore its curse ; and by the 
 power of love and of peace that it contains in itself, it appeases 
 the raging wild struggle of powers; so that by virtue of this blood, 
 and of the spirit which in Christ's spirit has again become God's, 
 the soul recovers its godlike doxa, if not at once in mid-day 
 clearness, yet still, as it were, in morning twilight and dawning. 
 In the essential relation in which the soul stands to the body, 
 this is also to the advantage of the body ; but we receive, more- 
 over, (3) of the flesh of Christ, which, because it came into being 
 by means of heavenly begetting in the womb of Mary, and is 
 pervaded by the life-giving Spirit (John vi. 63), is of the nature 
 of spirit, and is communicable for spiritual benefit. This flesh, 
 which He Himself called heavenly bread of life, and manna that 
 makes immortal, enters into us without mingling with our sin- 
 pervaded materialistic animal flesh ; but in respect of this our 
 Adamic flesh, it becomes for us a power of gracious encourage- 
 
 are absolutely without spirit, Tytvf^ct. ^w^ s^covtss (Jude 19). The work of 
 grace consists precisely in this, that it realizes again the lost godlike 
 nature of the spirit that is called to dominion, and develops a spiritual 
 beginning of the man thus once again restored (1 Cor. xv. 45). That in 
 many places it is hard to say whether the human or the divine 'jrvsvfioc is 
 to be understood, arises from the fact that the '^uivfix of the Godhead 
 and of Christ, that has become immanent in the human Trvsvficc^ or the 
 human 'TrusvfAot renewed by means of this immanence, is meant. Scripture 
 does not in that respect keep divided in conception that which is actually 
 involved. 
 
 1 The seven strings of the soul, says my Elberfeld critic, are out of 
 tune. That which has made them discordant, is the world-spirit that has 
 got within them, and through this the spirit of darkness. If the spirit of 
 Light do not again harmonize the seven strings, their noise and croaking 
 will neither cease in this world nor in the world to come. 
 
400 ' THE REGENERATION. tSEC. 11. 
 
 ment and of victory — an assurance and pledge of life in the midst 
 of death — a tincture of immortality, which in spite of corruption 
 lays hold of the essence of our flesh, in order eventually in the 
 resurrection to assimilate to itself even its outward appearance.^ 
 
 These three divine agencies peculiar to the New Testa- 
 ment, proceeding from Christ's spirit, soul, and body upon 
 our threefold constitution (1 Thess. v. 23), may be called the 
 regeneration of the natural life; so far as the whole circum- 
 ference of the constitution innate in man, in which the merely 
 actual Ego is established as a centre, may be comprehended 
 under the name of nature (Div. IV. Sec. II.). 
 
 In what distinct way the means of grace, the word and 
 sacrament, serve to this manifestation of the new man accord-^ 
 
 ^ That which Philo (who also in his fashion was a forerunner of Chris- 
 tianity) so often lays down as the aim of the soul, to be attained by the 
 condescending and merciful love of God, and of His Logos, has thus first 
 become truly attainable by the incarnation of the Logos, and the fulness 
 of grace disclosed thereby. The ladder which Jacob saw, says Philo {0pp. 
 ed. Mangey, i. 642), has a significance of a cosmologio-symbolical and of 
 an anthropologic-synibolical kind. " If we take in view the latter, the 
 soul corresponds to the ladder, whose basis, sensuous perception {etiG^yiati)^ 
 is corporeal, and so to speak earthly ; but its top, the absolutely pure spirit 
 (yoyff), is heavenly. In the soul, according to its entire nature, the Logoi 
 (Tioyoi) of God pass incessantly up and down, drawing it upwards when 
 they ascend, with themselves, detaching it from this mortal state, procur- 
 ing for it the glimpse of things peculiarly and alone worthy to be seen, 
 without dragging it down when they descend. For God and the divine 
 Logos have not injury in view, but condescend to the human race in kind- 
 ness and compassion, rendering help and assistance in order to make alive 
 again the soul that is still dwelling in the body as in a fluctuating stream, 
 — powers of healing breathing forth upon it from them. It is true, in 
 absolutely purified dispositions (Itauotats) God alone dwells unheard and 
 unseen, the director of all, as is declared to the wise man in a recorded 
 saying of God (Lev. xxvi. 12), * I will dwell in them, and I will be. their 
 God.' But to the souls of those who still are engaged in the process of 
 purification, and have as yet not fully cleansed the life that has become 
 foul and polluted by the encumbering corporeity, angels associate them- 
 selves, divine Logoi (Tioyoi)^ refining them by the contemplation of their 
 beauty and goodness. How heavy, however, is the evil confusion of evil 
 indwellers, which is expelled when the One Good (slg 6 uyxdog) makes His 
 dwelling, is manifest. Therefore, soul, give diligence still to become God's, 
 house — a holy temple ; from a soul so absolutely weak, to become a strong; 
 and from one so powerless, a mighty one ; a prudent soul, from a foolish 
 one ; a deliberate from a frantic one." 
 
SEC. III.J ASPECTS OF THE WOEK OF GRACE, 401 
 
 ing to the likeneS's of Christ — this and other dogmatic questions 
 are apart from the purpose of biblical psychology.^ It would, 
 howeverj be to circumscribe this science unreasonably, if it were 
 denied the right of expanding itself, In the way in which we have 
 undertaken to develop it, over the new spiritual life. As the 
 naturally pneumatico-psychical constitution of man is a constitu- 
 tion not merely ethically, but also substantially, affected with cor- 
 ruption, so also is its restoration a restitution at the same time 
 ethical and substantial ; and therefore the work of grace which is 
 the foundation of this restoration is a psychologic phenomenon. 
 Because the theological sciences are an organism, none is so 
 independent as not to be connected on all sides with the others, 
 and to be articulated with them. One is incomplete without 
 the others. How much need dogmatics have of psychology, 
 and how rightly the latter extends its investigation, even into 
 the soteriologic field, will be still more plainly evident, as we 
 come to agree upon the twofold sphere of human subjectivity, 
 in which the mysterious fact of regeneration is completed. 
 
 THE CONSCIOUS AND THE UNCONSCIOUS SIDE OF 
 THE WOEK OF GKACE. 
 
 Sec. III. 
 
 " Marvel not," says Jesus to Nicodemus (John iii. 7), " that 
 I said unto thee, Ye must be born from above. The wind 
 bloweth where it listeth, and thou hearest the sound thereof, 
 but canst not tell whence it cometh, and whither it goeth : so 
 is every one that is born of the Spirit." Nicodemus marvelled 
 because he could not otherwise conceive of a mystery which lay 
 out of the region of the sensible and the natural, than according 
 to sense and nature, and therefore found it contrary to com- 
 mon sense. Jesus, desirous, of explaining that the birth from 
 above is not sensible and natural, in condescension to Nico- 
 demus makes use of a parable drawn from the region of nature. 
 The Spirit has its natural analogue in the wind, with which it 
 1 Vid, thereupon, Thomasius, Dogm. iv. 112-121. 
 2 C 
 
402 THE REGENERATION^. [SEC. lU. 
 
 has the same name : the wind is the most essentially similar 
 elementary phenomenon to the Spirit of God which pervades 
 the creation, and operates through the entire life of nature. 
 As the wind bloweth where it listeth, Le, now here, now 
 there, without being subject to limits, and without allowin cr 
 its paths to be prescribed, and as its rush may be heard, 
 although it cannot be determined where it at first began, and 
 how far at the time it may go, or where it may cease ; ^ so it is 
 with every one that is born of the Spirit. The operation of the 
 Spirit of regeneration is therefore, (1) a free one, withdrawn 
 from the power of human volition, of human special agency; (2) 
 a mysterious one, lying beyond human consciousness, and only 
 to be recognised by its effects. The regenerated person recog- 
 nises himself, — when he compares his present condition with his 
 old one and its still uneradicated remains, — as a new man, with 
 a fundamentally changed tendency of all his powers, released, 
 by spi'inkling with Christ's blood, from his previously evil con- 
 science, or — what is essentially the same thing — become, by the 
 justifying grace of redemption, instead of a child of wrath, once 
 more a child of the God of love, and renewed in the foundations 
 of his nature according to the image of God, even as that nature 
 has in Christ attained a new creative energy in humanity. He 
 hears the voice of the Spirit, like the rush of the wind, experi- 
 encing in himself the testimony of the spirit of his adoption — 
 the groanings that cannot be uttered, mingling with his prayer 
 — the cry of Abba — the discipline of the Holy Spirit manifesting 
 itself in many ways, in instruction, warning, and reproof; he is 
 enlightened once for all ; he tastes the heavenly gift of forgive- 
 ness of sins, in which are comprehended all the riches of grace ; 
 he knows himself in the actual possession of the Holy Ghost ; be 
 tastes the dear comforting word of God, and the powers of the 
 future world of perfection, which are already acting upon this 
 present state (Heb, vi. 4 et seq.). But all these things are only 
 the results of that which has transpired in him : the divine fact 
 itself is, and remains for him, in an unattainable depth placed 
 below his consciousness; and as the natural birth, which his 
 natural conscious life has as its foundation, so the spiritual birth, 
 the basis of his spiritual conecious life, remains hidden from him 
 in darkness. He is conscious to himself of that which is effected, 
 ^ Thus rightly Paul Anton, in Hengstenberg, in loco. 
 
SEC. III.] ASPECTS OF THE WORK OF GEACE. 403 
 
 but only as the result of a spiritual work that has transpired in 
 the region of his unconsciousness. 
 
 It is peculiar to all God's creative agencies, that the creature 
 "U'hich is thereby brought into existence, or in which this or that 
 is brought into existence, has no consciousness of what is occur- 
 ring. When Adam, in consequence of the divine inbreathing, 
 came to the consciousness of himself, his creation was then 
 already perfected ; and when God would create the woman 
 out of him. He caused a deep sleep first to fall upon Kim ; and 
 when he awoke, the woman stood before him. It is still just 
 in the same way that man comes into existence. In respect of 
 the husband and wife, who are the instruments of the propa- 
 gating divine creative power, the moment of conception is 
 associated with an actual veiling of the consciousness ; and 
 the consciousness of the spirit of the embryo is germinally re- 
 strained, and does not awake until, glimmering as a feeling of 
 self, it finds itself born into the light of the world as a complete 
 man. The creature, in coming into existence, is related to 
 God the Creator as the clay to the potter, Isa, xxix. 3 6, xlv. 9, 
 Ixiv. 7, Jer. xviii. 6, Ecclus. xxxvi. 13, comp. Rom. ix. 20,- 
 where the apostle proceeds thereupon to prove the absoluteness 
 of God and of His world-plan as anticipating all consciousness, 
 and all individual agency of man. The creature which God 
 establishes in actual existence is therein absolutely passive. 
 Even to assume only the possibility of a conscious co-operation 
 of the creature, would be absurd. 
 
 The like is the case also with the birth from above. Even 
 the first operation of grace which overpowers us, while we allow 
 ourselves to be overpowered, occurs in us as in the condition of 
 sleep and of. death (Eph. v. 14). And while the faith which 
 the grace effects, and which lays hold upon and clings to the 
 grace, this first stirring, and this continuous breathing of the 
 new life, is, although in the most manifold modification, a fact of 
 our consciousness ; and the word says to our consciousness what 
 God will further give to us by the means of grace, so that we 
 do not take these things for granted at random ; yet the events 
 themselves, named and promised by the word, all occur in us in 
 the depth of unconsciousness, and only now and then reflections 
 of them fall from them upon our consciousness. We receive of 
 the spirit, of the body and blood of Christ, and our believino- 
 
404 THE REGENERATION. tSEC. III. 
 
 Ego is transformed into a growing new man within the husk of 
 the old one : we become — through the God-man, who thus com- 
 municates to us of His essential fulness, and makes us partakers 
 of His nature — at the same time partakers of the divine nature 
 {Oeia<i Kotvcovol <j>vo-ea)';, 2 Pet. i. 4), in that the triune God is 
 internally present to us, and surrounds and pervades us with 
 His threefold love ; but we are able neither to contemplate, nor 
 even to distinguish, these divine agencies in their beginning and 
 progress. We know from the word, and from the testimony of 
 the Spirit by means of the word, what is bestowed upon us by 
 grace (1 Cor. ii. 12) ; but we know it in faith. As we have a 
 natural spontaneous feeling and consciousness of our life, even 
 •without being able physiologically to analyze the process of life 
 and its factors ; and as this life, without our looking through its 
 mutually involved powers, and even without our applying to it 
 conscious attention, fulfils itself ; so we are in faith certain of 
 our life from God, without being able to raise the life that is 
 hidden with Christ in God (Col. iii. 3) into clear and permanent 
 consciousness ; and this life fulfils itself, without being condi- 
 tioned by our knowledge and will, sufficiently for us to maintain 
 that living faith, which unites our Ego with this life, and awaits 
 the revelation (1 John iii. 2) of the riches of the glory of this 
 mystery (Col. i. 27). We perceive from Scripture what 
 occurred to us in baptism and the Lord's Supper : we recog- 
 nise the reality of what occurred, from many kinds of conse- 
 quences and manifestations which reach into our conscious life ; 
 but to what occurred itself we only stand in the relation of un- 
 conscious passivity ; and the fact of what occurred is purposely 
 withdrawn from our perception, and is, in the sense of Ex. 
 xxxiii. 22 (where there is permitted to Moses, not the view, but 
 only the back view — only an after glance of one who was with- 
 drawing himself), purely a posteriori. How could the sacra- 
 mental controversy between our Church and the Reformed 
 Church have arisen, if the nature of the gift and effect of the 
 sacraments, and especially of the Lord's Supper, were not to be 
 determined only according to the word of Scripture, but could 
 have been decided from experimental observation ? And if the 
 fact of regeneration took place in the region .of our conscious- 
 ness, how would it be possible that there could be found, even 
 among the most enlightened Christians, such a fluctuation of 
 
SEC. III.] ASPECTS OF THE WORK OF GRACE. 405 
 
 views upon the distinction between the operations of the word 
 and of the sacraments? How would it be possible that the 
 question, whether there is also an extra-sacramental tasting of 
 Christ's flesh and blood, should be answered by some in one 
 way, by others in another? What we observed in considering 
 the natural pneumatico-psychical life of man — viz. that as the 
 spirit's existence commences from a condition of unconscious- 
 ness, so also all spiritual growth ripens embryonically in the 
 dark depth of unconsciousness (Div. IV. Sec. VIII.), and that 
 this depth conceals within, more than is manifest to man, — is 
 true in a still higher degree, and to a larger extent, of the facts 
 and of the substance of the spiritual life. 
 
 In all this we have not yet at all referred to infant baptism. 
 But if, as (Div. IV. Sec. VIII.) we have shown, the embryonic 
 beginning of human life is, at the same time, the beginning of 
 man's threefold — Le, bodily, spiritual, and psychical — life, be- 
 cause certainly what is not apnori constituted in germ cannot be 
 developed, — and, as we have just shown, even in the adult the 
 creation of a new beginning of this threefold life is consum- 
 mated in the region of unconsciousness, — it is not to be doubted 
 that the sacrament of holy baptism may prove, even in the 
 newly bom child, to be a bath of regeneration, and may ope- 
 rate in its independent natural life the beginning of a spiritual 
 life ; especially as the God-man, because He Himself was a 
 child, became even for the age of childhood in His manner 
 the possibility and power of regeneration.^ But still this does 
 not vindicate infant baptism. For all regenerate life has faith 
 as its indispensable postulate — since above all, the Ego of 
 the man is to be restored from perdition. Faith is just the 
 proof to one's self of the Ego turned towards the regenerating, 
 and first of all justifying, grace, and laying hold upon it ; 
 and baptism with respect to the man who undergoes it in right 
 apprehension is actually a longing that appeals to God for 
 a good conscience.^ Rightly, therefore, has the question as to 
 
 1 " Omnes enim," says Irenseus, ii. 22, 4, " venit per semet ipsum salvare, 
 omnes inquam, qui per eum renascuntur in Deum, infantes et parvulos et 
 pueros et juvenes et seniores. Ideo per omnem venit setatem, et infanti- 
 bus infans f actus, sanctificans infantes." 
 
 2 Thus is avvsil'^oiag dy»6^s e7rspaTYift.» sig 0s6v (1 Pet. iii. 21) to be 
 understood, with Giider (Die LeTire vom Gewissen nach der ScJiri/t, in Stud. 
 
406 THE REGENERATION. tSEC. Ill, 
 
 the justification of infant baptism concentrated itself in the 
 minds of our dogmatists in the question, whether infants are 
 able to believe. They recognise the conclusion, that he who is 
 not capable of faith (capaa; fidei), is, moreover, not capable of 
 regeneration (capax regmerationis)} This conclusion is perfectly 
 scriptural. The birth of the spirit cannot be a divine agency 
 that leaves man's spirit alone ; it must, before all things, be a 
 divine agency that comprehends this. If it be supposed that a 
 change so ethico-physical as regeneration could occur even in 
 its elementary beginning without co-operation of the personal 
 Ego, then the very centre of human nature is excluded from 
 the regenerating agency of God, in a way that contradicts the 
 personality of man; and if it be supposed that, in the child that 
 is baptized, the necessity for redemption and the desire for 
 redemption take the place of faith, the enigma is not solved, 
 since this impulse for redemption, if it is not to be as a blind 
 natural impulse, must have the Ego as its subject, no less than 
 faith must. For although the consciousness of the Ego be not 
 associated with all human impulses and conceptions, still they 
 are distinguished from those of the brutes, by the fundamental 
 notion of Ego, even although it remains in the background. 
 Or if one supposes that by baptism — by the power of the relation 
 of grace which the triune God introduces into it — the child is 
 only transferred into the possibility of a regeneration to be 
 realized subsequently (which is confessedly the prevalent view 
 of the Reformed churches), then baptism — which nevertheless 
 finds in the child no obstacle of opposition, as in the unbe- 
 lieving adult — is emptied of the peculiar efficiency attested by 
 the Scripture, As, after what has been above said, the view 
 often expressed since the time of Augustine^ — that the want of 
 faith and intention on the part of the child may be supplied 
 by the faith of the sponsors and of the whole church, — needs 
 no refutation, the justification of infant baptism remains thus, 
 
 u. Kritiken, 1857, pp. 283-285), Hofmann {Schriftb. in. 184), Schott, and 
 others ; for that sTrsparYifccc means not the beseeching inquiry, but the 
 granted claim, as v. Zezschwitz {Pe Descensus p. 45) assumes "wibh Besser, 
 is contrary to the logic to be presumed of the definition. 
 
 ^ See Schmid, Dogmatik der Ev. Luth. Kirche (edit. 4), p. 413. 
 
 2 " In ecclesia salvatoris," says Augustine, e.g.^ c. duas ep. Pelag. i. 22, 
 " parvuli per alios credunt, sicut ex aliis quse in baptismo remit tuntur 
 peccata traxerunt." Just so subsecj.uently Luther also. ' 
 
SEC. IV.] DIRECT AND REFLECTED ACTION OF GRACE. 407 
 
 without evasion, conditioned by the question whether the infants 
 can believe. If faith were a work of man's own, with a human 
 initiative, then this question would have to be answered abso- 
 lutely in the negative. But if faith is a human condition of 
 divine operation, a work of the grace that prevents man, and 
 takes its Ego for itself, there is left a possibility to reply to the 
 question in the affirmative. Depending on this, our old dog- 
 matists affirmed it when they said : Habent infantes fidem non 
 reflexam aut discursivam, sed directam et simplicem a Spiritu 
 sancto, cui malitiose non resistunt, per baptismum accensam.^ 
 For this reason, Brenz has the distinction of faith into a hidden 
 (ahscondita), and a manifest (revelata), faith. Others distinguish 
 fides hahitualis and actualis, or actus seu operatio Jidei primaria 
 et immediata^ and secundaria et mediata;^ but now that we are 
 more closely entering upon the distinction indicated, — which, 
 not only for the question of infant baptism, but generally for 
 the right judgment of the spiritual life, is of the greatest 
 importance, — it will be manifest that its most appropriate de- 
 signation is fides directa and reflexa. 
 
 THE ACTUS DIRECTI A-ISTD EEFLEXI OF THE 
 
 LIFE OF GEACE. 
 
 Sec. IV. 
 
 In order to elucidate the meaning of this distinction, which was 
 first applied dogmatically by Mart. Chemnitz, we proceed from 
 a fact that belongs to the department of the revelation of crea- 
 tion, in which it appears accurately expressed. After Paul, in 
 Rom. i. 20, has said how God from the beginning of the world 
 
 ^ Thus, for example, Hollaz in the Cap. de gratia regenerante of his 
 Examen. 
 
 2 See, for the history of this distinction, Dleckhofe, Ahendmahlslehre, i. 
 183-186, who says here,* among other things: "The precise distinctions 
 which here become necessary, may first be found with scientific certainty 
 on the ground of an anthropology and ethics prosecuted in conformity 
 with the faith of the Christian revelation. 
 
408 THE REGENERATION. [SEC. IV. 
 
 made Himself known to human knowledge by His works, so 
 that men are without excuse, he goes on : " For although they 
 knew God, they glorified Him not nor thanked Him as God, 
 but became vain in their imaginations, and their foolish heart 
 was darkened." It is surprising that the apostle here attributes 
 to men a yvmvat tov Qeov, whilst the heathens, who are here 
 especially under consideration, are elsewhere called ra Wvq tcl 
 fi7} elBora rov &eov (1 Thess. iv. 5; Gal. iv, 8). In both cases 
 0€O9 is the true God ; so that thus in the same subject know- 
 ledge of the true God is affirmed and denied. If yvovre^ be 
 resolved into ^vwvai Svv7]divT€<;, it is an unjustifiable exegetical 
 violence. If the attempt be made to understand 7Z/01/T6? as pluper- 
 fect, the 19th verse testifies, on the other hand, that the apostle 
 considers this tyvQ)at<i not as something past, but as something 
 in th« midst of the thanklessness and apostasy present there : 
 for he says of men upon whom the wrath of God is revealed, 
 because they restrain the truth in unrighteousness, that that 
 which may be known of God, i.e. God Himself, so far as He 
 has made Himself the subject of knowledge by creation, is 
 manifest in them, and is therefore present to their conscious- 
 ness.^ Thus the question still remains, in what sense the apostle 
 attributes to the heathens an acquaintance with or knowledge of 
 God, which he elsewhere denies to them. The meaning of the 
 apostle is doubtless this, that God reveals Himself to all men 
 in His works ; that they have an organ of perception correspond- 
 ing to Him;^ and that they all really acknowledge Him also 
 
 ^ In Pri. xix. this yuamou row (dsav stored up in the creature is called 
 (ver. 3) nV"^) "Day unto day bubbleth forth the tidings" — i.e. as out of a 
 living inexhaustible opening, the knowledge of God overflows from one day 
 to another — "and night unto night she weth forth knowledge," i.e. every 
 approaching night sets forth the tidings to that which has vanished ; so that 
 thus the knowledge of the Creator which is offered to the creature, is con- 
 ceived of as in incessant expression. Our forefathers call it an ohjectivum 
 vocis non articulate prseconium. 
 
 2 Oetinger calls it sensus communis ; see thereon, Fabri, The Setisus 
 Communis the Organ of the Revelation of God in all Men, 1861. The sensus 
 communis is the capacity — which has remained to man ever since the fall — of 
 recognising God as Creator and Lawgiver and Lord, in the witness of the 
 creature, and of the conscience, and of history, — the residuum left to man 
 of his likeness to God, which may be acknowledged without thereby abat- 
 ing the greatness and depth of original sin and its results, and which must 
 be acknowledged as the result of the above clear testimonies of Scripture. 
 
SEC. IV.l DIKECT AND REFLECTED ACTION OF GRACE. 409 
 
 actu directo ; ^ but that their knowledge has never come to the 
 inner assent to this self-revelation of God, never to the internal 
 comprehension of Him, never to the free making-subjective 
 (Suhjectivirung) of the objectively revealed divine, t.e. it has never 
 come to actus reflexus. For, as the apostle says in ver. 28, men 
 did not regard it as worth the trouble to have God in their know- 
 ledge. He here uses eirlr^vmaL^ purposely instead of r^vwa-i^ ; for 
 iiriryvcoa-t^, as distinct from yvaxri^, is always an actually recog- 
 nising apprehension of the object, whereof not the enrlr^vcoari^^ 
 although perhaps the jvcoai^;, may be a false, a dead appre- 
 hension.^ Men refused to accept God, and thus to have Him 
 in iirl^vaxTLs^ Le. to make Him the reflex subject of their 
 consciousness, although He was objectively knowable to them, 
 and was therefore spiritually perceived by them actu directo. 
 Their ungodly will permitted not that result to be produced ; 
 similarly as the Pharisees, from the works of Jesus, without 
 being able to evade them, received the impression of the most 
 intimate divine association of His person, but did not allow 
 the knowledge that arises from this impression to get at 
 them. For it is with spiritual perception as with the vision 
 of sense. When the eye fails on an object, this object is 
 copied in the eye, without the eye being able to evade it ; 
 but it can immediately turn away from the object perceived, 
 or become closed to it. 
 
 We meet with the same distinction of actus directi and 
 reflexi as in the first chapter of Eomans, in the prologue of St 
 John's Gospel. When the Evangelist says there, in ver. 4, Kai 
 7} fw^ ^v TO ^co9 Twz/ avdp<»TT(oVy — Lc. that life which was in the 
 person of the Word, and which was the Word in person, was 
 the light of men, — he regards in this statement^ the operation of 
 the Logos, inclusively of His incarnation, yet wholly apart from 
 the relation of men to that light for which the life of the Logos 
 
 1 Tholuck thinks, probably, in substance the same, when he calls this a 
 " potential latent knowledge." 
 
 2 Comp. Huther, On the Epistle to the Colossians, p. 75. 
 
 8 See Hengstenberg, in loco : " The thought can only be, that the Logos 
 from the beginning was virtually the light and life of men ; so that, before 
 He appeared in the flesh, men were excluded from light and life," — ac- 
 cording to my own most decided conviction contrary to the spirit of the 
 Gospel of John, — which teaches a saving operation of the Logos even prior 
 to His incarnation. 
 
410 THE REGENERATION. [SEC. IV. 
 
 was disclosed to them : lie expresses only the fact, that the life 
 of the Logos disclosed itself radio directo for the light of entire 
 humanityj and shone into its internal eye. For further on (ver. 
 5) he is constrained to complain that the light which shone in 
 darkness was not welcomed with any desire of humanity to be 
 enlightened by the light: the light became thus what in itself, 
 and actu directo^ for humanity, it was not, even in subjectively 
 reflected operation. In the same objective sense, the Evangelist 
 says (ver. 9) of the true light, o (pcori^ei irdvra dv9p(07rov, dis- 
 tinguishing sharply the divine agency going forth upon man, 
 and man s relation thereto. The true light beams without 
 exception upon every man : it has the destination, and the 
 power, and the desire, to enlighten every man ; but here also is 
 repeated the mournful complaint, that the world of humanity 
 did not acknowledge Him who wished to be its light, although 
 it was He by whom it received its existence. 
 
 The actus directus^ in both those cases of revelation which 
 are treated of in the introductions to the Epistle to the Romans 
 and to the Gospel of St John, is rather divine than human, A 
 divine power, offering and awakening acknowledgment, pene- 
 trates from what is perceived into man, who stifles the growth 
 of the recognition at the moment when it ought to begin. Just 
 thus it is with the means of grace, with Word and Sacrament. If 
 no condition of external comprehension be wanting to the hearer, 
 yet he does not receive the word without the manifestation in 
 him of the divine energy of its power of conviction. Even 
 although he purposely restrains all wholesome reflection of it in 
 himself, the word, once understood and received, has attained 
 in him, with the power proceeding radio directo from it, an 
 internal objectivity : he bears it, although fMrj avyKeKpafievov rfj 
 irtarec (Heb, iv. 2), in his knowledge and memory ; it is in him 
 as a seed fallen upon stony ground — for the man it is as dead — 
 but in itself it is living, and — so soon as the ground of the human 
 heart becomes loosened — striking root and shooting forth. As 
 long as man resists, the word in him is as a power of judgment-, 
 but in the fact that he knows the word of the grace of God in 
 Christ, he has still great advantage ©ver him who knows it not: 
 for he needs only to forsake his resistance, and the word in 
 him will be manifested as a power for the enlightenment of his 
 spirit, and for the changing of his personal life. What is true 
 
SEC. IV.] DIRECT AND REFLECTED ACTION OF GRACE. 411 
 
 of the wordj in the event of its attaining to man's knowledge, is 
 true also of the sacraments, in the event of man's submitting 
 himself to them freely, with the view of receiving them. The 
 condition of their saving reception is faith. There is no such 
 thing as a saving effect of the sacraments that is not conditioned 
 upon faith and that in this sense occurs ex opere operate} 
 Without faithj there is attained no reflex possession of the sacra- 
 mental giftSj and no reflex consequences of the sacramental 
 agencies. But even in the case where the faith of the receiver 
 does not respond to the sacraments, and the unbelief of the 
 receiver does not allow itself to be overcome, they remain, in 
 their substance and power, what they are in themselves by 
 virtue of the inviolable will of God, which is linked to no 
 human condition. He who is baptized, even if he have not 
 received baptism in a right mental comprehension, needs not to 
 be baptized again : the substantial contents of the sacrament 
 have attained in him a living presence once for all, and there 
 needs only faith, that that may realize itself in a reflex manner 
 in him to his salvation, which he already has inwardly present 
 actu directo, and which radio directo ever presses to be realized 
 in him.'^ And he who does not receive the Lord's Supper in true 
 faith, still receives Christ's body and blood; and the sacramental 
 gifts manifest themselves in him, in the hope that he may allow 
 them to redound to salvation as disciplining powers (1 Cor. xi. 
 29-32). The substantial completeness of the sacrament is in 
 neither case dependent on the faith of the receiver.^ But if man 
 in both cases receives what the sacraments by their appoint- 
 ment convey, their saving purpose in the case of unbelief 
 is at least so far attained, that the saving benefits compre- 
 hended in the sacraments are brought into immediate nearness 
 to the man. They are appropriated to him by God, for the 
 
 1 This is the very kernel of the polemics of our doctrinal writings against 
 the scholastic opus operatum. In remembrance of the assertion of Julius 
 Muller (Die Evangelische Union, 1854, p. 290), that in the doctrine of the 
 sacraments I find myself in contradiction to the creed of my church I 
 might underline the above passage three times. 
 
 2 The passage of Schoberlein {JakrU. 1861, p. 71) goes too far : "Mere 
 baptism without faith establishes a body of the new man without a soul : 
 faith without baptism, a soul without a body." 
 
 3 Thus say our creeds and dogmatists : Fides non requiritur ad substan- 
 tialem sacramenti integritatem. Vid. Schmid, l.c., p. 400. 
 
412 THE REGENERATION. [SEC. IV. 
 
 purpose that he should appropriate them to himself by means 
 of faith.^ 
 
 Psychologically, it is not to be wondered at. The sacra- 
 mental gifts, indeed, are pneumatical. For even the God-man, 
 in respect of the nature of His personality, is wholly irvevfxa 
 (2 Oor. iii. 17). But God, who is spirit, can make Himself 
 present in man as, and by what means. He will. He can 
 encircle man with His wrath, or in grace with His love. By 
 the sacrament He makes Himself present to him in the whole 
 might of His redeeming, regenerating love. That man who, 
 nevertheless, does not believe, is as a blind man who does not 
 see the sun which beams upon him, or as a dead man, before 
 the door of whose grave, as before that of Lazarus, Christ the 
 raiser of the dead is standing. Much is conferred upon him by 
 grace — a treasure is concealed in his field — he can raise it at 
 any time.^ He needs only to open the eyes of faith, and he 
 finds himself in a paradise, which existed without his faith, and 
 prior to it. The true light which shines into the darkness, and 
 enlightens every man radio directo (John i. 5—9), has gathered 
 itself around the Ego of the baptized person in the narrowest 
 circle of light. The Ego needs only to open itself in faith, and 
 the whole man becomes a light in the Lord (<^&)? iv Kvpim, 
 Eph. v. 8). 
 
 It is thus with the adult who, without having living faith, 
 submits himself to baptism. It is otherwise with the child. In 
 order to understand the difference, let the following considera- 
 tions be pondered. As the direct results of the grace of God 
 going forth upon man, and surrounding him, have faith as their 
 first and essential reflection ; so, on the other hand, the faith 
 itself is, according to its nature, an actus directus : namely, a line 
 drawn from us up to Christ, and to God in Christ ; a longing 
 
 "■ In my Fou7' Books of the Church (1847), and my Catechism of the 
 House of God in the Church (1849), I have shown what important results 
 flow therefrom upon the doctrine of the church ; and it is since more and 
 more acknowledged, that the divine operations that are performed upon man, 
 on his personal and natural side, by means of the word and sacrament, are 
 the ground of the church's unity, and that the holy sacraments, according 
 to their special agency, form the spiritual natural ground of the church, 
 or, what is the same thing, they articulate it into the body of Christ, and 
 establish it in the articulation. 
 
 2 Thomasius makes use of this figure, Dogm, iv. 1 17. 
 
SEC. IVJ DIRECT AND REFLECTED ACTION OF GRACE. 413 
 
 reaching forth to the salvation offered in word and sacrament ; 
 a look turned away from the innate natural state direct to 
 Christ ; an awakened yearning for His grace ; a grasp and 
 apprehension having relation to this grace in the unity of all 
 one's powers (Div. IV. Sec. IV.). This actus directus has in 
 itself the promise of God. The actus reflexi of divine assur- 
 ance, of joyous self -certainty, of experimental seeing and tasting, 
 belong not to the essence of justifying faith ; but the former 
 actus directus is, as our ancients say, the forma fidei essentialis. 
 " It is necessary," says one 'of them,^ " to acknowledge a two- 
 fold manifestation of faith. The first is called actio directa, 
 by which we lay hold of and embrace Christ ; the other actio 
 refiexa, by which we acknowledge our own doing, and feel or 
 experience that we have apprehended Christ. By the former 
 we believe, to speak accurately, on Christ; by the second, 
 however, we become assured of the fact that we believe, and 
 the faith which has laid hold on Christ falls back softly and 
 sweetly into itself. But there are many who have really laid 
 hold on Christ, although they do not feel that they have appre- 
 hended Him ; and these are none the less justified. For we 
 become incontestably righteous by the actio directa, and not by 
 the actio rejiexa : we become justified, not because we feel that 
 we believe, but so far as we only believe." The faith is thus 
 in its essence fiducia supplex (assurance of refuge), not fiducia 
 triumphans sen gloriosa (assurance of experience). The faith 
 is God's agency, as well in the former state as in the latter: in 
 the one, it is the operation of His grace condescending towards 
 man ; in the other, it is the operation of that grace appre- 
 hended, and assuring itself, and giving itself to be apprehended 
 by man. 
 
 But if the faith, even as actio directa, be God's agency, it is 
 not to be perceived why the grace of regeneration, which is 
 introduced into man by baptism (as also by the Lord's Supper), 
 associated with the word, cannot effect even in the child the 
 faith necessary to its saving reception.^ It is said that faith 
 
 1 In Pontoppidan's Glauhensspiegel, pp. 301-3. The divine assurance 
 is called by him reflexio passiva et supernaturalis : the self-certainty that 
 arises from self-examination according to God's word, reflexio activa et 
 rationalis sc. syllogistica. 
 
 2 See, on the older dogmatic writings belonging to this subject, the 
 
414 THE REGENERATION. [SEC. IV. 
 
 is not possible, and not conceivablej without consciousness. 
 But (1) the condition of the child, is certainly not the absolute 
 opposite of consciousness : the entire threefold life of the man 
 is already existing in the child, although in the first commence- 
 ment of its development ; therefore even already it is the grow- 
 ing consciousness.^ The unconsciousness out of which it is 
 developed is distinct from the brute condition of impersonality, 
 and remains indeed, even in the adult man, the reverse side of 
 consciousness, — the ground wherein it is submerged in ceaseless 
 variation, and whence it emerges again, as, according to God's 
 ordinance, night and day, contrasted with one another, cease- 
 lessly change into one another. Wherefore, then, should God 
 not be able to effect in the remotely glimmering consciousness 
 of the child a germinal faith, just as well as a developed faith 
 in the daylight consciousness of the adult; especially as (2) even 
 in the adult, not merely in sleep, but even in the midst of every 
 strenuous labour not immediately religious, and in conditions 
 of sickness surrounded with darkness of the most manifold 
 kind, the actio directa subsides, out of the region of conscious- 
 ness, into unconsciousness, without by that means losing its 
 existence, which ever again breaks through these bonds, and 
 
 German treatment of the dissertation of J. G. "Walsh, de fide infantum, 
 by A. L. MuUer, Jena 1729, 8. 
 
 * Therefore Cyprian asks, with reference to the baptism of infants, Quid 
 ei decet^ qui semel in utero Dei manihus formatus est f And therefore, as 
 Dorner argues (Jahrbb. filr Deutsche Theolog. 1856, p. 406), the miion of 
 both natures in Christ, although the divine-human self -consciousness starts 
 from a dark ground, is from the moment of conception a unio personalis. 
 The child is not res, which becomes persona ; it is from the very beginning 
 an entire man, growing on all sides. Not inappropriately, K. Gbbel com- 
 pares baptism to the so-called inoculation into the sleeping eye, which, in 
 the hope that the eye engrafted on the wild stock will shoot in the spring, 
 is examined in the midsummer of the second sap. The good eye remains 
 indeed, the whole winter through, in as it were a sleeping state, and 
 pushes forth first with stirring life and full impulse of sap in the spring ; 
 but it is already growing ia the autumn, so far as it remains alive : it is 
 then taken up into the attraction of the sap of the wild plant, although it 
 does not till later put forth visible shoots. See Gobel's essay. Die Kinder- 
 taufe eine Oculation aufs Schlafende Auge, in the Aduen Reformirten 
 Kirchenzeitung, 1855, Nos. 21 and 22, where nevertheless is asserted, that 
 " the seed of life which God plants in baptism in the newly-born child 
 must not be called faith, otherwise the idea of that faith which justifies is 
 prejudiced." 
 
SEC. IV.] DIRECT AND REFLECTED ACTION OF GRACE. 415 
 
 even in powerlessness and seeming death, in phrenzy, and in 
 the highest degrees of resistance bordering on despair, may con- 
 tinue to subsist, as seen by God's all-penetrating eye ? Faith 
 in its perfect matured condition certainly subsists in the per- 
 fectly conscious acts of apprehensio cognoscitiva^ approhativa^ 
 and appropriativa ; but every believer knows from experience, 
 that his faith began with a secret divine agency upon his will ; 
 and that this turning of the will already included, undeveloped 
 in itself, those acts of faith. To this point of unity faith 
 ever and anon returns : why should it not be able to begin 
 therewith also in the child? The glimpse of Him who has 
 overcome curse and death for us, is compared indeed to the 
 glimpse of the serpent lifted up in the wilderness (John*iii. 14). 
 Such an inclination to Ohrist,^ effected by God, is even possible 
 in little children (Matt, xviii.' 6, to)V fiiKpiov toutcov twv 
 Tna-revovroyv eh iM)^ ^^^ ^ven not impossible to newly-born 
 children ; for the consciousness begins from a remote point of 
 growth, when it is still as uone, and even indeed actually still 
 none, thus also faith must be able to begin from a remote 
 point of growth, when it is still as if none, and even in fact 
 actually none, but yet is already present in seed and germ,^ 
 Even already in the life of the embryo the Scripture (as we saw 
 in Div. IV. Sec. VIII.) declares secret spiritual occurrences. 
 We are teaching in this, nothing essentially different from what 
 is affirmed by Thomasius and Martensen also: for although 
 Thomasius, on the one hand, indeed denies that baptism creates 
 a conscious condition, that it creates a personal faith in the 
 child ; but, on the other hand, designates its effect as an inward 
 laying open of the human spirit to the divine work of grace, 
 corresponding to the natural opening of the life of the child 
 towards the mother's love, which experimentally reaches far 
 behind the awakening of the self-consciousness back into the 
 earliest dawning'life of the suckling,^ — still, herewith' is attri- 
 buted to baptism the effect of that which determines the essen- 
 tial ground of faith: for what is faith, except the unclosed inner 
 eye, which adopts into itself the form of God the Redeemer? 
 
 1 It is plainly seen from St John's Gospel "what kind of a progressively 
 gradual idea 'TnarBvsn/ is : it there runs through all degrees, from the lowest 
 to the highest. 
 
 2 Dngm. iv. 141. 
 
416 THE REGENERATION. [SEC. IV. 
 
 What we postulate is an effect of baptism comprehended in the 
 word upon the whole man. The final aim of the new creation, 
 says Martensen/ altogether in our sense, is the new man, who 
 does not become perfectly manifest until the neW heaven and 
 the new earth become manifest, — where not only the spirit, but 
 also the corporeity, celebrates its resurrection, — where spirit and 
 nature dissolve into glory. The new creation, which embraces 
 the whole man — body, soul, and spirit — must for that reason 
 begin from an organic point, which is the point of union of 
 spirit and nature, and in germinating fulness contains what 
 appears disjoined in temporal development. This hidden 
 ground of life is thej, mystery of baptism. Every one of these 
 words of Martensen bears the stamp of truth. It is just this, 
 that is wanting to our view, that baptism comprehends the 
 natural aspect of the child not exclusively of his personality, but, 
 in a manner exalted above the merely symbolic circumcision, 
 places the entire personality (c^S3) of the man in a living and 
 new relation to God. 
 
 The final psychological ground of possibility of all, is found 
 in the fact that the spiritual life, and in a typical manner also 
 the life of the soul, have, as their lowest foundation, not the 
 reflected self-consciousness, but the will and impulse which 
 contain in themselves this self-consciousness unreflected ; that, 
 expressed in Hofmann's mode of viewing it, there is a natural 
 will which precedes the personal will ;^ and that the operation 
 of the sacraments, according to StahV is directed not so much 
 to our occasional determinations of will, as to the substance of 
 our will, i.e. to the nature and essence of our spiritual being. 
 To this radical unity, situated on this side of the reflected self- 
 consciousness, corresponds a unity situated beyond the reflected 
 self-consciousness, in which will and thought combine together 
 to culminate in a third form of life : the region of the human 
 irvevfjua in the narrow sense, which we have already learnt to 
 
 ^ Dogm. sec. 253. 
 
 2 See thereupon, Schrifth. i. 517, comp. iii. 196 : "It is the natural 
 life of man, in which he is sold under sin ; so that the effect of divine 
 power of hfe upon it becomes a counter agency against the power of evil 
 in him ; " wherein, nevertheless, is to be observed, that the consec[uence 
 drawn by us is not drawn by Hofmann. 
 
 « The Luth. Church and the Union (1859), p. 159. 
 
SEC. Vl] THE THREE FORMS OF THE ECSTASY, 417 
 
 recognise, in Div. IV. Sec. V.j as distinct from the human vov^s, 
 according to 1 Oor. xiv., as the medium of the speaking with 
 tongues. As there are acts of the spiritual life which precede 
 the reflected self-consciousness, so also there are such as re- 
 ■ strain the actual self-consciousness. These we shall now more 
 closely consider. 
 
 THE: THREE EOEMS OP THE DIVIKELY-WEOUGHT 
 ECSTASY, AI^D THE THEOPIireUSTIA. 
 
 Sec. V. 
 
 We begin by recapitulation.. The natural spirit-life of man is 
 rooted in the still undistinguished unity of the will : it acts in 
 the self-consciousness proceeding therefromj which comprehends 
 the acts of thought and will that have now become distinctive 
 (yov's or X0705) ; and it culminates in the mind (Trvevfia tov vo6<i^ 
 or iTvevjxa in the narrower sense), in which thought and will 
 are dissolved into a third form of life — of a view or perception 
 situated beyond their distinction.^ Conformably to this, the 
 supernatural spirit-life (the spiritual) is threefold. There ar© 
 (1) operations of divine grace which stimulate or move our will, 
 and precede the self-consciousness ; (2) such as proceed upon 
 our self-consciousness, and aim at becoming taken up, from 
 conscious thought into conscious will ; (3) such as give to our 
 mind the experience of heavenly blessedness, and the view of 
 the mysteries of the kingdom of heaven.* In the operations of 
 grace of the third kind, so far as they do not transcend the mea- 
 
 1 It will be Demembered here that Plato distinguishes the vcv? as seeing 
 and as comprehending (effecting the sTriaTvifiyi) : the New Testament ttusv^oc 
 rw vQog corresponds in some measure to that perceiving uovg which Plato 
 considers as the innermost highest pilot (Kv^epu^rvji) of the soul. 
 
 2 We place first experience, as Ps. xxxiv. 8, !iN"i!i ^DVD- " Nisi gusta- 
 veris,'' says Barnard, " non videbis. Manna absconditum est, nomen novum 
 est, quod nemo scit, nisi qui accipit. Non illud eruditio, sed unctio docet, 
 non scientia, sed conscientia comprehendit," 
 
 2D 
 
418 THE REGENERATION. [SEC. V. 
 
 sure of that which is customary in the work of grace, there 
 prevail indeed experience and perception beyond the reflecting 
 will and discursive thought; nevertheless, these still always make 
 themselves observable therein, as ascending and descending 
 impulses. But there are also extraordinary operations of grace 
 of this kind, which act on the human spirit in its disposition, 
 in such a way that all reflection of the spirit upon itself, and 
 upon that which happens to it, is lost in the power of the all- 
 devouring impression. This is the state of ecstasy. We have 
 already considered phenomena of this kind — so far as they are 
 composed of influences natural, demoni-angelic, and divine^ — 
 in the final paragraphs of Div. IV. They now concern us only 
 as pure miracles of grace.^ 
 
 There is a threefold kind of such ecstasy pertaining to the 
 new life from God — the mystic, the prophetic, and the charis- 
 matic. (1.) The mystic. — The more manifestly and perfectly 
 the man loves God above everything, and the more earnestly 
 and constantly he crucifies his flesh, with the affections and 
 lusts, the deeper, clearer, and stronger becomes his spirit-life, 
 the more richly his death" to all earthly things is compensated 
 by supra-terrene experiences. It happens sometimes, that the 
 indwelling of Christ and God and His Spirit — which, besides, 
 is the supporting and originating ground of the life of the new 
 man (Gal. ii. 20; .1 Cor. xiv. 25; Kom. viii, 14; 1 John iii. 24) 
 — signalizes itself with such an energy in the believer, that the 
 human individual life is overflowed and swallowed up by the 
 divine, as by a river of delight (Ps. xxxvi. 8), in respect of 
 which our fathers quote the example of the holy Ephrem, who, 
 after his conversion, experienced such wondrous consolation, 
 that he often cried to God, " Lord, withdraw Thy hand a little, 
 
 ^ " L'extase n'est qu'une forme indiiferente en elle meme/' says very 
 truly Theophile Eivier, in his Etude sur Balaam, Lausanne 1856, " ce qui 
 lui donne une valeur morale, c'est le fond bon ou mauvais qui la remplit, 
 la puissance salutaire ou pernicieuse qui agit en elle." 
 
 2 "We call grace everything -which proceeds from the principle of the 
 divine love turned back again to humanity in Christ, and nature all that 
 belongs to the natural constitution of man creatively established, and be- 
 come through sin selfish, and subjected to the influences of the kingdom of 
 darkness. The extraordinary phenomena of the soul-life take for granted, 
 ■without distinction, so-called magic or mystic capabilities based in man ; 
 but they are distinguished aceording to the cause which brings these capa- 
 
SEC. v.] THE THREE FORMS OF THE ECSTASY. 419 
 
 for my heart is too weak to receive such excessive joy." It is 
 the presence of the divine love which, in such extraordinary 
 cases, hurries along with it man's will and self-consciousness, 
 and breaks out with such force in his mind (Eom, v. 5), that it 
 is altogether occupied and taken possession of by it. In other 
 cases it is certified, that the walk of the Christian is in heaven 
 (Phil. iii. 20, comp. Zech. iii, 7) actually, by the fact that 
 the future glory is not merely revealed to his perception as a 
 subject of hope (1 Cor. ii. 9), but is given him for a moment 
 to see and to share in by way of foretaste, as e^g, Thomas 
 Aquinas, in his last illness, after a long-continued ecstasy, cried 
 out. Arcana verba audivi; and John Arndt, awaking from a 
 short sleep, cried, "We saw His glory;" but chiefly, as Paul 
 relates of himself (2 Cor. xii. 1-4), that he once was caught up 
 into the third heaven, and indeed into the heavenly paradise, 
 and there heard unspeakable things, which it is not permitted 
 to any man to utter. Emphatically, he repeats that he knows 
 not whether at that time he was iv o-w/MaTC or e/cro? (xooph) 
 Tov crc()^aro9, God knoweth. At any rate, what is experienced 
 in such ecstasies is a prelude of that separation of the soul 
 from the body that results in death (Div. IV. Sec. XIV. to- 
 wards the end), during which separation the body is usually 
 found in a cataleptic condition, ^',e. a state similar to the rigidity 
 of a corpse : but it remains an enigma whether the soul is actu- 
 ally separated from the body, and whether this does not draw 
 death after it, only for the reason that what is experienced is 
 compressed, like eternity, into a momentary now ; or whether 
 the union of the soul with the body continues to subsist, in that 
 the withdrawal is an extra-local one, and therefore may be re- 
 
 bilities into action, and their moral worth is measured according thereto. 
 Only in the light of the religion of revelation experimentally attested, is it 
 possible to see one's way in this region. The works of Bastian (Der Mensch 
 in der GescMchte. Zur Begrundung einer psychologiscJien Weltanschauung^ 
 3 vols. 1860) and of Perty (JDie mystischen Erscheinungen der menschlichen 
 Natur, 1861) show in what a labyrinth one is lost who despises the 
 criteria offered to Christians in God's word. The former refers everything 
 to nature and deception ; the latter to the magical power of man, to which 
 he most .credulously entrusts the incredible, and to the participation in 
 the knowledge and power of the Geo-dsemon (earth-spirit), which his 
 fancy (like Fechner's, in his Zendavestd) interpolates between the universal 
 Spirit (God) and man. 
 
420 THE REGENERATION. > [SEC. V, 
 
 garded just as much as a condescension of that which iis 
 heavenly, as an exaltation to the same.^ 
 
 We distinguish this kind of ecstasy which has as its aim 
 the strengthening and recompensing of personal faith, from 
 the prophetic. For (2) the prophetic has, as its characteristic 
 attribute, the purpose, according to its vocation, of announcing 
 that which is given to be experienced and to be seen. If we 
 consider prophecy in general, there cannot be perceived a qua- 
 litative distinction between that of the Old and New Testament. 
 They are distinguished neither in regard of manifold spiritual 
 operations, which are removed sometimes more and sometimes 
 less remotely from the limits of natural life ; nor in respect of 
 the manifold vocation, which is by no means exhausted in special 
 foreseeing and foretelling. That which is common to all 
 prophecy of both Testaments, subsists in the fact, that it is the 
 receiver and the bearer of direct revelations of God, signifi- 
 cant in respect of salvation.^ The prophet speaks always on 
 divine impulse, with divine power, from divine communication 
 or information, which has to justify its authenticity as well by 
 its substance as by the circumstances that accompany it (1 Con 
 xiv. ; Eph. iii, 5). Among the many Hebrew synonyms of 
 vision, ntn is thp standing general expression for prophetic 
 perception, whether vision or word be the form in which the 
 divine is announced to the prophet.^ In both cases he sees it, 
 in that he distinguishes, by means of the spiritual eye of the 
 imWard sense— ^which is designated after the noblest of the Rve 
 external senses — this divine thing in its supernatural objectivity 
 
 * Tertullian considers this question, de anhna^ c. 4,4. .Lactantius exr 
 presses the view, ahit animus^ manet anima ; but Tertullian, omnia magis 
 conjecteSj quam islam licentiam animse sine morte fugitivse et quidem ex 
 forma continuam (read contintise) ; but he does not venture to deny the 
 possibility of a rapid anticipatory loosing of the soul from the body. V. 
 Rudloff believes that in such cases the soul remains united to the body by 
 the nerve-spirit. But in the supposition that the soul, remaining within 
 this neighbouring medium of bodily animation, is removed out of the body^ 
 the riddle becomes still more insoluble. 
 
 2 The name K''33, ij^t signifies the announcer. See Fleischer, in my 
 
 Cdminentary on Genesis^ pp. 634-636. 
 
 3 The Indian name of the prophet, risM^ is exjflained, **seer of the 
 divine word." See Nfeve, Etudes sur les Hymnes du Rig-Veda^ p. 21. 
 
SEC. v.] THE THREE FORMS OF THE ECSTASY. 421 
 
 from his own imagination and thinking. For the manner of 
 revelation is not always the specifically visionary. Prophecy, 
 even in respect of the mode of revelation, has a progressive 
 history. In the range of the later prophecy, the di'eam almost 
 wholly disappears : it is the lowest stage of revelation. And 
 the ecstasy or vision in the waking state, in the maturity of 
 prophecy that came in with Joel and Obadiah, serves only 'for 
 extraordinary purposes. The forms of revelation named in 
 Num. xxiv. 3 continue, but only as extraordinary occurrences, 
 within the range of a more constant intercourse with God, 
 which approximates to God's revelation by Moses/ — an inter- 
 course which is effected without vision only by means of the 
 word, and therefore after the manner of inspiration ; while the 
 willing, thinking, feeling spiritual life of the prophet, in the 
 condition of perfect waking power over himself, is elevated and 
 supported by a gentle divine influence, which he (as is indis- 
 pensable) is able clearly to distinguish from his own personal 
 agency (2 Pet. i. 21). This is the condition of inward pene- 
 tration by which is explained the change of persons so frequent 
 in the Old Testament books of prophecy. The prophet him- 
 self sometimes speaks from God, sometimes God Himself speaks 
 from the prophet; sometimes the divine Ego asserts itself with 
 a supreme power that absorbs all other, sometimes the human 
 in the entire fulness of sanctified humanity ; but in both cases 
 it is the personality of the prophet, in the totality of its pneu- 
 matico-psychical powers, which becomes the more active or 
 passive organ of God. Ecstasy, on the other hand, consists in 
 this, that the human spirit is seized and compassed by the 
 divine, which searcheth all things, even the deep things of 
 God, with such force, that being averted from its life in itself 
 and in the soul and in the body, and fixed in the third of its 
 forms of life, it is altogether a seeing eye, a hearing ear, a per- 
 ceiving sense for the world and the things of eternity, or of the 
 future, whither the mighty agency of God has withdrawn it 
 from its customary sphere of life. Thus Isaiah in ch. vi. is 
 withdrawn into the temple-palace of the heavenly King, where 
 he is consecrated as a prophet ; thus he exists and lives in ch. xl. 
 to Ixvi.^ as if cut off from his actual presence in the exile ; and 
 ^ More, cannot be said, for the standing of Moses is not attained to ; 
 comp. Kurtz in the Dorpater Zeitschr. fur Theologiein Kirclie, 1861, p. 127. 
 
422 THE REGENERATION. [SEC. V 
 
 from this his ideal presence, held fast through twenty-seven 
 chapters, looks forth with an excellent spirit {irvevfiarc fieyoK^, 
 as Ecclus. xlviii.'24 says) upon the last things ; and from the 
 clear vision which in the exile has become in form his natural 
 condition, he announces as with angel tongues the coming re- 
 demption. The withdrawal is in both cases a purEjly spiritual 
 event, and to be distinguished from such occurrences as that at 
 the baptism of Jordan, and on the mount of transfiguration, where 
 there are external facts of sacred history, which are not merely 
 represented in a spiritually perceptible manner for those for 
 whom they are intended, but are actually transacted. That 
 which is to be perceived has in these cases a subsistence indepen- 
 dent of perception — of external, although not of grossly external 
 historical reality : it happens not merely in the domain of the 
 inward nature, as in the case of the prophetic withdrawal. 
 The objectivity of the latter consists in the fact, that it is not 
 a state into which the spirit of the prophet transposes itself 
 out of itself, but into which he is transplanted by the spirit 
 of prophecy. The future, indeed, has besides, at the time in 
 which the prophet is enabled to see it and to experience it, only 
 an ideal reality. But, moreover, the other world does not take 
 up the prophet into itself, as if he were one blissfully separated 
 thereto ; but from the spiritual agency which operates on the 
 prophet's spirit there is developed the supersensual, which he is 
 to be permitted to behold, in that it becomes visible and audible 
 to him by the mediation of his psychico-corporeal nature,^ and 
 according to the measure of his temporal limitations; but so 
 that by virtue of the divine agency which rules future and 
 present, heaven and earth, these are objective realities, into 
 whose contemplation the prophet is transported, — objective 
 
 1 An irritation of the nerves of seeing and hearing proceeding front 
 within (see Luthardt, in Tholuck, Die Proph, p. 56) is herein not to be 
 supposed ; only the affected ganglionic parts of the brain, as in all concep- 
 tions, so also in these, are projected outwardly, but in fact are engaged 
 with internal forms. For the ecstasy is indeed, as Augustine rightly defines 
 it, alienatio mentis a sensihus corporis; and even hallucinations do not 
 always originate through irritation of the nerves of sense, but through 
 irritations which may proceed from the most distinct points of the body 
 furnished with nerves, and thence lay hold of the brain-ganglia, — ^in other 
 words, through any influence upon the brain, and indeed upon those parts 
 of it which are the media of the impressions of sense for the subject, and 
 
SEC. v.] THE THREE FORMS OF THE ECSTASY. 423 
 
 occurrences, which bring their nature to manifestation in bis 
 mind, in a clothing which is borrowed from the individual 
 nature of the prophet. 
 
 Scripture calls this ecstatical state yevio-Oai iv eKaTacrec 
 (Acts xxii, 17)j or else yevearOat iv irvevfiart (Apoc. i. 10) ; for 
 although ehat iv irvevfiart (Rom. viii. 9) is the fundamental 
 state of the regenerate person generally, so far as his personal 
 life has broken with the fleshly life, and is the life of the spirit 
 in God's Spirit, yet in those passing acts of ecstasy, as in the 
 mystic ecstasy, this habitual reciprocal immanence of the human 
 and the divine spirit is so greatly enhanced, that the essential 
 connection of the human spirit with all that lies on this side, 
 and below this immanence, is, as it were, severed. Thus upon 
 the prophets of the schools of Samuel came the "hand of 
 Jehovah," not without abeyance of the external man. Saul is 
 violently taken hold of by the spirit of prophecy in Gibeah, 
 and goes thence with another heart ("in^ D7, 1 Sam, x. 5). In 
 Naioth of Eamah, overcome by the Spirit, he strips off his 
 clothes, in order to make (so it appears, comp. Jer. xx. 9) the 
 inward burning more supportable, begins to prophesy, and lies 
 naked the whole day and the whole night on the ground (1 
 Sam. xix. 20-24). It may be easily explained why precisely the 
 prophetic endowment of the time of the judges has this violent 
 form. We are reminded of Balaam (Num. xxiv. 4) : " That 
 falling down" observes Baumgarten,^ "from which Balaam 
 calls himself ^SJ, is the perfect prostration, the sinking away 
 of the directly natural standing and condition. The less the 
 natural life is glorified into the spirit, the more forcibly is ex- 
 pressed the might of the divine Spirit that comes over the man." 
 And, in fact, where the Spirit of revelation has to make use of 
 
 which are able to represent the places of actual impressions of sense. Since, 
 for the rest, through pathologic irritation, or moreover internal spiritual 
 causation, lively perceptions may come into our circle of vision without 
 external agency, it will have to be conceded from the scientific standing, 
 that such like subjective seeing and hearing in certain cases may be pro- 
 duced by God ; and there may be due to what is perceived at the same 
 time a higher truth and reality, a divine objectivity. I miss the acknow- 
 ledgment of this possibility in Hecker's VorUsung uher Visionen^ 1848, 
 according to which Th. Sickel, in his treatise on Jeanne d'Arc, 1861, esti- 
 mates the visions of the heroine. 
 
 1 Theologischer Comm, zum Pentateuch, ii. 370. 
 
424 THE REGENERATION. [SEC. V. 
 
 instruments such as Balaam and the Samson natures of the 
 time of the judges, it does not occur without such violence, and 
 constraint, and rending asunder of the strong links that still 
 unite spirit and flesh. But even still later, when the prophetic 
 endowment has already, so to speak, a nobler form, althdugh 
 the prophetic state is not in itself associated with ahalienatio 
 mentis and deliquium sensuum^ yet probably the ecstasy is so, 
 which generally is not to be conceived without cessation of the 
 external agency of the senses, and without a temporary death 
 to the external world. The true prophets, however, are dis- 
 tinguished from the false, by the fact that there are no special 
 pathologic phenomena under which the visionary state comes 
 on ; further, by the fact that they do not, by any influence upon 
 themselves, throw themselves into this state, and that generally 
 i-n order to be able to behold divine visions, they are not first 
 thrown into this state by way of preparation ; but the conti- 
 nuity of their spirit's life is suddenly broken through by the 
 extraordinary operation of God, as when Ezekiel, sitting before 
 the elders of the exiles, is seized by the hand of Jehovah, and 
 snatched away to Jerusalem, and not till after long vision is 
 placed back by the Spirit of God which has taken him away, into 
 the external and conscious reality of his situation (Ezek. viii. 1-3, 
 comp. xi. 24) ; and it is the awe-inspiring, overpowering impres- 
 sion of the vision itself which throws them upon their face (Ezek, 
 i, 28, iii. 23, xliii. 3), — that they are, as it were, sunken in deep 
 sleep (Dan. viii. 18, x. 9, comp. Zech. iv, 1), and lie upon the 
 ground, as if, as far as the outer man was concerned, they were 
 dead (Dan. x. 8 ; Apoc, i, 17). Their ecstatic state^ moreover, 
 is distinguished from the forced false one (Trape/co-raci?), by the 
 fact that they remember what has been given them to see, hear, 
 and speak in the ecstasy : their consciousness therefore suffers 
 no dislocation in the withdrawal ; it does not happen to them as 
 to the Cum£ean Sibyl,^ who, when the inspiration left her, had 
 no memory of what had been spoken.^ But, in all cases, the 
 
 1 Thus Philippi, Kirchliche Glaubenslehre, i. 169. This is the Montanist 
 view, which Ritschl {Die Entsteliung der altJcatholischen Kirclie, pp. 465-477^ 
 ed. 2) rightly refers to the heathen-Christian confusion of prophecy with 
 soothsay in g. 
 
 2 Justin, Cohort, ad Grascos, c. xxxvi. 
 
 3 Comp Kurtz' DarsUlhing der UnterscMede der prophetischen 'iind 
 
SKC. V;] THE THREE FORMS OF THE ECSTASY. 425 
 
 ecstatic vision never comes on without the life of tlie prophet 
 withdrawing itself from without, inwardly to the innermost 
 ground of the spirit. And, moreover, Balaam and Caiaphas 
 are not the only examples of the prophet prophesying what he 
 would not, and prophesying without knowing the prophetic 
 character of what was said; As Balaam blesses where he 
 would curse, so Jehovah's prophets at times are compelled to 
 curse where they would^ bless; and as Caiaphas prophesied on 
 account of his high-priestly office, so David also prophesies 
 frequently in the Psalms without knowing it, on account of his 
 typical character. The prophecy in all these cases is of like 
 character. The hand of God is laid on the prophet ; the 
 Spirit of God effects the capacity, and the substance of the 
 prophecy ; and it ranges from perfectly conscious free service, 
 to unconscious or unwilling instrumentality, down through a 
 number of mingled relations. 
 
 Whilst, however, the mystic ecstasy is not able to grasp that 
 which is seen, for the most part, in words, although it has been 
 seen in clear and not restrained but exalted . consciousness — 
 and thus the remembrance of it remains present— it is involved 
 in the purpose of the ecstasy of the prophet who is so by his 
 calling, that he should bring the visions, seen iv irvevfiarc, and, 
 becoming gradually conscious to him under the influence of the 
 V0V9 and of the psychical agencies, to adequate and intelligible 
 expression. For that which the prophet, as such, receives to see 
 and to apprehend, he sees and apprehends, not for himself alone, 
 but, as being the appointed mediator of the divine thoughts 
 respecting the order . of salvation and divine decrees, for his 
 people and for humanity. Thus the prophetic ecstasy is distin- 
 guished, as from the, mystic, so also (3) from the charismatic, for 
 instance, the glossolalic ecstasy, i.e. from that whence proceeded 
 the speaking with tongues, or speaking in strange languages 
 (whether they be languages actually existing, as at Pentecost, or 
 languages newly created^) — an exalted speech in an ecstatic state, 
 
 mantischen Ekstase^ l.c, i. 129. Mean-wliile, also, a striking treatise by 
 Oehler, on the relation oi the Old Testament prophecy to the heathen 
 soothsaying, appeared in 1861 {Programm zur Begliickwunschung der Univ. 
 Breslau bei ihrem Juhildum). 
 
 1 In this accidental double .form subsists the essential unity of the 
 Glossolalia in the First Epistle to the Corinthians, and in the Acts of the 
 
426 THE REGENERATION. [SEC. V, 
 
 which did not bring to the congregation any conscious advan- 
 tage, until either some other (1 Cor. xii. 10, xiv. 27) or the 
 speaker himself (ibid, v. 13) interpreted it (St€pfi7]vev€)y and so 
 translated it out of the eternal sphere of the irvevfjua into the 
 region of the 1/0O9. Hilgenfeld, indeed, is mistaken in ex- 
 plaining the unintelligibility of the ryXo)(T<rat, only by the tran- 
 scendent nature of what they expressed to the merely human 
 consciousness;^ but he observes with great truth, that that which 
 is common to prophecy and to glossolalia consisted in the exalta- 
 tion of the consciousness above the merely human sphere, but 
 that which is distinct consisted in this : that he who was pro- 
 phetically inspired was in the full possession of his reflecting 
 spiritual powers ; whilst the other inspiration expressed itself 
 only by the agency of the intuitive God-directed side of the 
 human spirit, with suppression of the discursive thought (yov^). 
 We have already spoken on this subject, Div, IV. Sec. V., 
 where we showed that there is a human irvevfMa in a narrower 
 sense, a capacity of immediate perception and insight. As 
 all ecstasy, so also glossolalia was perfected in this Trvevfia -? it 
 was a miraculous agency of the Spirit of God (Acts ii. 4, x. 45, 
 
 Apostles. For that the ecstatic sayings of the apostles had first been, by 
 additional interpretation, transferred into the special popular languages, as 
 Wieseler (Studien u. Krit. 1860, p. 117) supposes, is contrary to the verbal 
 tenor of the narrative ; and that the proclamation was made in a spiritual 
 language, distinct from all popular tongues, is contrary to the historical 
 import of the fact (see v. Hofmann, Schriftb. iii. 22). Whether glossolalia 
 repeated itself in this prominent pentecostal form, we know not ; it cannot 
 be gathered from Acts x. 46. In 1 Cor. xii.-xiv. it appears throughout as 
 a speaking in unknown, new spirit-created tongues, which, instead of hipat 
 yXwo-ffot/ or Koctvocl yTiOifffTeci, are called absolutely yTiaaactt, because yT^&xraai in 
 
 itself has also the meaning of a foreign obscure language ; wherefore Wieseler 
 refers to Plutarch, de Pyth. orac. c. xxiv., where the expressions of* the 
 Pythia are called yXwo-tra*, and Pollux, Onom. ii. 4, according to which even 
 poetical expressions were so named (x«i rxg 'TromriKag <pava.g yT^arTa; 
 ixotAOus/). Irenseus (v. 6, 1) says, '^avro^ecwoc'is yT^aaaxis] comp. ^€UQ(pavsiif 
 by Montanus in Euseh. h. e, v. 16. 
 
 1 Glossolalia in the Ancient Churchy 1850 ; comp. the work of Ross- 
 teuscher, that appeared about the same time. The Gift of Tongues in the 
 Apostolic Age, 1850. The charisma in itself is in the latter work more 
 justly apprehended. 
 
 2 See Burger on 1 Cor. xiv. 2, 31, where, moreover, the ecstatic character 
 of the speaking with tongues, which vou Rudloff (p. 241) will not allow, is 
 acknowledged. 
 
SEC. v.] THE THREE FORMS OF THE ECSTASY, 427 
 
 conip. Mark xvi, 17, 1 Cor. xiv. 22) in the human Trvev/Ma rov 
 vo6<?^ Le, in the depth that lies below the customary daylight 
 consciousness. He who spoke with tongues was in the condi- 
 tion of Trpoaevxv, i'S' of adoringj praising prayer,' and indeed, 
 as the activity of his vovf; ceased^ of supernatural prayer, as our 
 fathers call it,^ and whereof e.g. Joh. Arndt ^ says, " Our spirit 
 dissolves therein, and is absorbed into the uncreated Spirit 
 of God: the heart therefore becomes, by true faith, filled with 
 God's love, in such a way that it can remember nothing but 
 God. What the soul then perceives is inexpressible ; and if in 
 such high devotion it should be asked, What perceivest thou? 
 it would answer, A good above all good. What seest thou ? 
 A beauty which transcends all beauty. What feelest thou ? 
 A joy above all joy. What tastest thou 1 A graciousness above 
 all graciousness." In such a state of mystical ecstasy surren- 
 dered to God (1 Oor. xiv. 2, 28, comp. 2 Oor. v. 13), in which the 
 influence of the Holy Ghost, which moreover otherwise flows 
 forth to the prayers of the faithful (Rom. viii. 26), is enhanced 
 to the highest degree,* he who speaks with tongues finds him- 
 self speaking to his own edification (1 Cor. xiv. 4); and this 
 mystic ecstasy becomes a charismatic ecstasy, intended for a 
 miraculous sign (1 Cor. xiv. 22), in that this prayerful disposi- 
 tion, triumphant and absorbed in God, creates to itself a form 
 of speech in which it incessantly breaks forth from the heart as 
 in sacred dithyrambics.^ 
 
 * Confessedly, this is the idea of vpofftvx^^ in distinction from 5e*iff/f, 
 fiVrgfl/;, and tvxo^pifjrice. (1 Tim. ii. 1). 'EvxctpidTia^ thus distinguished, is 
 giving thanks, not for the ordinary human, but for the special experiences of 
 grace. But the apostle (1 Cor. xiv.) uses for ^^oc-ei/p^etr^oc/, of the speaker with 
 tongues, tvxot'PiOTUv also ; and gyXoyg^y, so far as it is thanks and praise 
 (n3"»3), is also the general nature of 'jrpodsvxri- 
 
 T T : 
 
 ^ In Tertullian, adv. Marc. v. 8, oratio spiritalis. 
 
 3 True Christianity, ii. 20, comp. the division on charismatic prayer 
 in R. Lobers's Lehre vom Gehet (2d edit. 1860), p. 100, especially the 
 beautiful and genidne Paulinian expression : "In the charismatic prayer, 
 a man maintains a testimony of the living Christ, and a breathing of His 
 power, but not in order to build tabernacles on the mount of transfigura- 
 tion, but in order to carry the heavenly life into the vaUey of death, where 
 resounds the cry for help." 
 
 * Hilgenfeld, Ic. p. 67. 
 
 ^ That, as Wieseler supposes (I.e. pp. 113-116), the unintelligibility of 
 the speaking with tongues (1 Cor. xiv. 7-11, where it is compared with the^ 
 
428 THE -REGENERATION. [SEC. V. 
 
 A phenomenon very similar to glossolalia has often been 
 observed in clairvoyance; Not only that the soul, in all condi- 
 tions of more solemn excitement, or of enhancement of its powers, 
 associated with a gradual detachment from the body, is accus- 
 tomed to speak a purer, more select, more picturesque, and 
 raore rhythmic language : ,in the state of clairvoyance, more- 
 over, it begins— as if feeling the insufficiency of customary lan- 
 guage, and the need of one fuller of meaning and expression — 
 to speak in tongues that are unintelligible to the hearers, but 
 produce an effect upon them as if of spiritual voices from a 
 distant world,^ The degree of the souVs flight in the case of 
 the female seer of Prevorst, "p^as in this respect, as generally, 
 only a very low one. Instead of other instances, I recur again 
 here also to the case of the somnambulist, already more than 
 Once mentioned, who, although not without obscure intervals, 
 still beyond all doubt, during his somnambulic state, continued 
 under the protection of the Lord, to whom he was devoted in 
 his waking state with simple, childlike faith. "The songs, 
 prayers, and the like, which were made by our somnambulist iti 
 foreign languages," says the narrator of the account, " contain 
 sounds akin to the oriental and classic, but not to the northern 
 languages ; yet he in no way confuses these languages together. 
 But if, for example, he begins a song with Hebrew intonations, 
 he continues to use them to: the end. Many known words 
 occur from the language chosen ; but nevertheless, according to 
 the judgment of one who knows the language, the whole is not 
 to be understood. Often, morepver, he sings very softly, with 
 trembling voice, a sorrowful oriental melody. Sometimes he 
 begins in a whisper, sometimes he concludes thus, and speaks 
 at length only in pantomime. Although in unintelligible lan- 
 guage, he speaks with the most delicate voice. In the begin- 
 ning of his somnambulism, he only at' first spoke such words 
 and sentences isolated, but now in connected discourses. It is 
 
 effects of sounding instruments) is maintained in respeet of tke delivery, 
 and equally in vers, 10-12 (where tbe languages of intercourse are 
 Opposed) in. respect of tbe language, I cannot find; but certainly there 
 was associated with the foreign language of the ecstatic speaker with' 
 tongues (as Wiesinger acknowledges), doubtless also a foreign delivery or 
 [Iress. 
 1 Steinbeck, Der Dicliter eii} Seher, p. 547. ' 
 
SEC. v.] THE THREE FORMS OF THE ECSTASY. 429 
 
 as though at first he had learned by degrees to imitate these 
 heavenly tones, these angelic voices " When the narrator once 
 asked him^ What sort of strange languages are they that thou 
 so often speakest ; and wherefore dost thou speak and sing in 
 these languages, although none of the hearers understand them ? 
 he answered. It is the Spirit's language, which only somnam- 
 bulists understand, and can weakly imitate. Further, who has. 
 taught thee these languages ? He replied, Elias speaks to me, 
 and I hear his voice, and give heed to his words. Thou often 
 breakest off when thou wishest to disclose to us the future, and 
 then speakest in strange language : wherefore doest thou this? 
 He said. My angel of peace, Elias, then enjoins me silence : he 
 checks my speech, so that I can only speak to him. 
 
 This comparison of the somnambulic glossolalia with the 
 charismatic is justified ; for nothing is more true than (to adopt 
 J. H. Pabst's view ^) that the supernatural and the natural 
 ecstasy produce in many ways altogether similar phenomena. 
 What the apostle says (1 Cor. xiv. 21) of glossolalia, that it is 
 a sign of a judicial kind for the unbelieving, is also true in 
 some measure even of the somnambulist. But our point of 
 view in the comparison is not the similarity, but the great dis- 
 tinction in all this similarity. The charisma was conditioned 
 by no kind of bodily constitution. There was no cataleptic 
 state associated with it, such as is inseparable from the som- 
 nambulic clairvoyance, and such as occurs even in the mystic 
 and prophetic ecstasy. He who possessed this charisma had 
 himself so far in his own power, that he could come forth with 
 it in the congregation or not (1 Cor. xiv. 18, 28). He was 
 bound to, and was able to, enjoin silence on himself, if no in- 
 terpreter were there ; for God had ordained for the gift of lan- 
 guages, as its complement, also the gift of interpretation, which, 
 even in somnambulic cases as relatively pure as the one just 
 mentioned, has never appeared. And whilst idio-somnambuhsm, 
 especially on this grade of clairvoyance, is always an exceedingly 
 rare occurrence, the early church gift of speaking with tongues 
 was possessed at the same time by several. It was one of the 
 many fruits of the pentecostal Spirit shed forth upon the primi- 
 tive congregation. It was a purely spiritual phenomenon. 
 For whilst the somnambulist converses with the outer world in 
 1 Ein Wort ub&r die Ekstase, 1834, p. 29 ; comp. above, p. 355. 
 
430 THE REGENERATION. [SEC. V. 
 
 the full activity of his psychico-pneumatlcal powers, although 
 not by means of the external senses, the speaker with tongues 
 ■was altogether turned towards God with his heart, and an in- 
 comparably purer mirror of the divine mysteries. 
 
 Nevertheless, we should be convinced, if a glossolalic dis- 
 course could be preserved to us in a faithful translation, that 
 there is no lifting away of the man out of the bonds of the body, 
 — no withdrawal of the spirit from the flesh-enslaved Psyche, — 
 no ravishing of the spirit into the directness, proportionally freed 
 from self, of his feeling and perceiving mind, wherein never- 
 theless, in spite of all the brightness, a shadow of the limited ' 
 human individuality, and its temporal necessities, allows itself to 
 be perceived. Between the future intuition of the blessed, and 
 the visions of the most favoured seer of this world, — between 
 the being at home with the Lord, and every kind of spiritual 
 ecstasy, — there is, and will be, a large interval. In all prophetic 
 visionsj the power is giyen to contemplate the Godhead, and the 
 spirit-world, and the decreed future, in a manner accommodated 
 to the individuality of the prophet and the circumstances of 
 the time. He therefore beholds that which is seen, not as it is 
 in itself, but as it becomes visible to him in a symbol that yet 
 is formed for the purpose, chiefly from materials that are found 
 in his subjectivity. And even if the prophet apprehends the 
 divine word in itself, in a condition distinct from ecstasy, it 
 does not come to him without having first of all entered into 
 the form of his individuality. The divine thoughts take their 
 way to the Ego of the prophet through his nature. They 
 clothe themselves in popular human language, according to 
 the prophet's individual manner of thinking and speaking ; 
 and they present themselves in a form manifoldly limited, 
 according to the existing circumstances, and the horizon of 
 contemporary history. They maintain themselves in the ob- 
 jectivity and transcendency of their nature (1 Pet. i. 10), 
 but in a human, finite, accidental expression, which often 
 makes that which is in itself mysterious still more enigmatical. 
 Even the glimpse into the future which is granted to the pro- 
 phet, is conditioned, so to speak, according to the optical laws 
 of his internal perception.^ Things which are widely removed 
 
 ^ Comp. on this subject the interesting remarks in the work of v. Baader, 
 Ueher die Eksiase oder das Verzucktsein der magnetiscJien Schlafrednevj 1818, 
 
SEC. v.] THE THREE FORMS OF THE ECSTASY. 431 
 
 from one another, approach in the perspective : the prophet 
 sees the conclusive future on the brink of the present, without 
 the long ascending and descending road that lies between. By 
 the side of the remote perspective that is rendered possible by 
 the spirit of prophecy, there is always also a close view that is 
 not cancelled by the former; and hope, moreover, does its work of 
 drawing near the remote future into the closest neighbourhood 
 of the gloomy present. Prophecy is, indeed, not merely a Oelov : 
 it is, moreover, an dvOpcoirLvoVf and both aspects of its nature 
 subserve the divine plan of salvation, God could do away with 
 the limits that are incident to the prophetic view of the remote 
 future; that He does not do so, is of His disciplinary wisdom. 
 The like, moreover, is obvious with the Theopneustia, the 
 divine factor in the origination of the canonical Scripture (2 Tim. 
 iii. 16). It is inadmissible to distinguish between inspiratio 
 realis and verhalis. Substance and form are both the efiFect of 
 the one divine act. As the soul came into existence w^hen God 
 breathed the spirit into man, so come into existence words of 
 divine nature and human form, when God breathes thoughts into 
 man. This is a fact of experience, which is not so altogether 
 exclusively pertinent to the future life, that every Christian has 
 not occasionally been able to experience it in himself. Moreover, 
 Theopneustia is a conception of a species which comprehends 
 within itself variously diversified spiritual operations, — even ac- 
 cording to the special charisma, the special professional position, 
 and special literary occupation, Le. even according as the writer 
 is related productively and continuously, or reproductively and 
 applicatively, to the revelation and the history of redemption. 
 But in both cases the divine appears under the affections of the 
 human. In the latter case, even errors are possible in the re- 
 production of the historical and transacted : failures of memory, 
 failures of combination, generally failures above which the 
 most spiritual human activity of all is not absolutely exalted. 
 Our ancient dogmatists evade this avowal, but their idea of 
 inspiration neither approves itself psychologically nor histori- 
 cally. It makes the influence of God, who takes the w^riter into 
 the service of the revealed history, into a too stiff, uniform, 
 forceful one-sidedness, without duly appreciating the co-opera- 
 
 p. 15 ; and, in addition, Hamberger, Cardinal Points of the Philosophy of 
 Baader (1855), pp. 43-45. 
 
432 THE REGENERATION. [SEC V. 
 
 tive individual manifold free agency of the writer. The act of 
 inspiration, should, and must, be represented as an organic vital 
 interworking of the divine and human factor, without thereby 
 jeopardizing the infallibility of the revealed truth written in 
 the Scripture, and the faithfulness of the fundamental history 
 of redemption contained therein for all times. Or are we, in 
 order to open no breach to unbelief, to declare even the punctua- 
 tion of the Old Testament to be inspired, and the New Testa- 
 ment Greek to be free from all offences against classicality of 
 form?^ The time when such assertions were possible is irre- 
 vocably past. Scripture is no bopk fallen from heaven : its 
 origination is just as much human as divine^Traz^ra Oeia koI 
 avOpdoTTiva iravra? He who is offended at this, sins against 
 the Holy Spirit, whose condescension into humanity, by no 
 means docetic, and full of love, he ought rather to admire and 
 praise. 
 
 Man, indeed, is no angel, no pure spiritual nature perfected 
 by trial. However mightily God may remove man above the 
 limits of finite existence, of embodied spirituality, of nationality, 
 of the ideal range, of his language, of the individuality of his 
 endowment and his education, of the standing and the circumr 
 stances of his time, and commune with him, as it were, isolated 
 from his natural self in the Trvev/jua tov voo<i avrov, — the limits 
 continue to subsist still within the present state, because only 
 an immediate sudden magical power could annihilate them ; 
 and their shadows reach evenjnto that sanctuary of communion 
 with God, and tinge the light that thence breaks forth on man. 
 Therefore even the New Testament apostle, who possessed the 
 gifts of prophecy and of speech with tongues in the highest 
 measure (1 Cor. xiv. 18), and was favoured with lofty ecstasies, 
 declares that prophecy is a fragment, and that we (including 
 him) look upon the divine only through a mirror in an enig- 
 matic form (1 Cor. xiii.). It is the same apostle who in Rom. 
 vii. 24 sighs, ^' O wretched man that I am ! who shall deliver 
 me from the body of this death ? " The divine does not give 
 itself to us to inspect, without its beams being refracted in our 
 
 ^ See Schmid, Dogmatik der Eo. LutJi. Kirche, p. 25. 
 
 2 This expression, first of all transferred by Hamann to the spiritual 
 province, is from Hippocrates, who says it, with reference to the <e/j^ vovao; 
 (epilepsy), of the diseases {0pp. ed. Littre, vi. 39-4). 
 
SKC. VI.] THE UNABOLISHED ANTINOMY. 433 
 
 manifoldly limited nature; and our life in God is not maintained, 
 without being under the necessity of constantly resisting the 
 pressure of our sinful nature. 
 
 THE UNABOLISHED ANTIJSTOMY. 
 
 Sec. VL 
 
 There is no portion of Scripture -whicli affords us a more pro- 
 found psychological insight into the internal condition of the 
 regenerate than Rom. vii. in association with ch. viii. But in 
 order to avoid misapprehension in the psychologic application 
 of this portion, we must first of all transport ourselves vitally 
 and fundamentally into the current of thought involved in the 
 apostclrc argument,^ 
 
 In V. 12, etc., Paul has instituted a parallel between Adam 
 and Christ. There is in the world a dominion of death, as there 
 is of sin, which is caused by the one man in whom humanity 
 originates. All men die, because (e(|>' w) in the sin of one all 
 have sinned. The death of individuals is, even apart from their 
 special sins, the infallible consequence of the sin of the one. 
 This may be seen from the fact, that death reigned even in the 
 period before the law, when sin had not yet, as in the case of 
 Adam, the form of a transgression of law. But with Adam, 
 the One, stands contrasted Christ, the One, who has earned for 
 humanity that which in the first instance the individual does 
 not require to earn, as Adam incurred for it that which in the 
 first instance the individual does not require to incur. As the 
 sin of Adam had the doom of death as its result, which is com- 
 pleted on all men by reason of sin, so the obedience of the one 
 man Jesus Christ, on the other hand, brought about righteous- 
 
 ^ Among the most solid things that have been produced on this subject, 
 is Hofmann's treatise on the Epistle to the Romans, in the course of his 
 treament of the history of the origination of the Scriptures, Zeitschrift fur 
 Protest u. Kirche, 1860, p. 65. This treatise is subsequent to vol. i. of the 
 2d ed. of the Schrifibeweis (1857), and to Schott's work, Der Romerlrkf 
 seinem Endzweck und Gedankengang nach aitsgelegt (1858). 
 
 ? E 
 
434 THE REGENERATION. l^^^- ^^' 
 
 ness and life, which are offered to all men as a gift of grace, 
 and are manifested as a contrary power far transcending the 
 consequences of the disobedience of the one. What position is 
 attributed to the law in this opposition, is declared in eh. v. 
 20, 21 : it was brought in to make sin all the more evident in 
 its manifestation, and so to reveal in its fulness the super- 
 abundance of grace. It was to be shown, that the dominion of 
 sin which effectually declares itself in death, is far exceeded by 
 the dominion of the New Testament grace, which is fulfilled by 
 righteousness in everlasting life. The apostle then anticipates 
 the immoral result which m"ght perchance be gathered from 
 this, as though, in declaring the triumph of grace to be greater 
 in proportion as the sin is greater, he weve giving to the sinner 
 a ground of palliation. He obviates this, by showing that the 
 Christian, by virtue of baptism into the death of Christ, has 
 died to the old life conditioned by sin, and by virtue of the 
 resurrection of Christ is empowered and engaged to lead a 
 new divine life in the service of God (ch, vi. 1-14). That 
 mischievous consequence of the relation of grace to sin is thus 
 void. The apostle from this also obviates another false deduc- 
 tion from the Christian's freedom from the law, as though a 
 licence were thus set up for the sinner. This deduction al^o is 
 futile ; for the standing of grace, as the position of a servant 
 under righteousness, is the absolute opposite of the standing of 
 a servant under sin. To be under grace is not only to be freed 
 from the bondage of sin, and its wages of death, but to have 
 entered into the service of righteousness, — into the service of 
 God, whose gift of grace is eternal life in Christ Jesus ra 
 KvpLG) ^fMwv (ch. vi. 14 et seq.). That Christ is our master, and 
 no longer the law, is proved by the apostle, with especial refer- 
 ence to the members of the Jewish community (ch. vii. 1-6). 
 He appeals to a fundamental principle of the positive law. Man 
 is subject to the law so long as he lives, but no longer : only 
 death abrogates the obligatory relation of man to the law ; but 
 this abrogates it effectually. He illustrates this by an example. 
 So long as the husband lives, the wife, as under the husband, 
 is thus bound to the law, which is represented with its weight 
 of obligation in the husband ; only death looses the legal bond, 
 which otherwise is indissoluble. Hereupon he concludes in 
 ver. 4a, from ver. 1 : We have died in and with the crucified 
 
SEC, VI.] THE UNABOLISHED ANTINOMY. 435 
 
 One ; over a dead man the law has no further power, there- 
 fore we are free from the law. And from vers. 2 and 3 he in- 
 fers in ver. 45 {ek to yevia-Oat, k,t.\.) that the church of God 
 is first the church of the law ; but in Christ, who in the body 
 of Plis flesh represents the law, the law is dead for the church 
 of God, that the church might belong to Christ the risen, to 
 whom the law with its claims and its curse has no more right, 
 and espoused to whom the church is a church of grace and of 
 life. In ver. 5 he specifies the reason why man, in order to 
 bring forth fruit unto God, must be made to belong to another 
 than the law : " for when we were in the flesh" (the condition 
 of moral weakness and corruption, which the law only enhances, 
 and does not abrogate), " the sinful passions that were called 
 forth by the law were operative in our members to bring forth 
 fruit unto death; but now we are delivered from the law, 
 having died to that wherein we were held" (the power of the 
 law which enhances sin), " so that now we serve in newness of 
 the spirit, and not in the oldness of the letter" (i.e. not in the 
 old form of life, which the letter of the law acquiesces in, but 
 in the new, which is the operation of the Spirit). 
 
 Only misunderstanding can thus, from the principle that 
 the law enhancing sin treats the power of grace as folly, infer 
 such consequences as imperil sanctification. The freedom 
 from the law is no licence to sin ; rather it is the condition of 
 enfranchisement from sin. But thence it might appear as 
 though the law itself were sin. The apostle cannot carry on 
 the argument begun ver. 12 to the end, without first having 
 demolished this false appearance also. He accomplishes this 
 ch. vii, 7-12, by experimentally showing that the law brings to 
 man the consciousness of what sin is, and by its prohibition 
 occasions the transition from lust after that which is forbidden, 
 into the death-causing act of sin; and that, far from being itself 
 sin, it actually thereby proves its holiness, in opposition to the 
 sinfulness of man ; or, as Hofmann^ combines these thoughts of 
 the apostle, created by experience, " that the law is only abused 
 by sin, to make the beginning of personal self-determination 
 the beginning of personal forfeiture to death. By nature 
 every individual man stands in an attitude of will opposed to 
 God and of being out of God, in sin and death, even before he 
 1 Schrifibeweis^ i. 459, 1st ed. ; comp. 544 of 2d ed. 
 
4:36 THE REGENERATION. [SEC. VI. 
 
 becomes personally conscious of himself in Lis relation to God. 
 But thence, moreover, he enters upon such a consciousness, only 
 in virtue of his own decision as Ego to make that ungodly will 
 his own ; and herewith as the Ego, which he has now become, 
 to fall into that being out of God^ within which he was when he 
 became Ego/' Manifestly iya> e^cov and iyo) aTreOavov stand in 
 contrast to one another. When Augustine explains the former, 
 vivere mihi videbar quia ante mandatum latehat peccatum, it is 
 insufficient. There is an existence meant, which, in comparison 
 with the condition of death subsequently self-produced by 
 personal sin, deserved the name of life, — an existence in some 
 measure like the paradisaic status integritatis (only in some 
 measure similar, because sin, although as in a kind of death- 
 sleep, was already in being), namely, the condition of the child 
 not yet entered into the so-called status discretionis (Div. IV. 
 Sec. III.), in which sin and death have not yet grown from 
 slumbering potentialities into personally realized facts. In the 
 divine law, the ripening man attains to the consciousness of 
 that which is good and evil : there begins now a self-conscious 
 conduct, and self-determining moral agency is perfected ; but 
 this beginning of personal moral self-attestation is also the 
 beginning of personal involvement in sin and death. The law, 
 therefore, is not itself sin ; but that it makes sin and death 
 personal facts of experience for us, is the effect — which is estab- 
 lished in our natural, Le. inborn, condition inherited by birth — 
 of the revelation in itself, holy and just and good, of that which 
 God claims from us. 
 
 To this setting aside of the one counter-question, whether 
 the law is dfiapriaj is linked another counter-question: Is there- 
 fore TO aryaOoVj Le, the law which proceeds from God, originat- 
 ing in goodness, having good as its aim, and promising good — 
 is this become my death ? To this the apostle replies. Not the 
 law, but sin. This was to be evident precisely from the fact, 
 that by means of that which is good it wrought death in me, and 
 thus perverted the God-ordained means of life into a means of 
 death : it was thus to become manifest, in the abundance of its 
 ungodly nature, by the coiiimandment which it thus misused. 
 "For we know," continues the apostle, associating himself with 
 aU the faithful, who understand how to appreciate the signifi- 
 cance of the law in the whole of the divine institution, — " we 
 
SEC. VI.] THE UNABOLISHED ANTINOMY. 437 
 
 know that the law is spiritual; but I am carnal, sold under sin." 
 It is the knowledge of a continual state of things that the 
 apostle here expresses. The declaration that the law is spiritual, 
 while he himself is flesh, and in bondage under sin, is related 
 to the present. For that very reason it is said, not aapKCKo^;, 
 but a-dpfcivo^i for crdpicivo^ is one who has in himself the bodily 
 nature and the sinful tendency inherited with it ; but aapKiico^ 
 is one whose personal fundamental tendency is this sinful 
 impulse of the flesh.* Flesh, born of the flesh, are we all, and 
 so remain until the regeneration is completed in the resurrec- 
 tion ; and, because with this inborn nature sin also is inborn in 
 us, we are and remain also inalienably burdened with sin, or, as 
 may moreover be said, since we cannot release ourselves from 
 it, imprisoned under it. Every Christian, as a child of Adam, 
 must acquiesce in what the apostle confesses. Thus, and no 
 otherwise, we appear to ourselves universally in the mirror of 
 the law. It is precisely this knowledge of our natural constitu- 
 tion that contradicts the law, that we owe to the law. It is this 
 acknowledgment which the law has it in view to produce in 
 man as he is descended from Adam. How this acknowledg- 
 ment, and with it the feeling of the necessity of redemption, 
 originates, the apostle explains further in the 15th and follow- 
 ing verses, from his own experience of life. 
 
 The law is spiritual in kind and nature, and therefore 
 claims a conduct which has the mastery over that which is 
 material and over itself; but I am of flesh, and disposed accord- 
 ingly. " For" — thus the apostle makes good this 15th and 16th 
 verse — " that which I do I know not," Le, it is foreign to my 
 most special self-determination; "for not what I wash to do I 
 accomplish ; but what I hate, that do I. If then I do that which 
 I would not, I consent unto the law, that it is justly ordered." 
 It is precisely this contest between my will and my conduct that 
 gives to the law this testimony, in that that proportion of the 
 law wdaich I do not accomplish is that which is properly willed 
 by me, while that which is sinful which I do is what I hate. 
 The law requires of me spiritual conduct, powerful over myself, 
 conformed to the sanctity of God, to the Spirit, and to the 
 
 ^ Thus in this way are distinguished zhcci h u^p^t and Civon x«t« 
 ffa/)x«. See Hofmann, Schrifib. i. 562. In Meyer and Schott I do not 
 find this distinction properly regarded. 
 
438 THE EEGENERATION. [SEC. VI. 
 
 3ivine likeness of my spirit. That in spite of my will I never 
 accomplish this, is not the fault of the law, but of my own 
 fleshliness. 
 
 The apostle deduces from this, with reference back to the 
 preceding ^e7r/)a//.ez^09 vtto rrjv afxapriav, ver. 17, that in such a 
 state of things it is no longer he that does such tilings, but the 
 sin that dwelleth in him; and proves (vers. 18-20) that sin, and 
 nothing else, is this power, distinct from his Ego, opposed to 
 his true nature. What the apostle here declares, can only 
 be repeated after him by one in whom a knowledge and will 
 of what is willed by God, opposed to the inborn nature, is 
 present, — one in whom Ego and sin are in such a manner 
 isolated, that the sin, instead of passing as the action of his 
 Ego, may rather be regarded as the act of the sin that enslaves 
 it contrary to his will ; for the Ego is no longer one with sin — 
 it is free from it; sin resides in such a man still, only as a 
 foreign power : there has come to pass in him, consequently, a 
 process of separation which is still foreign to the natural man, 
 and is thus effected by grace. But the apostle cannot by pos- 
 sibility mean, that in any such an one a sinful act could be 
 accomplished without his Ego being concerned therein. This 
 would be just as contrary to the idea of sin, which as an act is 
 always a personal fact, as it is contrary to all experience. For 
 instance, no sin of unchastity is possible, so long as the man is 
 able to hold his Ego at a distance absolutely from the urging 
 fleshly enticements : it is possible only when the might of 
 temptation succeeds either in overmastering, or even in interest- 
 ing, the Ego of the man. At times there are mingled in the 
 range of man's thoughts impure thoughts, which he acknow- 
 ledges as not less thought by his Ego than the pure ones which 
 it opposes to them in order to dislodge them. Sometimes 
 temptation succeeds in drawing in the man's Ego into itself ; 
 but in the midst of the sinful act, the man draws it back from 
 it, full of loathing for it. Sometimes, moreover, the Ego, in 
 order to complete the sinful act unrestrainedly, is voluntarily 
 absorbed into unconsciousness, and does not until after its 
 completion return with horror to recollection of itself ; and the 
 spirit with shame becomes conscious of its having been veiled 
 by its own responsibility. When, therefore, in the 18th verse, 
 the apostle says, " I know that in me (that is, in my flesh) 
 
SEC. VIJ THE UNABOLISHED ANTINOMY. 439 
 
 dwelleth no good thing" he cannot thereby intend to say 
 
 that the flesh, and not the Ego, is the subject of sin. The 
 
 meaning is rather this, that in him — to wit, as he explains by 
 
 way of restriction, in him so far as he is crdp/ccvo^j i.e. consists 
 
 of flesh, and is thus easily overpowered by flesh — no good thing 
 
 dwells. It is false if it is said that adp^ in such an ethical 
 
 connection does not mean the sensible flesh ; but it is not less 
 
 false if it be said that it signifies this, in respect of itself alone. 
 
 It is the entire nature of man, sinful, and subject to death, 
 
 which is called a-dp^. But Hengstenberg^ rigbtly suggests the 
 
 question, how it happens that it should be called exactly adp^. 
 
 He replies, that it is because the impulses that proceed from 
 
 the spirit make an impression upon the flesh, the material 
 
 nature, because sins are accompanied with bodily excitements, 
 
 and as it were encamp in the body; because sinful impulses 
 
 are, moreover, already in the material nature in consequence of 
 
 inherited sin : for how else could there be family sins ? This 
 
 is all true ; but the true final answer is that which we gave in 
 
 DIv, III. Sec. I, towards the end. The entire natural man is 
 
 called o-dp^, because he has fallen absolutely into the power of 
 
 the evil potentialities of his fundamental nature, which the 
 
 original sin has set free. This setting free is the work of an 
 
 ungodly will ; but having once taken place, it is a fact that 
 
 can only be remedied by regeneration. The breadth of the 
 
 idea of a-dp^, in an ethical sense, is only thus to be explained. 
 
 In this sense a-dp^ is the palpable material flesh, inclusive of 
 
 its liuman existence from the beginning, the psychico-pneu- 
 
 matical internal nature homogeneous with it, and standing in 
 
 mutual relation with it, and even inclusive of the Ego that 
 
 suffers itself to be limited by the inborn fleshly nature (Div. 
 
 IV. Sec. II.), which, in complying with the sinful dispositions, 
 
 restraints, and allurements of his nature, enhances its own 
 
 inborn corruption. 
 
 It is not at all possible that the New Testament conception 
 
 cra/j| (comp. Gen. vi. 3, "i^3) should be otherwise intended. 
 
 For (1) the material flesh in itself can neither experience, nor 
 
 imagine, nor desire. All these things, although effected by 
 
 means of the body, are yet impossible acts without a psychical 
 
 1 See his Explanation of the Gospel of St John, vol. i. (1861), pp. 
 189-192 (on Johniii. 6). 
 
440 THE REGENERATION. [SEC. VI. 
 
 background. Thus, when the New Testament, and especially 
 Paul, speaks of eiriOv^Lat rrj^i <rap/co^ (Gal. V. 16 ; Eph. ii. 3), 
 QeKrjfiaTa ttJ? aapKo^ (Eph. ii. 3, comp. John i. 13), and even 
 irpd^ec^ Tov (T(i>p,aTo^ (Rom. viii. 13), the idea of adp^ cannot 
 be satisfied with the meaning of the tangible flesh. It is neces- 
 sary, in order to avoid attaching absurdity to these biblical 
 expressions, to suppose that the flesh is conceived of together 
 with a fleshly soul pertaining to it. This view was widely 
 diffused among the most ancient fathers, Man was almost 
 generally defined as a nature consisting of a rational immortal 
 soul, and a body with a vegetative-sensitive so-ul. But, in oppo- 
 sition to the Manichseism which supposed a good and an evil 
 soul in man, and to the Apollinarianism which explained the 
 incarnation as a union of the Logos with a corporeity consist- 
 ing of flesh and fleshly soul, it was decided, after careful consi- 
 deration, for the most part, that there is no inferior soul distinct 
 from the reasonable soul, but that the one spirit-soul (ytt/a 
 '^^XV ^oytK'^ re /cat voepa^ as the eleventh canon of the eighth 
 oecumenical council expresses it) is that which animates the 
 body without the intervention of a fleshly soul.^ This opposi- 
 tion to the view of two souls, although in this conception very 
 insufficient, was still justified. For (2) there is not actually 
 any fleshly soul distinct from the spiritual soul, capable of 
 experience, of imagination, and of desire. The school of 
 Giinther, which maintains this view with great acuteness, and 
 not without many respectable predecessors,^ proceeds therein 
 
 1 In favour of the identity of the reasonable and the vegetative-sensi- 
 tive soul, there are, among others who specially treat on this question, 
 Tertullian and John of Damascus. Origen is rather in favour of the dis- 
 tinction. Lactantius calls the question inextricaHlis. Augustine is in 
 favour of the identity, but not without hesitation. Among the scholastics, 
 Thomas Aquinas and Duns Scotus are in favour of the identity : the former 
 teaching that the anima rationalis virtualiter is at the same time the vege- 
 tativa et sensitiva; the former, that the anima rationalis imparts to the 
 body its vegetative and sensitive life (dans esse corpori). Thus also the 
 Councils of Vienna (1311), and of Lateran (1513), explain themselves, 
 anima rationalis est forma corporis per se et essentialiter. In favour of the 
 difference, there are among the more celebrated scholastics only Alanus ah 
 insults and Occam, 
 
 2 See ZukrigVs Critical Inquiry into the Nature of the Heasonable Spint- 
 sonl and of the Psychic Corporeity ofMan^ with reference to the Conflict of the 
 present time^ and to the Councils, Ecclesiastical Fathers^ and Scholastics^ 1854. 
 
■SFC. VI.] THE UNABOLISHED ANTINOMY. 441 
 
 on the supposition that the brute-soul is only the highest in- 
 tensification of matter, and is therefore no substance essen- 
 tially distinct from matter ; and on the not less unscriptural 
 supposition, that the body with which in man the spirit-soul is 
 united, contains in itself a soul similar in qualification to the 
 brute-soul, which only becomes awakened or actualized by the 
 super-addition of the spirit-soul. From these two unscriptural 
 assumptions, it is then further asserted, that when Scripture 
 speaks of a contrast of the flesh and the spirit, the flesh, with 
 the experiencing, imagining, and desiring internal character 
 peculiar to it as such, is meant, whose impure disorderly affec- 
 tions are urgent against the spirit-soul, and by its consent 
 become sin. If we remember that by scholasticism there are 
 distinguished in the locus de concupisceniia, firstly, motus primo- 
 primi, Le. such as for a moment, benumbing the free-will, anti- 
 cipate its exercise ; then motus secundiy i.e. such as proceed 
 directly from the free-will ; and thirdly, motus semtndo-primij 
 Le. such as the free-will suffers itself to be hurried away in ; 
 then, according to the Giintherish theory, the motus primo- 
 primi proceed from the fleshly soul. As this, although con- 
 scious, is yet impersonal and not free, those motus primo-primi 
 are in themselves guiltless and irresponsible. Confessedly this 
 is a symbolically accepted proposition of Eoman Catholic 
 morality. That the Giintherish theory finds so much contra- 
 diction in the Eomish Church, is a fact which proves that that 
 position (which our church decidedly rejects) may be held 
 without accepting the Giintherish ardma carnis. But the true 
 refutation of this latter is, at the same time, also the refutation 
 of the former position, which is perilous to the acknowleda;- 
 ment of sins and reality of sanctifi cation. We have already 
 sufficiently proved above, that Scripture only knows of one soul 
 of man, which is at once spiritual and fleshly soul.^ That, even 
 in reference to the moral dualism in man, this essential unity 
 1 The third of the views given hy Origen, de princ. iii. 4, that the 
 essentially- one soul consists of a reasonable and an unreasonable part, and 
 that the latter again consists of the ^vf&tKov and the sTn^vfUKou^ comes the 
 nearest to the truth, but still is some distance from it. It is brought to an 
 issue in Nemesios' book, -jrspl (pvaiug di/Qpa'Trov^ against which the author of 
 the Ao'i*/ maintains the view, that man lias three souls (jpvaiKviy oi'hoyog^ 
 and T^oytKvi)^ but that they are one— 5^« t^v avfA^auiecv ccinaiif koci t^v 
 
442 THE REGENERATION. [SEC. VI. 
 
 of spirit and soul is held by Scripturej is proved by 1 Pet. ii. 11. 
 Scripture nowhere speaks of an opposition of the soul and the 
 spirit, but only of th.e flesh and of the z/ov?; of the fcapSta, 
 Eom. ii. 28 ; of the irvevfia ; or even, as in 1 Pet. ii. 11, of the 
 '^v'^rj. For not soul and flesh, but soul and spirit, are essen- 
 tially one; and even experience confirms this unity. When 
 an enticement to sin, e.g, to sensuality, proceeds from the body 
 to the inner man, this enticement is certainly as yet no sin, 
 although it belongs to the consequences of the sinfulness which 
 has distorted the true relation of the body to the spirit-soul, or, 
 as we say, to spirit and soul ; and therefore, even in itself, is 
 to be bewailed with penitence. But this blind, unconscious 
 natural impulse never becomes concupiscence, or lustfulness, 
 until it is reflected in the.psychico-spiritual internal nature of 
 man. That such an enticement can originate in us against 
 our will has its reason in the fact, that iu our present natural 
 condition we are no longer lords of the material and power of 
 our body. But the enticement to sensuality never becomes the 
 form of sensuality ; or, as the scholastics formulate it, the con- 
 cupisceniia informis never becomes the concupiscentia formata 
 Mdthout the spiritual soul according to its nature, and this 
 form, of sensuality is not, moreover, held by us for one minute 
 without the will of the spirit which is immanent in, and which 
 personifies the soul ; and the changes in the body which minister 
 to sensuality do not originate without the impulse of the will 
 upon the nerves of motion, and the intentional agitations of the 
 flesh that are linked with this impulse. It is our Ego which is 
 carnalized in every act of sensual lust : the personifying spirit 
 which, by means of the Psyche belonging to it, ought to rule 
 the corporeity, sinks down into it, and darkening itself, suc- 
 cumbs to its impressions. For the very reason that the Ego of 
 man, as he is from birth, has fallen under the superior autho- 
 rity of the flesh, the natural man is called aapKiKo^, or even, 
 as his soul is fallen away from its destination, and the soul 
 conformed to its corporeally turned aspect has the dominion, 
 •\^v^i/co9. Of the flesh in this ethical sense, which embraces 
 the whole natural man, Paul says (Gal. v, 17), r) aap^ eTndvfiu 
 Kara tov 'jrvevfiarof;. But he says it of the man in the position 
 of fierdvoca: he says it, speaking out of the New Testament 
 present, of the regenerate, in whom the Ego itself is divided, 
 
SEC. VI.] THE UNABOLISHED ANTINOMY. 443 
 
 that is, has separated itself into a spiritual Ego turned to God, 
 and a fleshly Ego turned away from God. In the one Ego is a 
 double will, — a will which is founded in that which it is by 
 nature, and a will which is founded in that which it is through 
 grace, — a will conformed to the fleshly determination inherited 
 by the inborn nature, and a will conformed to the spiritual de- 
 termination received with the new beginning established by 
 the grace of regeneration. This twofold will is as an impell- 
 ing power and tendency simultaneous in man ; but its actual 
 movements always follow one another in time, as is shown by 
 close self-observation ; and the one spirit-soul is, as our consci- 
 ousness tells us, the subject of both, even although it may be in" 
 a different relationship to the corporeity. The former may be 
 called, as Hofmann calls it,^ the nature-will ; the latter, the 
 personal-will ; but this distinction cannot be properly applied 
 to the man who is matured to moral self-responsibility. Cer- 
 tainly an Adamitically determined nature-will precedes the 
 personal- will of the perfectly conscious man, — an inherited 
 individualized participation in the ungodly human will of the 
 race, which may be called a will, for the very reason that the 
 growing man even from the outermost point of his growth is a 
 growing person; but the personal will of the perfectly conscious 
 man, who is not yet effectually laid hold of by grace, is actually 
 itself the nature-will, which has now become personal-will. And 
 in the man effectually laid hold on by grace, the Adamitic 
 nature-will may indeed be distinguished from the new person- 
 will; but not in such a way that the one Ego should not be the 
 subject of both. Immediately the man is awakened to self-con- 
 sciousness, it is always he as Ego who himself determines himself, 
 either in conformity to the inborn sinful constitution of nature, 
 or, by the power of grace, in conformity to the divine will.^ 
 
 1 See Schriftb. i. 517, as a corrective explanation to Weiss, u. Erfullung 
 ii. 16: "The materiality of our uuf^a, in consequence of Adam's trans- 
 gression, has a -will directed to the world in its death, which may be dis- 
 tinguished from the H-Kuv of the uovg, of the self-conscious and the self- 
 determining Ego;" and, "If the personal wiU of man surrenders itself to the 
 will of his flesh, he has no other object for which he lives than the world." 
 
 2 See Thomasius, Dogm. i. 280 ; comp. my Biblisch-propketische Theologie, 
 207. Since even Hofmann understands by vap^ = nature, not only the 
 palpable bodily, but the entire sensuous-spiritual nature of man, the in- 
 born natural- will must from this premiss be received by him as a growing 
 
444 THE EEGENERATION. [SEC. VI. 
 
 The apostle considers his personaHty from the two several 
 points of view, of grace and of nature, when he says (ver. ISb), 
 ''" To will is present with me ; but how to perform that which is 
 goodj I find not." The will to do that which is good — which, as 
 the tendency of his true Ego, is most internally present to him — 
 is established by grace ; but the flesh does not permit it to come 
 to the performance of that which is willed, — either altogether 
 frustrating it, or so defiling it, that that which is performed is 
 no more purely koXov, The apostle cannot here by possibility 
 mean such cases as if, e.^., I wish to write a letter that is in- 
 tended to rescue an erring man, and it becomes wholly impos- 
 sible to me, through any sort of indisposition of body. In such 
 a case, the will to do good is of equal value with the carrying out 
 of the same. But if I have purposed to allow my power of 
 labour or prayer to be weakened and abridged by no darkening 
 pleasure, and yet such a pleasure exercises over me a power of 
 attraction that I am not able to withstand, what the apostle savs 
 is confirmed. It is not the flesh in itself which frustrates my good 
 determination, but the flesh with the nature-will that is stimu- 
 lated by it, Le* the will of natural or inherited sin, whereby the 
 energy of the w^ill most specially conformed to God is scattered. 
 
 The apostle has now explained, that between his will and 
 his deed subsists a contradiction which gives a testimony to 
 the goodness of the law to which the will is directed, and the 
 opposed constitution of his own nature (vers. 15, 16). In that 
 case, it is the sin which dwells in him, that is, in his flesh (or, 
 what is the same thing, his nature), which performs that which 
 is thus opposed to the will of his Ego (o ov 6eK(o ijo), vers. 
 17-20); and in returning to the thought (ver. 14) from which 
 he proceeded, and which he now experimentally establishes, he 
 concludes thence (vers, 21-24), that the spiritual law of God 
 reveals to him in his nature a fleshly law, and thus (which is 
 just the redeeming purpose of that law of God) awakens and 
 sustains in him the longing after deliverance from this nature 
 which has fallen into the power of sin and death. This result- 
 
 person-will; for nature-will, as the designation of his idea, proves the 
 inborn impulse of will of the personally interested human nature, growing 
 to conscious self-determination immediately the man begins to act self- 
 consciously. The flesh, as such, has indeed no will, and (even according 
 to Hofmann) there is not a natural soul distinct from the spirit. 
 
SEC. VI.] THE UNABOLISHED ANTINOMY. 445 
 
 ing statement he begins in ver. 21, with the inferencCj "I find 
 then a law, that when I would do good, evil is present with me." 
 To change this juxtaposition of his Ego that wills what is good, 
 and of the evil that thwarts its performance, or that mingles 
 itself with it, is beyond his ability : it is a v6^o<;, Le, it is for him 
 an inscrutably present fact, and a fact that inevitably limits 
 him.^ "For" — thus he continues establishing and explaining 
 his position (vers. 22, 23) — " I delight in the law of God after 
 the inward man ; but I see another law in my members warring 
 against the law of my mind, and bringing me into captivity 
 to the law of sin wliich is in my members." There are two 
 correlative pairs of laws which the apostle distinguishes : (1) 
 an objective pair, o voyLo^ rov @eov, the law of God which is 
 exalted over man by coming before him in the way of a revela- 
 tion, and 6 vofio^ t^9 dfiapTca^, which subsists independently of 
 the Ego of man, inasmuc^l as he finds himself subjected to it ; 
 and then (2) a subjective pair, 6 vofio^s rov vo6<;, the law of his 
 capacity of will and knowledge determining itself, and indeed 
 determining itself according to God's law ; and 6 vofio's iv roi? 
 fieXea-L, the law of the corporeity, which serves his Ego as an 
 outward means of manifestation, which likewise ought to be 
 constituted in conformity to the law of God, but in reality is 
 determined by the law of sin that dwells in it. The genitives 
 in " law of God " and " law of sin " indicate, as genitivi aucforis, 
 the law-giving powers : the genitive in " law of the mind," 
 on the other hand, and the attributive "in my members," 
 designate the two laws of his own which are personal and 
 natural to man, which are the reflex of the two other ones, in 
 respect of the place and means of their determining opera- 
 
 ^ Hofmann reads otherwise, Schriftb. i. 549 : " I thus find the law to me 
 who wills to do it, as the good^ because evil dwelleth in me." But the 
 obvious connection of 'Tronh ro Ka.\6v contradicts this ; and Meyer (edit. 2 
 and 3) : "I find then in me, while my will is directed to the law in order 
 to do good, that evil is foremost to me." But this is inconsistent, because 
 of the hard inversion of the tov vof^ov ra 6i?,ouri sfAolj which would only be 
 supposable if 'Trotsh to xaXow were in any way indicated as the point in 
 view. The supposition of Meyer, that toV uof^ov must be the positive law, is 
 erroneous. The law is meant which the, apostle in ver. 22 distinguishes 
 from uofAog tov @sov as srspog vofAog. The objection against our explanation, 
 that the idea vofAog does not agree with the relation intimated by l^oi t» 
 Kae.KOU 'Trapay.uta.i^ is met above. 
 
446 THE REGENERATION, [SEC. VI. 
 
 tion.^ Tlie law in the members is the law of sin imprinted on 
 the members, which Job sxiii. 12 calls ''Ipn^ " my- own statute or 
 law," as opposed to God's commandpients ; and the law of the 
 iious or mind is the delight of the inward man in the law of 
 God — his wish and will to allow himself to be determined by 
 this law, and to put this law into practice. That o e<xco givOpcoiro^ 
 is not without some modification identical with o Katvo<i av9p(07ro^, 
 is at once understood. Every man is, in psychical association, 
 an inner and an outer nature ; he has a dynamically manifold 
 and characteristically formed internal self, and a dynamically 
 manifold peculiarly and physiognomically formed outer self. 
 The apostle might have written Karcu tsv vovv also, instead of 
 Kara rov eaco avOptoTTov? On the other hand, it cannot be said 
 that the apostle might also have written Kara top kucvov dv0pco7rov. 
 For elsewhere, 6 eaco (ea-coBev) dv6po)7ro<s certainly ^ designates 
 the regenerate internal nature of man (2 Oor. iv. 16, Eph, 
 iii- 16; comp. o /cpuTrro? t^? KapBiaii dv6po)7ro';, 1 Pet, iii. 4), 
 although even there also, not in itself, but only in respect of 
 the connection ;* but here the inward man comes into conside- 
 ration, not yet as a new, Le. a regenerate man, but first of all 
 only in his separation from the outward man effected by the 
 revelation of the law. Nevertheless, even here 6 ea-co dvdpco'iro^ 
 does not signify the reasonable moral nature of man as such, as 
 Meyer declares,® just as in Plato and Porphyry o eWo9 dvOpwiro^ 
 is the denomination of the human innermost nature partaking 
 
 ^ Thus Hofmann, i. 651, and similarly also Ewald, against whom Meyer, 
 as Calov., says: "Lex membrorum et lex peccati idem simt." They are, 
 moreover, truly essentially one, but they are distinguished as affected and 
 affecting; comp. for the rest, Besser on Rom. vii. (Bibelst. vii. 1), where the 
 double pair of laws is acknowledged, and the law of sin is comprehended 
 as the " power of sin " (1 Cor, xv.). 
 
 * As, for example, Philo says, i. 301, oluSpa'Tros 6 h sAKaru vj/xaju rt's ocv 
 &tif} '^rT'.Tiu 6 uov$j ».T.A., and i. 533, o vovs^ Kvplag sl-^ili/j dudowTros sartu Iv 
 eli/dpuTra, KpsiTTuu h xdpovi] or Gregory of Nazianzum, ii. 88, ed. Bened,, 
 rov uov jcKi fiA>^7ioif oiudpa-Tros'^ comp, Cicero, Somn. ch. viii., "Mens cujusque 
 is est quisque, non ea figura, qusa digito demonstl-are potest ;" and Lac- 
 tantius, de opificio Dei, ch. xx., '*Ipse homo neque tangi neque adspici 
 neque comprehend! potest, quia latet intra hoc quod videtur." 
 
 ® Vid. Lechler, Die neutest. Lehre vom Tieiligen Amte (1867), p. 24. 
 < Vid. Schott on 1 Pet. iii. 4, p. 180. 
 
 * Thus also Stirm, in his Anihropologice-exegetic Inquiries^ in the Tu- 
 hinger Zeitschr. fur Theologie, 1844, 3 ; and not otherwise Osiander on 
 
SEC. VI] THE UNABOLISHED ANTINOMY. 447 
 
 in the idea. The apostle does not mean a higher and better 
 self that is left to man after the fall, but a self that is effected 
 by grace ; or, as may also be said, released by grace, — to wit, the 
 training of the law according to the order of salvation,^ For, 
 in the natural state, inner and outer man are both equally 
 under sin. It is therefore a work of grace when a man has 
 attained to the position of having an inward delight in God's 
 law according to his inward man, and according to his own 
 absolute prevailing personal life desires that which is good — that 
 which is conformed to the spiritual law of God ; whilst in his 
 outward man, i,e. in his members, and generally in his natural 
 life, the law of sin still prevails, but in such a way as that he 
 hates sin, and as far as concerns his own prevailing Ego, does 
 not so much do it as suffer it. It is not merely un-Lutheran, 
 but it is also un-Pauline, when Meyer ^ says, " Here the entire 
 connection determines that the o eVo) avOpauro^ of the unre- 
 generate man is meant. Moreover, to him belongs (which 
 Philippi altogether arbitrarily denies) the avv^Sofiat rw v6fiq> 
 Tov 0eov, and must belong to him, since the sinful nature is in 
 the o-ap^. This does not, indeed, agree with the hypothesis 
 that just the higher powers of the natural man are e diametro 
 in contest with God and His law (Form. Cone. p. 640) ; but it 
 is nevertheless exegetically established." We agree with the 
 view in some measure, that Paul means the inward man of the 
 unregenerate man. He speaks, indeed, of himself the regene- 
 rate, i,e. of experiences still continuing, and not absolutely passed 
 away; but he does not speak of himself qua regenerate, i.e. noj; 
 of experiences which he has received by the specifically New 
 Testament grace of regeneration, but of experiences which the 
 divine law calls forth in every man who does not harden himself 
 against the grace that corresponds to the purpose of his salvation, 
 and prepares and continually disciplines him for it. That even 
 in the heathen world similar experiences may be associated with 
 
 2 Cor. iv. 16. That which is capable of regeneration (and therefore is also 
 in need of regeneration) is the true kernel of human nature. 
 
 ^ Vid. Preger, Flacius, ii. 411. Man has in himself a divine ground of 
 life, which would not at all come into his consciousness apart from pre- 
 veuient grace. But through the influence of that grace it certifies itself 
 in man since the fall, and becomes to him a law in his heart, which resists 
 the law of sin in the members in the flesh. 
 
 ^ Commcvtary on the Epistle to the Romans (3d edit.), p. 265, 
 
448 THE REGENERATION. [SEC. VI. 
 
 the knowledge of the divine law imprintedj according to Rom. 
 ii. 15, upon every man, we do not deny; but the apostle is here 
 speaking of the positive historical law of salvation, and in any 
 case, of such a moral separation of the outer and inner man as 
 does not subsist in man as such, but is effected by the Holy 
 Spirit, who also is effectual by the law, although otherwise man 
 may allow himself to be brought to self -consideration, i,e. to the 
 knowledge of his duty to make God's will the substance of his 
 own will. For transmitted sin resides not merely in the flesh. 
 The proof that Paul does not derive sin from the sensuous 
 nature, i.e. the material nature of man, has been lately again 
 deduced by Ernesti with fundamental completeness.* The 
 state which Paul (vii. 5) indicates by ehat iv ry a-ap/cl is a con- 
 dition of the whole man, who is in the bonds of fleshly destina- 
 tion : it is, considered in the relation to God, a state of death 
 (ch. vi. 13). The man who desires the good and hates the evil, 
 and yet must experience the power of the flesh that neutralizes 
 the God-willed good, but always with pain and shame, has 
 already felt in himself the wholesome separation of a divinely- 
 produced inner man, and an innate outward man. For that 
 which is born of the flesh is flesh. The entire man is by nature 
 formed fleshly. He may, indeed, in his conscience know what 
 God claims from him, but the knowledge of that which is good 
 is not of itself the decided will to do good. He does not fear 
 God, does not love Him, does not trust Him, as he ought: the 
 alienation from God, which is the reverse side of fleshliness, 
 lords it over him within and without. The view of Philippi, 
 and the hypothesis of the Concordien-formel^ that the natural 
 man is, " according to his highest powers and the light of 
 reason," in an ungodly state, is thoroughly scriptural, and 
 especially Pauline : for man's vov^ is naturally vov^ t^9 capKo^ 
 (Col. ii. 18), and therefore fidraio^ (Eph. iv. 17) and aSo/ct^o? 
 (Rom. i. 28) ; his affections and tendencies of will are deKrifiara 
 
 ^ H. Fr. Th. C. Ernesti, Die Theorie vom Ursprunge der Siinde aus der 
 Sinnlichkeit im Lichte des Paulinischen Lehrgehalts hetrachtet, 1855. More- 
 over, Hahn's Theology of the New Testament teaches very distinctly, that 
 sin is rooted not in the flesh, but in man's supersensual inward nature ; 
 and it is gratifying that Tholuck has again borne a decided witness for the 
 more comprehensive and deeper significance of caspi, defended by him in 
 the Cominentary on the Epistle to the Romans, See his renewed incLuiry 
 about ff«/;J as the source of sin, in Stud. u. Krit. 1855, iii. 
 
SEC. yi.l THE UNABOLISHED ANTINOMY. 449 
 
 T^9 a-apKo<; kol t&v havoiwv (Eph. ii. 3), Le, originating in his 
 innate sinful nature, and his selfish God-estranged mental 
 capacities which are organized in accordance therewith. This 
 view of the profound inwardness of human corruption is so 
 little arbitrary, that if inherited sin were anything of less im- 
 portance, the PauHne doctrine, as well of reconciliation as of 
 the justification by grace by faith alone, would give way. 
 
 It is God's grace that divides man thus dualistically, as we 
 read vers. 14-23. He who is carnally secure, feels nothing of 
 it. But the more earnest is a man's moral . contest, the more 
 painfully he feels this twofold division. And probably there 
 passes no one day in the life of any Christian, in which this 
 twofold division does not extort from him a similar complaint 
 to that of the apostle, ver. 24, " O wretched man that I am ! 
 who shall deliver me from the body of this death?" Even the 
 form of this complaint shows that it comes from the breast of a 
 converted man. An unconverted man would, before all, have 
 longingly to aspire after the deliverance of his Ego from the 
 will to do that which is ungodly, and from having pleasure 
 therein, and after power earnestly to will that which is good ; 
 but the converted man knows that in his own personal life he is 
 free from sin, and turned to God and to good. He sighs now 
 for final deliverance from this body of death, through which 
 his personal life is so burdened and disordered ; free from that 
 natural element that is spread around that punctum saliens of a 
 will conformed to the will of God, and in which sin, with its 
 wages of death, is ruling.^ It is a yearning, not generally after 
 redemption, but after perfect redemption, which is expressed in 
 the question, Who shall deliver me, etc. ? The apostle himself 
 immediately answers this question to himself in ver. 25a: "I 
 thank God through Jesus Christ our Lord." It is the work 
 of Jesus Christ, that his yearning sigh can be transformed into 
 triumphal thanks. In Jesus Christ he has that after which he 
 sighs. Being in this body of death, he is still, because he is in 
 Jesus Christ, free from sin and death. That it is such thoughts 
 
 1 It is therefore no specifically Platonic, it is a truly Christian thought, 
 when the book of "Wisdom (ix. 15) says, " The corruptible body presseth 
 down the soul, and the earthy tabernacle weigheth down the mind that 
 museth upon many things." The body, as the actual aafcet tow &etuarov, is 
 actually for the spirit a prison and a burden. 
 
 2 F 
 
450 THE REGENERATION. [SEC. VI. 
 
 as these that are contained in this short, word of thankfulness, 
 may be known even from ch. v. 12 and ch, vi. 
 
 The apostle now sums up what he has said in vers. 14— 25a 
 about his condition, by first of all drawing, in ver. 256, a con- 
 sequence from vers. 14-24, and then in ch. viii. 1, a conse- 
 quence from ch, vii. 25a, The first, the result of vers. 14-24, 
 runs, " So then with the mind I myself (ipse ego) serve the 
 law of God, but with the flesh the law of sin." As the verbal 
 proposition appropriate to this "I myself" (not I, the same) is 
 a united one, and is antithetically divided by fiev-Si, I give up 
 the view that "I myself" means as an equivalent I, according 
 to my true Ego.^ The apostle means himself, for his own per- 
 son ; he means himself, as he is in himself, as contrasted with 
 him as he is in Christ. Not only the thanksgiving just uttered 
 brings with it this contrast, according to which he, who in him- 
 self must lament his miserable condition, knows, on the other 
 hand, that he is delivered from it through Jesus Christ ; it 
 comes, moreover, to expression in the two resulting propositions 
 by means of dpa (consequently), where the self-finding of the 
 Christian in Christ Jesus (roi? iv XptarS 'Irja-ov) is opposed 
 to his self-finding in himself in the face of the Sinaitic law 
 (avTo^ iyco). What the apostle says in ver. 25 by means of 
 apa oSv, is the statement of the condition in which he finds 
 himself since he has learnt to know God's law, and has become 
 fond of this holy spiritual law. Since, then, he serves, with his 
 free self-determining nous, God's law, but with the flesh, in 
 consequence of a calamitous necessity of nature, the law of sin, 
 the law has attained in him its purpose of salvation. Sin 
 appears to him in the light of this law all the more sinful; but 
 .he feels himself also all the more unfortunate, as his natural 
 constitution, resisting the law, does not allow him to get free 
 from sin. The law has not been able to bring him further 
 than to the yearning cry of complaint after redemption from 
 this body, which bears in itself death with sin. But he must 
 not sigh only, he can also thank. For he is not merely himself; 
 he is also in Christ. After what he is in himself, he finds him- 
 self still always subjected to that disunion that is called forth 
 in him by the law. But this disunion, although in the present 
 1 Combated by Hofmann, i. 556, and Meyer, p. 270 of the 3d edit, of 
 his Comm. 
 
SEC. VI.] THE UNABOLISHED ANTINOMY. 451 
 
 it Still continues, is yet not his whole, not his true present,^ 
 The vvv^ ch. viii. 1, is only meant of time. 
 
 How the two consequent propositions are included in one 
 another by dpa, is understood when we analyze the meaning 
 and substance of the cry of joy, " I thank God through Jesus 
 Christ our Lord." The apostle thanks God through the Lord 
 Jesus Christ, that he, continuing in life, has become free and 
 released from this body of death, i.e. from this nature that im- 
 poses upon him a sinful death, and which brings coercion. If, 
 on the one hand, he is thus, so far as he is out of Christ, a ser^ 
 vant of the law of God with his own real will, but one hurried 
 away sometimes by his sinful nature into the service of sin ; still, 
 on the other hand, for him, and for all who are in Christ Jesus, 
 and are able through Him to thank God as being delivered and 
 enfranchised from their body of death, all and every condem- 
 nation has now an end. *^ There is therefore now (actually at 
 this time) no condemnation to them which are in Christ Jesus;" 
 " for the law of the spirit of life in Christ Jesus hath made me 
 free from the law of sin and death." Through the law there 
 has arisen in him, not without the operation of the Holy Spirit, 
 a will to do good, but a will that is powerless on account of the 
 flesh ; a will which, precisely as being without result, does not 
 relieve him from condemnation. But if, at the same time, he is 
 in Christ, no more condemnation of any kind touches him now; 
 for he is no longer under that law which could not bring him 
 further than to that powerless unblessed state of disunion : he 
 has in himself a law removing him away above the law of sin and 
 death, — namely, the spirit of the life of Christ, which now just 
 as much determines his Ego to prevail and to participate in the 
 capacity for good, as, when he regards himself as out of Christ, 
 his Ego is determined by the overmastering sinful nature that 
 makes all will to do good impossible. The incapacity of our Ego 
 to accomplish the good that is willed, and the constraint of the 
 flesh, which hurries us away against our better knowledge and 
 wall to the commission of sin, and thereby — since will without 
 acting of good cannot avail before God as the fulfilment of 
 law — binds us under the curse of the law,^ subsists no more, 
 
 1 Vid. V. Hofmann, in the Erlanger Zeitschr, 1860, p. 82. 
 
 2 See Schott, Romerlrief^ p. 284, with reference to r. Hofmann, Schrifth. 
 i. 556. 
 
452 THE REGENEBATIOK [SEC. VI. 
 
 since the spirit of life acts upon us in Christ ; and in this is 
 bestowed the power that capacitates us for the doing of good, 
 and therewith takes us away from the state of death incurred 
 by sin.^ The law, far from being itself sin, and in itself the 
 cause of death, serves therefore, as being in itself holy and 
 spiritual, a purpose of salvation, in revealing to us sin, as a 
 death-bringing transgression of the divine will, in its full sin- 
 fulness ; but it is incapable of procuring salvation of itself : it 
 effects only, and continually sharpens, the urgent longing after 
 the divine fact of redemption, which has made possible that 
 which was impossible to the law. " For what the law could 
 not do, in that it was weak through the flesh," i,e. through the 
 guilt of our flesh, which being in contradiction to its spirituality 
 opposes itj God has accomplished for our salvation, sending 
 His Son in the flesh, and indeed in likeness of our sinful flesh, 
 and for an atonement for sin (jrepl a^pTia^^ i.e. as nx^n). He 
 has, for instance, in the flesh, i,e, in the flesh of Jesus for the 
 flesh of all of us, once for all fulfilled the judgment of con- 
 demnation ; so that in no way the KaraKptfia of the law cleaves 
 to us, but the SiKaia>fia (the justification and emancipation, 
 comp. vers. 16, 18, and therefore the promise of life) of the law 
 becomes fulfilled in us, who walk not after the flesh, but after 
 the spirit.^ The sin that dwells in the flesh is condemned for 
 us all in the flesh of Jesus in a substitutionary atoning manner. 
 Thus in us there is no more anything to be condemned in us, 
 who, as the apostle (ch. vii. 14-24) has shown, hate it, fight 
 against it, and bemoan it, — in us who, indeed, as he further 
 
 ^ Comp. Frank, Lelire der Cqncor^ienformel^ ii. 301 : ** The reception 
 of the Holy Spirit by the preaching of the gospel proves something alto- 
 gether different from this, that it is not without the Spirit's operation 
 when the law punishes man's sin. A reception of the Holy Spirit is not yet 
 established where only the operation of the Spirit is established in the view 
 of its object," 
 
 2 See my Commentary on the Epistle to the Hebrews, pp. 716-718. That 
 hjccciui^et may mean the same as the law has rightly established (Meyer), 
 an4 therefore may imply the moral claim of the law (Hofm., Schott, and 
 others), I regard as possible ; but in the New Testament usiis loquendi in 
 question, it means the sentence (Kom. i. 32), the judgment (liom. ii. 26, 
 etc.), the doom (Apoc. xv. 4), righteouBness (Rom. v. 18 ; Apoc. xix. 8), 
 and justification (Kom. v. 16) ; and of these meanings, the last is the fitting 
 one here. 
 
SEC. VI.l THE UNABOLISHED ANTINOMY. 453 
 
 says, walk not Karh adpKa, but Kara Trvevfia ; which is possible 
 to usj as, through the judgment of God accomplished in the 
 flesh of Jesus, not only the curse, but also the power of sin, has 
 been broken, and a new vofiof; established, which is not a death- 
 bringing ypdfifia, but a life-giving irvevfia, founding in us a 
 new spiritual beginning of life, by which the body of sin and 
 death, as we have been already withdrawn from it in its con- 
 demnation and bondage, will finally be fully overcome. 
 
 If we now look back from ch. viii. 1-4 to ch. vii. 15-23, 
 it is first of all as clear as sunlight, that the apostle is not 
 speaking of himself as regenerate. But just as certain is it, 
 that he does not describe himself as he is by nature without 
 God's influence. By nature he is "carnal, sold under sin;" 
 and still more than that, by nature he is fleshlike, Le, not merely 
 suffering the constraint of his sinful nature, but even under 
 its influence and direction in respect of his thoughts and will. 
 The will to do good, the counter will against evil, is not inborn 
 in him. That he desires the good and hates the evil, and does 
 not succumb to sin, although in his inmost nature he is no 
 stranger to it, — for this he has to thank God's' law, which he 
 has learned to like, because it has won his love. This is not 
 the effect of the spirit of regeneration.""" For the will to do 
 good, which we have described, is a powerless one. Moreover, 
 the powerless will to do good is not, as such, the operation of 
 the law. The powerlessness is the result of the overmastery of 
 the flesh, which continually diverts from this purpose the will 
 to which the divine law has given the tendency to good. It 
 is true, therefore, when it is said that in ch. vii. 15-23 are 
 depicted the moral experiences of the man under the law, of 
 whom grace has laid hold. The man is thus desirous of doing 
 what the law puts before him as God's will ; but the sin that 
 dwells in his nature makes it impossible to him. But does the 
 apostle describe this state as one which for the regenerate 
 person has absolutely passed away ? 
 
 This is the main and fundamental question, to which we 
 
 1 Plailippi in the Comm., comp. Dogm. iii. 229, maintaining this, 
 asserts at the same time, that in ch. vii. 14 the regenerate person, as such, 
 is speaking ; but to this view is decidedly opposed ch. viii. 22. To this 
 effect also what is said in my Biblisch-prophet, Theologie, p. 260, must be 
 rightly added. 
 
454 THE REGENERATION. [SEC. VI. 
 
 reply in the negative. We maintain now, as ever, that even 
 in Eom. vii. 14-24 Paul is speaking "out of the consciousness 
 of the regenerate person,"^ without thereby meaning to say 
 that he is giving utterance to experiences which are permitted 
 to the regenerate as such ; rather experiences which even the 
 regenerate person is not spared. It certainly appears an irre- 
 concilable contradiction, to say that one and the same man is 
 fleshly, sold under sin (ch. vii. 14), and yet, on the other hand, 
 is freed from the law of sin and death by the spirit of Hfe that 
 is in Christ Jesus (ch. viii. 2). But the apostle actually places 
 the two states in juxtaposition, as belonging to his present con- 
 dition. He does not say in ch. vii. 14, that he was previously 
 consisting of fleshly material, and was sold under sin, but that 
 this is his natural constitution, and that this contrariety sub- 
 sists between him and God's spiritual law. He speaks in the 
 present; and when he sets forth, in continuation, that his 
 acknowledgment of the law does not help him to do the pre- 
 scribed good, but that sin, in spite of his own will, makes him 
 do that which is against God's will, he speaks throughout in 
 the present. This established present claims to be all the more 
 considered, that the apostle (ch. vii. 7-13) also actually speaks 
 in historical form of a fact of experience which at that time be- 
 longs to the past. He looks back there into his childhood, and 
 shows how, in the degree that the claim of law entered into his 
 consciousness, the sin which was present in him, but not pre- 
 sent as his personal conduct, became his personal sin, and the 
 cause of his self-incurred death. It was the saving purpose of 
 the law declared in ver. 13 which he thus painfully experienced. 
 From ver, 14 onwards, the apostle then depicts how he, the 
 self-consciously willing one, flnds himself and his doing disposed 
 in the light of the law. Every Christian is compelled to con- 
 firm what the apostle here says, from his own personal expe- 
 rience. And well for him if he can also confirm the fact that 
 God's law, and therefore God's will, is his delight, — that he 
 desires the good and hates the evil ; and, indeed, in such a way 
 that the sin to which, against his will, he is hurried away, is 
 foreign to his inmost nature. But woe to him, if from his own 
 personal experience he could only confirm this, and not also the 
 
 1 Thus, for example, also v. Harless, Etkik, p. 45. Meyer does not 
 justly appreciate this view, and therefore wrongly classifies it. 
 
SEC. VI.] THE UNABOLISHED ANTINOMY. 455 
 
 fact that the spirit of the new life that has its source in Christ 
 Jesus, has freed him from the urgency of sin, and the condi- 
 tion of death, which were not abrogated through the law, but 
 only brought to light ; so that his will, which by the law was 
 inclined towards wliat is good, although powerless, now actually 
 capable of good, is opposed, as a predominating overmastering 
 power of life which will finally triumph in glory, to the death 
 that continues to work in him. 
 
 We agree with Hofmann^ inPhilippi, that the two passages, 
 ch. vii. 14-24 and viii. 1-11, must be taken together, if the form 
 of the regenerate life is not to be left one-sided. Meanwhile, ch- 
 vii, 14 is not the one side of the form of life of the regenerate, 
 as such : it is only the dim foundation of this form of life, that 
 has not yet disappeared even in the condition of regeneration. 
 For what Hofmann says is no less true, that the apostle in ch. 
 vii. 14 represents himself in respect of his own moral relation 
 to God, apart from the moral capacity which accrues to him 
 from his community of life with Christ, — a capacity whict does 
 not come into expression till ch, viii, Philippi,^ on the other 
 hand, has objected, " If I am in Christ, and am depicting that 
 which I am out of Christ, I depict in concreto not what I actu- 
 ally am, but what 1 once was out of Christ." It is only neces- 
 sary to look into one's own heart to feel what a sophism this is. 
 The man who is in Christ, just this very man, is divided indeed 
 into a man actually living in Christ, and a man who, although 
 surrounded by the new life, is not yet pervaded by it, and 
 therefore is in effect out of Christ; as Flacius^ remarks on Rom. 
 vii., " That two men are found in the skin of the one man, i.e, 
 that two kinds of power exist in the regenerate person." In 
 other words, there is, as our every-day experience teaches us, 
 in our life referred to God, a region pervaded by grace, and 
 a region only, so to speak, shone upon (illuminated) by grace. 
 Certainly, in the regenerate person, an all-powerful might of 
 good shows itself effectual ; but, opposed to it, there is also a 
 power of evil, which, although overcome, is still constantly need- 
 ing to be restrained ; and in this contest, which ought to be a 
 
 ^ Vid. Schriftb. i, 556, and, as an explanation, Erlanger Zeitschr. 1860, 
 pp. 82-84. 
 
 2 Romerbrief^ p. 250, Anm. ; comp. Dogm, iii. 228, 
 8 Vid. Preger's work on Flacius, ii. 218, 
 
456 THE REGENERATION. [SEC. VI. 
 
 constant victoryj a mournful powerlessness of good purposes 
 remaining unaccomplished throws its long dark shadows, as we 
 are compelled to avow in daily contrition,- on every evening 
 self-examination. The separate representation of this light and 
 this twilight aspect in ch. vii. and viii., depends certainly upon 
 an abstraction; but this abstraction, far removed from being, 
 according to Schott'si^ expression, a casus non dabilis, is perfectly 
 justified in the history of redemption, inasmuch as the descrip- 
 tion in eh. vii. corresponds to the Old Testament condition 
 under the law ; and is experimentally justified, inasmuch as this 
 Old Testament condition is overcome in us, but not so annulled 
 that it does not constantly from time to time, in conformity 
 with its general ethical nature, intrude into our actual present 
 state, Le. the being and walking in Christ. The abstraction, 
 therefore, only subsists in separate consideration of that which 
 in concreto, unfortunately, is only too manifoldly involved 
 together."^ 
 
 The unhappy disunion which the apostle depicts is, more- 
 over, not foreign to the regenerate. Even he is still adpicivo'i, 
 for his body is not yet spiritual. Even he is nreirpafie.vo'i viro 
 Tr)v a(JLapTiav ; for, so long as we are compelled to implore the 
 forgiveness of our sins daily, yea hourly, we are still, as it 
 were, fettered to sin. But this disunion is not the Christian's 
 entire, not the Christian's proper and true present condition, 
 but only its twilight background, which is still waiting for its 
 perfect enlightenment. He bears in himself also a fundamen- 
 tally new life, which, peaceful in itself, floats over that disunion. 
 This new life is inwoven in his z^oi}9, which desires the good : it 
 has its place in the irveviia rov voo^ avrov (Eph. iv. 23, comp, 
 1 Pet. iii. 4), and subsists in the God-Fesembling nature which 
 there is once more enlivened and realized by actual communica- 
 tion of the TTvevfia oi Christ. Here there has broken forth to 
 him a light eminent above the sorrowful disunion, that is not to 
 be done away in this mortal state ; a light, moreover, which shall 
 become a glorification even for his corporeity. His Ego that 
 desires God's will, knows already that it is redeemed, in that it is 
 removed away from the body of sin and death, into the divine, 
 God-resembling life-principle of the spirit which is exalted above 
 
 1 Momerh'iefj p. 276. 
 
 ^ Fid, Thomasius, Dogm. i. 270, and Ilarless, Ethik^ p. 45. 
 
SEC. Vl.'i THE UNABOLISHED ANTINOMY. 457 
 
 the <}>6opa, Le. sin and death (eV tw atpddpr^ rov irvevfiaro^, 
 1 Pet. iii. 4). It has received Christ's Spirit as the principle in 
 which it dwells and takes root,— as the sphere in which it feels 
 itself living, enfranchised, satisfied, and thus even here below 
 blessed,^as the power by which it is impelled, and empowered 
 to rule over sin, and to act in a way that shall be pleasing to 
 God.^ 
 
 This is the twofold condition of the Christian, the un- 
 abolished dualism, or, as we may say, following Scripture testi- 
 mony still more closely, the unabolished antinomy. The state 
 described in ch. vii. 14-24, and that described ch. viii. 5-17, 
 are involved in one another, as the apostle says in a way 
 that is altogether unmistakeable, in ch. vii. 25h and viii. 1. 
 The Christian is not privileged to experience the latter state, 
 without at times also being compelled to experience the for- 
 mer; and he does not experience the former, without being 
 able to patiently wait for the latter, (but of pure and unqua- 
 lified grace.) If he withdraws himself into the irvevf^a of 
 his vovf;, where, by communication of Christ's Spirit, is laid 
 the foundation of a new man, there subsists a wall of separa- 
 tion between him and the unblessed disunion : he enjoys right- 
 eousness, life, and peace; and he performs holy deeds from 
 
 1 As a sketch of -what is stated in the section of the Epistle to the 
 Romans just explained, occurs Gal. v. 16-18. In ver. 17, the disunion 
 depicted in Rom. vii. 14-24 is declared ; in vers. 16 and 18, the spiritual 
 elevation above that disunion, which the New Testament standing of grace 
 niakes possible. Xluivfia, in ver. 17, inclusively of the vovg, is generally the 
 internal nature of the man, so far as it is defined by the divinely originated 
 beginning of a new personal life. In a similar connection, Peter says even 
 (1 Pet. ii. 11) -ipvx'^- By the latter as by the former denomination, is meant 
 the pneumatico-psychical internal nature of the man, not as it is by nature, 
 but through grace by the power of the indwelling of the Spirit of Christ. 
 ** The power of sin," strikingly says H. W. Rinck, agreeing with us in the 
 interpretation of Rom. vii., *' which before had its citadel in the spirit and 
 in the soul, is broken and forced back into the flesh. It certainly has still 
 an existence in the soul : it is busy in the lower life of the soul, and reaches 
 even into the spirit, and pollutes body, soul, and spirit ; but the new Ego, 
 the new man, ever overcomes it anew, and — what we especially insist on 
 here, in conformity with Rom. vii. — it remams uninvolved with sin, even 
 although sin exercises a power that is still often victorious. The innermost 
 Ego, when it is renewed by the Holy Spirit, remains separated from sin, 
 and subsists in constant struggle with it, until, after many defeats and 
 victories, it finally has possession of the field." 
 
458 THE REGENERATION. [SEC. VI. 
 
 this centre, — deeds which indeed are not without any blot, but 
 still are accepted before God as holy, because they have their 
 origin and nature from the Spirit of His Son, the beloved one. 
 The coi'poreity with its members (ao^fia and fieXi]) is not yet 
 spiritual, but fleshly, darkened by sin and death : the nous is 
 involved in a struggle for the light, in favour of which it has 
 decided against the darkness, and is imprisoned in the never- 
 resting struggle ; but the spirit of the nous is redeemed from 
 darkness and contest in Christ the Redeemer. Here the Chris- 
 tian has his life-ground, and therefore he is no longer eV tj} 
 aapKi (ch, viii. 9). In the forecourt is the darkness of death 
 (to aoi^a veKpov Bl d/jLapTiaVy ch. viii. 10) ; in the holy place the 
 light glimmers through the darkness with which it struggles 
 (ch. vii. 23; Gal v. 17) ; in the holiest of all are enthroned 
 righteousness, life, peace (ch. viii, 6, 10) : there is the gentle 
 stillness, which in 1 Pet. iii. 4 is said to be the essence of true 
 womanhood : there is light, and thence come the fruits of light, 
 or, which is the same thing, of the Spirit ; for in the scriptural 
 language, and even in the Pauline, irvevfia and (pm are one 
 and the same thing ^ (comp. Kap7ro<; tov ^ojto?, Eph. v. 9, with 
 Kapiro^; rov irpevfiarof;^ Gal. v, 22). 
 
 We have now examined the substance of the fact of the lifp 
 of regeneration. If we were to consider the fact of justification, 
 and all the agencies and experiences of grace which are linked 
 with this fundamental fact, we should overstep the limits of our 
 science. Mindful, however, of the risk which we suggested to 
 ourselves in the Prolegomena, we have only examined the fun- 
 damental facts and relations which proceed from the grace of 
 God in Christ. Even these would not indeed fall into the 
 
 1 The object of the spiritual affection, says J. H. TJrsinus in his Tkeo* 
 logia Mystica, is rest in God, that sleep of grace (somnus gratise) contrasted 
 with the sleep of nature, by means of which the spirit enters as into a 
 sacred gloom, so that in the closed eyes of the understanding (intellectrts) 
 it understands nothing else than God above all understanding : the will 
 reposes from all desires, and the heart from aU affections ; and the peace of 
 God embraces and encircles the whole new man, the peace which is higher 
 than all reason, which passes all understanding. This repose is experienced 
 more or less by all those whom the Spirit of God impels in the spirit of 
 their mind (in spiritu mentis suse) j but the struggle continues none the less, 
 because sin continues to subsist in and around us : we taste the peace, but 
 its full enjoyment awaits us in that home where God shall be all in all. 
 
SEC. VI.] THE UNABOLISHED ANTINOMY. 459 
 
 domain of psychology, if grace only made an ethical alteration 
 in the inner man ; but they become the subject of psychology, by 
 the fact that grace penetrates and changes fundamentally, newly 
 creating and newly moulding, the natural pneumatico-psychical 
 condition. The constitution of our pneumatico-psychical in- 
 ternal nature, in the condition of its integrity, in the state of the 
 ruin that followed the fall, and in the state of the begun process 
 of its restoration, is indeed not merely distinct superficially, 
 but to its profoundest core. The human soul has a changeful 
 history, within which its God-created substance continues to 
 subsist indeed, undestroyed, although it passes through the most 
 diverse kinds of phases and forms of being. Pursuing the 
 history further, we now accompany the soul into the future 
 state. Were it here only speculation that leads us where our 
 own immediate experience ceases, it w^ould be a daring and 
 ineffectual attempt. But our guide is the divine revelation 
 that is put before us in Scripture. To exhibit the psycholo- 
 gical intimations presented by Scripture, and which are not 
 limited to this present temporal state of things, but reach back- 
 wards and forwards into the everlasting spiritual world — this is 
 our problem. 
 
APPENDICES. 
 
 I. 
 
 LUTHEE'S TEICHOTOMT. 
 
 From his Exposition of iJie Magnificat of the Year 1521. 
 
 YOJ.. VII. OF THE edition' OF WALCH, VOL. XLV. OF THE ERLANGEN EDITION. 
 
 Scripture divides man into three parts, as says St Paul 
 (1 Thess. V. 23) : " God, who is a God of peace, sanctify you 
 through and through ; that thus your whole spirit, soul, and 
 BODY, may be preserved blameless unto the coming of our Lord 
 Jesus Christ." And every one of these three, together with 
 the entire man, is also divided in another way into two portions, 
 which are there called spirit and flesh. Which division is 
 not natural, but attributive; Le, nature has three portions — 
 spirit, soul, and body — and they may be altogether good or 
 evil. And this is called being spirit or flesh, of which at pre- 
 sent we are not to speak.^ 
 
 The First Division. — The spirit is the highest, noblest 
 part of man, wherewith he is fitted to apprehend intangible, 
 invisible, eternal things; and it is briefly the house within which 
 the faith and word of God dwells. Of this David (Ps. li. 10) 
 
 * " Man," says Luther elsewhere, "with reason and will, internal and 
 external, with body and soul, is called flesh, for the reason that he, with 
 all his powers, internally and externally, only seeks that which is flesh, and 
 is advantageous to the flesh. The sotd is thus deeply immersed into the 
 flesh, so that it wishes to preserve and protect it from suffering prejudice ; 
 and therefore that it is more flesh than the flesh itself." In the preface to 
 the Epistle to the Romans^ "Thou art not to understand flesh and spirit here 
 in such a way as that flesh alone should be that which has to do with im- 
 purity, and spirit that which concerns what is internal in the heart; but St 
 
 460 
 
APPENDICES. 461 
 
 says, " Lord, make in my most inward part a right spirit/' i.e, 
 an upright strong faith. Again, of those who were unbeliev- 
 ing he says (Ps, Ixxviii. 37), " For their heart was not right 
 towards God, and their spirit was not in faith towards God." 
 (If the spirit be no longer holy, nothing besides is holy. But 
 the spirit's holiness subsists in the simple, sincere faith, because 
 the spirit does not concern itself with tangible things. Only 
 the faith of the spirit is important.) 
 
 The Second — the soul — is just the same spirit conformed 
 to nature, but still in another agency; namely, in that in which 
 it vitalizes the body and operates through it, and is often taken 
 in Scripture for the life. For probably the spirit might live 
 "without the body, but the body does not live without the spirit. 
 We see this division as it lives and acts even in sleep also, 
 and without intermission ; and its manner is not to apprehend 
 intangible things, but such as the reason can recognise and 
 estimate. And thus the reason is here the light in this house ; 
 and when the spirit does not enlighten, as with a higher light, 
 this light of reason rules ; and therefore it can never be with- 
 out error. For it is too feeble to act in respect of divine things. 
 To these two divisions Scripture appropriates many things as 
 sapientiam and scientiam — the wisdom to the spirit, the know- 
 ledge to the soul ; and accordingly, also, hatred, love, desire, 
 horror, and the like. 
 
 The Third is the body with its members, the agencies of 
 which are only bringing into exercise and use what the soul 
 knows and the spirit believes. And to adduce a parallel to this 
 from Scripture, Moses made a tabernacle with three distinct 
 compartments (Ex. xxvi. 33, 34, xxvii. 9). The first was called 
 sanctum sanctorum, within which dwelt God, and there was 
 no light therein. The second sanctum^ within which stood a 
 candlestick with seven pipes and lamps. The third was called 
 
 Paul, as Christ (John iii. 6), calls flesh, all that which is born of flesh, the 
 whole man with body and soul, with reason and all senses ; for the reason 
 that everything in him is stirring towards the flesh. Therefore thou mayest 
 know to call him fleshly who without grace thinks, teaches, talks of high 
 spiritual matters, as thou probably mayest learn it from the works of the 
 flesh (Gal. v. 19), since he also calls heresy and hatred works of the flesh ; 
 and Horn. viii. 3 says, that through the flesh the law is weakened, which is 
 said not of uncleanness, but of all sins, and most of all of unbelief, which is 
 the most spiritual sin of all." 
 
^^^ THE EEGENEEATION. 
 
 atrium, the court ; and it was under the open heaven, in the 
 hght of the sun. In the same figure a Christian man is 
 depicted. His spirit is sanctum sanctorum, God's dwelling-place 
 in dim faith without light. For he heheves what he does not 
 see, nor feel, nor apprehend. His soul is sanctum : there are 
 seven lights ; that is, all kinds of understanding, discrimination, 
 knowledge, and perception of bodily visible things. His body 
 is atrium, which is manifest to every man, that it may be seen 
 what he does and how he lives. [If to a Christian his spirit be 
 maintained entire and complete (irvev^a oXo/cXrjpov), the soul 
 and the body may also continue accordingly without error and 
 evil works. Otherwise it is not possible, where the spirit is 
 faithless, that in such a case the soul and the whole life should 
 not go wrong and ill; although probably they avail themselves 
 of good intentions and imaginations, and use special devotion, 
 and have pleasure therein. Let this for the present be sufficient 
 for the illustration of the two words SOTJL and spirit, for the 
 reason that they are almost used in common in the Scripture.! 
 
 II. 
 
 UPON TEE "SPIEIT OF THE MIND." 
 
 A. From the '^ Scriptural Thoughts of the Powers of the Human 
 Soul," ofHeinrich WiUu Clemmens {Prof and Preacher at 
 Bebenhausen)} 
 
 HEILBRONN, 1760, 8. ^ 
 
 The powers of grace that operate in the soul, and new beget 
 the man, determine the spirit of the man, which afterwards 
 penetrates the entire soul ; and in so far as the spirit's abode is 
 in the innermost recesses of the soul, it is called the spirit of the 
 mind, m-vevfia rov voo^. As such a spirit it is again afterwards 
 specially subjected, in a gratefully passive manner, to the Holy 
 Spirit, and to His gracious influences, which are always carried 
 
 ^ Communicated as the only endeavour known to me to establish the idea 
 of Trvsvfcec rov voog^ spiritus mentis. ,See above, p. 185 ; vid. Observation 2. 
 
APPENDICES. 463 
 
 forward and exalted in the hearts of the faithful, and is related 
 to these operations of the Holy Spirit, as human feeling con- 
 sidered in itself is related to the general assistance of grace, or 
 to that grace which is common to the first man as to all men. 
 "Spiritus est facultas animse," says in this sense Bengal, "quum 
 ea spiritus divini operationem suaviter patitur; at vov^; est 
 facultas animse foras progredientis et cum proximo agentis, 
 1 Gor, xiv. 14." 
 
 In respect of the Reason, so far as it alone rules, the word 
 irvevfia, which points to a foreign power, not for one time only, 
 stands as a manifest proof, that in the Reason man has a definite 
 ground of his doings — peculiar, it is true, but altogether cor- 
 rupted by sin. If^ on the other hand, the Reason is used in 
 good understandings and by those who are brought under grace, 
 it occurs that now and then such an epithet as irvev^a is applied 
 thereto ; while the faithful, for the very reason that they ^re 
 under grace, allow their reason and all their senses to be ani- 
 mated by the operations of grace, and receive a spirit in them- 
 selves which afterwards may receive and retain in the innermost 
 ground of the soul the impressions of the Holy Spirit, that does 
 not until then rightly carry on and complete the condition of 
 grace. Thus at least speaks the Holy Scripture ; for otherwise 
 it could not be known why, in 1 Cor. xiv. 14, nrvevfia and vov<;, 
 spirit and understanding, should be distinguished, and why, ac- 
 cording to Eph. iv. 23, the believer is daily to allow himself to 
 be renewed in the spirit of the understanding, irveufia rov voo<;. 
 
 If the Reason works under grace, it becomes ever more 
 qualified to comprehend with all saints what is the breadth and 
 length, and the depth and height, of the knowledge of God 
 which is in Christ Jesus. At the beginning, it abides l^y the 
 first omnipresent grace which is near to all men ; and if it here 
 proves faithful, it will become from time to time invested with 
 new grace, and so pervaded, that a spirit of understanding 
 enlivens its doing and pleases God ; and that these powers daily 
 become renewed, awakened, and set in movement to the praise 
 of the wisdom and glory of the great God and the Saviour 
 Jesus Christ ; and by the help of the good Spirit, and the gra- 
 cious work of the perfecting Spirit, and His constant influx, 
 
 Even in the innermost ground of the soul, 
 Mingle themselves with the most childlike sighs. 
 
464 THE REGENERATION. 
 
 Thus, then, in this innermost ground of the soul, the irvevfxa 
 rov voo'iy the spirit of the mind and of all the powers of the 
 soul, has its dwelling. 
 
 B. From a mediceval pampJdet, entitled " The Life of the 
 Thinking Soul" 
 
 (MS, OF THE TEAli 1486, IN THE POSSESSION OF THE AUTHOR.) 
 
 Here it is to be observed, that the soul is divided into three 
 parts in the Scripture, and each part has its specific name. 
 The lowest part is referred to the lowest powers ; therefore it is 
 named a soul when it is united with the part that is with the 
 body, and gives to the body a life. The middle part of the 
 soul is called a spirit, and is that which is conformed to the 
 three highest powers. The highest part of the soul is that in 
 which these three powers are originally in union ; and when 
 effluent, like the ray from the sun, it is called a mind or 
 thought, and is the apex sharp and pointed of the soul, wherein 
 (sciL the apex) the image of the Holy Trinity is impressed. 
 And it is so noble, that no appropriate name can be given to 
 it; but it is described in many words as best it can be. And 
 this is the highest point in the soul, and the elevation of the 
 spirit. These are the highest powers, which, must precede a 
 separation of the soul, that is, between the soul and the spirit. 
 When this elevation transpires with the spirit, all is free. The 
 division which, according to St Paul's words, is operative in us, 
 is the living and powerful word of God, which is penetrating 
 more than a sword that cuts on both sides, by which the spirit, 
 free from all things, may prosecute its subtle work of inspection ; 
 and, as St Augustine says, nothing is more wonderful than this 
 dividing between the soul and the spirit, since they are essen- 
 tially one thing. But this division takes place for this reason, 
 that in man might not be left that which is brutal and sensual, 
 and that that which is spiritual in man might soar aloft in 
 freedom ; so that he may thus become fitted for the dignity of 
 beholding the divine glory, and so be united to God, and trans- 
 formed into God's own image. If he thus depends on God, he 
 becomes a spirit with God. 
 
VT. 
 
 DEATH AND THE INTERMEDIATE STATE. 
 
 saoiTipfdU TOu KUTU77iTa.afi.ecT0;. — Heb. vi. 19. 
 
 2Q 
 
SOUL AND SPIEIT IN THE MIDST OF DEATH. 
 
 Seg, L 
 
 Sleep, as we have shown in Div. IV. Sec. XIV., is the periodi- 
 cal sinking down of the seventh, sixth, fifth psychico-somatical 
 form of life retrogressively into the fourth, towards the first. 
 The activity of the fourth, third, second, first, continues in 
 sleep, and is partly even more intense and perceptible than in 
 waking. If the activity of these lower forms of life ceases 
 also, and is changed into its opposite, death supervenes. The 
 heart stiffens (1 Sam. xxv, 37), or is broken (Jer. xxiii. 9); the 
 blood stands still, or flows forth (in the case of a violent death) ; 
 the last breath is drawn, to which no further one succeeds; the 
 body, thrown back into the first form of life (that of the ^^}), 
 sinks, after complete extinction of all animal and vegetative 
 functions, into the purely elementary (psychico-chemical) de- 
 composing process of corruption (Sta<f)6opa) in the womb of 
 the earth (Job i. 21; Ecclus. xl. 1), — the absolute reverse of 
 the embryonic process of formation in the womb of the woman 
 (Ps. cxxxix. 15). 
 
 Death therefore is, as it is very generally named in Scrip- 
 ture, a falling asleep, but such an one as overpasses the natural 
 hmit which is set to mere sleep. For sleep is only the relative, 
 while death is the absolute, opposite of waking ; falling asleep, 
 therefore, is a euphemism for dying (John xi. 11, etc.). He 
 who has fallen into the sleep of death (Hian [k^^^ Ps. xiii, 3), sleeps 
 fibiy T)^f (Jer. li. 39, 57). In the sleeper, the soul has with- 
 drawn itself to the four lowest forms of life ; in the dead per- 
 son, it has wholly retired in the direction of these lower forms 
 out of the body. The spontaneous power of reawakening is 
 no longer there (Job xiv. 12). 
 
 467 
 
468 DEATH AND THE INTERMEDIATE STATE. [SEC. I. 
 
 It is the K^^J which, in scriptui'al language, is poured out in 
 violent death (Isa, liii. 12 ; Ps. cxli. 8), and is breathed forth in 
 every kind of death (Job xi. 20, xxxi. 39, Jer. xv. 9 ; comp. 
 Lam. ii. 12, 1 Kings xvii. 17). Scripture says directly, even 
 that the soul dies (n^Dri), That in this mode of expression 
 (Num. xxiii. 10, Judg. xvi, 30, Job xxxvi. 14; comp. Wisd. i. 11, 
 Mark iii. 4) K'Sp does not synecdochically denote the person 
 who possesses the soul, but the soul itself, is proved by the fre- 
 quent form of speech K^W ^nan^ Gen. sxxvii, 21 (comp. K'??. inv"i, 
 Deut. xxii. 26), according to which it is the soul of the man 
 which in killing by violence is fatally stricken. This sounds 
 wholly materialistic ; and, indeed, what is true in materialism 
 is seen without qualification in Scripture. 
 
 But not as though the soul in itself, as distinct from the 
 spirit, were mortal. This view, which attributes to man a brute 
 and perishable soul as the link of his spirit and body, we must, 
 after having often postponed its discussion, here finally get rid of. 
 In Scripture, that which passes over from man when he dies, 
 into the unseen w^orld, Ps. xlix. 19, comp. ver. 16, xvi. 10 (Acts 
 ii. 25), xxx. 3, is called, indeed, not only n^n, but also ^^l, as 
 well as that which returns to the body when man again comes 
 to life (1 Kings xvii. 22) ; and the departed are called as well 
 -\lrv)(aL (Apoc. vi. 9, XX. 4, comp. Wisd. iii. 1) as irvevfiara 
 (1 Pet. iii. 19, Heb. xii. 23).^ Of the dying person is said just 
 as much, his soul goeth forth (Gen, xxxv. 18), as his spirit goeth 
 
 ^ From the SKJiT^viaiot 'irparOTox.av dTroysypecfi^fAsi/eou sv ovpotvolq^ i.e. the 
 church which is still struggling here below, with certain expectancy of the 
 heavenly inheritance, — ^the church, whose new birth in relation to the still 
 unglorified remaining creation is called a first birth, — are here distinguished 
 the 'TTUivf^otret ^ixaiMif TsreT^siufihui/, i.e. the spirits of the righteous, of the 
 old covenant, and of those added to them of the new covenant, which 
 exist as spirits withdrawn from aU inward and outward disturbances of the 
 fleshly life, already in the position of completion, and are only still waiting 
 for the exaltation of their bodies also into the position of completion ; . 
 comp. the song of the three children, v. 63, where 'Tn/svfcocrcx. kcci ^f/vycetl 
 hjcxtaj/ are called upon to praise the Lord. The Sohar calls the blessed in 
 heaven N'^P^'IVI pn^"!- Moreover, we remember the remarkable saying of 
 Cicero : prseclarum diem, cum ad illud divinum animorvm concilium 
 catumque proficiscar cumque ex hac turba et colluvione discedam. In 
 Homer, the departed are usually called ^v;^*/; but he also says, //. vii. 129, 
 
SEC. I.] SOUL- AND SPIRIT IN THE MIDST OF DEATH. 469 
 
 forth (Ps. cxlvi. 4 ; Ecclus. xxxviii. 23 ; Wisd. xvi. 14) : of the 
 person who dies voluntarily, just as much that he surrenders 
 his spirit (John xix. 30), or, yields it up (Matt, xxvii. 50), as 
 that he surrenders or yields up his soul (Acts xv. 26). This 
 going out, this surrender of the spirit, attends the last drawing 
 of breath (Eccles. viii. 8) : the breath is the sensible manifesta- 
 tion of life, which, in the widest extent, has its causal subject 
 in the spirit, nn or r\m: (vid. Sec. II.). Therefore, in the 
 New Testament, the designation of dying is as well eKirveetv 
 as iK'^vx^cv ; in respect of which it is to be observed that the 
 former is used thrice, for an obvious reason, of the death of 
 Jesus : the latter is used thrice (in the Acts of the Apostles) of 
 the punishment of death of sinners. 
 
 How could this interchange of nn, Trvevfia, and ti^SJ, '>^vx^^ 
 be possible w^hen death is spoken of, if the soul perished in 
 death, and if it were not attested, even in the midst of death, 
 that spirit and soul, as principium principians and principium 
 principiatum of human individual life, are inseparably united 
 in unity of essence and causal connection?^ 
 
 Plainly, therefore, according to Scripture, soul and spirit 
 outlast the corruption of the body. And, nevertheless, it is 
 true of the soul, in a certain sense, that it dies ! It dies, so far 
 as it was wont to centralize in itself the natural powers of the 
 body, and to pervade the organs of the body with its own spirit- 
 like life. It does not die, so far as it is of the spirit (Matt. x. 
 
 ^ As once in earlier times was expressed by Heyder in his -work, Eccle- 
 siastas de Immortalitate animi qualisfuerit sententia (1838), that, according 
 to Old Testament representation,' the spirit returns to God, the soul, on 
 the other hand, enters into Hades, so lately, Strobel {Zur Eschatolagie, 
 Luth, Zeitschnftj 1855, iii.) has sought to prove that Scripture teaches that 
 the departed soul enters into the kingdom of death (Hades) ; the separated 
 spirit, on the other hand, into a condition of bliss, or perdition. Upon the 
 anthropological fundamental text, Gen. ii. 7, he says (l.c. p. 494), '* He 
 ■who doubts of the possibility of the separation in question, should consider 
 that Gen. ii. 7 does not stand thus : God made the body out of the earth, 
 and breathed into it soul and spirit, and thus man was made. Having first 
 alrea(^ created body and soul (man), the Lord breathed into him the life- 
 giving spirit, by which his soul, as distinguished from that of the brute, 
 became a living one. Spirit and soul are not contemporaneous in Adam, 
 were not even given in one kind of manner : he received the latter, like all 
 other psychic creatures, by his creation from the earth ; the former subse- 
 quently out of God's mouth." But I find it now, as ever, just as much 
 
470 DEATH AND THE INTERMEDIATE STATE. [SEC. I 
 
 28) ; but it dies, so far as it has become of the body. Its life 
 that has emanated from the spirit, endures ; but its life that is 
 immanent in the body, perishes with the body itself.^ 
 
 The matter of fact is not, however, this, that the soul with- 
 draws itself gradually from the body, in the degree in which 
 the body dies. If the case were thus, we could only speak figu- 
 ratively, only per zeugma^ of a death of the soul. But the fact, 
 as both Scripture and experience attest, is otherwise. The soul 
 goes forth from the body ("^^-f^, Gen. xxxv. 18) not without 
 resistance : 'it seeks to maintain itself in the body as long as 
 possible (1 Kings xvii. 17), until at length it succumbs power- 
 lessly, when its connection with the body is forcibly severed 
 (Job xxvii, 8, vi. 9 ; Isa. xxxviii, 12). It is the light of the 
 bodily life ; and when this light burns clearly no longer, it still 
 flickers and glimmers on, until it finally goes out (Isa. xliii. 17). 
 It w^ould lead to no result if we were to consider at length the 
 biblical figures of that power which comes more especially over 
 the body and the soul in dying {vid. Div. IV. Sec. X.). It is 
 indeed intelligible of itself, that man would experience no pain 
 at all if he had not a soul in which the pain-exciting bodily 
 affections are reflected. Tlierefore the soul, because it is the 
 subject of the bodily life, of sensation, and all its shadowings, is 
 moreover the peculiar subject of the suffering of death ; and 
 being this, it is impossible that the suffering of death should 
 
 contradictory of this scriptural statement as generally of the scriptural 
 representation, that the human soul was already in existence before the 
 divine inbreathing, and did not come into existence by means of this in- 
 breathing. It is true, Strobel reminds me {Luth. Zeitschr. 1857, p. 764) 
 that I teach what is substantially the same, when I say that " in the body 
 formed by God there were living powers, but they were not yet combined 
 into unity of life." But in vain : in my view, the soul is not, even in the 
 brute, to say nothing of man, a resultant of natural forces ; for in all 
 creatures, whether they be unendowed with soul, or endowed with soul, or 
 deprived of soul, natural powers are actually operative. 
 
 ^ Materialism only acknowledges the latter life. Of old it said, o T^oyo^ 
 oTTiud^p h Kii/yjasi xcepliatg Tjf^atu (Wisd. ii. 2) ; in the present day, "thought 
 is a phosphorescence of the brain ;" in opposition to which, J. von Liebig has 
 observed that the brain does not contain phosphorus, but only phosphoric 
 acid, which does not shine at all; and that our bones, which contain four 
 hundred times more phosphorus, ought in such a case to possess the wisest 
 thoughts. More cautiously, and not assailable in this manner, runs the say- 
 ing, " Without phosphorus, no thought." 
 
SEC. I.] SOUL AND SriEIT IN THE MIDST OF DEATH. 471 
 
 result in death, unless the soul itself were stricken with deatli. 
 The soul diesj and yet it subsists on. The body, moreover, 
 continues to exist, but decomposing and decomposed in its fun- 
 damental elements. The soul continues to exist as the emanat- 
 ing doxa of the spirit. In what else, therefore, can its death 
 consist, than in the fact of its being driven forcibly back to 
 that from which it originated ? The body continues to exist, 
 even in corruption, Le, while its elements, passing forth from 
 the bond of the living organism, arrange themselves in new 
 and more simple partially gaseous and putrid associations. But 
 the soul — that monad which united the body into a compact 
 life — cannot corrupt as the body corrupts. Its life subsists in 
 emanation ; and its death, or, if it be preferred thus to speak, its 
 corruption, consists in remanation. It can no longer hold its 
 ground against the Turba, which has possessed itself of the 
 body with its natural powers, and its own powers. Constrained 
 to recoil to the lowest forms of its bodily self-manifestation, it 
 must at length vacate the body, the place of its dominion. De- 
 throned and driven to flight, it returns to the spirit from which 
 it went forth royally and masterfully to conquer and to rule. 
 
 But, inasmuch as the soul forsakes the body, the spirit also 
 which pervaded the body by means of the soul is isolated 
 therefrom. This isolation, if we regard death in itself as the 
 punishment of sin, is nothing at all of an enfranchisement. 
 For, to dwell in the body, to endow it with soul, and to live 
 itself forth therein, is the innate nature and destination of the 
 human spirit. It is therefore an unnatural condition into which 
 the spirit is thrown back by means of death. The downfall of 
 the soul is also the downfall of the spirit. Deprived of the 
 body of which it ought to be the life culminating in self-con- 
 sciousness, and in which it has the proximate material and the 
 proximate means of this life, even the spirit becomes surrounded 
 with darkness. For death is vv^ (John ix. 4). But such a 
 surrounding with night is possible. For the essence of death 
 consists in the man's becoming again the same as he was. 
 And the existence of the spirit which began with unconscious- 
 ness, may also be thrown back into unconsciousness. The spirit 
 which proceeded from God, when He created man (Gen. ii. 7), 
 when it was to become a human spirit, did not attain to self- 
 consciousness until its association with the body; and since 
 
472 DEATH AND THE INTERMEDIATE STATE. [SEC. I. 
 
 Immanlty has propagated itself, by the mode of begetting, 
 forth from that creative beginning, that is also the way of its 
 development. Therefore, when the association of the spirit 
 with the body ceases, that which is agreeable to nature, in 
 that which is contrary to nature, is this : that the spirit is 
 transplanted back into that restraint of its self-consciousness 
 with which its existence began. That actually, through the 
 darkening of death, the most intense effulgurations of its 
 nature springing from God thrill throughout it, — as Cicero says, 
 " appropinquante morte anima multo est divinior," — does not 
 prove the contrary. This is usually explained by the fact, that 
 the spirit, in. proportion as its union with the body becomes more 
 loose, becomes the more capable of purely and freely attesting 
 its own self ;^ but this view of death as a process of enfranchise- 
 ment according to natural law, is unscriptural. Only this is 
 true, that with the final sinking into sleep are associated intense 
 dreaming phenomena,^ in that the spirit, does not suffer the 
 violence wherein death consists without collecting together its 
 whole power, in order to defend itself therefrom, and to lift itself 
 above it. But it does suffer it, as every injury of the body that 
 brings it near to death proves. This is the fact to which mate- 
 rialism points with contemptuous look of triumph. It may not 
 be denied. Death as such, does not, it is true, force man back 
 into absolute nothing, but back within the limit of that nothing- 
 ness which preceded his coming into being. That man con- 
 tinues self-conscious throughout death, and that it is possible 
 for him to live althougb he dies, — this is the operation of redeem- 
 ing grace, which, for all who lay hold on it, changes death into 
 life, and permits us sometimes to behold in the countenance of 
 dying persons the bright gleam of the heaven opened to them.^ 
 This redeeming grace has, even for those who reject it, placed 
 a limit to the power of death, 
 
 1 See, for example, Petocz, AnsicM der Welt (1838), p. 403. 
 
 2 Gbschel, Der Mensch diesseits uitd jenseits, p. 43. In death, sleep is 
 perfected, as }ca.T»<popa^ sinking ; and again, the dream is perfected as 
 eiuet<pop», raising. 
 
 3 An illustration, confirmed to me by an eye-witness, is the death of a 
 lad of five years old, related in the Kleinen Barmer Missionsfreund, 1858, 
 No. 9. About half-past one o'clock he bowed his dear head : the eye 
 appeared broken. Then at once he folded his hands, raised his head, 
 opened his eyes wide, and looked in silent amazement fcr about two minutes 
 
SEC. IL] THK TRUE AND THE FALSE IMMORTALITY. 473 
 
 THE TEUE AND THE FALSE IMMOETALITY.i 
 
 Sec. IL 
 
 Lr is contrary to experience as well as to Scripture, to say that 
 man is immortal ; for man, in fact, dies. He is spoken of as the 
 frail and perishable Ei'iJK ; he resembles, in respect of mutability, 
 a fading flower and a fleeing shadow (Job xiv. 2, and passim). 
 The son of Adam is not immortal — ovk aBdvaro^ (Ecclus. xvii. 
 30), Moreover, it is just as little scriptural to say that the soul 
 is immortal, and that the spirit is immortal : for Scripture does 
 not hesitate to say of the soul, that it dies ; and of the spirit, 
 although it does not indeed say that it dies, yet it says nowhere 
 that it is immortal. Man was created by God in the position 
 of posse non mori, that he might thence attain ta the position 
 of non posse moriy or of everlasting life (eTr* d(j>6ap(Tiay Wisd> 
 ii. 23) : he was, according to the design, and so far certainly by 
 nature, immortal.^ But after he had fallen from this his desti- 
 nation, immortality (dOavaata or d(p6ap<Tia) only exists for him 
 
 upwards. An inexpressible loftiness sate upon his countenance, his eyes 
 lightened, and his face was overflowed with a bright gleam. Full of 
 amazementj and with the cry of astonishment, we stood around his bed. 
 None of us, although some had already stood by many hundred deathbeds, 
 had ever seen such an one : it was a lightning flash of eternity, granted 
 bodily for a few moments, according to God's gracious pleasiire, to mortal 
 sinful eyes. 
 
 1 As, from this paragraph forward, spirit and soul come into considera- 
 tion almost entirely in respect of the similarity of their future destiny, 
 founded in their indissolubility and unity of nature, therefore henceforth 
 "soul " will be used more freq^uently than elsewhere, in such a way as that 
 the spirit is included in the idea — in like manner as God, in respect of His 
 doxa, is named, inclusively of His essence, N^OEi;', oupavog, or even directly 
 the Doxa, 
 
 2 Hahn, Theologie der N. T. i. 389. I so far also agree with Hermann 
 Schultz, Z)/e Voraussetzungen der cliristl Lehrevonder IDisterblichJceit, 1861, 
 that the personal continuance of being, and especially the everlasting life 
 of man, has no physical necessity actually founded in creation. But the 
 moral conditioning is not such as that therefrom would follow a conclusive 
 annihilation of evil, to which the chain of this theologian's argument 
 amounts. Scripture teaches an eternal pei'sonal continuance of being of 
 all personal natures. 
 
474 DEATH AND THE INTERMEDIATE STATE. [SEC. II. 
 
 as a future spiritual gift to those who are reunited with God 
 the Immortal (1 Tim. vi. 16), and a grace that recompenses 
 faithfulness towards Him (Wisd, iii. 4, Rom. ii. 7, and else- 
 where). It is this which the oldest teachers of the church 
 opposed to philosophical heathenism. " The soul," cries Tatian, 
 " is not in itself immortal, O ye Greeks." And Justin Martyr 
 says, " It participates in life, so far as God wills it to live." 
 "For God alone," says Athanasius, "has immortality, and is 
 Himself immortahty." ^ 
 
 Where Scripture speaks of death as of a fcplfia common 
 to men (Ecclus. xli. 4), it is everywhere the whole man who 
 suffers it. Death is a breaking up of the divinely ordained 
 substance of a living being.^ In this disruption — the issue of 
 the Turba, which has laid hold -of body, soul, and spirit, each 
 according to its manner (Div, HI. Sec. II.) — body, soul, and 
 spirit also share, each in its own way. Body and spirit fall 
 away from one another ; and the spirit, to which the soul has 
 retreated, finds itself, so far as it is disembodied, in the con- 
 dition of death. Even of the spirits of the just made perfect 
 this is the case, although it is said only per zeugma.^ Scripture 
 calls the deceased altogether, not merely their bodies, vsKpoi; 
 and teaches that the dead, not merely that their bodies, rise again, 
 for the resurrection is a restoration of the personal condition 
 that is dissolved by death. 
 
 Death is consequently the final destiny of the whole man. 
 How then is it possible, apart from redemption, to speak of the 
 immortality of man, or even only of the immortality of his soul? 
 If we understand, by immortality of the soul, its indissolubility 
 as the result of its simple nature, the expression does not affirm 
 what we have in view. For that that which is not compounded 
 cannot be dissolved, is self-evident ; but is everything which 
 cannot perish in the way of dissolution, therefore of necessity 
 eternal ? 
 
 ^ See the passages in v. Harless, Das Buck von der dgyptischen Mysterien 
 (1858), pp. 14, 111. 
 
 2 Avals or AtaTivaiSi as Zacharias, bishop of Mitylene, loves to say in his 
 AiaT^oyog of the Beginning of the World and of Humanity. 
 
 3 This distinction is to be observed. In the Old Testament it might be 
 said the dead in Hades, but in the New Testament it cannot be said the 
 dead in heaven, although they are included when we acknowledge a resur- 
 re'ction of the dead, and Christ as the judge of the living and the dead. 
 
SEC. II.] THE TEUE AND THE FALSE IMMORTALITY. 475 
 
 Even if we understand, by the immortality of the soul and 
 the spirit, their incapability of annihilation, the expression is, 
 to say the least, unscriptural. For death and annihilation in 
 Scripture are not by any means coincident ideas. In general, 
 Scripture nowhere says that anything whatever of what has 
 been created is annihilated; and, so far as our inquiry reaches, 
 we see no atom perish. But, from the nature of things, it 
 by no means follows, that God'* word of might cannot again 
 transplant into nonentity that which it has called into existence. 
 And if such a conclusion followed from the nature of the soul, 
 still actual continuance of being and self-conscious continuance 
 of being are far from being necessarily associated. Whence 
 can it be concluded that human souls continue to subsist indi- 
 vidually, since the souls of the brutes are confessedly taken 
 back into the entire spirit of nature, of which they are indivi- 
 duations? That which is constituted by way of emanation 
 may also be taken back by way of remanation (Ps. civ. 29; Job 
 xxxiv. 14). 
 
 But in view of the personality which distinguishes the 
 human soul from the brute soul, annihilation, or remanation 
 of the former, is assuredly an idea of extreme improbability. 
 For personal freedom is the inexhaustible ground of possibility 
 of an endless development; and it is extremely improbable that 
 this development, in its origin, or broken off from its middle, 
 and the fulness of substance which the human soul has attained 
 by means of free life, should be forcibly extinguished. With 
 equal conviction, the doubt is met by another consideration. To 
 the doubting question of Eccles. iii. 21, the Preacher's own de- 
 claration of ch. iii. 11 may be used as a reply, in case this is to 
 be translated, " God has given eternity in the heart of men."^ 
 In the nature, i.e. in the inborn constitution of man, there is the 
 capability of conceiving of eternity, the struggle to apprehend 
 
 1 Just in tlie same way Oehler translates in his able work, Die Grund- 
 zuge der alttest. Weisheit (1855). " The satisfaction," thus he explains it, 
 *>' which man attains from his action and work is wasted, as has been shown 
 chap. ii. 12, as soon as he reflects that he thereby attains no result which 
 lasts beyond his passing existence. That man cannot help striving after 
 tliat which is imperishable, is the first meaning of the words,— God has 
 put eternity in man's heart." In post-biblical Hebraism thSV signifies not 
 only eternity backwards and forwards as incalculable duration, but also 
 
476 DEATH AND THE INTERMEDIATE STATE. [SEC. II. 
 
 the everlasting, the longing after eternal life. Although we 
 may not thence conclude that man is derived from eternity, it 
 is yet certain that he is designed for eternity. The conclusion 
 is irrefragable, as also the Cartesian conclusion from the idea 
 of a God to the being of a God is irrefragable. This is the, 
 so called by the ancients, argumentum ah appetitu wternitatis} 
 
 Pantheism, indeed, which makes a divinity of an absolute 
 nature that individualizes its^f in a blind necessity, and takes 
 itself back out of the individualization, escapes both arguments 
 for personal continuance of existence, by being satisfied with an 
 impersonal expansion in that absolute nature, — an issue of life 
 which may please an eccentric or thoughtless person, but which 
 surely sheds no smile upon a dying man. The existence of 
 man, if it has its end in such a hopeless drowning death as this, 
 becomes the most desperate enigma. Only in view of personal 
 continuance of being, is it such an enigma as can hope for 
 solution : and personal continuance of existence has as its fun- 
 damental postulate the existence of a personal God ; for its 
 final ground, the free determination of will of this God. But 
 immortality and personal continuance of being are, in Holy 
 Scripture, not at all co-extensive ideas. Only the man who is 
 united with God the immortal, through Christ who is risen 
 again, is immortal. For such an one temporal death has lost 
 the nature of death ; for all other men, a limit is only placed 
 to temporal death. Personal continuance of existence, more- 
 over, has its final reason in the counsel of redemption, whose 
 self-realization demands the continuance of personal being of 
 entire humanity. Without, therefore, dwelling long upon the 
 probable reasons for that future continued existence that are 
 based in the nature of the human soul, biblical psychology has 
 to seek for the solution of its eschatological enigma in the 
 revealed mystery of the counsel of redemption. 
 
 the world as that which endures incalculably {alau^ seculum). Biblical lan- 
 guage as yet knows not the word in the latter signification ; and therefore 
 the words of the Preacher must not be understood of the impulse of man 
 to reflect upon the universe.. 
 
 1 e.g. in Dannhauer, Collegium Psychologicum (1627), p. 128, and Christ. 
 Aug. Crusius, MetapK sec. 483. Comp. Oetinger in Earth's Siiddeutscken 
 Originalien, i. 42. The sensus communis is the hidden thing of man, a 
 sensus tacitus aeternitatis ; or as Solomon says, *'God has placed ub^Vi i-^- 
 the hidden eternity, in the heart of man." 
 
SEC. III.] THE fUTURIi: STATE AND THE REDEMPTION. 477 
 
 THE FUTUEE STATE AM) THE EEDEMPTIOK 
 
 Sec. III. 
 
 Death in its sensible aspect is a return to the dust (Gen. 
 iii. 19). This is the destiny, of the body. On the particular 
 destiny of the spirit and the soul, the word of divine wrath was 
 silent. Therefore there was thought to be no special revela- 
 tion ; but on the ground of that word of wrath, the destiny of 
 the spirit was conceived to be analogous to that of the body. 
 As the body is inherited by the grave, thus the inner part of 
 the earth^ receives, as into a retreat, the bodiless spirit, — a 
 representation not contradictory of the nature of the spirit. 
 For although the spirit is no extensum, it may still be locally 
 restrained; it is indeed so restrained so long as man lives in the 
 
 * That Scheol was conceived of as sub-terrene, is manifest not only from 
 the collective expressions referring thereto, e.g. Ps. Ixiii. 10, Ezek. xxvi. 20, 
 xxxii. 18, Job xxvi. 5, but. also from the history of the company of Korah 
 (Num. xvi. 30, 33), and the appearance of Samuel (1 Sam. xxviii. 13). 
 Certainly we are not to conceive of any localization, after the fashion of 
 the present state ; and perhaps it is this which Hofmann means to say, 
 Schriftbeweis^ i. 492, "When the ScheQl is called deep, it is not meant 
 to be so understood as if it were anywhere deep down under us, but it goes 
 down subterraneously, just as immeasurably deep as it goes up on high 
 towards heaven;" for the last " it" is not to be referred to Scheol. Strobel 
 goes further when, Z.c, he teaches that "the separated souls partially sojourn 
 also in the regions of the invisible world, which in the Apocalypse are 
 called heaven, i.e. not in the home of the blessed, but in that part of the 
 invisible world which bodiless creatures of good and evil kind have in com- 
 mon with one another." He asserts of the souls under the altar, Apoc. vi., 
 " For them Hades is in heaven," with the remark, " A super-terrene, supra- 
 mundane Hades of souls is far more consistent with Scripture teaching 
 than a sub-terrene and sub-mundane one." I am compelled to declare the 
 limitation of Hades in this form, even in spite of Strobel's reply (LutJi. 
 Zeitschr. 1857, pp. 769-771), to be unscriptural ; because he proceeds 
 from the assumption that soul and spirit separate themselves in death, and 
 that the former always is allotted to Hades : he is compelled to make the 
 heavenly state of the martyr-souls (Apoc. vi. 9) one which, although it is 
 found in heaven, is yet in Hades. Hades is, indeed, the kingdom of death ; 
 but where God's eternal altar stands, there is heaven in the highest sense — 
 miiios 6 Qvpauos^ into which Christ has entered (Heb. ix. 24). This one text 
 
478 DEATH AND THE INTERMEDIATE STATE. [SEC. III. 
 
 present state. Although itself unallied to space, it is limited in 
 the local body, and within and not outside of it.^ 
 
 The state of the spirit, or of the soul, in Scheol,^ was not 
 conceived of as an enfranchised and more perfect state, but — 
 since all the life of man is naturally carried on by means of the 
 body — as a state deprived of actuality — bound ; and, as death 
 is a doom of God's wrath, — as a state cut off from God's grace, 
 and from communion with Him,— ras a half-life in the darkness 
 of the abyss, not without consciousness and remembrance and 
 fellowship, but all only in feeble passing remnants, and the 
 like in respect of good and evil, without any view of a return 
 to the upper world, or, which is the same thing, without any 
 prospect of redemption. 
 
 This is the most ancient notion of Scheol, It was, especially 
 in that want of distinction and want of hope that it assumed, 
 the pure reflex of the word of divine wrath, not without ad- 
 mixture of the hyperbolic fear of death found in the Old 
 
 overthrows that false assumption. All soiils do not come into Hades ; and 
 that the soul of a man may be found there while his spirit is in the heaven 
 of the blessed, is a notion just as contrary to reason as to Scripture; opposed 
 to which, the view of Jung Stilling (in his Knowledge of Saints, and its 
 Apology), who places the peculiar hell in the centre of the earth, and 
 regards Hades as the mid-region between hell and heaven, is indeed not 
 contrary to reason, but at least finds no support in Scriptiire. For the 
 rest, we acknowledge with v. Eudloff, p. 331, "If even Holy Scripture 
 points very definitely to earthly localities of the kingdom of death, still 
 that kingdom cannot, as a region of immaterial, and therefore of spiritual 
 being, be subjected to the laws of locality of material beings, in the degree 
 in which the things of the visible world are so. There are spiritual locali- 
 ties, of which we can have no idea, very probably extending themselves 
 throughout the whole dimension of visibility, and beyond it." StiU, we here 
 commend to inquiring comparison the chapter upon the localities of the in- 
 termediate state, in C. W. Rinck*s work upon the state after death (1861). 
 
 ^ In the local body, as say the ancients, the spirit is nan localiter sen 
 dlmensive^ sed definitive. The scholastics (Bonaventura, Occam, and others) 
 say instead diffinitive as the opposite of circumscriptive. 
 
 2 For what of ma.n could be in Schedl unless it were his soul ? When 
 in Baruch ii. 17 it is said of the dead in Hades, av s'kiipdy} to Trvsvf^cc «^o rau 
 a'K7^»y%^m cchrZiv^ from vv^hose inward parts the spirit was taken, "spirit" 
 is not the spiritus vitalis withdrawn from them (as Schott in his Licentia- 
 tenschrift at Gottingen, Veteris testamenti de hominis Immortalitate Sen- 
 tentia illustrata, 1860, declares), but the spirit itself disembodied, and 
 leading a shadowy life in Hades. 
 
SEC. Ill] THE FUTURE STATE AND THE REDEMPTION. 479 
 
 Testament^ and, in its fantastic picturing, not without mythologic 
 elements.^ But in itself it was no niythus.^ Death is, indeed, 
 the punishment of the entire man. To the state of punishment 
 of the body corrupting in the grave, there must correspond an 
 analogous state of the incorruptible soul. Death, grave, Sche61, 
 therefore, are in the Old Testament most closely associated 
 ideas, interchanging with one another, and passing over into 
 one another. 
 
 New Testament Scripture puts to the existence of Hades 
 its seal in the history of redemption. In doing this, it at the 
 same time denies objectivity to the ideas of indiscrimination 
 and hopelessness associated With Scheol in the Old Testament: 
 to the former by the parable of the rich man, and by the word 
 of the crucified Lord, "This day shalt thou be with me in 
 paradise ;" to the latter by the whole work of redemption, as a 
 reward of which the keys of death and of Hades (Apoc. i. 18) 
 are in the hand of the God-man. 
 
 But, at the same time with God's wrath, God's love had 
 after the fall of man announced itself. The Old Testament 
 declarations of the future state are not merely reflections of 
 the former, but also of the latter. Even in the Old Testa- 
 ment, those confused mythologic representations are in many 
 ways broken through. The facts of the rapture of Enoch and 
 Elijah throw on to them their beams of light: Faith, the 
 Chokma, and Prophecy lay hold of them together, and over- 
 throw them. Faith takes refuge in Jehovah, the ever-living, 
 the redeemer (see especially Ps. xvi, xvii. xlis, Ixxiii.^). The 
 Chokma points the lover of wisdom with a promise upwards 
 (Prov. XV. 24, xii. 28, Wisd. vi. 13-20, comp. Eccles. iii. 21^), 
 
 ^ The name of the dweller in Hades, d''san, the loosed (from ms-i, weak 
 'languid), agrees with the Homeric designations oi xafAovrsg^ the relaxed, 
 dfciuYiux Kupifivot^ the heads without power {fiiuos), axioti, sfhuT^a., and occurs 
 also in the inscription of the Sidonian king Sargon. 
 
 2 That Sche61 is only the shadow which the temporal horror of death 
 projects upon the spiritual world (Fr. Beck in the Theol JahrK 1851, p. 
 473), is an unhistorical view. 
 
 3 Jul. Muller, Unsterblichkeitsglauhe und AuferstekuTigslioffnung (1S55), 
 pp. 21-23. 
 
 * Heyder, Ic, translates this passage, " Quis est qui cognoscat spiritum 
 hominum? hie est qui ascendit sursum; et spiritum pecoris? hie est qui," 
 etc. ; and certainly the vowel arrangement seems to require this translation, 
 
480 DEATH AND THE INTERMEDIATE STATE. SEC. III.] 
 
 and declares already the mighty word, " In the midst of death 
 the righteous is comforted" (Prov. xiv, 32, comp. Job xxvii, 
 8-10). The thought of a redemption out of Scheol already 
 appears, at least in the form of a wish (Job xiv. 14) ; and the 
 thought of a future vision of the God who reveals Himself as 
 a redeemer, appears in the form of a postulate of faith, to which 
 the righteous man, misapprehended and persecuted even to the 
 death in this world, is urged (Job xix. 25-27^). The truth of 
 such glimpses of light into the future state does not annul the 
 truth of the existence of Sche6L The truth of Scheol subsists 
 in the fact, that by the power of the word of wrath (Gen. iii. 
 1 9) every man who dies comes under the principle of wrath 
 with body and soul ; and the truth of those better views con- 
 sists in the fact, that he who in this state has loved Jehovah, 
 even in the future state, although encompassed by the principle 
 of wrath, nevertheless, as waiting for a certain redemption, is in 
 the principle of love. He is with his soul in Scheol, as certainly 
 
 for n before j? in a questioning significatice is certainly elsewhere without 
 
 T 
 
 example. Yet the interrogative DriKH (Judg. vi. 31) may be compared to 
 nVjn, and the. interrogative ^Qt^n (Lev. x. 19) to mi^n ; and as well the 
 collocation as connection permit no other comprehension than that which 
 is repeated, moreover, by LXX., Targ., Syr., Jer., Luther: ""Who knows 
 of the spirit of the children of men, whether this goeth upwards; and 
 of the spirit of the brute, whether this goeth down below towards the 
 earth?" As also elsewhere in this book (ch. ii. 19, vi. 12), j?^i iq lays 
 open a doubtful question; and there subsists between it and ch. xii. 7 
 no contradiction which could determine us to lean towards its exegetic 
 removal. For in ch. xii. 7 is declared the fact, in itself comfortless, that the 
 elements of man return to their original; and in ch. iii. 21, the uncertainty 
 whether the spirit bestowed upon man goes back in any other way to its 
 original source than does that of the brute. None the less, I have with 
 careful deliberation quoted above Eccles. iii. 21. In the doubt there is 
 a longing, and even the acknowledgment of the dilemma is an important 
 step in advance. 
 
 1 Everywhere in such passages of the books belonging to the literature 
 of the Chokma, there is anticipated a meaning which transcends the degree 
 of knowledge of redemption of the time then present ; so that observations 
 such as Hitzig's on Prov. xiv. 32, "The proverb touches upon an earlier 
 time than that in which resurrection or immortality was believed in," de- 
 pend upon ignorance of the peculiar nature of the spiritual tendency of 
 that time, which was hmxying on a tendency which brought forth in the 
 midst of Israelite people, books bearing the stamp of common humanity, 
 such as the book of Proverbs and the book of Job. 
 
SEC. III.] THE FUTURE STATE AND THE REDEMPTION. 481 
 
 as the body is in the grave ; but resting in the depth of love 
 from which, in the fulness of time, the Overcomer of death and 
 of Hades will go forth. Looking beforehand to Him, Isaiah 
 prophesies the future swallowing up of death ; the waking up 
 of the bodies of the righteous, and the redemption of their souls 
 from Hades (Isa. xxiv.-xxvii.) ; and Ezekiel beholds the resto- 
 ration of Israel, as the animating of a large field strewed with 
 corpses, by the resurrection word of power of Jehovah. In the 
 book of Daniel (xii. 2), moreover, the general rising of the dead 
 is declared without a figure, and plainly as the final fact of 
 time. The apocryphal literature shows us this new light still 
 in conflict with the ancient gloom. For the horizon of the 
 books of Baruch and Sirach is still bounded by the old Hades 
 view. The book of Wisdom teaches a blessed future of the souls 
 that have been united to God here below ; and a finally deter- 
 mining judgment, which raises the righteous to eternally blessed 
 dominion, and rejects the godless into everlasting shame, but 
 without giving expression to the statement so closely suggested 
 of a twofold resurrection. And the second book of Maccabees, 
 arming its martyrs with the hope of resurrection, confesses 
 a resurrection of the godless as of the righteous, — without, 
 however, expressly extending it (yid. vii. 14), to the whole of 
 humanity, or even beyond the limits ofTsrael'. Near to the 
 Christian times, however, the hope of resurrection was already 
 part of the inalienable substance of the believing conscious- 
 ness of Israel.-^ And it need not surprise us, since the eternal 
 counsel of redemption presides over temporal history ; and the 
 historical future of salvation is withal a coming one, which, as 
 it approaches nearer to the end, leaves behind it clearer traces 
 as well in history as in consciousness. 
 
 The more nearly the manifestation of Jesus Christ drew 
 nigh, the more preparatory became, as in the Christologic 
 questions the perception of His person, so in the eschatologic 
 questions the perception of His work.^ This His work consists 
 
 ^ Only the Sadducees denied it. When in Acts xxiii. 8 it is said that 
 they generally denied the existence of a 'TrvsufAa, it is explained from 
 Josephus, AnL xviii. 1, 4, according to whom they taught reHs -^^x^^ 
 Qvva<pa,via»t Tolg tra^aatv. They were materialists. 
 
 2 Botteher, in his learned and careful work, de inferis (1846), represents 
 this process of development ; but without considering it from the point of 
 
 2H 
 
482 DEATH AND THE INTERMEDIATE STATE. [SEC. III. 
 
 ia reconciliation, redemptionj and perfection : reconciliation 
 through an atonement, which in love does away with the wrath 
 of God upon humanity ; redemption, by the breaking up of all 
 powers and circumstances which bind humanity under the wrath 
 of God ; perfection, in the exaltation of humanity to the height 
 of its destination. In Him arose the Sun which in eternally 
 decisive manner enlightened the gloom of futurity, and main- 
 tained the hope of the faithful by facts of redemption that were 
 rich in results, and proved itself the essential unity of those 
 beams which had announced its coming. 
 
 In order to redeem humanity from death, the Redeemer 
 must, as the Sinless One, suffer the wrathful destiny of death. 
 He must die and be buried without seeing corruption, and go 
 down into Hades without being holden of Hades (Acts ii. 27).^ 
 The descent eh ra Karcorepa fieprj t^9 7^9, i.e, into Hades, which 
 with the burial is comprised in the sojourn iv t§ icaphla t^? 7^? 
 (Matt, xii. 40), is the extreme lowest point contrasted with the 
 ascension above all the heavens (Eph. iv. 9) ; for heaven and 
 Hades (Matt. xi. 23), or heaven and the under world *(Phil, 
 ii, 10 ; Apoc. v. 3), or heaven and the abyss (Rom. x, 6), or 
 heaven and the prison (1 Pet. iii. 19, 22), are opposite poles. 
 
 This lowest point of His humiliation was also the turning- 
 point and commencement of His exaltation. He did not appear 
 in Hades as the dead one, without immediately approving 
 Himself iv irvevfiart to the spirits in prison as the living one; 
 for He went thither iv irvevfiaTi^ which could not, like His flesh, 
 be slain, but which, in the midst of the condition of death 
 awaiting the reunion with the body through the creative might 
 of the Father, asserted itself as an undestroyed power of life. 
 It is thus that we must understand iv & (1 Pet. iii, 18).^ He 
 
 view of its object, without which, accordiDg to our conviction, neither 
 insight into the unity of the several Old Testament views of the future 
 state, nor their just criticism, is possible. 
 
 1 See my Psalm- Commentary^ on Ps. Ixiii. 10 (i. 470), "where the LXX. 
 translates t» ttotrliTot^a. rvjg y^g ; and Holemaun's argument on behalf of 
 the reference of the passage, Eph. iv. 9, to the descensus ad inferos in his 
 Bihelstudien^ Div. ii. p. 89. 
 
 2 Not only H. "W. Rinck, Vom Zustande nach dem Tode (1861), p. 87, 
 where the degree of consistency of the mention of the descent into Hades 
 in that passage is very well authenticated, but Wold, Schmidt, De Statu 
 animarum medio inter mortem et resurrectionem (1861), agrees with us in 
 
SEC, III.] THE FUTURE STATE AND THE REDEMPTION. 483 
 
 appeared in the world of the dead as a spirit,^ while His incor- 
 ruptible but not yet glorified and risen body was at rest in the 
 grave ; but He appeared none the less in the undissolved unity 
 of His divine-human person as the Prince of Life breaking 
 through the bands of Hades and the grave. 
 
 Thus manifesting Himself to the dead in Hades, He 
 preached to them (iKrjpv^ev) the victory that had now come to 
 pass. He preached to the Old Testament dead the New Testa- 
 ment gospel (y€/cpot<; evTjiyyeXio-drf) of the now completed redemp- 
 tion (1 Pet. iii, 19j iv. 6). There the fallen angelic powers 
 beheld Him as the conqueror ; the Old Testament saints, as the 
 Redeemer; those who had died in the attitude of hardening 
 themselves, as the Judge ; and for many who, as in the judg- 
 ment of the deluge, had been swallowed up by Hades in very 
 unequal measure of sin, there were glimpses of deliverance still 
 
 this, that the Lord went bodilessly into Hades, according to His spiritual 
 nature, and there manifested Himself not only as a Judge, but chiefly as 
 a Eedeemer ; but both, after the example of Bengel, allow the ^ao'7rotv}hls 
 to coincide with the death in which His spirit indeed is for a moment en- 
 wrapped, but is at once forced through the night of death to life ; wherefore 
 the latter is to be regarded as the correlation of the f^h-li, which infers con- 
 temporaneousness, and the former corresponds to the prophecy according to 
 which the Christ of God should assuredly not be left in Hades. All this is 
 untenable. The words ^mTcoiyid&lg Se 'TruevfAxrtj according to the New Testa- 
 ment use of language (John v. 21; Rom. iv. 17 ; 1 Cor. xv. 22), can only 
 be understood of the awakening of which the resurrection was the conse- 
 quence. The assertion of the fact of the intermediate state begins for the 
 first time with h ?i, and precisely by this h 5 (not merely $) it is charac- 
 terized as a fact that occurred apart from the body. The spirit, since it 
 was the might of indissoluble life (Zvi/ee.^tg ^ari$ «x«t«?lvtou, Heb. vii. 16), 
 needed no making alive. For the same reason, however, we are not com- 
 pelled to the supposition (last suggested by Schott) of a double descensus ; 
 such an one as perfected the reality of death, and such an one as had for 
 its subject the bodily aroused but yet not risen one. We subscribe to the 
 words of Bengel, " Christus vitam in semet ipso habens et Ipse vita spiritu 
 vivere neque desiit neque iterum coepit, sed simul atque per mortifica- 
 tionem involucre infirmitatis in carne solutus erat, statim vitse solvi 
 nescise virtus modis novis et multo expeditissimis sese exserere coepit," 
 referring the vivificatio not to this unfettering, but to the awakening, and 
 comprehending the descent into hell as the dividing limit and turning- 
 point of the two status. 
 
 ^ This is the view which has become symbolical in the Romish Church, 
 and moreover is defended in our church by ancient teachers, as Urbanus 
 Rhegius, Lucas Osiander, and others, which, as I believe, is more conformed 
 
484 DEATH AND THE INTERMEDIATE STATE, [SEC. III. 
 
 possible. There also the soul of the penitent thief beheld Him 
 i^ the bliss of Paradise. 
 
 Then ascending out of Hades, arising out of the grave, and 
 rising towards heaven, the Lord led captivity captive {^')(jxcCKa>- 
 Tevaev al'^QiaXmaiav) : the gifts which the Exalted One sends 
 down, are the fruits of His victory ; and, as it were, benefac- 
 tions out of the spoils of a triumphant victor (Eph. iv. 8). For 
 He has triumphed over the angelic powers (Col. ii. 15) ; and 
 when He had subjected to Himself the spirits that rule in 
 the kingdom of death and of darkness, He led the men who 
 in Hades honoured Him as a Redeemer with Himself toward 
 heaven,^ for the Paradise is from that time forth above the 
 earth (2 Oor. xii. 1-4). And the souls of the blessed dead are, 
 according to the constant testimony of New Testament Scrip- 
 ture, henceforth in heaven — in the Jerusalem which is above, 
 under God's altar ; or, according to the synonymous expression 
 of the old synagogue, under the throne of glory. The enigma 
 of the prophetic word, which far transcended the prophet's own 
 
 to the Petrine assertion than the view that has become symbolical in the 
 Greek chnrch, and even in our own (although in a less stringent manner). 
 Yet ^mTFoiyihls Is 7ryfcu^»r; is meant, as it is said, of the awakening of the 
 corpse coincident with the resurrection, with which awakening the spirit- 
 life of glorification took its beginning, as the dying put an end to the 
 fleshly life of humiliation ; and only h ^ will be so understood, as that He 
 went' in the spirit, according to which (so that the now commencing life 
 had its determinate character in the spirit) He, in awakening up, was again 
 living. Little as I, with Besser (Zeitsckr. fiir Protest 1856, p. 294), can 
 approve of Hofmann's interpretation of this passage — of Christ — of the not 
 yet incarnate testimony to the race of men during the deluge — during the 
 120 years of grace (Gen. vi. 3), — ^yet I regard as just what he remarks, ii. 1, 
 474. By h $ 'Tropivhis ix.r,pv^iu is designated a going and preaching of 
 Christ, for which the spirit served Him as an agent, in opposition to the 
 flesh ; and it is not said in the state characterized as ^ao'^oivihlg TruBVfcot/rt, 
 that He went and preached. Thus also judges Martensen, Dogm. sec. 171. 
 1 Even Hofmann finds in that which is related by Matthew (xxvii. 
 51-53), that this is at least hinted at ; but observes, nevertheless, " Al- 
 though the intelligence of the church of the earliest times has given this 
 perhaps not unjustifiable expansion to the event testified, stiU the silence 
 of Scripture is for us a consenting testimony, that the scientific declaration 
 of Christendom has nothing to announce respecting it," We go farther; for 
 what we teach above, proceeds on the assertions of Scripture of necessity 
 beyond the distinction of the spiritual condition of the Old Testament 
 and New Testament believers, and is supported by the direct evidence of 
 Scripture. 
 
SEC. III.] THE FUTURE STATE AND THE REDEMPTION. 485 
 
 understanding (Hos. vi. 2), is solved : Hades has now, according 
 to the prophecy of Isaiah (xxvi. 19), yielded up the dead that 
 belong to the Israel of God ;^ it now only remains as the fore- 
 hell (Apoc. XX, 14),^ although only in such a way as there 
 
 1 It is there predicted, that while the oppressors of Israel are pressed 
 down into the shadowy kingdom, without the possibility of thinking of a 
 raising of themselves again, or a lifting of them up again (xxvi. 14), the 
 power of God's grace prepares for His people the restoration which they 
 long desired while under punishment, and in vain strove to attain by their 
 own efforts. " We have not wrought deliverance to the land — the dwellers 
 on the land have not come to light (y?B'^'?3)" *.c. a new race which shall 
 people the desert land (ver. 18). But now it has happened, instead of 
 celebrating the event in song, the prophecy transplants itself into the midst 
 of it : the people, in consequence of their long sufferings and chastisements, 
 is melted away to a small remnant; and many of them that might in truth 
 be numbered among them, lie in the dust of death. Then it cries to itself, 
 as if present to itself, pervaded with a hope which will not be ashamed, 
 Tht dead men shall live again — consoles itself with the operation of 
 God's power and grace, even now exhibiting themselves in completion — the 
 CORPSES OF MEN SHALL ARISE ; and cries, as certain of the purpose of God, 
 the mighty word of faith over the field of dead bodies. Awake, and sing, 
 YE THAT DWELL IN THE DUST ; and justifies this believing word of power 
 in its own sight, by acknowledging, with a glance upwards to God : For 
 
 THE DEW OF THE LIGHTS,^ i.e. the pOWers of life, is thy dew ; AND THE 
 
 EARTH WILL BRING FORTH SHADOWS, Le. Will again bear forth the dead who 
 are sunk down into it. Hofmann does not find prophesied here any pecu- 
 liar arising of the dead, but only that under the form of raising, which is 
 presupposed as an element of the Israelitish consciousness of faith, is pre- 
 dicted the restoration of Israel : " The people of redemption does not awake 
 by any effort of Israel's own to new-create itself ; but when it is all over 
 with it, God wondrously transforms it as out of death into life, although 
 of its own impulse there had been no hope for it for ever " (Schrifth, ii. 
 2, 511). My conviction is different. Even (Ezek. xxxvii. 1-14) the rising 
 of the dead, which the prophet sees, is to me more as an image of the resto- 
 ration of the people buried in exile. The two prophets here prophesy what 
 the apocalyptic seer calls "the first resurrection ;" the latter certainly in 
 more special and continuous connection, and in less enigmatical fashion. 
 Isaiah and Ezekiel unfold what is announced in Ps. xlix. 15. They unfold 
 it, by the power of divine revelation, which has previously set forth the hope 
 of the rising of those that have died in the Lord, as the expectation of the 
 resurrection of the dead in general. 
 
 2 The idea of y\^\£} is already on the way to this change in the Old 
 Testament, especially in the Proverbs ; vid. Oehler, Veteris testamenti Sen- 
 
 i lios lucis^ Vulg., the dew of the morning. — Tr. 
 
486 DEATH AND THE INTERMEDIATE STATE. [SEC. III. 
 
 can be a fore-hell prior to the absolutely final decision. The 
 hope that thei souls of the righteous are in God's hand, and in 
 the enjoyment of rest and peace (Wisd. iii. 1, 4, iv. 2), has 
 now its heavenly seal : the curtain is rent,^ and the new and 
 living way is opened, on which henceforth all the faithful 
 follow their Redeemer, without being compelled to pass further 
 through any veil, to the place where God's loving presence is 
 revealed in glory (Heb. x. 19). Thither look the eyes of the 
 dying; thither, when their eyes fail them, their hands still 
 point ; there they are in the presence of their risen and glorified 
 Saviour, who guarantees to them their own resurrection and 
 glorification, even in their disembodied state, blessed and wait- 
 ing in peace the dawning which will make even their bodies 
 alive again. They are in the enjoyment of the peace of blessed 
 inward contemplation, and blessed exaltation.^ They are in 
 the heaven of glory, but this glory is still awaiting an increase. 
 The history upon earth must first have passed away before the 
 completion in heaven comes on (Heb. xi. 40). This completion is 
 their sweet longing, their blessed hope. " Interim ergo," says the 
 holy Bernhard, in profound and beautiful figures, " sub Christi 
 humanitate feliciter sancti quiescunt, in quam nimirum deside- 
 rant etiam angeli ipsi prospicere, donee veniat tempus, quando 
 jam non sub altari collocentur, sed exaltentur super altare." ^ 
 
 tentia de rebus post mortem futuris. Our limitation above, " although only," 
 etc., has not been strictly rendered by v. Rudloff, p. 329 : it indicates the 
 extreme limit of what biblical psychology is authorized to say. 
 
 ^ Such an occurrence, says Goschel, Letzte Dinge^ p. 78, with reference 
 to Matt. xxvi. 51, stands alone, as the death itself, of which it was the 
 result ; but something similar, a shadow of that solitary fact, accompanies 
 every hour of death, where one soul passes away in the Lord, and another 
 looks after it. It is as if the veil were not closed until a little later. Gra- 
 dually therefore, even the sharpest anguish is lightened at the beginning : 
 the deepest affliction comes after. 
 
 2 Goschel, Der Mensch diesseits und jenseits, p. 91, thus distinguishes 
 KarxTratvaig and dvx'Trotvaig. To this belongs also the thoughtful expression 
 in his work upon old age. The exit of the soul from the body first com- 
 pletes its entrance into itself. 
 
 3 In the first of the sermons on the Festival of All Saints. In agree- 
 ment with us, H. W. Rincke remarks ( Vom Zustande nach dem Tode, p. 61) : 
 "The purification which is completed by becoming enlightened and per- 
 vaded with light by the glorious light, and the heavenly glance of God*s 
 fire, is something very distinct from an intermediate state of purgatory."' 
 
SEC. III.] THE FUTURE STATE AND THE REDEMPTION. 487 
 
 This is, in outline, the doctrine of the Old and New Testa- 
 ment of the intermediate state between death and resurrection. 
 Of a purgatory we can say nothing, for Scripture teaches 
 none. The scriptural passages on which it is founded, impar- 
 tially looked at, and intelligently explained, prove quite other 
 things. The chief argument for purgatory is found in the 
 assertion of its psychologic-ethical necessity. " It is the most 
 complete contradiction," it is said,^ " to enter into heaven pol- 
 luted with sin, whether it be covered by atonement, or un- 
 covered. Therefore the question obtrudes itself, How is man 
 finally delivered from sin, and holiness established in him as a 
 fundamentally living principle? Or, if we leave the earthly 
 world still stained with any sort of sinful character, how are we 
 to become purified from the samel" This question assuredly 
 presses upon us. Released from the body, we are not on 
 that account released from sin. And justification through the 
 grace of God in Christ, releases us from the guilt of our sin 
 in the way of responsibility, without therefore uprooting sin 
 itself in us. This continues to be weakened in us here be- 
 low ; and the most earnest endeavour after holiness gains the 
 mastery over it indeed — rules it, banishes it within narrower 
 and narrower limits, but without being able entirely to sepa- 
 rate and eradicate it from us. How then is the soul which has 
 found grace in God, freed from sin at its translation into the 
 future state? Let it be done as it may, it is by no means 
 effected by a fire which is needed to help forward the effect of 
 the holy baptism, and the blood of the Son of God, which have 
 both in themselves the virtue of fire : it is by no means effected 
 through an expiating suffering, which would have to assist the 
 saving purpose of the reconciling passion of Christ, for the 
 first time to attain the effectuation of its final object. How 
 then ? It has been said that death itself is our purgatory ; and 
 the final shock of death also the final dividing (Heb. iv. 12), 
 which pierces through and through, even to the finally decisive 
 purification.^ And, in fact, who could deny that every well- 
 resisted death-struggle is, moreover, a finally determining cru- 
 cible, which absolutely detaches the gold of the divinely wrought 
 spiritual life that will stand the fire, from the dross which 
 
 ^ Thus e.g. Mohler in his Symholik. 
 
 * Thus Goschel, in his work, Der Mensch diesseits undjenseits. 
 
^88 DEATH AND THE INTERMEDIATE STATE. [SEC. III. 
 
 burdened and disintegrated it here below ? But not every soul 
 is led through by God, by means of such a confirming and 
 refining fire of a long sickness and a victorious dying bed. It 
 must therefore be assumed that the spiritual life, begotten and 
 nourished in us by word and sacrament, is in itself actually 
 sufficiently powerful, — when it has rid itself of the world lying 
 in the wicked one, or is suddenly withdrawn from it, — to 
 break forth in the view of the manifest reality of that which 
 has been believed here below with such intensity, that it drives 
 out the sin which is still dwelling in human nature, even to 
 the last trace of its consequences. Whether this may happen 
 to one suddenly, to another by degrees, we know not. Scrip- 
 ture on this matter says nothing. And as far as concerns those 
 who, in the present state, are unconverted and unbelieving, 
 certainly the hope is at hand, that on this side of the final 
 destiny, the breaking through God's wrath to God's love is 
 still, under certain circumstances, possible ; but Scripture says 
 of it nothing, either direct or indirect, but contains expressions 
 which rather leave the opposite to be dreaded. And we there- 
 fore decline taking our flight into inferences and presumptions, 
 or following other lights than the one whose clearness, mea- 
 sured by the divine Avisdom, ought to be sufficient for us here. 
 
 But we hold all the more strenuously to the doctrine of the 
 intermediate state which we have sketched above. In all its 
 details it depends upon irrefragable exegetic foundations, and 
 can appeal to the believing consciousness of the church brought 
 by Scripture and tradition from those times in which it had not 
 yet, in order to oppose superstitious disfigurements, exchanged 
 the primitive Christian views for a heartless dialectic rigidity 
 foreign to Scripture. That such passages of Scripture as 1 Pet. 
 iii. 18, iv. 6, speak of a subterraneous self-manifestation and 
 declaration of power on the part of Christ, seems to me as clear 
 as the sun ; although, because they appeared to militate against 
 the analogia Jidei^ they were banished ^ out of the range of the 
 
 1 Thus, for instance, David Chytraus' book, de morte ac vita mterna. 
 Polemics against tbe Romish purgatory have here operated mischievously. 
 The able John Heinr. Ursinus, in his work, On the State of Faithful Souls 
 after Death (1663), makes a glorious exception as well in the doctrine of 
 the descent into hell as of the intermediate state. "The descent of the 
 Lord into hell," says he, p. 285, " belongs partly to His true death ; be- 
 
SEC. III.] THE FUTURE STATE AND THE REDEMPTION. 489 
 
 illustria verbi divini testimoma ; and, as if blinding by tlieir 
 intense brightness, they were sought to be dimmed and ob- 
 scured by other scriptural passages, especially Heb. ix. 27, 
 where is signified not a judgment immediately following death, 
 but the conclusive general judgment. In the meantime, it is 
 not a problem of biblical psychology to bring scriptural proof 
 for the above positions. These are lemmata from dogmatics, 
 against which one must be on one's guard, not to wish to know 
 either less than Scripture or more than Scripture.-^ To this 
 is essential quotation and scriptural proof ; wherefore we, in 
 order not to trench upon a foreign region of science, have 
 been thus aphoristically brief. But those disclosures of Scrip- 
 ture upon the intermediate state are the indispensable postulates 
 of certain questions, to the discussion of which dogmatics are 
 
 cause He, as all men as far as their souls are concerned, was gathered to 
 His fathers, and of His free-will for us was given up to the dominion of 
 death, in order to abrogate it for ever. But partly also it belongs to His 
 triumph; because He as a victorious Prince, and a hero of two parent 
 stems, overcame death thereby, and bound the devil. When the holy body 
 of Christ was borne to the grave, the soul of the Lord was gathered to the 
 fathers, and continued under the law of death till soul and body were united. 
 Thus He also triumphed over death, and awakened the dead fathers to be 
 the trophies of victory, and led them with Himself out of the condition of 
 death." " From which it plainly shines forth," adds Ursinus to this, " that 
 our Lord maintained this triumph, not only in respect of the making alive 
 of His soul, but of the making alive of Himself in the grave with body and 
 soul; for how could He have triumphed over death if He had been subjected 
 in respect of the body to its laws?" For this same reason, in later times, 
 a twofold descensus is distinguished by Wiesinger, v. Zezschwitz {De Christi 
 ad inferos descensUj 1857), Engelhardt (JZeitschr, fUr Protest. 1856, p. 285), 
 Schott, and others : one at death, involved in the death itself ; and one at 
 the awakening (which would therefore have preceded the rising), subse- 
 quently in reassumed and glorified corporeity. "Jt was an exegetical 
 error," says Schott, On the First Epistle of Peter ^ p. 240, " when the fathers 
 regarded the descendit ad inferos of the Apostles' Creed, and the 'Tropevhig 
 sKyjpv^eu of 1 Pet. iii. 19, as referring to one and the same event.". "We 
 are not of this opinion ; and similarly, then as now, are we certain that 
 tKTipv^si/ cannot be understood of a preaching which had no saving object 
 in view : He who preaches Kmpvaast^ provided that his preaching always 
 has in view whatever saving determination of themselves may be possible 
 in the case of those to whom He preaches. The absolute jcy^pvacuu cannot 
 signify a partial concio damnatoHa, 
 
 ^ Schleiermacher, Dogm. sec. 161, 2, may serve as a representative of 
 the former error ; Jung Stilling of the latter. 
 
•^90 DEATH AND THE INTERMEDIATE STATE. [SEC. IV. 
 
 not directed; but upon which psychology, at least this espe- 
 cially, is called to enter. 
 
 THE FALSE DOCTEINE OF THE SOUL'S SLEEP. 
 
 Sec. IV. 
 
 Proceeding from the sound premises, that the combination 
 and unity of spirit and body is the peculiar nature of man as a 
 created whole ; that therefore the rending of this link puts the 
 soul-spirit not less than the body into a state of death, but that 
 the soul-spirit cannot die in the same way that the body does, 
 which latter is dispersed into its elementary constituents ; that 
 in general, on account of its divinely- formed nature, it cannot 
 perish, and by the might of the revealed will of God continues 
 to exist independently (which Origen maintained in opposition 
 to the Qv'qTO'^v')(jkai of Arabia), — in primitive times some 
 have here and there chanced upon the thought, that the sepa- 
 rated soul is in a state of sleep without consciousness, and 
 without sensibility, until God wakens it up at the last day, 
 together with the body. Even Tertullian {de anima, ch. Iviii.) 
 is aware of this opinion, and controverts it. Vigilantius, whom 
 Jerome attacked, appeared inclined to it. The schismatic 
 Armenians entertained it. Even Luther expressed it here and 
 there, although only conjecturally and vaguely,''" The sup- 
 
 1 He -writes to Nic. Amsdorf about the 13th Jan. 1522 (see De "Wette's 
 edition of the Letters /of Luther, part ii. p. 122) : " De animabus tuis non 
 satis habeo quod tibi respondeam. Proclive mihi est concedere tecum in 
 earn seutentiam, justorum animas dormire ac usque ad judicii diem nescire 
 ubi sunt. In quam sententiam me trahit verbum Scripturse dormiunt cum 
 patribus suis. Et mortui resuscitati,per Christum et apostolos idem testan- 
 tur cum velut a somno evigilarunt, ignari ubi fuerint." In what follows, 
 he concedes that there must be exceptions to this sleep of the soul as well 
 in the sphere of the blessed (Elias, Moses, Abraham, and Lazarus) as of the 
 lost (the spirits in prison, 1 Pet. iii, 19, who at least to the time of Christ's 
 preaching did not sleep ; and the people of Sodom, of whom Jude 7 says, 
 in the present tense, " ignis seterni poenam sustinentes"). But his conclu- 
 sion remains: *' Verisimilti autem, exceptis paucis omnes dormire insensi- 
 
SEC. IV.] THE FALSE DOCTRINE OF THE SOUL'S SLEEP. 491 
 
 porters of the special-doctrine of the soul's sleep in the time of 
 the E-eformation were the Anabaptists. Against these Oalvin 
 ■wrote in 1534 his Psycliopannychia} It is only the coarsest 
 form of the doctrine which is here combated by Oalvin, and is 
 touched by his counter-argument. The later advocates, espe- 
 cially among Socinians and Arminians,^ limited themselves to 
 denying all external activity to the soul in its separate state. 
 Subsequently, with the increasing insight into the corporeal 
 mediation of the soul's activities, the adoption of an absolutely 
 unconscious sleep of the soul recurred all the more frequently.^ 
 
 biles." The letter is of an earlier date, but the view here expressed occurs 
 still even in the Enarrationes in Genesin. It is, true he says here, on 
 Gen. XV. (Erl. edit. pt. vi. p. 120), distinguishing the sleep of the future 
 state from natural slumber: "Anima non sic dormit, sed vigilat et 
 patitur visiones, loquelas Angelorum et Dei ;" but on ch. xlix. (Erl. edit, 
 pt. xi. pp. 301-306), he compares the intermediate state with the condition 
 of the foetus in the womb, and seems to regard it as unconscious. " We 
 pass on and come again to the last day before we perceive it ; moreover, 
 we know not how long we have been in that state." We do not wish to 
 deny that this is the doctrine of the sleep of the soul, which, together with 
 its scriptural reasons, we shall proceed to confute ; but Luther does not 
 teach thus: he expresses himself in this way in all modesty only hypotbeti- 
 cally, being very willing to be corrected, and at length declares that the 
 manner and the place of that rest of the future state are things that are 
 placed beyond our knowledge, 
 
 1 The completion of the Psycliopannychia belongs to the year 1534. In 
 the year 1536, Calvin added a second preface, moderating the polemical 
 bitterness ; and in the year 1545, the book appeared at the same time in 
 two Strasburg editions, with somewhat differing titles. At the close, Calvin 
 put the seal to his refutation, saying: " Istud rursum lectores omnes (si 
 qui tamen erunt) memoria tenere volo, Catabaptistas (purposely, instead 
 of Anabaptistas) quos ad omne genus flagitiorum designandum nominasse 
 satis est, esse prseclari hujus dogmatis authores." Comp. for the rest on 
 the history of the doctrine of the sleep of the soul, Sylloge Scriptorum 
 de Spiritibus puris et animabus humanis^ etc. (Ratisb. 1790), pp. 87-92 (a 
 classified catalogue, whereas Grasse's Bibliotheca PsycJiologica, 1845, is 
 alphabetical) ; and especially V. E. Lbscher, Select Collection of the Best 
 Writings on the State of the Soul after Deat\ 1735, excerpted and enriched 
 in Herbert Becker's communications from Dr Valentine Ernst Loscher's 
 auserlesener Samralung^ etc., two parts, Augsburg 1835-36. 
 
 2 But also among those who were theosophically disposed, as Ph. Matth. 
 Hahn, and. his associates, Goltz, Thomas Wizenmann, the friend of Fr. 
 Heinr. Jacobi, vol. i. (1859) p. 88. 
 
 3 Even about the middle of the previous century this was the solution 
 of the " Soul-sleepers (Hypnopsychites)," that as soon as the organs of 
 
492 DEATH J^ND THE INTERMEDIATE STATE. [SEC. IV. 
 
 There are certainly scriptural passages which may appa- 
 rently be made available in favour of the sleep of the soul, 
 especially in a period which, without distinguishing as to the 
 history of redemption between the Old and New Testament, 
 argues from isolated scriptural texts, no matter out of what 
 kind of books and connections. The many scriptural texts were 
 appealed to in which dying is called a falling asleep, and death 
 a sleep; for instance, 1 Oor. xv. 20, 1 Thess. iv. 13. Com- 
 plaints and questions were depended upon, such as those of Ps. 
 Ixxxviii.. 10-12 (comp. Ps. vi. 5, xxx. 9, cxv. 17 ; the whole 
 of the book of Job, nearly akin to Ps. Ixxxviii., Isa. xxxviii. 
 
 18, Ecclus. xvii. 27): 
 
 I* 
 
 Wilt Thou show wonders to the dead, 
 
 Or do shadows rise up to praise Thee ? 
 
 Shall Thy grace be declared in the grave, 
 
 Thy faithfulness in the under- world ? 
 
 Shall Thy wondrous might be known in the darkness, 
 
 And Thy righteousness in the land of forgetf ulness ? 
 
 but especially upon Eccles. ix. 4, "A living dog is better than 
 a dead lion. For the living know at least that they shall die : 
 but the dead know nothing, and have no reward to hope for ; 
 for the memory of them is forgotten ;" and ix. 10, " All that thy 
 
 the body were destroyed, the soul must sink into its original assoupissemevt, 
 its previous powerlessness. Thus, for example, Thorn. Burnet {mort. 1715), 
 in his work de statu mortuorum et resurgentium (in French, by Bion, 1731): 
 L'ame ne pent avoir aucune sensation ou perception du monde exterieur, 
 de quelque phenom§ne que ce soit, ni d'aucun mouvement de la matiere, h. 
 moins qu'elle ne soit unie a quelque corps, ou a quelque portion de la 
 matiere. Thus in Germany, Heyne, in Werder, the chief advocate for the 
 soul's sleep. The best counter arguments are those of Simonetti and 
 Timoth. Seidel. Many of the productions on both sides are anonymous, as 
 A Treatise of the Sleep of Souls after Death (1754:), and a letter to the 
 anonymous author of the Treatise on the Sleep of Souls after Death (in the 
 same year 1754). Both treatises proceed on the ground that every finite 
 actual spirit must have a body ; but says the latter, " It is true that after 
 man's death the soul passes out of association with this body, but not 
 generally out of association with matter.'* In the frankest way, Fries 
 {Jahrhb.fur deutsche Theol. 1856) has lately expressed himself in Heyne's 
 view. That the personal Ego of man, says he, should be without the body, 
 is altogether not conceivable, and the soul can therefore only lead a dream - 
 life in the intermediate state. We cherish for this dear friend, who in the 
 meantime has gone to his home, a better hope than this. 
 
SEC. IV.] THE FALSE DOCTRINE OF THE SOUL'S SLEEP. 493 
 
 hand is able to do, do it with thy whole might ; for there is 
 no work, nor device, nor knowledge, nor wisdom, in Scheol, 
 whither thou art going;" with which John ix. 4, "A night 
 Cometh in which no man can work," appears to agree. Finally, 
 also appeal was made to those who were wondrously recalled 
 from death into this present life — to Lazarus, Jairus' daughter, 
 the widow's son of Nain, and Tabitha. None of them that 
 were thus aroused from the dead gave any information upon 
 the condition of the spiritual world. For what other reason 
 than because not only their bodies, but also their souls, had 
 slept in unconsciousness ? The foil to this mode of argument 
 is furnished in such statements of Scripture as characterize 
 the state of separate souls before the resurrection, certainly 
 as a state that still waits for its decided completion. At the 
 head of these scriptural assertions was placed Heb. xi. 39. 
 But the final ground of the assumption that the disembodied 
 souls sleep, was the presumption that the soul without the body 
 cannot be active ; because, as the author of the Qucestiones ad 
 Antiochum expresses it, soul and body are related as musician 
 and lyre ; or because, as it is formulated by Lactantius, there is 
 wanting to the soul separated from its body the capacity of 
 perception, no less than to an eye torn out of the body is want- 
 ing the faculty of vision. 
 
 The futility of all this reasoning may be easily shown. 
 Scripture calls death a sleep, so far as the disappearance of the 
 soul of a dying person out of the body resembles the retreat of 
 the soul of a person falling asleep out of tjie coi'poreally evi- 
 denced external life ; but it nowhere says that souls departing 
 out of their bodies sleep. And although it compares the entire 
 state of the deceased person to sleep,- yet from this compari- 
 son is not to be deduced a continuance of the soul in a state 
 without consciousness, and without sensation; since, although 
 the soul of the sleeper has retreated from the full activity of 
 waking life, as carried on by the body, still it is not sunk into 
 a state of passivity without consciousness and perception. Now 
 there certainly, in places such as Eccles. ix. 10, appears to be 
 attributed to the separate existences in Scheol such a numb, 
 dull, self-contained passivity; but by the side of such passages 
 there are others which show that the separate souls are neither 
 without consciousness, nor without memory, of what passed in 
 
4:94 DEATH AND THE INTERMEDIATE STATE. [SEC. IV. 
 
 this world, nor without fellowship with one another, although, 
 on account of their bodilessness and of their state of death, in 
 a shadowy manner. Eead the scene represented by Isa. xiv. 9 
 in Scheol, at the entrance of the king of Babel : " The kingdom 
 of the dead is moved from beneath, to rise up and meet thee : 
 it stirreth up the shadows for thee ; even all the lewd ones of 
 the earth ; it raiseth up from their thrones all the kings of the 
 nations. All rise up and say, Art thou also become weak as 
 we? art thou become like unto us?" In Ezek. xxxi. 16 all 
 the trees of Eden and Lebanon (princes) were comforted in the 
 under-world at the similar fate of the cedar (Pharaoh); and in 
 the description, Pharaoh, on his entrance into Scheol (Ezek. 
 xxxii. 17), is accosted by the mighty ones of the people, as in 
 Isaiah is the king of Babylon. The objection that these are 
 poetic fictions, does not set aside their demonstrative power. 
 For the history of the citation of the spirit of Samuel (1 Sam. 
 xxviii,-^) proves in a similar way that the separated souls in 
 Scheol were not conceived of as without consciousness and 
 without perception : those prophetic pictures, therefore, proceed 
 from prevailing ideas, as moreover is confirmed by the Hades- 
 doctrine of other peoples, especially the Egyptians, according 
 to which the separate souls in Amentes do not sleep, but find 
 themselves, according to their position and character in this 
 world, unhappy or happy. The fact that in the Old Testament 
 we read nothing of the Egyptian distinction of the under-world 
 into hell and Paradise,^ and on the other hand, that we find 
 such absolutely mournful lamentations as in Ps. Ixxxviii. 11-13, 
 arises from this, that the sense of death as a wrathful punish- 
 ment was deeper in Israel than elsewhere, and that, in default 
 of a word of revelation, men did not dare to picture to them- 
 selves more endurable representations of Scheol. 
 
 That souls in a separate state, because they are bodiless, are 
 incapable of perceiving what is external to themselves, and of 
 giving external evidence of themselves, is, as is manifest from 
 the representations of the events of the under-world above 
 quoted, an assumption foreign to the Holy Scripture. Cer- 
 
 1 The evasion that this was a juggling or a diabolical deception {e.gl 
 Turretin, Tertullian, and Jerome), is a self-delusion. See, on the other 
 hand, 1 Chron. x. 13, LXX., and Ecclns. xlvi. 20. 
 
 2 See Duncker, Geschickie des Alterthums. i. 70-76 (ed. 2). 
 
SEC. IV.] THE FALSE DOCTRINE OF THE SOUL'S SLEEP. 495 
 
 tainly the putting off of the body cuts through the intercourse 
 of man with this presenlj world, as it has been corporeally and 
 especially sensibly effected ; but instead of the present world, 
 another surrounds him, and his life, far from being an uncon- 
 scious and absolutely inactive one, is still, although with a pre- 
 dominating inward direction, a life manifoldly related externally 
 to that world of the future.^ The Old Testament shows to 
 us the inhabitants of Hades in communion with one another ; 
 the parable of the rich man gives us the same representation ; 
 and the visions of the spirit-world in the Apocalypse present to 
 our eyes anything rather than quietistic assemblies, or even 
 silent sleeping chambers.^ Certainly it cannot be physiologi- 
 cally proved at all, that the soul associated with the body into 
 a combined life, can moreover, without the body, continue 
 to lead a self-conscious active life; and moreover, it can only 
 be approximately proved psychologically from the double life 
 which the spirit-soul leads already in this present state. But 
 biblical psychology, in the presence of the doctrine of the 
 soul's sleep, may be content with this, that the Holy Scripture 
 assumes as actual that which is not capable of proof by natural 
 means. 
 
 That people raised from the dead — such as Lazarus — had 
 nothing to relate of the other world (as it is taken for granted 
 that it must be concluded from the silence of Scripture on the 
 subject), is absolutely no proof of the sleep of the soul, as little 
 (as we have shown in Div. I, Sec. I.) as our knowing nothing 
 of a life that preceded our present life is a proof against the 
 doctrine of our pre-existence. The spirit of Samuel (1 Sam. 
 xxviii.) knows of the other world, and speaks forth from it, for 
 he remains in his sphere. But when a sphere of life is ex- 
 changed for one wholly different, as e.g. also in the magnetic 
 sleep, in that case the consciousness of the one is merged in 
 that of the other, and does not return till it reverts into the 
 condition that has been left. 
 
 But the chief mistake of those fruitless efforts of the 
 
 1 Thus also judges v. Hofmann, ii. 2, 482, where the idea is rejected, 
 that the incorporeity of the soul implies that it only regards itself, and is 
 deprived of the outward expression of its life. 
 
 2 Or even, to speak in human language, "a monastic world," as 
 Martensen (Dogm. sec. 276) thinks. 
 
496 DEATH AND THE INTERMEDIATE STATE. [SEC. IV. 
 
 Psychopannychia to establish itself, lies in the denial of the diffe- 
 rence of the two Testaments in their degree of development of the 
 plan of salvation.-' There is a considerable difference between 
 the condition of the souls of the departed prior and subsequent 
 to the advent of Jesus Christ. If he who believeth on Christ 
 shall live, though he die — if he shall not see death for ever — if 
 he have eternal life now present, and be passed from death 
 unto Hfe, — in the light of these declarations of the Lord, it is 
 every way objectionable to conceive of the spiritual existence 
 of those whose spirit even here below was life (pot) Sia Bikuco- 
 (TvvTjVy Eom. viii. 10), as an existence still subjected to the 
 supremacy of death, whether it be by the expression of this 
 
 ^ Even the work of the able Capadose, directed against the sleep of the 
 soul, suffers from this deficiency, Gedan!:,en uber den Zustand der Seelen in 
 der Abgeschiedenheit zwischen Tod und Auferstehung (Dutch 1845 ; German 
 by Dammann, Diisselthal 1846). As Capadose interprets the Old Testa- 
 ment declarations of the future world in a New Testament way, so May- 
 wahlen, in his book, Der Tod das Todtenreick und der Zustand der von Jiier 
 abgeschledenen Seelen (1854), transplants the Old Testament kingdom of 
 the dead as such into the New Testament period, thinking that not imtil 
 the parousia of Christ do those who believe on Him break through the 
 bonds of Hades, and are taken up into heaven as those who are raised again. 
 We cite these two works only by way of illustration. Both errors against 
 the truth are old and widely diffused. Even Konig and Giider, although 
 acknowledging a history as belonging to Hades, teach, that even the souls 
 of the faithful come into Hades ; and the latter even refers the word of 
 the Lord to Hades, which says, " In my Father's house are many mansions." 
 Nevertheless, in the art. "Hades,'' in Herzog's R.A.^ he declares it to be 
 only probable that Hades is the middle place for the totality of the dead, 
 especially pointing to Apoc. xx. 13 as an apparent counter evidence. But 
 this passage (if there were no other important reasons to be found) would 
 prove nothing against it, since by QoCkaaaa, on the one hand, and ^mi/cctos 
 and xhyjs on the other, are only indicated per merismum collective spaces 
 which conceal the dead (see v. Hofmann, Schnfth. iii. 725). An inside of 
 the earth concealing the dead will not be proved from that. On the other 
 hand, H, W. Rinck, in his work on the condition after death, of the view 
 that is declared in the Old Testament of Scheol as the place of assembly of 
 all the dead, even of the faithful, denies the objective actuality, and main- 
 tains, concerning the assumption that the pious of the Old Testament were 
 in Hades, that it is without any scriptural foundation ; and yet nothing is 
 more certain than that the Old Testament knows as yet nothing of blessed 
 men who are in heaven. It was not until the ascension of Christ that 
 heaven became open for men, and became the place of assembly for a 
 human ecclesia triumphans. 
 
SEC. IV.] THE FALSE DOCTRINE OF THE SOUL'S SLEEP. 497 
 
 supremacy in them as suffering, or only as bondage. The souls 
 of the righteous are only still awaiting the overcoming of death 
 in their bodies (Eom. viii. 11), and the overcoming of death 
 generally. They are vcKpoi, so far as the totality of thei/ essential 
 state is not yet restored ; but in respect of the souls, they are 
 living in the land of the living: they are at home with the 
 Lord, after whom they longed : they are in that Paradise where 
 Paul heard unspeakable words : they are before "God's throne, 
 and serve Him day and night in His temple, as John sees in 
 Apoc. vii. 15, when that which is to happen on this side of 
 the judgment of the world and the glorification of the world is 
 revealed to him ; — for that these apocalyptic visions are antici- 
 pations of that which first awaits the blessed on the other side 
 of the resurrection, or that those blessed are already risen from 
 the dead/ as if the first resurrection were to be considered as 
 extending throughout the whole of secular history — these are 
 idle and arbitrary subterfuges. No ; they even now as blessed 
 spirits behold God who is a Spirit, and the God-man who is the 
 Lord of the Spirit, through which He has already in this life 
 changed them by degrees into His image (2 Cor. iii. 18). At 
 least the degree of blessing of vision (yisio heatifica) is even now 
 a manifest one, and many are partakers of it, although certainly, 
 beyond that closing act of the world's history, the bliss even of 
 the most favoured will experience a manifest enhancement. 
 
 In respect of those who have died in Christ, therefore, the 
 thought of a sleep of the soul ought never to have arisen. The 
 death of those who die in the Lord has only the mask, but 
 not the nature of death.^ Considered in itself, it is the opera- 
 
 ^ Thus V. Rudloff, Die Lehre vom MenscTien, p. 395. Eightly on the 
 other hand, Karsten, Die Letzten Dinge (ed. iii. 1861). John sees especially 
 at &ve several periods of the history of the end, the souls of the faithful 
 standing before God ; and from this fivefold image we can not only see 
 what sort of a condition the intermediate state is, but also how far and in 
 what direction we can speak of a process of development therein. 
 
 2 Thus it must be ; and yet it would not be thus, if, as Strobel thinks, 
 even the soul of the believing Christian passed into Hades, and found 
 itself there, not indeed in sleeping, but perchance in waking death, with 
 more or less dull pain or longiug to retrace its steps. Such a notion 
 is rejected by Schleiermacher himself, when he, on the other hand, 
 says of the idea of a sleep of the soul, *' that our Christian self- 
 consciousness can put in no definite protest to the contrary" (Dogm. sec. 
 161, 2). But to him who rests on God's word, both representations are 
 
 2 I 
 
498 DEATH AND THE INTERMEDIATE STATE. [SEC. IV. 
 
 tion of divine wrath; but this operation of wrath, regarded 
 with respect to them, the dying, is penetrated through and 
 through by divine love. In the might of this love they break 
 through, and are found in the place where they already were in 
 this Hfe in respect of their true nature; in the principle of love, 
 of light, of life, of liberty.^ They are only dead Karh aapKa, 
 but alive Kara Trvevf^a ; they sleep not, but they enjoy a sab- 
 batical rest from their temporal trouble (Apoc. xiv, 13) ; they 
 wait in peace, as already perfected, for the conclusive perfec- 
 tion even of their bodies, by their being made alive again and 
 gloi'ified. But it was not till the completion of the work of 
 redemption that the destiny of the pious had this heavenly 
 issue. The souls of the Old Testament dead, and indeed of 
 those who died in faith in God the Eedeemer, not less than of 
 the godless, went to Hades. The souls of the former were, it 
 is true, in the midst of Hades in God's hand, but still in a state 
 of subjection to wrath and need of redemption. Perhaps the 
 parable of Lazarus and the rich man (Luke xvi. 19), and the 
 word of the Lord (Luke xxiii. 43), " To-day shalt thou be with 
 me in Paradise," might be regarded as a confirmation of the 
 faith that was at that time general among the Jewish people, 
 — that Hades was divided into one place for the pious, and into 
 another place for the godless — into Geenna {Gehinnom) and 
 Paradise (^Gan Eden), which, moreover, was called the bosom 
 of Abraham (Dmas h^ Ip'''^)?^ and is designated there in -the 
 parable as the consolation which indemnifies for the affliction 
 
 equally opposed to the Christian self-consciousness realized by him. It is 
 true Strobel replies {Luth. Zeitschr. 1857, p. 772), "It is rhetoric — nothing 
 further — troublesome philosophizing rhetoric — melting away before the 
 divine word of the Holy Scripture like butter in the sun ;" but we refer 
 then, as now, to the Epistle to the Hebrews, and the Apocalypse, which 
 afford us the deepest glimpse into the spiritual archetypal world, and to 
 the condition of those who are separated there in faith; and we will rejoice, 
 living and dying, that in front of the light that beams towards us from 
 thence, those thoughts of Hades concerning the intermediate state must 
 melt away like ice. 
 
 1 The kingdom of God is in us, says Ph. Nicolai, in Rocholl, Luth. 
 Zeitschr. 1860, p. 216 ; the young infant comes from the body of its mother 
 into the world, tanquam ah intra ad extra ; but the regenerate soul of a 
 dying Christian passes out of the world into the kingdom of God's glory, 
 velut db extra ad intra. 
 
 * See thereupon v. Rudloff, Die Lelire vom Menschen, p. 310. 
 
SEC. v.] THE PHENOMENAL CORPOREITY AND INVESTITURE. 499 
 
 of this present time. The expressions of the Old Testament 
 Scripture itself give us no clear image, because for the most 
 part they ar© coloured subjectively, and we might almost say 
 mythologically. Nevertheless they all agree in this, that the 
 state of Hades is a state of death still unabolished, — a life 
 not void of consciousness and perception, but certainly dream- 
 like, and only darkly conscious in the shadows of the previous 
 bodies; and that the special horror of the destiny of Hades 
 consists in the being cut off from the revelation of God's love 
 in the land of the living. 
 
 THE PHENOMENAL COEPOEEITY AND 
 INVESTITUEK 
 
 Sec. V. 
 
 When, by God's permission, Samuel appeared to king Saul, the 
 latter asked the witch, "What seest thou?" ^'I see," said she, 
 *' Elohim (a lofty being) ascending out of the earth." What 
 form is he of ?" asked he further. She answered, " An old man 
 cometh up, and he is covered in a robe" (1 Sam. xxviii. 13). 
 Samuel, who came up out of Hades, had therefore form and 
 clothing as he had had in this world ; and when on the mount 
 two men approached Jesus the glorified, appearing likewise iv 
 8o^, and spoke' with Him, the disciples immediately recognised 
 in them Moses and Elias (Matt. xvii. 3 ; Luke ix. 30). These 
 also appeared therefore in an external form, corresponding to 
 their temporal history, and are therefore unmistakeable. But 
 this external form is a spiritual one. For Samuel is invisible 
 to Saul, and only visible to the witch. Moses and Elias are 
 visible to the three disciples, but then these latter are in a state 
 of ecstasy. 
 
 Putting Elias out of the question, it was not their material 
 bodies in which Samuel and Moses appeared, for both of them 
 after their death had been committed to the earth. But that 
 material bodies were assumed for the occasion is contrary to 
 all analogy ; for, to say nothing of the Theophanies, even the 
 
500 DEATH AND THE INTERMEDIATE STATE. [SEC. V. 
 
 angels, when they appear in the form of men, assume no mate- 
 rial bodies; but, by virtue of an internal power, they give 
 themselves human form when they make themselves visible to 
 whom they will, and whose inner sense is opened to see them. 
 We thence conclude, that even the external appearance con- 
 formed to the form that they had previously worn in this state, 
 wherein Moses and Samuel were manifested, was the immaterial 
 product of their pneumato-psychical nature ; and this conclu- 
 sion is confirmed by the fact, that as well in its pictures of 
 Hades, as in its pictures of heaven. Scripture shows us the 
 spirits or souls that are transferred thither, although actually 
 incorporeal, yet with a corporeal form.^ But if we compare 
 Isa. xiv., Ezek. xxxi., with Apoc. vii. and other passages, the 
 bodily form of the spirits that are in Hades is the copy of that 
 which they had worn in this world ;^ and the bodily form of 
 those that are in heaven is the pattern of their future glorified 
 body. And this is confirmed by the expressions of all to whom, 
 since the apostolic times, a glimpse into the spiritual kingdom 
 has been vouchsafed. 
 
 We are far from desiring to raise a dispute on what has 
 been said by the Smalcaldian Articles (ii, 2) of our ecclesiastical 
 confession, " that evil spirits have made a great deal pf mischief 
 by appearing as human souls, with unspeakable lies and de- 
 ceptions." But still we do not decide, on that account, that 
 we can regard all appearances of the dead as a mocking game 
 of lying demons. For the reasons which Strobel^ opposes to us 
 will not stand the test. He maintains (1) that a reappearance 
 of the departed is not possible without resurrection ; that no 
 soul can come forth from Hades, without at the same time 
 breaking the bars of death ; but that Scripture knows only one 
 key to Hades, the key of death in the hands of the Risen One 
 (i. 18). We no less distinctly acknowledge, that no soul can be 
 
 1 There retnains to souls, says Umbreit in his work On Sin^ 1853, p. 128, 
 after the flesh has passed from them, a certain corporeity, not further 
 described. In the same way, Heyder, I.e. p. 48, animse in Hade versanti 
 umbra corporis vindicatur. 
 
 2 In Ps. xlix. 14, this form, corresponding to that of the present state, 
 in which the ungodly appear, is called n^V = m^lV, image, form, pattern : 
 " their image is given up to the hell for consumption, without any place 
 remaining for it (in the upper world)." 
 
 3 In his notice of this book of ours, Luth. Zeitsclir, 1857, pp. 777-783. 
 
SEC. Vj THE PHENOMENAL CORPOREITY AND INVESTITURE. 501 
 
 free from the bands of Hades and of death unless this key opens 
 the way for it ; but we reject the inference, that all appearances 
 of the dead must therefore be appearances of those who have 
 risen again. The saints which manifestly appeared, according 
 to Matt, xxvii. 52, after the resurrection of Jesus in Jerusalem, 
 were raised from the dead ; but Samuel, who appeared to king 
 Saul, was no raised person ; and Moses, who spake with Jesus 
 on the mount of transfiguration, had not risen from the dead. 
 It is true Strobel refers to both appearances in the chapter de 
 his mortuis ; but that Samuel and Moses were raised up from 
 the dead for the purpose of a passing appearance, to die again 
 afterwards, is a romantic invention. Both of them were mani- 
 fested, not as redeemed out of Hades either for ever or for 
 a period : they appeared within the unabrogated limits of 
 their spiritual state as bodiless, — and yet in conformity with 
 their previous corporeity — ^visible spirits. But (2) how then, 
 asks Strobel, is a soul to make itself perceptible to the inhabit- 
 ants of the earth, if it have no body? With as much reason 
 it might be asked, How then can angels make themselves 
 perceivable if they have no body? They do not appear in 
 assumed human bodies, which they afterwards lay aside like a 
 mask ; and yet they appear in human form, which they give to 
 themselves from within, and in which they operate upon mate- 
 rial nature. But with respect to the souls ('^v^al, Apoc. vi, 9), 
 or, as Scripture expresses itself (without, like Strobel, wrench- 
 ing asunder soul and spirit), to the spirits (irv&v^ara^ 1 Pet. 
 iii. 19, Heb. xii. 23) of departed men, they, as creatively 
 intended for bodily manifestation, are even in themselves not, 
 according to the biblical view, without form. Wherefore 
 should they not 'be able to make themselves perceptible, on the 
 assumption that God wills it, and opens man's eyes for the 
 purpose of discerning them? But (3) God will not do so, says 
 Strobel, referring to the parable of the rich man and Lazarus, 
 From this parable we perceive, that the information upon God's 
 will which we have in God's word needed no filling up by means 
 of the preaching of those who for this purpose should be raised 
 from the dead, and sent to the living. But are we thence to 
 conclude, that the dead do not under any circumstances return to 
 life, in order still to tarry among the living for awhile as testi- 
 monies of the divine power of miracle, and thus of the truth of 
 
502 DEATH AND THE INTERMEDIATE STATE. [SEC. V. 
 
 divine revelation? The dead who were raised by the Lord 
 Jesus prove exactly the contrary. And are we at all to con- 
 clude thence, that the dead even before their resurrection, and 
 without awakening of their bodies, are not able to appear again? 
 The appearances of Moses and of Samuel prove the contrary. 
 We stand upon the testimonies of Scripture, without interpret- 
 ing therein in favour of any dogmatic prejudices ; and we still 
 even now say with Erich Pontoppidan/ "What is acknow- 
 ledged to be possible in the Holy Scripture, must even outside 
 of it still be possible." 
 
 Even the ancients objected that the Samuel who appeared 
 in 1 Sam. xxviii. could not have been the true one ; because it 
 was not written that he had re-assumed his body, without which 
 he could not have been seen. One of our old theologians^ 
 answers thereto, " Non opus f uit redassumptione corporis sui ; 
 spiritus Samuelis enim potuit vel alio quodam corpore aereo, 
 uti angeli, apparere in eoque figuram prioris humani corporis 
 repraesentare, vel etiam sine illo cerni, facta solum elevatione 
 sensus oculorum mulieris et Saulis ad lumen e spiritu prodiens 
 recipiendum." We believe, on the other hand, that the spirits 
 of the departed are even in themselves not without a pheno- 
 menal bodily form. It is true it may not be assumed that the 
 soul, when separating from the body, continues to exist within 
 its nerve-spirit as its immaterial body : ^ for this nerve-spirit is 
 of very doubtful authenticity; and even if it were not so, would 
 belong to the region of power and matter without being of a 
 pneumatico-psychical nature. We find it therefore inadmissible 
 that the soul retains the same nature which, in Div, IV. Sec. 
 Xm., we called its nerve-body, or rather which is called by 
 others^ its nerve-spirit-body: it is contrary to the nature of 
 
 ^ In his scriptural and intelligent treatise, On the Immortality of 
 Human Souls, etc., ed. 2, 1766. 
 
 2 pachselt, in his Biblia Accentuata (1729), p. 434. 
 
 ^ V. Eudloff, Lehre vom Menschen, p. 62, and elsewhere. 
 
 * This view is widely circulated. " Perhaps," says Kastner himself, in 
 his Considerations on the Influence of Natural Study on Metaphysics, "there 
 is a certain portion of matter constantly associated with our soul, and the 
 rest no further than to form the clothing for the body which we call 
 ours." More definitely, v. Rudloff teaches an intermediate condition of 
 immaterial corporeity of the soul, which consists of its nephesch, i.e. (as he 
 understands this word) the nerve-spirit, or is formed through it 
 
SEC. v.] THE PHENOMENAL CORPOREITY AND INVESTITURE. 503 
 
 death, which consists in total separation of the soul from the 
 body, as well in its most subtle, as in its grossest, materiality. 
 Yet it is true — as maintained by TertuUian and Irenseus, ap- 
 pealing to the parable of the rich man and Lazarus — that the 
 soul in the future state has ejus corporis quod circumtuUt effi- 
 giem (de anima, c. ix,), or preserves cliaracterem corporis^ in 
 quo etiam adaptantur, eundem (c. hcBr» ii. 34, 1). " The soul 
 of the spirit," we say with Goschel,^ " after the separation from 
 its body, is not wholly without a body — the inward body follows 
 it." We think that we must form for ourselves the conceptions 
 that follow therefrom, in which, moreover, we may do justice to 
 the truth contained in the confused heathenish representations 
 of the shadowy corporeity of the other world.^ 
 
 As the soul is a principle of bodily life derived from the 
 spirit, it is even in itself probable, that although immaterial, it 
 is. still a manifestation of the spirit, formed conformably to the 
 organism which it enlivens by its universal presence. This is 
 an old view. To the question whether it is possible to see the 
 soul, Macarius answers {Horn, vii. 6 s.), "Like as these eyes 
 behold the sun, thus the enlightened, but only a few, behold the 
 form of their souls ;" and to the question whether the soul is in 
 any manner formed, " As the angels have a form and likeness, 
 and as the outward man has a definite external appearance, 
 thus also the inner man has an angel-like form, and on the 
 other hand, a form like to the outer man." And TertuUian 
 relates, in ch. ix. of his book de anima, a story of a Christian 
 woman well known to him, who often fell into a state of ecstasy 
 (similar to a so-called religious somnambulist, but unlike in this 
 particular, that after the ecstasy she was able to remember what 
 she saw), and who once declared, " Among other things, the 
 soul was shown to me corporeally ; and I saw it as spirit, but 
 not of an inane and void (shadowy and spectral) character: no, 
 as capable of being grasped by hand, tender and light, and of 
 an aerial colour, and in altogether human form," In agree- 
 
 ^ Letzte Dinge, p. 160. 
 
 2 See Nagelsbach, Homerische Theologie, vii. 27 (of the Autenrieth ed.), 
 together with the discussions of Csesar upon the life of the Psyches as 
 gfSwX* of the living, according to Homeric ideas, in the Zeitschr. fur A. W, 
 1842, c. 991 ; Thiersch's Pindar, pt. ii. p. 233, on the words ^aotf Si Xg/VsT*/ 
 utMvos if^aMu ; and Bottcher's Ideas on Art- Mythology, ii. 477. 
 
504 DEATH AND THE INTERMEDIATE STATE, [SEC. V. 
 
 ment with this vision — which certainly becomes suspicious as a 
 vision, from the fact that it only confirmed what Tertullian him- 
 self taught — is what J. B. von Helmontj in his treatise upon, the 
 image of the spirit (imago mentis)^ relates of himself.^ Three- 
 and-twenty long years havingbeen occupied with large aspirations 
 after knowledge of the soul, he finally in the year 1633, when he 
 in the midst of outwardly troubled circumstances was in a sab- 
 batical mood, saw in a vision his spirit in a human form. *' It 
 was a light, absolutely pure, active Vision, a spiritual substance, 
 crystalline, enlightening in its own brightness, but enveloped in 
 another cloudy portion as in its husk (siliqua), in which I could 
 not distinguish whether it had a brightness from itself, on 
 account of the predominating flashing of the crystalline bright- 
 ness therein contained." Moreover, J. Bohme answers to the 
 question, how the soul is specially formed and shaped : " The 
 soul is formed according to the entire body, with all the limbs ; 
 the spirit portions it into the whole body ; all the limbs are its 
 boughs : its whole form looks like a tree with many twigs and 
 branches." We leave it to the reader to confront these testi- 
 monies of the ancients wuth our representation of the nature of 
 the soul, and its relation to the spirit, and are satisfied ourselves 
 with the hint. It is the doa;a of the spirit, immaterial, but 
 similarly formed to the body, which the spirit through it en- 
 souls; it is, as the outside of the spirit, so the inside of the body, 
 which in every change of its material condition maintains it in 
 identity with itself. 
 
 When the soul has thus been linked with a body thus or 
 thus articulated, has acted upon it, and has been subjected to 
 its influences, it has become a natural necessity for it to exhibit 
 itself conformed to the constitution of that body formed under 
 its physical and ethical co-operation, and the temporal relations 
 associated therewith. It continues, moreover, in the other 
 world in that form which, as the living principle of the body, it 
 had assumed. Its appearance remains a corporeal one, although 
 
 ^ 0pp. ed. Francofurt, i. 256 (not exactly communicated in Barth, 
 Lebensmagnetismus^ p. 8). TKe "cloudy portion" is, in Helmont's mind, 
 the anima sensitiva, by him regarded as mental, which has its place circa 
 OS stomacM^ and pervades the whole body per ministrum organum archei ; 
 this arcJieus, according to our ideas, being the nervous power. S. Spiess, 
 J. B. von Hehnont's System der Medicin^ p. 46. 
 
SEC. v.] THE PHENOMENAL CORPOREITY AND INVESTITURE. 505 
 
 immaterial. We are constrained thus to express ourselves. 
 For although we hesitate to speak of an immaterial corporeity 
 of God and of the angels, because certainly materiality (even 
 although spiritualized) is an essential characteristic of cor- 
 poreity ; still it is precisely in this case that the idea of im- 
 material corporeity is no self-contradiction, because it is only 
 in this case that the form of corporeity will be conceived of 
 abstracted from its matter. For this intermediate state of 
 corporeity, as compared with the material corporeity, is on the 
 one hand only a shadow of the latter, but on the other hand 
 is, so to speak, its essence or extract, so far as it is a far more 
 immediate and more transparent image of the actual nature of 
 man, and is related to the corruptible body as the cast is to the 
 broken mould.^ As, generally, what the man has been and 
 how he has been in this life is not extinguished in the future 
 state, but becomes essentially manifest ; so there is reflected in 
 this material, or (as, to guard ourselves against misconstruction, 
 we prefer saying) this phenomenal psychical corporeity, all 
 that man has become through his own self-destination among 
 divinely-appointed relations. In this life, the soul has only a 
 limited power over the corporeity. In noble bodily forms 
 dwells often a hateful soul ; in hateful forms, a noble soul. In 
 the other world it is otherwise. The phenomenal corporeity, 
 laying aside all that is inadequate, will be the adequate bodily 
 copy in human form of the ethical self-formation of the soul. 
 All that is good and divinely wrought in man, and all that is 
 evil, with the exception of that which is blotted out in the blood 
 of Christ Jesus, comes then to manifestation ; for as well good 
 as evil deeds leave behind lasting traces in the soul, and give to 
 it a permanent character.^ Happy then is the soul, which, 
 purified by Christ's word, is pervaded by the cleansing fire of 
 death as a light in the Lord !^ 
 
 * Just in this way Gregory of Nyssa. See Mbller, I.e. p. 93, forma 
 qusedam (stoog) semper manens. 
 
 2 Therefore it is prayed at the close of the 2;tfoAflf£rr/xoV of Zacharias 
 (ed. Boissonade, p. 161) : rovg x,uKoi>s xotpa.x.rvipa.g kocI tv-ttovs r^g "^p^x^S 
 e^sT^aiToct, Sg7|«/ re r^tf stjiouu rvtv rrparviv oi&oKarou. By these are meant 
 stigmata et vibices, qxdhus vitia animas maculant et deformantj quseque eis 
 etiam a corporibus separatis insident. 
 
 3 See Goschel, JDer Mensch diesseits und jenseits, p. 71 : " Death is the 
 final washing of the feet, for purification through the blood." 
 
506 DEATH AND THE INTERMEDIATE STATE. [SEC. V. 
 
 I cannot refrain from citing here some expressions of the 
 two clairvoyants already often mentioned, which, on account of 
 their manifest piety, and on account of visible indications of 
 grace, of which they were thought worthy in their state, deserve 
 special consideration. No psychologist will deny that the cir- 
 cumstances which I communicate are deep glimpses into the 
 mystery of the life of the soul, although the actual fact of that 
 which was seen only allowed itself to be beheld by them in 
 symbolical refraction. "In every human soul," says one, "is 
 formed first of all a tree of life. This has its roots in the heart, 
 its several kinds of branches expand themselves in the breast, 
 and the tenderest twigs in the brain. The most various kind 
 of flowers — as roses, lilies, tulips, and the like — and its just as 
 various kinds of fruits, show forth from it outside the head in 
 the crown of the rays of righteousness. Thus, as by the tree 
 of life, the kingdom of plants is represented in the soul : thus 
 there are formed in it also, by strong spiritual operation, lifeless 
 forms, more strongly or more weakly stamped as animal, which 
 encamp around our heart ; and there, even although they have 
 no life of their own, are stirred at the heaving of the passions. 
 There appears the serpent, as a symbol of malicious cunning ; 
 the peacock, as that of vain pride; the goat, as that of sensuality; 
 the toad, as that of covetousness, and the like. And where 
 these dark brute-forms are encamped in more vivid character, 
 there the stream of life which pours from the heart tQ the brain 
 and again returns to the heart suffers, and there also the tree 
 of life suffers, an absolute darkening and change." " Even the 
 evil men," says the other clairvoyante, a little girl of ten years 
 old, "have flowers around their head; but I cannot in any wise 
 tell you how terrible, how disgusting they are. In the same 
 way that a darkness surrounds their whole body, which terrifies 
 me, and causes me cramps, so also are their flowers darkened. 
 They hang down all withered and heavy ; many appear abso- 
 lutely dark, many as if mouldered. Ah, no corrupted, rotting 
 earthly rose appears so loathsome as the black rose on the 
 darkened head of an evil man: its leaves are wildly torn to 
 pieces, and ragged in many withered rags ; and its darkness is 
 so frightful, that I cannot look upon it." ^ 
 
 If these pictures must be regarded as visionary or poetical, 
 1 See M. Beesel, Letzte Aussagen (1851), p. 47. 
 
SEC. v.] THE PHENOMENAL CORPOREITY AND INVESTITURE. 507 
 
 at any rate they are pictures of what is actual. " The will of 
 the soul-spirit" — thus J. Bohme^ expresses this matter of fact — 
 "is eternal; that which is comprehended in the will of the soul- 
 spirit is taken along with the soul, when body and soul are 
 severed. Therefore it is necessary for us to aspire after some- 
 thing good, in which the soul can find its eternal occupation, 
 and within which it may have its enjoyment; for the works 
 of our soul follow us, and the works of the hands, and of the 
 external spirit remain in this world, for the soul is in eternity. 
 What it makes and imagines its own in this state, this stands 
 ever before it, unless it shatters it again, and then it is as a 
 shattered work, on which it spends no more effort ; for it is 
 delivered from it. For eternity carves an eternal model, and 
 that which is fragile and incipient carves a perishable model ; 
 for all things of this state shall stand, every one in its own 
 model. For what the eternal will grasps, lays hold of an im- 
 perishable form ; therefore it does not itself break that in 
 pieces." ^ 
 
 There is a spiritual form of the soul which is the sum of its 
 present ethical conduct and condition.^ This, even in the future 
 
 ^ Of the Threefold Life of Man, xii. 2 (works published by Schiebler, 
 iv. 183). 
 
 2 If the testimony of the theosophist be rejected, let that of a late 
 philosopher be heard : " Every individuality," says J. H. Fichte, in his 
 work on the idea of personality, and of individual continuance (ed, ii. 
 p. 168), " takes over along -with it, in itself, its judgment, to the rest of 
 blessedness, or to ever unblessed rending opposition. The sum of its inner 
 and outer works, which it has lived in its passions and endeavours, its 
 capacities as its incapacities, it continues to take with it, as spiritually 
 formed habit and fundamental tendency. The self-conviction of this sum 
 of life establishes thereby at once the soul's condition after death. It is 
 the conditioning and the basis of the future corporeity." 
 
 * Dante has this in mind when he sings (JPurg. x. 121-126) : 
 " Christians, and proud ! poor and wretched ones I 
 That, feeble in the mind's eye, lean your trust 
 Upon unstayed perverseness : know ye not 
 That we are worms, yet made at last to form 
 The winged insect,^ imp'd with angel plumes, 
 That to heaven's justice unobstructed soars V"^ 
 He who wishes to read another commentary upon these profound poetic 
 
 1 '* Nati aformar V angelica farfalla,''^ 
 
 2 Carey's translation. 
 
508 DEATH AND THE INTERMEDIATE STATE. [SEC. V, 
 
 intermediate state, will come to a more transparent manifesta- 
 tion, in that the soul by the power of the spirit makes itself 
 visible, in conformity with its present corporeity and its present 
 habitus^ allowing for all the inadequacy of its spiritual form. 
 The godless person will then not be able to conceal his internal 
 condition, and will so far go yvfivo<^, as that his shame appears 
 (Apoc. xvi. 15). Eut he who already here below has lived in 
 God, and has put on righteousness in the faith of Christ, and 
 has been nourished by Christ's flesh and blood, his self-mani- 
 festation is the serene prelude of that perfection for which he 
 waits in peace ; and there shall appear upon him nothing of 
 sin, or standing in closer or remoter connection with sin : for 
 that is all swallowed up by justifying grace. 
 
 The phenomenal body, in which such an one manifests him- 
 self, is as the embodied blissful hope of his coming glorification ; 
 and as a pledge of this, he receives a white raiment, in which the 
 garment of salvation, wherewith even here below he was invested 
 inwardly, makes itself visible; and the faithfulness with which 
 he watched over the purity of his robe of salvation finds its re- 
 compense.""^ The Apocalypse makes mention of these IfiaTia 
 XevKct^ or aroXal Xev/cal, so frequently and continually (iii. 4, 5, 
 vi. 11, vii. 9, 13, six, 14, comp. iii. 18, iv. 4), that it is exegeti- 
 fially impossible to regard this white raiment as a mere figure 
 of speech.^ Moreover, none who at any time have been thought 
 worthy to catch a glimpse of the eternal state, have known 
 how sufficiently to extol this heavenly whiteness in which the 
 spirits of those who have died in the Lord are clothed. It is 
 the white raiment which Dante so ingeniously distinguishes, 
 
 words than the one above given by us, may read what Schoherlein says in 
 the Jahrhh. fur Deutsche Theol. 1861, p. 74, upon the corporeity of the 
 intermediate state ; among other things, " The soul which is separated in 
 the Lord will after death be supported and surrounded by the internal 
 spiritual corporeity, which it has worked out here below in the silent hidden 
 way of faith through the power of the Holy Spirit." 
 
 1 Comp. H. W. Einck, Vom Zustand nach dem Tode, p. 133 ; against 
 whom Woldemar Schmidt, De statu animarum medio inter mortem et resur- 
 rectionem, p. 31, will only allow the one passage 2 Cor. v. 1-4 to be of 
 effect, and will not receive the aro'Ka.l XevKal as a testimony on behalf of 
 the corporeity of the intermediate state. 
 
 2 Thus V. Hofmann, ii. 2, 483-486. The garment white as light is the 
 glory of the saints ; the palm, the adornment of their joy. 
 
SEC. v.] THE PHENOMENAL CORPOREITY AND INVESTITURE. 509 
 
 as the first raiment, from the second raiment — the resurrection 
 body.^ But he mistakes (if in other respects I here penetrate 
 the meaning of the Scripture) in identifying this first garment 
 of the soul-spirit with the self-likeness of its body in the inter- 
 mediate state,^ and regards the air as the material of this self- 
 likeness, when he, who even in this matter is otherwise an 
 incomparable theologian, sings of the soul causing its first 
 clothing {Purgatorio, xxv. 88-108) : 
 
 ** Soon as the place 
 Eeceives her, round the plastic virtue beams, 
 Distinct as in the living limbs before : 
 And as the air, ^when saturate with showers, 
 The casual beam refracting, decks itself 
 With many a hue ; so here the ambient air 
 Weareth that form, which influence of the soul 
 Imprints on it; and like the flame, that where 
 The fire moves, thither follows ; so henceforth, 
 The new form on the spirit follows still ; 
 Hence hath it semblance and is shadow called, 
 With each sense, ^ even to the sight, endued : 
 Hence speech is ours, hence laughter, tears, and sighs, 
 Which thou may'st oft have witnessed on the mount. 
 The obedient shadow fails not to present 
 Whatever varying passion moves within us. 
 And this the cause of what thou marvell'st at." * 
 
 ^ This distinction of a stola prima and secunda {hinse stolse) is ancient ; 
 it occurs in Augustine {Serm. iv. in solennitaie sanctorum)^ Gregory the 
 Great (Dial. i. iv. ch. 25), Beda, Haymo, Anselm, Bernhard, etc. 
 
 2. Gbschel, Dante Alighieri's Osterfeier^ pp. 73, 77, 98, comp. Letzte 
 Dinge, p. 13 ; Althaus, Letzte Dinge (1858), p. 33 ; Hebart, Die zweite 
 sichtbare Zukunft Christie, p. 234, where it is cautiously said, " The white 
 garments POINT to corporeity ; " Osiander, Commentary on the Corinthians'^ 
 ii. 181, " The position and the clothing of the soul between death and 
 resurrection is to be thought of as a mediation between the new life and 
 the old." 
 
 ^ In the original, e quindi organa poi ciascun sentire. 
 * Gary's Dante, [The translator ventures to transcribe the marvellously 
 accurate and beautiful German version of the passage by Kopisch : 
 " Sobalcl der Statten eine die umfahet, 
 
 Erstrahlt die bildnerische Kraft nun ringshin. 
 So und so weit, wie in lebendgen Gliedern. 
 Und wie die Luft, wenn sie des Regens voll ist 
 
 Vom fremden Strahl, den sie in sich abspiegelt, 
 Geschmiicket wird mit mannigfachen Farben : 
 
510 DEATH AND THE INTERMEDIATE STATE. [SEC. V. 
 
 My purpose in this discussion on the soul's clothing in the 
 intermediate state, is to leave aside the passage 2 Cor. v, 1, 
 which even to this day is so variously explained. The heavenly 
 habitation which the apostle refers to, is here in no respect 
 the intermediate body, but the body of the resurrection or glori- 
 fication, which he, as in 1 Cor. xv. 48, calls a heavenly one, 
 because it originates through a heavenly agency of power, is 
 of a heavenly nature, and has heaven as its place of residence. 
 " We know," says he in ver. 1, " that when our earthly house 
 of this tabernacle is dissolved, we have a building of God, an 
 house not made with hands, an eternal dwelling-place in heaven." 
 It pertains to the substance of the Christian's believing con- 
 sciousness, that when our earthly pilgrimage is at an end, we 
 receive as our own, a body of heavenly nature and abode. The 
 apostle transfers himself, in saying c'Xpfiev, into the period of 
 the parousia ; or this c'xpfiev is an expression of the possession 
 which, after death has resulted, is future, but certain, and there- 
 fore ah'eady as good as present. In the expectation of the 
 parousia that fills the apostle, as of something that is immedi- 
 ately at hand, it cannot be surprising that the intermediate state 
 is passed over by him, or has almost wholly disappeared from his 
 view. In ver. 2, this certainty of ours of such a heavenly body 
 present to us after death is founded upon the fact, or is explained 
 by it, that with our present groaning is associated the longing 
 
 So ordnet sich die nachbarliche Luft dort. 
 
 Zu der Gestalt, die ihr die Kraft der Seele 
 
 Aufpraget an dem Orte, wo sie weilet. 
 Und dann vergleichbar einer Flamine, welche 
 
 Dem Feuer immer folgt, wo man es hintragt, 
 
 Folgt nun dem Geiste seine neue Bildung. 
 Dorther empfahet er dann sein Erscheinen 
 
 Und heisst ein Schatten, riistet auch ein jedes 
 
 Empj&nden vollig aus,^ bis dass es sicbtbar. 
 Deswegen reden wir dahier und lacheln, 
 
 Deswegen bilden Seufzer wir und Thranen, 
 
 Die der am Berg kannst wahrgenommen haben. 
 Nachdem uns Neigungen und andre Triebe 
 
 Festbalten, bildet sich der Schatteu, siehe : 
 
 Dies ist der Grund des Yorgangs, dem du staunest." 
 
 KOPISCH.]— Tr. 
 
 * In the original, e quindi organa pot ciascun sentire. 
 
SEC. v.] THE PHENOMENAL CORPOREITY AND INVESTITURE. 511 
 
 after a clothing upon with the heavenly investiture, Le. after 
 a clothing with the same, which ensues immediately, and does 
 not wait until beyond death, " For in such a case ^ we groan 
 moreover, earnestly desiring to be clothed upon with our house 
 which is from heaven" (the immortal heavenly body). We 
 long for immediate clothing upon, " although it is true," adds 
 the apostle in ver. 3, "that being clothed" (and not clothed 
 upon), " we shall not be found naked ; " for even those who 
 have already fallen asleep, are at the parousia clothed with a 
 heavenly body, and at the same time with those who are alive and 
 are clothed upon with the same, are brought to meet Christ (1 
 Thess. iv. 15-17, comp. 1 Cor. xv. 48). The future evpeOrjo-ofieOa 
 refers to this meeting of Christ of the returned spirit, and of 
 His people who are taken up by Him now bodily from death, 
 and the aorist participle ivSva-d/xevot confirms what will have 
 happened there in the case of the latter : even having attained 
 the heavenly body by means of clothing (not clothing upon), 
 they become such, that they are not found naked.^ Nevertheless 
 we long after clothing upon ; " for " — thus ver. 4 founds or 
 explains the fact of longing — " we that are in this tabernacle" 
 (the present body of dissolution through death) " do also 
 groan, feeling ourselves burdened, for the reason that we may 
 not be unclothed " (in order that we might be clothed on the 
 other side of death for the first time), " but clothed upon " 
 
 ^ I refer h rovru no longer to rov aicvivovs (ver. 1), but I take it in the 
 meaning *' according to this" (in such a state of things), as John xvi. 30, 
 Acts xxiv. 16 ; although, moreover, the meaning *' presently," " in the 
 meanwhile," " now," is suitable. Both meanings of the h ro^Jraj {h rourots) 
 are frequent in classical Greek, See the new edition of Passow on Ovrof, 
 p. 599 &. 
 
 2 That Si Koil^ moreover, in the New Testament usus loquendi^ means 
 "if also ^ although," and that »«< in this connection may belong to the chief 
 verb of the hypothetical sentence just as well as to a special member of the 
 sentence, needs no proof. In the only New Testament passage where h ys 
 x.a.1 occurs, it is in another meaning. The apostle says in Gal. iii. 4, '* Have 
 ye submitted to so immense an injury, as that which ye had received, e/x^, 
 for nothing, at random, without having anything substantial therefrom?" 
 and adds, u ye xccl elxi^, i.e. if indeed it be so, that ye have suffered it for 
 nothing, and something has not assuredly rather grown up to you there- 
 from, — to wit, corruption. In conformity with this use of u' ye Kcti, 
 2 Cor. V. 3 would be explicable, " if indeed we also, in putting it on (the 
 heavenly habitation), be found to be not naked," i.e. so far as we, when 
 
512 DEATH AND THE INTERMEDIATE STATE. [SEC. V. 
 
 (at the parousia without previous death), "so that thei'eby 
 mortality may be swallowed up" (at once transformed) "of 
 life." The Christian does not fear death, but he sighs for 
 redemption from this body of death (Rom. vii. 24), by which 
 he feels himself burdened ; and the dearest thing that could 
 happen to him, and which therefore he thus longs for, is that 
 immediate clothing upon with the body of glorification which 
 awaits the faithful who live to see the day of the Lord, — a 
 spiritual disposition which lies remote from our present life of 
 experience, because the day of the Lord is more or less pushed 
 out of its just place in oiu* believing consciousness, and there- 
 fore the longing after it no longer fills oar hearts as it did those 
 of the first Christians. 
 
 Our interpretation of ver. 3 essentially agrees with that 
 of E,eiche.^ Nevertheless the latter decides for the reading 
 Ifchvo-dfievot : " although moreover, we, being unclothed from 
 our present body by death, shall not be found naked." In this 
 reading, the thought lies proportionally nearer to a corporeity 
 of the intermediate state ; and accordingly the whole passage 
 has been recently interpreted by Ernesti.^ But if the apostle 
 looks upon death as iKSvcracrdaiy and the change at the day 
 of the coming of Christ as iirevSvaaaOai, there is left for 
 ivhva-aaOaL only the idea presented by 1 Thess. iv. 16 ; and 
 the rather, as olKoSofM'i]^ olKtay olfcqrripLov of ver, 1 can in no 
 
 the Lord comes, shaU not already be among those who have fallen asleep. 
 But this view, in itself forced, and loosening the strict connection between 
 vers. 2 and 4, is wrecked on the part. aor. hulvcfafAsuoi, Bengal and others ' 
 explain siquidem etiam indutos nos, non nudos (h. e. si vivos nos^ inveniat 
 dies novissimus; but this must (in spite of J. MUller's defence, ii. 413), 
 require iyhi^vf^hoi. De Wette and Meyer translate tlys tcoe.i\ — for the rest 
 explaining differently, — in the certain presumption to wit, (tiys) that actu- 
 ally (»«/), and so on. But this apprehension of the particles corresponds 
 rather to the rationalistic theory of their use, than to their use itself. One 
 thing of the two, either the sentence with ii' yg kxi is restrictive (if indeed 
 also), or it is concessive (although indeed also). Only in the latter view 
 is a perfectly satisfactory meaning obtained. 
 
 1 See his Comm. crit.i. 353-365, and also Kling, St u. Kr. 1839, 511. 
 
 2 In his Theorie vom Ursprunge der Siinde aus der Siiinlichkeit, pp. 
 117-121. Moreover, Koos, Flatt, Schnekkenburger, Schott, J. P. Lange, 
 Kern, Nitzsch, Martensen, Goschel, v. Eiidloff, and in the latest times H. 
 W. Rinck and Wold. Schmidt, understand the passage cJf an intermediate 
 corporeity. 
 
SEC. VI.] RELATION OF SOULS OF THE RIGHTEOUS TO CHRIST. 513 
 
 case designate the corporeity of the intermediate state which 
 is referred to in ver. 3. An intermediate corporeity to which 
 these designations were appropriate, is known neither by Paul 
 nor by the Holy Scripture in general. Rightly, Reiche rejects 
 this reference of ver. '3 to a mortui organum quasi provisoriuyn. 
 There is no intermediate corporeity which can be named a 
 habitation, and of which an ivBvaaa-Oat can be predicated. 
 That self-embodiment of the soul represented by Dante, and 
 here and there by later writers,^ by means of an investiture 
 of any kind of substance external to itself, and still material, 
 however delicate and subtle it might be, is a wholly untenable 
 fantasy. The intermediate state is actually, as referred to the 
 resurrection and glorification, a 'yvfivbv elvai. Not till the day 
 of the appearance of Christ will the essential condition of man 
 be restored as a synthesis of the soul with a body. The im- 
 material corporeity, which we assume on the ground of other 
 scriptural testimonies beside 2 Cor. v. 1, is nothing else than 
 the corporiform appearance of the soul itself, nothing else than 
 the shadow of that wh'ich is put off, held fast, and conformed 
 to the true internal condition of the soul. It is as little in con- 
 tradiction to the assumed nakedness referred to by the apostle, 
 Le, bodilessness, as is the white clothing with which God's grace 
 clothes the spirits in heaven. 
 
 THE EELATIOIST OF THE SOULS OF THE EIGHTEOUS 
 TO THE COEPOEEITY OF CHRIST. 
 
 Sec. VI. 
 
 " The olfcta axei^poirolyro^,^' says v. Hofmann, adopting another 
 course in the interpretation of 2 Cor. v. 1,^ " is neither a pro- 
 visional dwelling appropriate to the dead nor their own for 
 ever glorious body. The former would give a romantic concep- 
 tion absolutely foreign to Scripture [an assertion by which our 
 
 * See Guder, Lekre von der Erscheinung Jesu Christi unter den Todten^ 
 1853, p. 336. 
 
 ^ Weissagung und Erfullung^ ii. 190. 
 
 2K 
 
514 DEATH AND THE INTERMEDIATE STATE. [SEC. Vi; 
 
 idea discussed in Sec. V. is not affected]; the latter would 
 contradict either the doctrine elsewhere maintained by the 
 apostle, if the clothing with this body were to happen imme- 
 diately after death, or could not be reconciled with the present 
 exofiev if it were not to take place until the resurrection of the 
 righteous [but C'xpfiev with transposition into the time of the 
 death following, or of the parousiay is not at all a surprising 
 expression of that which is certain to happen afterwards, or 
 then]. Of the glorified corporeity of Christ, it may, on the 
 other hand, be said that we have in it", even now, an otKia 
 alwvLO^ for our souls, even when our eiri^eio'^i otfcut is dis- 
 solved. Of it we might, while living in this our mortal 
 body, receive, and thereby be changed into, the fellowship of 
 its glory without death. Eoye /cat ivSva-dfjtevot ov ryvfivol evpe- 
 dTja-ofieOay adds Paul by way of reminder ; which words, as ■ it 
 appears to me, have therefore been so manifoldly and so terribly 
 misunderstood, because ov jv/xvol has not been regarded as in 
 apposition with ivSvad/jievoij and the latter not as a charac- 
 terization of a conduct, and indeed of such a conduct as must 
 have been pursued by us before the appearance of Christ, if 
 this manifestation be to tend to our glorification. Only upon 
 the supposition that we are already clothed with Christ, and 
 are not found naked, have we to expect that if we are alive at 
 the day of the manifestation of Christ, and are in the flesh, 
 we shall also see our a-wfia ttJ? a-apKo^ clothed upon with the 
 crwfia T^9 Bo^rj^ of Christ, and thus shall see to Ovtjtov swal- 
 lowed up viro T7]>i 5^^9." Elsewhere,^ v. Hofmann recapitu- 
 lates the declaration of. the apostle in the following manner : 
 " The Christian, when dying he puts off his earthly body, will 
 exchange the earthly dwelling-place which he possessed therein 
 for a heavenly one : he will be taken up bodilessly in Christ 
 the glorified, or, which is the same thing, he will be taken up 
 into the heavenly house of God. Even witliout a body he 
 will be included in Christ, in whose glorified nature the entire 
 fulness of the divine essence has its bodily dwelling-place." 
 We willingly concede that against this view of the third 
 
 ^ Schriftheweis, 2, ii. 477. I have again tested my view of 1 Cor. v. 
 1^ by the criticism to which it is there — 466-4.74 — subjected ; but I find 
 myself corrected only in one essential point— the reference of the iv tovt^ 
 to the rov ffK7}vovs. 
 
SEC. VI.] RELATION OF SOULS OF THE RIGHTEOUS TO CHRIST. 515 
 
 verse^ nothing is to be objected in terms : the reading ei^e 
 accommodates itself to it as well as elirep ; moreover, it gives 
 to the ivSva-dfievoc a meaning which elsewhere (comp. Gal. iii. 
 27; Eph. iv. 24; Col. iii. 10) in Paul it actually has, although 
 never without a corresponding definition of the object. But 
 we must not set aside the consideration, that it estranges the 
 ivSvcrdfievoi (with which 1 Cor. xv. 53 is rather to be compared) 
 from the eschatological connection of the range of conception, 
 iichvaaa-Qai, (death), hrev^va-aa-Oai (a change in the bodily life), 
 and ipSua-aa-dat (resurrection). Let it be as it will with the 
 meaning of the third verse, in any case we insist upon this,, 
 that the apostle, by the heavenly habitation, understands the 
 resurrection body,^ not an intermediate corporeity, and still less 
 the glorified corporeity of Christ ; for this yields a view neither 
 declared by any appendix, nor otherwise to be authenticated in 
 the apostolic form of doctrine. The apostle teaches that the 
 word and sacrament make us members of the church, which is 
 the body of Christ. He teaches that our mortal bodies are 
 one day, whether by changing or by raising again, to become 
 conformed to the glorified body of Christ (see 2 Cor, iv.) ; 
 but he nowhere teaches, that in the intermediate state Christ's 
 glorified body will be to the hope of the resurrection our habi- 
 tation, and so to speak, the universal body, which embraces the 
 souls of all believers. 
 
 The case would indeed be somewhat otherwise^ if in the 
 
 ^ It has precursors in Jerome, Anselm, Luther, Calvin, Calixtus, 
 Calovius, Baldwin, Vitringa, Olshausen, Usteri ; moreover, it occurs in the 
 Greek fathers, and in other teachers of the time of the Reformation, 
 Macarius, for instance, is worthy of consideration {Horn. v. 6-8), who 
 uijderstands by the heavenly habitation of ver. 1 the house of the^ spirit 
 which remains to the soul that is at home there at the breaking up of the 
 body, and by the power of the spirit maintains its final development in 
 the spiritual corporeity (Rom. viii. 11). This house of the spirit is to him 
 the immaterial corporeity of the intermediate state : for the soul appears to 
 him in itself as bodily (iv. 9, vii. 7), and God Himself has embodied Him- 
 self (hafcaroTTOivtasv sccvtou, iv. 9) in order to be able to become soul Hke to 
 sold. " Let us strive,'' says he (ver. 8), " to attain to this clothing by faith 
 and by a divinely blessed walk, whereby we shall not be found naked when 
 we must put off the body, and have nothing which may make our flesh 
 predominant in that day." 
 
 2 Thus also the latest interpreters of the Epistle to the Corinthians, 
 Osiander and Burger, although (the former reading WhvaexfAsvotj the latter 
 
516 DEATH AND THE INTERMEDIATE STATE. [SEC. VI. 
 
 Epistle to the Hebrews, which in any case is in some sort 
 Pauline, viii. 2, ix. 11, and elsewhere, were to be understood 
 by the heavenly archetypal and antitypal c-K7}vr], as Hofmann 
 explains it, the glorified body of Christ.^ This view, which is 
 maintained also by J. Gerhard, Eg. Hunnius, Bengel, is certainly 
 suggested, when John ii. 21, where the body of Christ is 
 called a temple, is placed side by side with Eph, ii. 19-22, 
 according to which Christ and the church together form a holy 
 temple. Moreover, the Epistle to the Hebrews itself appears 
 in X. 20 to suggest this view ; for if the flesh of the crucified 
 One is the veil which must be rent, the glorification of the 
 corporeity of Christ is the uncovering of that which was hidden 
 by this veil. But I consider that, in the decisive passage 
 (Heb. ix. 11), where Hofmann associates ap')(i€pev<i rdv fieX- 
 'KovTQ3v cuyaOtbv htk rrj<; /xei^ovo^ koX TeKeioTepa<i (tk7]V7J(; (an high 
 priest of good things to come by means of His glorified human 
 nature as the tabernacle where now God dwells in humanity), 
 the association of Sea t^9 iiei^ovo^ koI TeXeiorepct? (TK7}vrj<i with 
 elarjXOev et? ra ar^ia is the most obvious;^ that, according to 
 viii. 3-6, the original Mosaic tabernacle was the copy of a 
 heavenly model, and accordingly the image and adumbration 
 of heavenly archetypes (rwv iirovpavimv) \^ that, according to 
 the universal testimony of Old Testament Scripture, there is a 
 heavenly temple-palace, where God is enthroned in the midst 
 of blessed spirits ; that even the consciousness of the faith of 
 the synagogue is aware of a pai'allel heavenly sanctuary anti- 
 typical of the earthly sanctuary, which is neither the Shechina 
 
 lv5vff«^&i/o;) they understand ver. 3 of the necessity of a precedent covering 
 of our nakedness with the righteousness of Christ. 
 
 ^ Hofmann, Weissagung und Erfullung, ii. 190; Schriftbeweis^ 2, i. 411. 
 " The name o-wjjvaj designates the house of God's dwelling in humanity as 
 the copy in the history of redemption of the habitation of God established 
 by Moses ; whereby alone every other interpretation appears excluded but 
 that which harmonizes with Col. ii. 9, — that the divine fellowship of the 
 glorified Son of man must be thought of, whose bodily nature is the dwelling- 
 place of all the fulness of the Divine Being. 
 
 2 Bengel indeed thinks, even in this obvious association, that he must 
 understand ajcnuvi of the body of Christ : Tabernaculo opponitur corpus, ut 
 sanguis sanguini. But as the uKYinv) is designated as belonging to the 
 future world, this is impossible. Christ may be said to have passed through 
 His £r«/)|, but not through His cS^ce rv^g 'ho^mg, 
 
 3 See my Commentary on the Epistle to the Hebrews, p. 337. 
 
SEC. VI.] RELATION OF SOULS OF THE EIGHTEOUS TO CHPJST. 517 
 
 (i,e, the manifestation of the Godhead dwelling among men) 
 nor the church, but the everlasting place of worship of the 
 latter;^ that even the seer of the Apocalypse gains^ a sight 
 of this vao^i t% (7ki]V7]<; rov fiaprvpiov (xv. 5), and thoroughly 
 describes it in his book, even to the detail, without there being 
 given to us in xxi. 22 (where the new Jerusalem, as that which 
 is absolutely filled with the presence of God and of the Lamb, 
 is contrasted with the lower Jerusalem, in which city and temple 
 are distinct) a right to a spiritualistic interpretation of these 
 manifold and certainly pneumatistic realities. Therefore I 
 cannot appropriate to myself the view of Hofmann, that the 
 author of the Epistle to the Hebrews means by the a-/c7]vr} 
 aKriOivfj the glorified human nature of Christ. But where, 
 then, would be that archetypal and antitypal place of worship ? 
 It is said in Heb. ix, 11, that " Christ being come as a high 
 priest of good things to come, by the greater and more perfect 
 tabernacle, one not made with hands, that is, not belonging to 
 this creation ; moreover, not by blood of goats and calves, but 
 by His own blood, He entered in once for ever into the Holy 
 of holies, effecting an eternal redemption." It is through the 
 tabernacle — a tabernacle of the other world, belonging to the 
 world of glorification — that entrance is made into the holy 
 place, i.e. as everywhere where 97 cfktjvt] and ra ayca are dis- 
 tinguished, — the holiest of all. The two, moreover, are distin- 
 guished in the future world, although separated by no dividing 
 wall. The holiest of all — ra ayta — is the place of God abso- 
 lutely elevated above place and time.. This place of God is not 
 anywhere in the region of the created. It is heaven beyond all 
 heaven, filling everything, without being limited by anything 
 whatever ; it is the uncreated heaven of God, His eternal doa;a. 
 But God the Eternal is He who constitutes space and time. 
 He reveals Himself to His creatures in a manner that is 
 appreciable according to laws of space and time. He reveals 
 Himself thus also to them who have entered into the repose of 
 eternity. Their life is rooted in eternity ; but it is lived there, 
 not outside of those forms which are inseparable from all created 
 existence. Accordingly there is a heaven of glory which does 
 not belong to the portioils of the world-system which were 
 created once for all, and yet is somewhere, — to wit, continually 
 * Scbbttgen, Horse Hebraicae et Talmudicse, p. 1212, 
 
518 DEATH AND THE INTERMEDIATE STATE. [SEC. VI, 
 
 produced and brought forth by God's will there, and throughout 
 there, and only there, where God will reveal Himself In His 
 bodily glory to angels and men. There also is that cricnvriy 
 or rather, this heaven of glory is that o-/c7?z^^, through which 
 Christ entered into the doxa (John xvii. 5), or the essence of 
 the Godhead self-revealed to Himself. "Against this distinc- 
 tion," observes Hof mann,-"^ " the remembrance appears to me to 
 be sufficient, that thereby both designations are applied con- 
 cerning its condition to the Old Testament sanctuary." But 
 this condition is there indeed fully justified. The tabernacle 
 is, in the form of expression adopted by Isaiah, the place of 
 the heavenly altar of incense (Isa. vi. 6), and the holiest of 
 all is the throne of the Lord: these two are not separated, 
 for the borders of His robe fill the temple ; but in order to 
 attain to the throne, which is its infinite background, the place 
 of the altar of incense must be passed through. On this 
 throne Christ is seated at the right hand of the Majesty, having 
 passed through the outer tabernacle, or, as it is called in Isaiah, 
 the Hechal. Subsequently this is the place of the angels; now, 
 moreover, a place of blessed men. And the sanctum sanctoimmy 
 where now the God-man is enthroned with God, by the power, 
 of Christ's atonement once for all accomplished, is not now, as 
 it was here below, veiled, obstructed, and unapproachable, but 
 manifest and open to the blissful inhabitants of the a-fcrjv^ by 
 the power of our High Priest enthroned there, and ruling in 
 the aKTjmj, 
 
 Psychology is not called upon to say more upon these things ; 
 but to the inquiry, whether souls transplanted into the invisible 
 world have fro;n that time an existence bearing no relation 
 to the world, to space, and to time, it may perhaps propose 
 this question in order to answer it in the negative on scriptural 
 ground. That which we call, in a metaphysical sense, eternity, 
 Scripture calls the absolute life of God.^ He who has God, 
 through Christ, dwelling in him, has God's absolute life for 
 
 ^ ScTiriftbeweis^ 2, i. 412. 
 
 2 Boethius, de consolatione philosopldm^ v. 6, defines thoroughly, ac- 
 cording to Scripture, mternitas est'interminahilis vitse tola simul et perfecta 
 possessio, remarking by "way of explanation : Quod interminabilis vitse 
 plenitudinem totam pariter comprehendit ac possidet, cui neque futuri 
 quidquam absit, nee prseteriti fluxerit, id seternam esse jure perhibetur. 
 
SEC. VI.] RELATION OF SOULS OF THE EIGHTEOUS TO CHKIST. 519 
 
 Ills own living foundation, and is therefore rooted in eternity. 
 It is thus even here below, and in the other world it becomes 
 manifest. That which the God-blessed man only perceives 
 here below, when he is .withdrawn to the innermost ground of 
 his spiritual life, becomes in the other state manifest even in 
 his outer life. When the eternal life that is latent in us shall 
 be emancipated from the conditionality of time and space, which 
 has become by sin a painful restraint, then we shall become, 
 as internally, so also externally, exalted above time and space. 
 Just as for God a thousand years are as one day (Ps. xc, 4), 
 and one day as a thousand years (2 Pet. iii. 8), — i.e, as a thou- 
 sand years are for Him, who pervades them all, like a vanishing 
 point — and, moreover, the most minute time is not so minute 
 that He could not in it perfect the greatest matter, the work 
 of a millennium, — so then will no time seem to us too long or 
 too short, no space too wide or too narrow. We shall still be 
 living in time and space, but in such a way that in the midst 
 of the course of seons, and in the midst of our movement from 
 one divine dwelling-place to another, nevertheless our existence 
 floats in the limitless freedom of eternity, and is founded in 
 the still sabbath of eternity. It is the principle of everlasting 
 love which in heaven pervades the forms of time and of space, 
 and makes them the most appropriate conditions of the free 
 and blissful personal self-power of the creatures that dwell 
 there ; whereas in Hades or in hell the principle of eternal 
 wrath pervades the forms of time and space, and changes them 
 into those which in this world have emptied their being of all 
 their eternal and divine substance, in endlessly afflicting and 
 tormenting fetters. 
 
 As, therefore, eternity and infinity are in such a way imma- 
 nent in time and space, that these forms of existence continue 
 to subsist for the creature, unabrogated even in the future 
 world, therefore the blessed souls — which are within the range 
 of eternity and infinity, so far as on the one hand the founda- 
 tiou of their life is there, but on the other hand, are within the 
 range of time and space wherein they manifest themselves and 
 their life — find themselves absolutely penetrated by eternity and 
 infinity, and therefore these are no limits prejudicial to their 
 blessedness. Their ground of life is the Godhead, into which 
 the Redeemer has gone back as the God-man. They are with 
 
520 DEATH AND THE INTERMEDIATE STATE. [SEC. VII. 
 
 Christ (Plill. i. 23). Even in this life they were, in respect of 
 their inmost personal life, in Him ; but now they have departed 
 out of the body of sin and death, and they are at home with 
 Him (2 Oor. v. 6-78). They are naked (2 Cor, v. 3), for they 
 have put off the mortal body, and have not yet received it back 
 glorified. Yet, moreover, they are not naked : for because they 
 have put on Christ here below, and have been nourished with 
 His flesh and blood, their true nature, now released from the 
 body of sin and death, comes to a manifestation all the more 
 serene and undisturbed; and already this manifestation is a 
 clothing for their nakedness. But not only this : the grace of 
 God in Christ, which even here below had put on them the 
 garments of salvation, adorns them also in that future world 
 with garments of glory. The white robes promised by Christ to 
 those that overcome, temporarily supply the place to them of 
 the glorification of their bodies; and the assurance that they 
 may await this glorification, and all that they will have in it 
 with certainty, is given to them and pledged to them by the 
 contemplation of their Saviour risen again and glorified, and by 
 the close unchecked intercourse with Hiin from which Mary 
 Magdalene was repelled when He cried to her, "Touch me 
 not, for I am not yet ascended unto my Father." Now He is 
 ascended ; and nothing further separates Him and the loving 
 souls who have ascended after Him, whom even here below He 
 has fed with His body, and has given to drink of His blood. 
 
 THE EELATION OE SOULS TO THEIE SOULLESS 
 COEPOEEITY. 
 
 Sec. VIL 
 
 " The souls of the righteous are in God's hand, and there shall 
 no torment touch them" (Wisd. iii. 1), This assertion of an 
 apocryphal book is conformed to the sense of canonical Scrip- 
 ture, in proportion as it is certain that there is a justifying 
 grace which delivers from wrath and its effects. When, there- 
 fore, Job (xiv. 21) says of the dead, 
 
SEC. VIJ.] RELATION OF SOULS TO THEIR CORPOREITY. 521 
 
 ** Should his sons come to honour, he kuoweth it not ; 
 Or into affliction, he perceiveth it not : 
 Only his own flesh suffereth pain, 
 And his own soul moumebh," — 
 
 it might thence be concluded, with the addition of Isa, Ixvi. 24, 
 Judith xvi. 17, that the process of bodily corruption casts its 
 painful reflection on the separated souls ; but the souls of the 
 righteous are in peace, and, to use the words of Mayfart,^ wait 
 for the resurrection of their bodies with longing, but still not 
 with pain, but with joy. 
 
 Yet an assumption underlies that representation of Job, 
 darkened as it is by spiritual opposition,^^an assumption which 
 meets us everywhere in the Holy Scripture, — that the union 
 of the soul and its body, namely, is indeed severed by death, 
 but is not annihilated. " The soul," says Goschel,^ " proves 
 itself even in death the middle term ; it performs even after 
 death the function of mediating between body and spirit ; it 
 maintains during the external separation deep within the 
 threads of the connection of all the three powers. The con- 
 tinuous life of the spirit preserves the connection with the 
 forsaken body and the bodily life in its memory; and there 
 continues also between the soul of the spirit and the dead body, 
 during the intermediate period, a secret relation, somewhat akin 
 to a relation of polarity, a mutual attraction, a rapportP There 
 needs, after what was said in the fifth section, no further proof 
 of the scriptural" character of this assertion. But there are 
 still at our disposal other proofs. 
 
 When the son of the woman of Sarepta died, Elijah stretched 
 himself three times upon the corpse, and prayed that the soul 
 of the child might come back to it (1 Kings xvii. 21). In a 
 
 ^ Himmlisches Jerusalem (1664), book ii. ch. i, 
 
 2 Letzte Dinge, pp. 172, 150, comp. also Heyder, Z.c, p. 47 : " Quseritur, 
 num distracta ea, quae in homine vivo-sunt conjuncta, nullo jam cohse- 
 reant modo? Vix credibile id quidem videbitur, si ad iUam respexeris 
 rationem quse inter corpus, aniraara, spiritum esacrorum autorum sententia 
 intercedit;" and Beck, Seelenlehre, p. 40: "The individual living con- 
 stitution appears rent and loosened asunder, but still not unconditionally 
 abolished ; but as, in a chemical analysis, the agents obtain a new union, so, 
 while there remains to the soul its capacity of perception as akin to the body, 
 to the spirit the capacity of soul, they must stUl be held together by the 
 united effort after a new living formation of the dissolved individuality." 
 
522 DEATH AND THE INTERJIEDIATE STATE. [SEC. VII. 
 
 similar mannerj Elislia in prayer lays himself upon the corpse 
 of the child of the Shunammite woman, mouth to mouth, eyes 
 to eyes, hands to hands, pressing himself closely to it, and thus 
 warms the chilled flesh, and brings it to that point at which the 
 boy sneezes and opens his eyes (2 Kings iv. 34). In both these 
 eases death is not only apparent, but it has actually ensued. 
 But that the soul in both cases can be, and must have been, 
 brought back, entitles us to conclude that its relation to the 
 body is still one that is closer, in proportion to the shortness of 
 the time that it has left it. Precisely in the same way is ex- 
 plained the wondrous miracle that is recorded in 2 Kings xiii. 
 21). Moreover, the New Testament raisings of the dead 
 (Jairus' daughter, the widow's son of Nain, Tabitha) occur 
 shortly after, death has taken place. Only the raising of 
 Lazarus that had been dead four days, as an isolated act of 
 the kind by the future Raiser of the dead, makes an exception. 
 Otherwise all the miracles of resurrection are recalls of the 
 soul, as it were, on the way from this world to the other. We 
 say "as it were;" for in fact the soul, from the moment at 
 which the thread of life is severed, is in the other world, but 
 still in such a lively relation of itself to its forsaken body, that a 
 miraculous reunion with the latter is permissible.^ 
 
 It is, moreover, consistent with this, that in the Old Testa- 
 ment, according to a mode of speech which occurs for the first 
 time wholly unartificially in Lev, xix. 28, the corpse is called 
 ^Sp..^ It is a task for biblical psychology to solve the enigma of 
 this usus loquendi, J. D. Michaelis asks whether K'W, in the 
 sense of dead body, does not probably refer to the verb ^^\ in 
 
 ^ Vid. Schubert, Gesch. der Seek, ii. 446. The Talmud says, with re- 
 ference to 1 Sam. xxviii. 3, " Twelve months, as long as the body is still 
 uncorrupted, the soul hovers up and down," etc. (h. Sahhath 152&). That 
 the soul continues still in a certain association with the corpse, and through 
 it with the earthly life, is a view very widely diffused in antiquity. 
 
 2 That K^sj has this meaning is shown by Num. xix. 13, comp. 11, where 
 it is an explanatory permutative of fiD ' comp. HD tJ*a3, in association with 
 the genitive, Lev. xxi. 11, Num. vi. 6; B'DrNDD, Lev. xxii. 4, Hag. ii. 13 ; 
 comp. t^aj^. Lev. xxi. 1, Num. v. 2, ix. 6, vii. 10 ; ^By^^ Nton, Num. 
 vi. 11 ; K*S3b tOlfe^j Lev. xix. 28. Therewith accords the talmudic and 
 Syriac use of K^'Bi, nafscho, in the meaning — a monument, e.g. in the beauti- 
 ful expression of Simon b. Gamaliel, ''No niK'SO are raised to the pious, 
 
SEC. VIL] RELATION OF SOULS TO THEIR CORPOREITY. 523 
 
 the sense of exspirare'^ Impossible, because the verb only 
 means to breathe, vespirare^ not to breathe out, to expire, 
 i/cirvietv, Gesenius thinks that HD K'SJ is used as of mortuvs 
 quis; but, on the other hand, that K'SJ means nothing but ali- 
 quisj implies that 5:^23, even in respect to itself alone, is already 
 the name of the corpse. Bottcher explains in a similar way, 
 that CJ'Sp implies the person, and only (first of all in the associa- 
 tion n» K'Sp) the corpse, for the reason that even the unsouled 
 body was regarded by the Hebrews still as a person ; ^ but he 
 proceeds upon the false assumption that ^^l cannot by itself 
 alone signify the corpse (which is contradicted by the previously 
 occurring mode of speech), and substantially the explanation is 
 as good as none : for as K^S3, even in the sense of person, main- 
 tains, for the consciousness of the Hebrew speech — its funda- 
 mental significance — the question recurs, how the corpse can be 
 called l^'SJ, Le. soul = person. Rather might it be said — since, 
 according to biblical and especially Old Testament representa- 
 tion, the death of man is a death of his soul — that the corpse is 
 called EJ'SJ as a dead soul ; but even this is not likely to be pos- 
 sible, as the soul, according to biblical ideas, dies indeed, but is 
 not, in the sense of materialism, mortal, but, separated from the 
 decaying corpse (1^3^ m^^ irrmfia, o-cofMa), continues to subsist 
 without annihilation or remanation. How then ? Is the corpse 
 perhaps called t^'SJ as being divested of soul ? Such a nomen- 
 clature per antiphrasin is in Hebrew without example. Even 
 in Greek it is true the butterfly is called '>^u%^, but not the 
 chrysalis or the caterpillar.^ Or is the corpse called K^SS, soul, 
 
 their works are their honourable remembrance" {Schekalim ii. 7) ; and in 
 the Syriac translation of 1 Mace. xiii. 28, of the monument with seven 
 pyramids -which Simon Maccabeus erected to his fathers and their sons. 
 This B'QJ does not signify the tombstone, but a stone edifice built over the 
 grave with exalted walls. See thereupon Zunz zur Gesch. u. Literature p. 
 390 ; comp. Perles, in Frankel's Monatsschrift, 1861, p. 392. 
 
 ^ See de inferis, sec. 127. Knobel also says, CJ^D3 of the corpse signifies 
 the person as dead. 
 
 2 J. Grimm, Mythologies ii. 789 (ed. iii.), and especially Bottcher's Ideas 
 on Art-Mythology, vol. ii. (1836), Cursus 4; the fable of Amor and Psyche. 
 On sarcophagi, Eros and Psyche mean the soul, as it were, having burst the 
 cocoon, escaped from the dungeon, reunited with the heavenly body, the 
 object of its longiug; comp. Ottfried Miiller, Handhuck der Archdohgle, 
 p. 591 (ed. ii.). 
 
524 DEATH AND THE INTERMEDIATE STATE. [SEC. VII. 
 
 per eupliemisinum? This explanation would be relatively the 
 best, but only in default of another which should be better. 
 
 The true reason of the designation is found in the impres- 
 sion which a corpse makes. The body of a person just dead 
 gives a far more direct impression of soul than the body of a 
 Hving person. The lively and plain bodily effected activityhas 
 ceased ; its psychical background appears in the solemn stillness 
 that has now supervened as an open secret. The whole^ inter- 
 nal nature of the man lies in the corpse, as if turned out before 
 us ; we look there into the depth of the soul's struggle and of 
 the soul's peace under which the separation of the soul and the 
 body ensued; and the soul still hovers, to brighten or to disfigure, 
 over its structure so lately forsaken. Therefore every corpse 
 makes an impression so gloomy, spiritual, and phantom-like; 
 and therefore it is called K'SJ. The corpse of the person just 
 dead still bears the recent traces of its soul, which, separating 
 itself, has, as it were, impressed itself, upon it ; it is the dwell- 
 ing of the soul that is left behind ; it is, as it were, itself that 
 which was soul. Therefore the Romans also call it manes (e.g» 
 Lucan : inhumatos condere manes) ; therefore in Homer occurs 
 the notion, that the Psyches in Hades have the appearance of 
 the dead person at the moment of his death ( Od. X. 38-43) ; 
 therefore, also, an old funeral urn itself has the inscription, 
 
 In thus designating the coi:pse, therefore, is affirmed the 
 principle that, although death abrogates the living association 
 of the sOul and body, it still does nbt neutralize the relation of 
 the former to the latter. Soon after the occurrence of death, 
 this relation is still so near a one, that the corpse may be called 
 t^'aX As corruption gradually advances, it then becomes more 
 and more vague, but still continues to subsist undestroyed ; so 
 that although, on the one hand, the resurrection is indeed a 
 new creative work of divine omnipotence, yet, on the other, 
 to use the words of Gregory of Nyssa,^ it is a concurrence 
 of things that belong to one another, and of elements combiri' 
 ing again by virtue of a mysterious natural attraction {tSu 
 
 ^ Gaetano Marini, Iscrizioni anticTie, p. 184. 
 
 2 Vid. de hominis opificio^ p. 116, and especially the detailed elucidation 
 of the matter in the Dialogue with MaJcrina, pp. 213-219, in vol. iii. of the 
 Paris edition. 
 
SEC. VII.J RELATION OF SOULS TO THEIE CORPOKKIXr. 525 
 
 OLKetcov crvvSpo/jLT), appriTW tlvI rfj t?}? <f}V(T€(0'i okKrj 7rpo<; rb 
 iSwv iirecyofjuevcov), ^ Still even a later and well-known physio- 
 logist says thatj in the relation which still continues to subsist 
 between the soul and the earth to which its body is committed, 
 are based the conditions of the restoration of the organic in- 
 dividuality dissolved by death, or the re-creation of a new 
 bodily life for it.-^ 
 
 1 Purkinje, in R. Wagner, JFL W. iii. ii. 470. 
 
APPENDIX. 
 
 UPON THE INTERMEDIATE STATE OF SOULS. 
 
 By JOHANN HEINRICH URSINUS. 
 
 It is certain and undeniablej if it be only rightly understoodj 
 that even the souls of the righteous — although, according to . 
 their nature, so far as it alone is concernedj they live immor- 
 tally, and by God's grace are blessed through Christ, and in 
 heaven — are nevertheless subjected to the condition of death, 
 or, as the fathers say, to its laws, sway, and dominion, so long 
 as they are severed from their bodies. The Holy Scripture 
 describes such a state by the word SclieoU as a common place 
 whither all men descend, good and evil (Gen. xxxvii. 35, xlii. 
 38 ; Ps. Iv. 15). No one can deliver a soul from the hand of 
 hell, Le, from the might and power of death (Ps. Ixxxix. 48) ; 
 and thus death and hell are usually associated, when not only 
 the godless, as Ps. xlix. 15, but also the elect are spoken of 
 (Hos. xiii. 14), until the Lord by His glorious appearing shall 
 destroy death, the last enemy (1 Gor. xv. 26), and the land 
 of the dead shall perish (Isa. xxvi. 19) ;^ which passage 
 nobody interprets better than St John in his Revelation (xx. 
 14), that the Lord shall cast death and hell into the lake 
 of fire. Thus hell is distinguished from the lake of fire, and 
 therefore signifies notliing else than the kingdom and dominion 
 of death, which Isaiah calls the land of the dead, indicating 
 that after the resurrection none of His elect shall either die 
 
 ^ Ursinus follows the translation of Luther (-which, according to the 
 Masoretic vocalization, is impossible to be justified) ; but Luther himself 
 had previously translated — as the passage is generally rendered now — and 
 the land shall cast out its dead, 
 
 626 
 
APPENDIX. 527 
 
 or be under the mastery of death as heretofore; but death 
 and all his might, dominion, afld kingdom, shall only take 
 effect upon the condemned-rwhich is the second and eternal 
 death. Even as St Paul says of Christ our Head, Henceforth 
 He shall die no more, death shall have no more dominion over 
 Him (Kom. vi. 9). And as now such a state of death as that 
 to which all men are subjected is named in Holy Scripture a 
 land of the dead, and Sclieol, the grave; not as if it were a 
 natural positive place in the world, but according to its custom 
 per condescensum of speaking thereof after human fashion ; — 
 therefore the fathers of the church cannot be blamed who 
 retain such a manner of speaking ; thus they elsewhere do not 
 reject the divine doctrine of the blissful condition of souls, but 
 believe that all souls, because they are in the like state of death, 
 by reason of the severance of their bodies in a similar manner, 
 await the last day in a common keeping, in an invisible place, 
 but that they nevertheless, as immortal spirits, have also for 
 themselves their appointed dwellings ; and especially the faith- 
 ful souls, when they must go the way of all flesh, in the 
 midst of death, immediately press through the dark valley into 
 lieaven, to eternal bliss. And this is the common dwelling, 
 and, as it were, the grave of souls, of which Dr, Luilierus at 
 various times makes mention, of which those who see the truth 
 and yet wilfully abuse it make so much complaint. For he 
 certainly expressly establishes both positions : that the souls 
 ratione compositi in respect of their natural condition into which 
 they are created by God,^ — that body and soul should be one 
 man, — are subjected to the common dominion of death and its 
 laws ; and yet, moreover, ratione sui in respect of their own 
 spiritual immortal nature, retain their life outside of all the 
 power of death, and are either blessed in heaven or cursed in 
 hell.^ -Hence follows of itself. 
 
 Second!]/^ That the soiils of the righteous are confessedly still 
 
 ' Thus Hades is no place, but a state ; so that the separated souls of the 
 righteous are at the same time in heaven and in Hades. Scripture nowhere 
 thus expresses itself, and certainly does not wish thus to be understood. If 
 Hades were actually only the name of a state, It could not then be said 
 that the souls of the righteous are in Hades : they are in eternal life, which 
 they had even here below, free from the troubles that in this world accom- 
 pany their possession. 
 
528 DEATH AND THE INTERMEDIATE STATE. 
 
 until tlie last day, in a position constrainedj unnatural, and incom- 
 plete, contrary to tlieir nature and the final cause for which they 
 were created by God ; and thus they have not yet attained their 
 consummatam beatitudinem, as Bernhard rightly says. This is 
 the common doctrine of all the fathers of the church, thoroughly 
 based in God's word and Christian teaching, whence we know 
 that the soul was not for itself before and external to the body, 
 independently witli God, but was first given after the formation 
 of the body to man by God in the creation ; that accordingly 
 the soul by the intention and plan of its Creator an ens incom- 
 pletum, was indeed thus constituted and endowed with immor- 
 tality, that even after death it may and should remain, subsist, 
 and live apart from the body, although contrary to its nature 
 and final cause. Thence, moreover, is gathered incontrover- 
 tibly the resurrection of bodies, because it is impossible that the 
 soul should continue in an unnatural state for ever, into which 
 it has fallen per accidens by means of sin, and for which God 
 did not create it. For although after death souls live and 
 praise the Highest, yet they are not the entire man (Ecclus. 
 xvii. 27), as the Platonic wisdom was apt to fancy, but only an 
 essential piece of man. On this account, that God might not 
 have created man in vain, — which is contrary to His wisdom, 
 — man must, although by death perchance he have ceased to be 
 a man,^ nevertheless, by resurrection from . the dead, again be- 
 come a man, and remain one to eternity ; that God's honour, 
 either in respect of His mercy to the elect, or His justice to 
 the condemned, but to all in respect of His power and divine 
 wisdom, might be manifested and praised to eternity. 
 
 Accordingly, (3) the soul of the righteous remains from 
 death to resurrection in a mediate condition; blessed indeed 
 in heaven, so far as in its own nature it is an immortal soul, 
 and still not yet perfect, so far as it is a human soul. And 
 in this understanding, the Romish theologians rightly said at 
 
 1 Not so : the body -without the Boul is, indeed, only a thing ; but the 
 spiritual soul, as that which personifies man, is, even without the body, still 
 a person. Death robs the human personality of the body belonging to it, 
 as its immediate means and object of attesting itself ; but the soul, which 
 in its double-sidedness is the peculiar essential form of man, continues to 
 exist, and is therefore the man in respect of the essence of his spiritual 
 corporeity. 
 
APPENDIX. . 529 
 
 Ferrara/ that the souls of the blessed^ according to their nature, 
 considered specially for itself, so far as they are souls, had 
 already their perfect blessedness. On the other hand, the 
 fathers were also right in saying that such souls, so far as they 
 were human souls, and are so constituted that they inhabit 
 bodies, and are meant to be an essential part of man, had not 
 yet their perfect blessedness. If there were some among the 
 ancients (which cannot be denied) who left such a distinction 
 out of consideration, and attributed to the souls of the righteous 
 only a privativam beatitudmem, or such a blessedness as that 
 of being in their own nature freed from all evil, they have 
 given too little attention to the matter. On the other hand. 
 Popish teachers of the present day make too much of it, in 
 assigning to such souls entire -perfect blessedness in such a 
 way, that they had nothing more to expect or to receive beyond 
 the glorification of their bodies. We adopt the middle course, 
 with all the fathers. And in this concurs also the saying of 
 the ancients, that the souls of the righteous had already received 
 primam stolam, the first white robe, but still had to expect 
 duplicia vel hinas stolas. 
 
 But that (4) the perfect contemplation of the holy threefold 
 nature belongs to this separate blessedness of the righteous souls, 
 — as the decree of the Florentine Concilii declares, — remains a 
 matter of dispute, Bellarmine, who takes great pains to main- 
 tain this, has not strictly proved it by any single clear testimony 
 of Holy Scripture — by any single express affirmation of the 
 old church teachers — by any reasonabl*^ argument. The con- 
 demned, says Bellarmine, are already in torment (Luke xvi.) ; 
 therefore the righteous are already in bliss. Answer : But as 
 the former are not yet in perfect torment (even the devils are 
 not, as Bellarmine himself teaches) ; therefore the latter also 
 are not in perfect bliss. Further, the day of death of the 
 saints is their day of birth ; therefore it is a beginning of their 
 blessedness, for when they die on earth they are born in heaven. 
 Answer : Amen ! A beginning in the same way as a new-born 
 infant looks upon the light, lives upon earth, is his father's heir, 
 is nourished, eared for, beloved by his parents, is honoured by 
 the whole household as an heir, learns to know his father day 
 
 1 At the Council of Ferrara-Florence (1438-39), where the above 
 Bpecified view of the Latms obtained the victory over the Greeks. 
 
 2 3. 
 
530 DEATH AND THE INTERMEDIATE STATE. 
 
 ]^y day, until a perfect man is formed therefrJra; so also it is 
 m this case. Further, the hope which is deferred, pains the 
 souls ; therefore the souls have at once what they hope for with- 
 out delay ; for it is not fit that they should be pained which 
 have no sins. Answer : If the conclusion were true, the souls 
 in heaven would have to hope for no resurrection of their 
 bodies, no avenging judgment of God upon their enemies, no 
 new world and heavenly new Jerusalem. But such a. hope, 
 because it is wholly certain, and unfailing, and depends upon 
 the time which God has appointed, causes neither fear nor pain, 
 but yet certifies that the souls have not yet attained the perfect 
 good. 
 
 But if the souls of the righteous regard their own blissful 
 condition, no time is long to them ; no time is, in fact, long : 
 they have already what alone, according to God's counsel and 
 promise, is proper for their satisfaction, and can desire for them- 
 selves in such a state nothing beyond ; because they know that, 
 according to God's will, they ought for themselves to desire 
 nothing further. The blessed souls live in no human time that 
 is reckoned by days, months, and years, but in an angelic time, 
 where a thousand years are as a watch in the night ; even as 
 God's eternity is only a little point — so little, that nothing there 
 is past or future, and so infinitely great, that it comprehends 
 and circumscribes in itself all times. Seven years Jacob served 
 Laban for Eachel with extreme labour ; yet they appeared to 
 him as it were but a^single day, for the love that he bore her 
 (Gen. xxix. 20). How, then, could the time be long to elected 
 souls in the home of their Father, more beloved than all, and 
 with their Bridegroom, the fairest of all ? But because they 
 know that God has prepared for them a still greater blessed- 
 ness ; know that their brethren on earth are still engaged in 
 contest ; know that their adversary the devil still has dominion 
 upon the earth, as if there were no God in heaven, and His 
 vengeance were to sleep for ever ; know that, separated from 
 their bodies through the power of death, they must live out of 
 their constituted position ; know that everything of such a 
 kind comes from sin (for death came into the world by sin, 
 so that it has dominion over all men till Christ shall put an end 
 to its dominion by His glorious appearing) ; — therefore they 
 long thereafter with heartfelt longing, but still in moderation, 
 
APPENDIX. 531 
 
 without fear, anguish, fretf ulness, impatience, wholly acquiescing 
 in God's will and ordinance, and well satisfied. That there is 
 still something wanting \o infinite perfection, disturbs them as 
 little, as it does a youth that he is not yet a man. But they 
 long that body and soul should be crowned together on the 
 great coronation day of the Lord. Their longing especially is 
 indulged after the redemption of their bodies and reunion with 
 them, as Bernard writes. This natural craving is so strong 
 in them, that even their whole love and desire does not yet 
 freely go forth towards God; but, as it were, it is indented and 
 wrinkled, etc. [The bold passage occurs in Sermo iii. in festo 
 omnium Sanctorum : Unde hoc tibi, O misera caro, O fcetida,^ 
 unde tibi hoc ? Animse sanctssj quas propria Deus insignivit 
 imagine, te desiderant, quas redemit proprio sanguine te exspec- 
 tant, et ipsarum sine te compleri Isetitia, perfici gloria, consum- 
 mari beatitudo non potest. Adeo viget in eis desiderium hoc 
 naturale, ut necdum tota earum affectio libere pergat in Deum- 
 sed contrahatur quodammodo et rugam faciat, cum inclinantur 
 desiderio tui/] Bernard regards the longing question of the 
 souls (Apoc. vi. 9) as proceeding not so much from desire after 
 judgment, as rather from longing after the resurrection and' 
 glorification of their bodies, which will follow the day of judg- 
 ment. The holy souls are sine macula (Apoc. xiv. 5), but tO' 
 this well-justified longing they have aspired, yet not sine o*uga. 
 The end of the history of redemption, however, is a glorified- 
 church; which has neither spot nor wrinkW. 
 
. h 
 
VII. 
 
 THE EESUEREGTION AND .CONSUMMATION. 
 
 Erimus idem qui nimc, nee alii post, Dei quidem cultores apud Deum 
 semper, superinduti substantia propria seternitatis ; profani vero et qui 
 non integri ad Deum in poena aeque jugis ignis, habentes ex ipsa natura 
 ejus divinam scilicet subministrationem incorruptibilitatis. 
 
 Tertullianus {Apologeticus). 
 
SPIEIT AND SOUL IN THE ACT OF EESUEEECTIOK 
 
 Sec. I. 
 
 The creation of man began with the formation of his body : 
 for the design of the creative wisdom contemplated a twofold 
 being, which should unite in itself spirit and nature in combina- 
 tion, and should in itself peaceably harmonize the spirit-world 
 with the material-world. Sin frustrated the effectuation of 
 this exalted destination of man, but redemption made it once 
 again possible : it is now completed by death, in the way of a 
 new-creative miracle. If death were not an actual disembodi- 
 ment of man, but a loosening, as of the spiritual nature of his 
 soul, so also of the true nature of his corporeity concealed here 
 below, — of an inner body, which is further organized out of the 
 atoms of the higher world of light, in a manner conformable to 
 his progressive development,^ — it could not be comprehended 
 for what purpose the miracle of the resurrection was still 
 needed ; for the death itself of those who die in the Lord 
 would then be their resurrection. But Scripture looks upon 
 the death as an unclothing of man, from that element of his 
 personality which makes him the point of union of both worlds. 
 
 ^ Thus Schelling, in the beautiful discourse now first published, On tlie 
 Connection of Nature with the Spirit- Worlds "Works, Div. i. vol. ix. ; and 
 thus also Fichte, in his work upon the Idea of Personality^ and elsewhere. 
 " Death is a necessary event in the development of life, — the complete sepa- 
 ration of the internal body from its copy woven out of the elements, and 
 even in this world constantly changing and transforming itself;" comp. 
 Bbhner, Naiurforschung und Kulturlehen (1858), p. 222: " Bodily death 
 is an accelerated process of life, in which absolutely nothing is lost ; but 
 spirit and body only unfold themselves according to their further destina- 
 tion." In hm pliilosophia secunda^ however, Schilling teaches in the future 
 life an intermediate state of mere being and of extinguished capability 
 requiring a resurrection, and thus teaches a state of restraint like a sleep of 
 the soul. See Works, Div. ii. vol. iv. 210. 
 
 635 
 
536 THE RESURRECTION AND CONSUMMATION. [SEC. I. 
 
 The corporeity of souls that have passed over into the other 
 world is only a phenomenal one, not a material, and therefore 
 no actual one. That which is effected in man by Christ's 
 word and sacrament, comes also in this phenomenal corporeity 
 to provisional manifestation ; but their actual bodies lie in the 
 dust of the grave in hope : for they have received here below the 
 tincture of immortality, by virtue of which they cannot abide 
 in death ; and this tincture of their immortality is at the same 
 time the power of the glorification of the world. 
 
 Therefore the separated souls long for reunion with their 
 bodies ; nevertheless, they are unable to complete the reanima- 
 tion of these latter. It is a creative act of God the Father, 
 completed through the Son, and brought about by the Holy 
 Ghost, whereby they receive back their bodies. This act of 
 new creation is different ill manifold ways from the creative 
 act of the primeval beginning. TherCy when the body was 
 formed, the personifying spirit who was to endow it with soul 
 was not yet present : here the self-conscious spirit is already at 
 hand; and the creative restoration of the body — with which it 
 has already lived through a history conscious to its memory,. 
 . — is an act of God, which does not come to it unforeseen, but 
 is longed for by it, is guaranteed to it, and, as in this state, so 
 in the world to come also, is prepared for it. This is the 
 psychological point of view under which the transaction of the 
 resurrection f all^. It is asked, How is the self-conscious spirit 
 related to this act of restoration? Does the beginning of a 
 new bodily life resemble the embryonic commencement of the 
 old one, so far as the self-conscious spirit is pressed back int6 
 unconsciousness ; and attaining from this once more into full 
 and waking consciousness, does it find itself within the created 
 and restored body ? 
 
 No express answer to this question is given ns in the Holy 
 Scripture. On the contrary, it says, without reconciling the 
 two passages, just as definitely that the separated souls are 
 partly in heaven and partly in Hades, as that all the dead shall 
 arise from their graves. It is confessed what mistakes have 
 been made by the adoption of one of these two facts, and 
 shutting one's eyes to the other. Either it was thought that 
 the souls were even to the resurrection day in a state of sleep 
 with their corrupting bodies^ or " resurrection" was explained 
 
SEC. I.] SPIRIT AND SOUL IN THE ACT OF KESUKRECTION. 537 
 
 as a designation used only figuratively and by way of accom- 
 modation. 
 
 We let both facts stand, even although we should be unable 
 to reconcile them. Nevertheless, the informations of the Scrip- 
 ture, upon the resurrection of the dead are so copious, that even 
 psychologic consideration finds a point of junction in order 
 to sketch for itself a picture of the mysterious procedure con- 
 formed to revelation.^ 
 
 The restoration of the human body results when God the 
 triune "supplies to the soul from the then glorified world of nature 
 materials for the new formation of its body, similar to those of 
 which its earthly body was formed, and with which, when the 
 soul impresses upon them the form of its inner spiritual body, its 
 spiritual nature may attain to full manifestation even in the 
 external body." ^ The assertion anima corpus suum creat (thus 
 formulated by Erigena), which we have already rejected in 
 respect of the primitive beginning and the propagation of man, 
 we must here also reject. The soul is neither the creative 
 principle of the body, nor the plastic and organizing principle 
 of its materiality. None the less on that account is it true, that 
 the formation, of our bodies in the womb is not completed with- 
 out the co-operation of the soul ; and when it is added thereto, 
 that death, although it severs the living union of the soul and 
 the body, yet, as we have shown in the concluding paragraph of 
 
 1 Even J. P. Lange {Biblisch-tlieologische Erorterungen in Studien und 
 Krit. 1836) and Kling (the same, 1839, p. 512) attempt this ; but the 
 former in a manner that reminds one of Origen — too boldly picturing ; the 
 latter in a -way which touches the truth of the resurrection as a going forth 
 from the grave, and otherwise wholly incapable' of being carried into 
 effect even ideally. On the other hand, among the fathers of the church 
 is hardly found a disposition thereto, not even in TertuUian's work, dere- 
 surrectione carnis, although this outweighs all which had previously been 
 written upon resurrection. 
 
 2 Thus Schoberlein, Jahrbb. 1861, p. 77. Our own previous idea did not 
 sufficiently observe the sameness of the future body with the present. The 
 question, whether the glorification of the earth will precede or follow the 
 resurrection, we leave unanswered ; but in any case, the materiahty of the 
 resurrection body is essentially of a similar nature with the materiality of 
 the glorified earth (as also v. RudlofF, p. 421, supposes), and essentially 
 identical with the materiality of the body that has become subject to cor- 
 ruption (as we maintain with Schoberlein, Stud. u. Krit. 1860, p. 164, 
 against v. Rudloff). 
 
538 THE EEStTERECTION AND CONSUMMATION. [SEC. I. 
 
 the foregoing divisionj does not destroy the real relation of the 
 soul to its corrupting and perishing body, it becomes more than 
 probable that this real relation, enhanced to attractive power, is 
 drawn into the creative restoration of the body. Thus Thomas 
 Aquinas and Dante conceive. And, in fact, assumption and 
 glorification in pure passivity of the soul are not perhaps con- 
 ceivable,^ Nevertheless, the transaction is a mystery, and 
 moreover an uncompleted mystery, and the completion is, even 
 although many creative potencies interact within it still an 
 absolutely creative mystery, not successive, but momentary.^ 
 
 The creative act of restoration, and the yearning, joyous 
 eagerness of the soul for its body to be again received from 
 death — these are two acts that meet one another, and coincide 
 in one lightning-like now (com'p. 1 Cor. xv. 52 with 1 Thess, 
 iv. 16). The reunion results in waking consciousness of the 
 soul, but in a condition of pleasurable awe, in which all reflect- 
 ing will and thought are merged ; and the formation of the 
 body which the soul finds in the moment of reunion as already 
 prepared, is a mystery withdrawn from its testimony and its 
 knowledge. Even the transformation of the bodies of the 
 living occurs so rapidly, tha:t it withdraws itself from all obser- 
 vation, and no subsequent reflection is able to fathom the secret. 
 
 The resurrection body is not, as was the body of the first 
 created man, psychical, with the destination that it should be- 
 come pneumatical ; but it is immediately pneumatical, because 
 the spirit which, by means of the soul, seizes possession of it, 
 finds itself in the position of perfection (Heb. xii. 23). The 
 soul, besides, gives to that which in design is formed upon it, in 
 the measure of the immaterial shadow which is left to it, its 
 perfected individual stamp ; for everything which it has here 
 
 * See Goschel, Der Mensch diesseits undjenseitSj p. 46. 
 
 2 Gregory of Nyssa, in his Dialogue with Macrina (0pp. ed. Paris, iii. 
 212-216), goes too far when he compares the soul, in respect of the dissolved 
 elements of its body, to an^ artist who knows how to unmix the colours of 
 a picture blended together and dispersed, and to combine them into the 
 same picture, or to a potter who can easily find the broken pieces of several 
 vessels from the rude mass of clay among which they are mixed ; or 'when 
 he says that all the elements of the body run together, lik i many strings 
 in the soul, and therefore /^ctx ri? t^j ^vp^^s "^vvafAu can be again drawn 
 together and combined. What is so said of the soul, is only true of God, 
 and of it as co-operatiug. 
 
SEC. Ij SPIRIT AND SOUL IN THE ACT OF EESUERECTION. 539 
 
 below collected to itself as a treasure, as Macarius (Horn, v. 8) 
 saySj will then become manifest and openly plain outwardly in 
 the body. That shadow of the spirits of perfected righteous 
 men was already a type of the glorification which is now bodily 
 perfected in them when they have again attained their bodies,^ 
 which cannot abide in death after the Holy Ghost has made 
 them His habitation (1 Cor. vi. 19; Rom, viii. 11^); and Christ's 
 body and blood have become for them the tincture of everlasting 
 life (^dpfiaKov adavacria^)* It is obvious that the sacramental 
 gifts do not remain with the corpses. They become absorbed by 
 the full possession and full enjoyment of Christ, into which the 
 separated soul enters. That the Lord gives to these, in their 
 state of intermediate corporeity, to enjoy the vision and the 
 embrace of His gracious glorified humanity, is a fact related to 
 the sacramental gifts, in the same way that the perfect actual 
 performance is to the earnest that guarantees it. It is, how- 
 ever, the effect of the sacramental .gifts, that bodies do not cor* 
 rupt without an expectation of the restoration of their nature. 
 
 The human body formed by the hand of God, since it has 
 become materialistic, is as an overcrusted mystery. It is wholly 
 inconceivable that this mystery is not one day to become re- 
 vealed to the joy of all beings. The resurrection will place it 
 
 1 " The adjustment of the identity of the rising body with the body of 
 this state," says Nitzsch, System^ sec. 217, obs. 2, " will have to be sought 
 for in the same corporeity in which the soul that is being severed remains ; 
 and which, according to the constitution of the cosmical sphere to which 
 it now first of all in every case pertains, and according to the impulses of 
 its own internal formation, is changed for it even to that point at which it 
 attains the final condition." Mairtensen (sec. 276, obs.) even calls this pre- 
 paratory process a "concealed natural development" (i.e. development of 
 the soul's nature that is not to be thought of as purely out of nature). 
 On Kling, who describes this' oddly, we have akeady spoken. The view of 
 these inquirers (including also Julius Miiller, Sunder ii, 416) of the inter- 
 mediate corporeity is a different one from ours. To us this is an absolutely 
 immaterial — purely psychical — ^phenomenon. A substantial (not merely 
 typical) preparation of the resurrection body on behalf of the soul is to us 
 inconceivable. 
 
 ^ Not only internal but external reasons (see Reiche, Comm. criticus^ i. 
 54, 67) declare here for the reading 5/« to hotrnvv 'pruivfAx h vfAtv, — ha of 
 the objective moving cause, according to 2 Cor. v. 5 and other places. 
 The reading hx roi/, k.t.x., is contrary to the doctrinal scheme of the 
 apostle. 
 
540 THE RESUKRECTION AND CONSUJIJIATION. [SEC. I 
 
 in the clearest light. But as yet we are not in a position to 
 make to ourselves a clear conception of the pneumatic bodies of 
 those who are risen again. If we attempt it, — as, for example, 
 Origen did, who attributed to the risen, o-w/^a aWepiov re Kal 
 artpaipoeiSef; tw a'^'^fiart, — our powerlessness and limitation 
 prove themselves here, if anywhere at all. They will become 
 of like form with the glorified body of the second Adam (Phil, 
 iii. 21). They will be as the body of the first Adam prior to 
 the establishment of the sexual distinction (Div. II. Sec, V. VI.) ; 
 but more glorious than this, because they will have attained the 
 glory which the psychical body of the first Adam ought to have 
 attained, but forfeited by the fall.^ They will also be actual 
 human bodies, essentially even in respect of form identical 
 with those of this present state, and yet in quality infinitely 
 different from them. The perfected realization of the human 
 
 ^ Tertullian (de resurr. c. 60-62) maintains the continuance of all 
 human members, notwithstanding the cessation of the sexual and other 
 functions, et Jiodie, says he, with respect to fasting and chastity, vacate in-' 
 testinis et pudendis licehit. In order to weaken the proof from Luke xx. 36, 
 he says, that as angels appearing in human form (e.g. Gen. xviii.) main- 
 tained their angelic nature, so also men in the angelic form of the future 
 life may maintain their bodily nature : Non magis solemnibus carnis 
 obnoxii sub angelico indumento quam angeli tunc solemnibus spiritus 
 sub humane. Just so Jerome, allying himself to Tertullian, makes use of 
 Luke XX. 35 for the purpose : Ubi dicitur ; non nubent neque nubentur, 
 sexuum diversitas demonstratur (in the Epitaphium Paulse), In an alto- 
 gether similar way, Hahn, Neutest TJieol. i. 268, and Kurtz, Bihel und 
 Astronomie, iv. sec. 18 (ed. 4), express themselves; and just so decides 
 Besser, who on 1 Cor. vi. 13 (Bibelst. viii.) remarks, " Stomach and intes- 
 tines, in their special character of belly, serve the maintenance of this 
 natural life. Although, therefore, the spiritual resurrection body shall 
 have ALL ESSENTIAL PARTS of the natural body in a new manner (xv. 44), it 
 will still be without the necessity of the belly. For the belly changes the 
 nourishing part of the food into blood, and' prepares that which is not 
 nourishing to be again rejected. In the kingdom of glory, on the other 
 hand, we shall so eat and drink (Matt. xxvi. 29), that the flesh and blood, 
 glorified into spiritual life, shall be pervaded with living food, as the atmo- 
 sphere is impregnated with sunbeams for the purpose of becoming transparent 
 and warm." The direction of xo/x/a is here limited, as it is by Keil (see 
 above, p. 102, obs. 1), to the organs that serve for digestion. And cer- 
 tainiy thus say we also: an, absolute abolition of the sexual distinctions 
 would not be different from an abolition of personal identity. But its con- 
 tinuance does not necessarily imply a continuance of that bodily external 
 manifestation of it which was its characteristic in this life. 
 
SEC. L] SPIRIT AND SOUL IN THE ACT OF KESUREEOTION. 541 
 
 body as such, the mystery of its organism, become manifest — the 
 heavenly antitype of its earthly type. Their identity with the 
 bodies of this present state is not founded in similarity of mate- 
 rial ; for even now in this state this identity is contained in an 
 unceasing origination and passing away.^ But, moreover, it is 
 not merely in likeness of form (e28o?), with entire distinction of 
 substance;^ for such a merely formal identity as of a mould gives 
 no satisfaction to 'the idea of the resurrection, and militates 
 against the character of the grain of wheat which befits the 
 corrupting corpse (1 Oor. xv, 42-44). The true identity lies in 
 the mean, between the ■ former grossly material, and the latter 
 merely formal, identity. Within the world once created, no 
 single atom is ever annihilated. The elementary materials 
 whereof the now corrupted body was composed, are therefore 
 still in existence ; and the Omniscient knows where they are, 
 and the Omnipotent can collect them together again. But, in 
 the meanwhile, together with the world of nature in which they 
 are laid up, they have undergone the process of fire, out of 
 which heaven and earth issue in brighter glorification. From 
 this glorified world, He who at first formed the body of man 
 of the earth of Eden, brings together again the elementary 
 materials of our bodies, in similar destination of the powers per- 
 
 ^ See Julius Miiller in Studien und Kriiiken, 1835, p. 777. "Resurrec- 
 tion of the flesh " is nevertheless a justifiable expression, and one that has 
 become necessary in the face of the Origenistic doctrine of resurrection. It 
 cannot indeed be justified from Job xix. 26, where is only expressed the 
 hope of a future fleshless, therefore spiritual, vision of God, but perhaps 
 from John vi. It is certainly not Pauline : see, upon the Pauline (fetinction 
 between tra/jj and <rZfiec^ Tijssen, Pauli Anthropologia (Groningen, 1847), 
 and especially Holsten, the meaning of the word 2APH (1855), pp. 1-6. 
 The idea of flesh has, in the view of Paul, the essential characteristic of 
 earthly material nature. The resurrection body is o-w^a, not aafAoe, r^g 
 aoipKog. The substance, of which it is a living articulation, is not aoip^ ; 
 but that the essential characteristic of that which is earthly material in 
 " flesh and blood " is no absolutely inalienable one, is shown by^the holy 
 communion, to which Irenseus expressly points. 
 
 2 The Origenistic view, T^oyog rtg (aTrepf^ot^ixog) syKsnett r^ tra^eATt, «(p* 
 ov f/i^ <p0sipof>e.iuov eysiperxt ro aafAct h ec<p0ocpfftoe, (c. Cels, V. 23). See 
 ThomasiuB, Origen, p. 255. ^neas of Gaza (ed. Boissonade, pp. 6fejB7) 
 cites the parable : If a statue of Achilles, made of brass, and grown old, 
 were shattered, and an artist were to make a golden one of a like form, that 
 would be the same Achilles {p<phiin oi» ^pvaovg 6 ivaha.t ;^«?ixoyff'A;^/A7igyf, 
 
542 THE RESURRECTION AND CONSUMMATION. [SEC. I. 
 
 vading them, and similar mingling of their essential elements, 
 so far as this purpose and this mingling are the conditions of 
 the individuality of each person remaining to him after sin, 
 with its precedents and results, has been deducted; and the soul, 
 with that form of body brought together again, takes possession 
 of it, as a queen takes possession of her throne, and pervades it 
 with its heavenly light, and makes it a transparent manifesta- 
 tion of the soul's spiritual nature, uniting itself therewith as 
 the object of the soul's longing into a compact self-completion 
 of its personality. The natural constitution of man had from 
 the beginning this design, that corporeity might be elevated 
 into the sphere of the spirit, and become a manifestation of the 
 spirit. This purpose was withal its problem, and this probleir. 
 is now solved. When the discord of the spirit and the soul shall 
 have already ceased with the victorious irruption through death 
 into life, the discord of the spirit and flesh which at death re- 
 sulted in absolute ruin of both shall be abrogated also, Man is 
 now, in the unity of his three constituent elements, spiritual. 
 The synthesis which distinguishes man from the pure spirit is 
 again established, but the dualism, is compensated and balanced. 
 In the spirit is reflected the Godhead, and in the soul the spirit, 
 and in the body the spiritual soul. Man is now a microcosm 
 in the position of gloriflcation. For as God the triune fills the 
 new world with the sevenfold doxaj.so the human spirits created 
 after the image of the Godhead fill with their souls which 
 portray the divine doxa^ their bodies that have become o-co/^ara 
 
 Of the bodies of the ungodly this indeed cannot be said. 
 The bodies of these also shall arise. But this cannot possibly 
 be as spiritual. For they have not sought to attain the redemp- 
 tion as a ren-ewing of the godhke actuality of their spirit. 
 Their spirit is powerlessly imprisoned' in the turba which has 
 laid hold of the. powers of the soul. They are psychical and 
 fleshly, and therefore their bodies will be so. also. Scripture 
 
 1 The divinely-formative process -which herewith is completed, is other'^ 
 wise apprehended by Bohme and Baader: Soul ^Father), Idea (<^ Son), 
 Spirit (~ Holy Spirit), spiritual body («^ eternal divine corporeity). 
 Thus also my Elberfeld critic : " Soul does not correspond to doxa ; doxa 
 is corporeity." Just so also v. Rudloff and Schbberlein. Let the reader 
 test these views and ours by the Scripture ! 
 
SEC. L] SPIRIT AND SOUL IN THE ACT OF RESUREECTION. 543 
 
 does not expressly assert tliiSj as it nowhere designedly declares 
 itself in general upon the resurrection to judgment. — that night- 
 side of the general resurrection ; but that without a spiritual 
 internal nature there cannot be a spiritual external nature, is 
 self-evident. 
 
 It is the call to judgment penetrating through heaven and 
 HadeSj in consequence of which even the souls of the ungodly 
 hasten to their bodies, which arise by God's creative mighty 
 operation contemporary with the call. It occurs with that 
 awful fear (Heb. x. 27), which even in this world shook their 
 carnally secure peace ; perhaps also not without that vain hope 
 that is comparable to the wish of the demons (Matt. viii. 31), 
 that they might find in their bodies a covering for the disgrace- 
 ful nakedness of their souls, and a shield from God's anger. 
 The assumption of a participation of souls in the restoration of 
 their bodies is here, moreover, in the resurrection of the un- 
 godly, even more inevitable. For the human body is estab- 
 lished again, in order that man may come to stand before God's 
 judgment in the totality, and indeed in the true physico-ethical 
 nature of his spirit-embodied personality. The resurrection is 
 not yet the judgment itself, but only the preparation for it. 
 Therefore also the reconstitution of the bodies of the ungodly 
 is no purely judicial act of God. But if it be not this, it must 
 be supposed that the souls of the ungodly partake in the recon- 
 stitution of their bodies, so far as they express in those bodies, 
 rising by God's might and power, the alienation from God of 
 their individuality. In the bodies of the righteous, God sets 
 aside everything which is the consequence of sin ; and in the 
 bodies of the ungodly, He^ sets aside everything which could 
 delusively conceal their iaternal sinfulness ; but that which is 
 sinful itself, as well in its internal nature as in its external 
 manifestation, is the operation of souls concurring in the act of 
 reconstitution. 
 
 To this operation of souls, the finally decisive judgment 
 adds the judicial operation of God. As well turba as doxa 
 of those who have risen, there attain their final climax, their 
 eternally valid seal.^ For not until the blissful spiritually 
 
 ^ Julius MuUer places the ascension of Christ in a similar relation to 
 His resurrection, when he assumes a process from within outwards between 
 both facts, — a process in which the Spirit of Christ progressively pervaded 
 
544 THE RESURRECTION AND CONSUMMATION. [SEC. I. 
 
 embodied vision of God, is perfected the doa;a of the righteous, 
 when the dowa of the Triune is stamped upon them who behold 
 it (1 John iii. 2, comp. John xvii. 24) ; and only in hell — where 
 wrath and love are not mingled as in the present world, but 
 wrath, or what is the same thing, darkness and fire, reign ex- 
 clusively — is perfected the. turba of the ungodly, in that the 
 wrathful fire of hell (whereof elementary fire is only a remote 
 created type) sets on fire its natural wheel of life (Jas. iii. 6).^ 
 Beyond the- acts of God which close the history of salvation 
 which are recorded in Apoc. xx. 11-xxi. 1, the present world, 
 mingled of wrath and love — this world of Paidagogia to Christ 
 — is for ever put aside. There subsist only still the kingdom 
 of exclusive love infinitely exalted above the present world, 
 and the region of exclusive wrath lying at an infinite depth 
 below the present world, and therefore strikingly designated by 
 Baader as sub-material, sub-local, and sub-temporal. A state 
 such as the present — into which the soul can return, in order, 
 after many changes, to attain finally again into the blissful, 
 bright region of love — exists no more. The metempsychosis is 
 a lie. 
 
 His corporeity, and imparted itself thereto (C%n'sizanZ)ocin*we of Sin, transl.; 
 Clark, For. Theol. Lihr, vol. ii. p. 328) ; a not improbable view, in whicli, 
 however, this is not acceptable, that the bodjt of the Risen One was still 
 ffij.ita xo'i^^u, and did not become aufAo. 'TrvsvfAotrtx.ov, except as a result of 
 this development. Better is Keerl, ScJiopfungsgeschichte, p. 785. His body, 
 which originally was paradisaical, is glorified with His entrance into the 
 heavenly sanctuary, into the heavenly nature. 
 
 * Karsten, in his work upon the last things, teaches that the ungodly 
 only arise in order to be unclothed, in the judgment of the world, of their 
 body that has been raised by the power of redemption, and then to con- 
 tinue to exist as disembodied spirits ; but Scripture says nothing to favour 
 this view. 
 
SEC. 11.3 THE METEMPSYCHOSIS. 545 
 
 THE METEMPSYCHOSIS. 
 
 Sec. II. 
 
 The metempsychosis^ is the doctrine commonly, although not 
 always, associated closely with that of pre-existence, which we 
 have already passingly referred to in Div. I. Sec. I. We 
 should not here recur to it, if it had a history only external to 
 Judaism and Christianity. But it has found advocates of a 
 decided character as well in the synagogue as in the church. 
 The Pharisees, according to the testimony of Josephus, taught 
 that the souls of the wicked continue in everlasting punish- 
 ment; but the souls of the good, on the contrary, pass into 
 other bodies,^ This sounds as if the Pharisees had taught the 
 transmigration of souls ; but, in fact, it is only the biblical doc- 
 trine of resurrection maintained by the Pharisees in opposition 
 to the Sadducees, on which Josephus, that it might not be used 
 to put him to shame before the Komans, puts this Pythagorean- 
 Platonic garment.^ How frequently w^e hear in the Talmuds 
 the Pharisees contending with the Sadducees about the resur- 
 rection (Cn?? ri^nn) ; but about transmigration of souls nothing 
 is whispered, beyond that here and there appears to be supposed 
 that one and the same man may emerge at several times under 
 different names in the current history of this world,* — an idea 
 which, at the time of Jesus, appears to have been a popular 
 superstition : for Herod the tetrarch thinks that Jesus is only 
 another incarnation of the soul of John, who was beheaded 
 (Matt. xiv. 1, comp. Mark vi. 16, Luke ix. 9); and as well John 
 
 ^ Instead of ^ir£^-\^v-)cmis^ it is called also fAtTsuauf&oLrauig^ fisrhhais^ 
 i.e, reuniting of the soul from one body to the other ; f^-irayyurf^og, i.e. 
 transfusing from one vessel into the other; in the JLatin fathers, animarum 
 transmigration translatio, revolution reciprocatiOy etc. 
 
 2 Bell.jud. ii. viii. 14 (comp. iii. viii. 6), Ant. xviii. 1, 3. The chief 
 passage runs, i^v)cviv TrStaxi/ oi(p0otpTOi/, fA&Toi^ctiusiu Se stg srepou a&t^ot t^j* 
 ruu ocyotduv fAoifviv rv^if ts (pa/uKOiy «i'S/&) rifAupioe, x-oKot^iuQact- 
 
 3 See Bbttcher, de inferis, sec. 518, p. 652 ; Winer, JR. W. ii. 247. 
 
 * e.g, &. Sanhedrin 1055, according to which Beor (the father of 
 Balaam, not Balaam himself, as Bottcher supposes, sec. 552), Cushan 
 Eishathaim, and Laban the Aramsean, are one person. 
 
 2 M 
 
54f5 THE RESURRECTION AND CONSUMMATION. [SEC. II. 
 
 the Baptist (John i. 21) as Jesus (Matt. xvi. 14; Luke ix. 19), 
 are taken by the people for great personages of the past days, 
 appearing again. It has been thought also, that the question 
 of the disciples (John ix. 2) must be explained of a presumed 
 transmigration of souls, or at least, as De Wette, with Briick- 
 ner's concurrence, supposes, of a presumed pre-existence ; but it 
 is not at all necessary to suppose that the disciples regard the one 
 of the two cases suggested as possible, as being just as conceiv- 
 able as the other. The question is the expression of the em- 
 barrassment into which they were thrown by the false premiss, 
 that bodily suffering of the individual is always the punishment 
 of sin. The Zohar first of all teaches not only, as the Talmud, 
 the pre-existence of souls, but also the transmigration of souls 
 from one form of temporal life into the other, till they finally 
 become worthy to return into the palace of the heavenly King.^ 
 In the ancient church, Origen awakened the suspicion of a 
 similar view, by declaring himself often expressly against the 
 transmigration of souls; and a continued embodiment of the 
 soul in this world is, moreover, actually foreign to his system,^ 
 which teaches for it a continual new creation of material worlds, 
 destined for places of purification of spirits, and thus prides 
 itself on establishing, in the place of the doctrine of the trans- 
 migri^tion of souls, a far more exalted theory. None the less 
 Jerome accuses him of unmistakeably defending the transmi- 
 gration of souls,^ in the sense of Plato and Pythagoras ; and 
 laments that the serpent's poison, so nearly allied to this of 
 the doctrine of pre-existence held by Origen, still always was 
 secretly entailed upon the church from Egypt and the East.* 
 
 1 See Franck. Cahhala, p. 177. The transmigration of souls is called 
 J^DDK^JT X^J^sba (revolutio animarurn), probably to distinguish it from 
 
 T T : • : T : • 
 
 ^^a^a in another eschatological meaning. See Buxtorf, Lex, Chald. c. 438, 
 
 440.' 
 
 2 Observe ; a metensomatosis of this world. See his disputing this at 
 the beginning of vol. xiii. in Matthseum. 
 
 3 In the Epistle 59, adAvitum {0pp. ed. Vallarsi, i. c. 923); and equally 
 the Emperor Justinian, in his writings in respect of the fifth Council of 
 Constantinople (650), in vol. ix. of the Collectio of Mansi. In Photios we 
 read also that Origen was responsible for the view, that the soul of the 
 Redeemer was the soul of Adam. 
 
 * In the Ep. ad Demetriadem (0pp. i. c. 992) ; comp. EpitapMum 
 Paulse (lb. c. 715-719). 
 
SEC. 11.3 THE METEMPSYCHOSIS. 547 
 
 The Gnosticism as well of the Jewish as of the Gentile Chris- 
 tians, adopted the erroneous doctrine thus favoured by philo- 
 sophy and the Cabbala, and nurtured it up. 
 
 And how is it proved from Holy Scripture ? How Basilides 
 attempted it, we are informed by Origen on Eom. vii. 9 : " I died, 
 says the apostle, for sin began to be attributed to me. But Basi- 
 lides, without considering that this is to be understood of the 
 natural law, refers the apostolic word to absurd and ungodly 
 fables, to the Pythagorean dogma, seeking to prove from this 
 assertion of the apostle, that souls are continually transfused ijito 
 other bodies. When the apostle says, Hived once without law, 
 he means, according to Basilides : Before I came into this my 
 present body, I lived in the bodily form of a being that was not 
 under the law, — namely, of a four-footed beast or of a bird. 
 Basilides therein sbuts his eyes to what follows : but when the 
 commandment came, sin revived again (revixii)^^ Carpocrates 
 taught that the world is a work of world-spirits, whose place is 
 far beneath the true and highest God ; and that the soul, passing 
 through the region of the world-spirits, and emancipated from 
 their trammels, has to take its way upwards to the eternal 
 uncreated Father. In this manner he interpreted the parabolic 
 saying of Jesus, " When thou art in the way with thine adver- 
 sary, give diligence that thou mayest be delivered from him, 
 that he may not hale thee perchance to the judge, and the judge 
 deliver thee to the officer, and the officer cast thee into prison. 
 Verily I say unto thee. Thou shalt not depart thence till thou 
 hast paid the very last mite" (Luke xii. 58; Matt. v. 25). The 
 adversary, he said, is the devil, one of the world-spirits who 
 brings the departed souls before the judge the chief of the 
 world-spirits, who delivers them to the officer another of the 
 world-spirits, in order to enclose them in other bodies ; for the 
 body, say they, is a dungeon from which the soul does not 
 depart until it has lived through and experienced all that belongs 
 to this world, and has therein approved its freedom, in order 
 to soar upwards to the God who is exalted above the world- 
 forming angels.^ 
 
 Such a mode of scriptural argument needs no refutation. 
 
 ^ Stier's Ausg. des Irendos, i. 903. 
 
 ^ Irenseus, c. hser. i, 25 ; Tertullian, de anima, c. 35 ; Epiphanius, hser. 
 xivii. (0pp. ed. Petav. i. 106). 
 
548 THE RESURRECTION AND CONSUMMATION. [SEC. 11. 
 
 It is still more absurd than if any one, as Augustine observes, 
 were to quote Ps, xlix. 12, 20, Ixxiv. 19, on behalf of the trans- 
 migration of souls, or than when Juda b. Aser, Abarbatiel 
 and other Jewish religious philosophers, find in it the reason 
 of the Levirate law (Din*'n dvo), and appeal to Job xxxiii. 29 
 as a proof text/ Scripture contains no intimation which even 
 remotely favours it. For even Matt. xi. 14 (comp. xvii. 12) is 
 not such an intimation. John himself denies that he is Elias 
 (John i. 21); he is therefore not Elias in the sense of the Jews, 
 but he is so nevertheless in a certain sense: for he is the second 
 Elias,, who, according t© scriptural prophecy, precedes the Lord ; 
 and it was of great importance that he should be so regarded, 
 that the day of redemption which was then breaking, the hea- 
 venly kingdom of the second David that was appearing, should 
 not be mistaken. For the rest, Elias was already, according 
 to Scripture, bodily taken into heaven. That his soul should 
 be clothed upon with a new temporal body in the womb of 
 Elisabeth, would be a contradiction of Scripture by itself. 
 
 The metempsychosis has therefore no biblical testimony to 
 adduce for itself ; it only abases the word of God, as all false 
 wisdom does, to paint itself up withal. It is, on the contrary, 
 thoroughly contradictory to Scripture. For (1) it deranges, 
 contrary to reason and experience, the limits established by 
 creation, as the Holy Scripture testifies, between natural class 
 and class (f^), according to which it is impossible that one 
 nature should pass over into the other, which is substantially 
 the same as that the soul of one being should become the soul 
 of another. That the souls of those men whose god is their 
 belly, and whom their own greediness has stricken with stupidity 
 and sluggishness, pass into swine, asses, and similar brutes ; the 
 souls of those who loved unrighteousness, exercised tyranny, 
 and were given to robbery, into wolves, hawks, and other crea- 
 tures of prey; that the souls of those, on the other hand, who 
 lived morally and peaceably should pass, not essentially but 
 habitually, into bees or ants; and that these degraded souls 
 should ever, according to their conduct, be changed from brute 
 souls back into human souls, as we read in Plato, whether it be 
 regarded physically or ethically, is alike an absurdity. It is 
 
 1 See the two Hebrew treatises on the transmigration of souls in the 
 collection D''Jpt DVD, Frankfort-on-Maine 1854. 
 
SEC. II J THE METEMPSYCHOSIS. 549 
 
 absurd in a physical view; for "every body," says Aristotle 
 with absolute truth,^ "has its peculiar internal form and exter- 
 nal formation; and that every soul can without distinction 
 enter into every body, is therefore a fiction just as romantic as 
 if it were said that an architect can accomplish his work by 
 playing on the flute. In the same way that every art must have 
 its appropriate tools, the soul also needs a body corresponding 
 to it." ' It is absurd in an ethical view ; for a state of punish- 
 ment, without consciousness of the foregone sins to be expiated, 
 cannot possibly serve for man's moral purification; and a human 
 soul that has become the soul of a brute, is absolutely no longer 
 a being capable of moral accountableness and improvement. 
 The proof of this twofold (physical and ethical) absurdity of 
 the Pythagorean-Platonic dogma, is found as early as the writ- 
 ings of Justin Martyr.^ 
 
 Now it cannot indeed be said of the metempsychosis, if it 
 abandons that change of men into brutes, any more than of the 
 doctrine of pre-existence (Div. I. Sec. I.), that it is contrary 
 to reason. But it is contrary to revelation and contrary to 
 Scripture in all forms. For, (2) according to Scripture, death 
 
 ^ In the three books, 'n-tpi ipv)cviSi i- 3. 
 
 2 At the beginning of the dialogue, c. Tryplion: comp. Irenseus, c. 7i3sr. 
 ii. 33, which takes its counter proof from the want of all recollection of the 
 earlier condition ; Theodoret, Grmcarum affectionum curatio, c. xi. (p. 431, 
 B. ed. Gaisford), which, in connection with the mi"gration into wasps, bees, 
 and ants, wittily remarks, that, according to Plato, the reward of those 
 who in their life have done wrong to no one, is to wound and injure others; 
 Augustine (civ, x. 30), who with satisfaction appeals to the fact, that even 
 Porphyry limited the doctrine of Plato and Plotinus his own master, to 
 a migration into human bodies : Puduit scilicet illud credere ne mater 
 fortasse filium in mulum revoluta vectaret, et non puduit hoc credere, ubi 
 revoluta mater in puellam filio forsitans nuberet. Unsurpassed in this 
 kind of contest is TertuUian, who, in his apologeticus, c. 48, and especially 
 de anima, c. 32-35, heaps upon the philosophico-gnostic metempsychosis s. 
 metensomatosis^ in the mocking designation of which he is inexhaustibly 
 inventive, the most biting sarcasm of the coarsest wit. Mneas of Gaza 
 is the only one besides the above-named that embarks in a searching 
 refutation, in his dialogue TJieophrastos ; Hermias scoffs not without wit ; 
 Lactantius and Chrysostom lose themselves in empty tirades. "What else- 
 where is foimd in the fathers, consists partly of insignificant historical 
 notices (among the apologists, Clemens Alexandrinus, Epiphanius, Euse- 
 bius), partly of insufficient attempts at refutation (Cyril of Alexandria, 
 Isidorus Peleusianus, 1. iv. ep. 163). Besides Porphyry, Jamblichus and 
 
550 THE RESURRECTION AND CONSUMMATION. [SEC. IL 
 
 is the absolute end of the temporal history of every individual 
 man, and, the parousia of Christ is the absolute end of the tem- 
 poral history of the whole of humanity. A general judgment 
 decides finally upon the destiny of all men, and of all the beings 
 that have been involved in the history of humanity'; and when 
 the present world shall have passed away, whose characteristic 
 is the mingling of wrath and love, there is no further world 
 beyond the new one which proceeds from the destruction of 
 the old world. The essence of eternity that has been immanent 
 in temporality has come to its breaking forth : the two principles 
 are for ever unmingled, and there remains still only a kingdom 
 of lovfe or of light — heaven ; and a kingdom of wrath or of 
 darkness and fire — hell. 
 
 In the scriptural doctrine of the last things, therefore, there 
 is absolutely no place for a gradually progressive embodiment 
 of the separate souls, whether it be in the present world or in 
 another future one. Even Origen is compelled to allow this, 
 although his exegetical method permitted him to twist the 
 Scripture like a kaleidoscope. But if, amoilg the great thinkers 
 of modern days, Lessing^ so lightly spoke in behalf of the 
 
 Hierocles (according to the information in Photiua) limited the human 
 metempsychosis to a transition into human bodies. Proclus and Syrianus 
 made another wonderful attempt to vindicate the Platonic dogma. They 
 said that the brute kept its own soul, but that the human soul, which passed 
 into the brute body, was bound in sympathy to the brute soul. 'O Is 
 ecTivjd^g T^oyog, says Proclus in the sixth- book to Timseus, sitrKpluso^at fi,h 
 eig Sv}pl» (pml T^^ dud pair ivmv tpvx'^fj 2%ovr» Sg f^u oix.d»u ^a^u, ku\ M 
 nrot.vrri rvju €iax.pt$sitr»u i^vxA^* oJotf STroxovfiii/viU xett tJ5 vpog ecvrviu ovfA'Tca.hix 
 Ishfihyiu, We recall therein the cabbalistic doctrine of l^iaV, i-e. of the im- 
 pregnation of a soul by another married in union with it, .^neas banters 
 the new device of his contemporary Proclus in a very successful manner. 
 
 1 In The Education of the Human Race (1780), where, in sec. 95, it 
 runs : " Is this hypothesis so ridiculous for the reason that it is the oldest — 
 because the human understanding chanced upon it before the sophistry of 
 the schools had dissipated and weakened it?" That the oldest view 'of 
 futurity is that of metempsychosis, is false. It was first developed among 
 the Egyptians as well as the Indians, from the notion of Hades and its two- 
 fold state. In Israel no step was made beyond the revealed fundamental 
 view, either in the mythologic or in the speculative direction, Zschokke 
 has represented the faith of the transmigration of souls in a sentimental 
 novel entitled Harmonius: " I knew three beings," says Harmonivs there, 
 " with which I was associated in a wondrous involuntary manner, as I vp^aa 
 
SEC. III.] THE DOCTRINE OF RESTORATION. 551 
 
 transmigration of souls, it is explained from the fact that he 
 ■wholly lost the idea of a positive although progressive revela- 
 tion, and was only groping in the dark according to a position 
 that was spiritually just as free, as it was restrained to the divine- 
 human canon of Scripture. Both these things are true in a 
 more limited degree of Herder also, who closes his confutation 
 of Lessing with the words: " Purification of heart, improvement 
 of the soul, with all its impulses and desires : this, it seems to 
 me, is the true palingenesia of this life ; after which assuredly a 
 more joyous, a loftier metempsychosis, but which is unknown 
 to us, awaits us." ^ 
 
 This "unknown" metempsychosis — the only one that 
 Scripture teaches — is the resurrection. As there their God- 
 resembling nature comes to manifestation in the bodies of the 
 righteous — the nature in which Christ's blood has effaced every 
 stain — so, through the not less humanly formed bodies of the 
 ungodly, will break through their nature, on the one hand 
 devilish, on the other brutal, and make them a dreadful and 
 loathsome reverse of glorification. This, but nothing further 
 than this, is the truth of the metempsychosis. The scriptural 
 revelation leaves unabolished the dualism of hell and heaven, 
 which the metempsychosis has it in view to cancel. 
 
 THE DOCTEIKE OF KESTOEATIOK. 
 
 Sec. in. 
 
 When the existing form of the world — which is absolutely 
 a bridge thrown to man, whereby he may attain from wratli 
 to love, from curse to blessing, from death to life — shall be' 
 destroyed, man will be for ever established in the principle into 
 which in this world he has sought to enter in habit and life by 
 virtue of his own free, determination. The fiery side, as the 
 
 vith no other being during my life of seventy years' duration. In all these 
 three was the same tenderness, the same faithfulness." The first of these 
 beings was a bird, the second a dog, the third his wife. 
 
 1 Postscenien zur Gesckichie der Menschheit^ Werke (1807), vii. 277. 
 
552 THE RESUEEECTION AND CONSUMMATION. [SEC. III. 
 
 light side of the divine doxa, will have in hell, as in heaven, 
 an eternal objectivity apart from God. There needs no final 
 abolition of hell in heaven, that the whole creation may be a 
 copy or expression of the everlasting triumph of light over 
 darkness, which is set forth by the divine doxa^ considered with 
 respect to the internal nature of God (Div. IV. Sec. VI.). 
 This triumph is completed. If the whole of creation were one 
 being, it would indeed have to be perfected in such a manner 
 as that the darkness should be in this one nature abolished in 
 light. But as the entire creation is an infinite number of 
 beings, that triumph is then already perfected, when those 
 beings which have taken their stand in the principle of wrath 
 are capable of nothing further in opposition to the holy one 
 whose hereditary portion is in light, and which have become 
 the footstool of God and of his Christ, Le. the dark ground on 
 which is enhanced the glory of the divine dominion. God is 
 thus, moreover, iravra iv nracnv. He who, in respect of His 
 triune nature, is love, embraces; all who have laid themselves 
 open to this love with the light of His doxa ; and all who have 
 shut their hearts to this love. He encircles with the darkness 
 and the fire of His doxa. Love has conquered. Evil is placed 
 under bonds. There needs not its absolute annihilation that 
 the hexaemeron of the world's history may close, as did that of 
 , the world's creation, with n&^D niD njni (Gen. i. 31). 
 
 There is no doctrine that contradicts the Holy Scripture 
 in a more unwarrantable manner than that of the so-called 
 Apokatastasis. There is, only needed one glance into the life 
 of Joh, Wilh. Petersen (\ 1727), in order to be convinced 
 how even the noblest soul may be absolutely perverted in all 
 its relations by this doctrine. It is no postulate of reason for 
 which it is passed off. For as it has of late been observed with 
 perfect justice, the anthropologic, psychologic, and ethic view 
 of the case claims, on the contrary, the possibility of an eternal 
 condemnation. " Since man is ,not to be blessed by means of a 
 natural process, must it not be possible to his will to establish 
 his own induration, to continue rejecting grace for ever, and 
 thus himself to choose his own condemnation? Will it be said 
 that this possibility of a continuous induration must include 
 also a constant possibility of conversion ? This will be found to 
 be a precipitate conclusion. For this earthly life has already 
 
SEC. in] THE DOCTRINE OF RESTORATION. 553 
 
 proved to us the fearful law of necessity, according to which 
 evil progressively assumes an unchangeable natural impress in 
 the individual. It is true that psychological experience also 
 shows usj that in the human soul may be introduced a mighty 
 turning-point, whereby the old is broken away from, and the 
 development of the character takes a new direction. Bat there 
 arises here the old question, whether, for the conversion of 
 man, there is not a terminus peremptorius — an extremest limit, 
 beyond which atonement and conversion are no longer possible. 
 Although we dare not' place this limit arbitrarily at any point 
 whatever within the range of time (e.g. at the end of this life), 
 still we must unconditionally place it at the end of time and of 
 history itself, which is exacdy the idea of the final advent 
 of the Lord, So long as there is Time, conversion must be 
 possible, for it is actually the Christian idea of the significance 
 of time, that it is a period of trial and of grace; and as long 
 as the sinner finds himself within the range of time, he exists 
 under the patience of God. But when not merely this or that 
 defined section of time, but Time itself, has passed by, then it 
 cannot be understood how conversion is still possible, because 
 conversion cannot be conceived of without a history of conversion. 
 The possibility of conversion depends, for instance, not merely 
 on the fact that there is good essentially present in man, and can 
 never be extinguished, which is just as much the possibility of 
 condemnation ; but on the fact that internal and external con- 
 ditions of effectiveness for the development of this possibility are 
 present, that the sinner is still in that order of things which 
 bears in itself the stamp of that which is undecided, — a state of 
 the world where trial and temptation may still be talked of." ^ 
 What Martensen thus says of the natural character which 
 evil assumes, agrees with what, from Div. III. 2 onwards, we 
 have already frequently represented with respect to the conse- 
 quences not merely ethical, but also physical, of sin. What he 
 says of time is true in general of the present world, which, in 
 its temporally limited constitution — its constitution calculated 
 not less to conceal than to reveal the Godhead — its constitution 
 mingled of self -evidences of divine love and divine wrath — is 
 purposed to make man aware of his conditionary state, to render 
 sin distasteful to him by means of its own necessary conse- 
 ^ Martensen, Dogmatik^ sec. 286. 
 
554 THE RESURRECTION AND CONSUMMATION., [SEC. III. 
 
 quenceSj to check the enhancement of his sin to a demoniacal 
 character, and to train him to the salvation which is to be 
 attained by means of faith. If this pedagogic form of world 
 be destroyed, man is, and remains, that which he has become 
 within himself. He is, and remains ; he is not annihilated : for 
 Scripture no more teaches the final annihilation of the wicked, 
 than it does their apokatastasis or restoration. Human reason 
 would like in one way or another to abolish the dualism with 
 which the history of the world closes. Let her do it upon her 
 own responsibility, but let her not falsify the Scripture. This 
 teaches an eternal personal continuance of all personal beings, 
 and a continuance fundamentally conditioned by what they 
 have become in time. 
 
 Here in this life, says Jac. Bohme,*' ^the soul is on the 
 balance, on the hinge ; and if it is evil, it can be born again in 
 love ; but when the hinge is shattered, then it is in its own terri- 
 tory, in its principle of being. 
 
 But within the two principles there is movement, and that 
 not only in a circle. The history of this world has ceased, yet 
 experience does not also cease ; and therefore it is not the close 
 of all history. 
 
 ^ See Hamberger, Lelire Jac. Bourne's, p. 302. Jac. Bohme is decided 
 against the apokatastasis. His doctrine of the last things is therefore 
 found unsatisfactory by Hamberger (ibid. p. 331) ; as, moreover, Franz v. 
 Baader in this point became unfaithful to the master. We bow, as does 
 also v. Rudloff with J. Bbhme, to the word of Scripture, and reply to the 
 apokatastasis with Augustine {civ, xxi. 23) : Ita plane hoc erit, si non quod 
 Deus dixit, sed quod suspicantur homines plus valebit. Also the sound 
 decision of H. "W". Rinck ( Vom Zustand nach dem Tode, p. 291) deserves 
 here distinguishing mention : " It seems to us to be very precipitate to de- 
 cide, with Jung Stilling, that the supposition of an eternal condemnation 
 prejudices God's honour, and is unbecoming to God. Do we, then, so 
 thoroughly understand the proprieties of God? Do we fundamentally 
 understand the nature of Him before whom the seraphim with veiled faces 
 sing, Holy, holy, holy is the Lord of Sabaoth?" 
 
SEC. IV,] PROGRESS IN ETERNITY. 5.55 
 
 PEOGEESS IE" ETEENITT. 
 
 Sec. IV. 
 
 The history of this world, which is completed in the conflict 
 of good and evil, and permits to man in every one of its mo- 
 ments to decide upon his tempol'al and eternal destiny, has 
 indeed then passed away for ever. But as creatures as such 
 never cease to be finite and conditioned, and therefore time and 
 space in the world to come, although pervaded by eternity and 
 infinity, are still not annihilated ; as, further, heaven and hell 
 conceal an infinite number of beings, who, as well in respect 
 of their individuality, as of the grades of their condition of glory 
 or punishment, are distinct, and stand in a fellowship with one 
 another most abundant in relations ; as, finally, their relation 
 towards God admits of an endless deepening and an infinitely 
 manifold modification and progress, — there is therefore, without 
 doubt, a continually progressive series of events, as well in the 
 region of love as in that of wrath. Between the two regions, 
 indeed, there is a gulf: a crossing over thither or hither is 
 expressly excluded by Scripture. But all spirits, those of men 
 as of angels, move in that principle which has, in their free 
 determination, become the sphere of their life. 
 
 Every glance into the blissful future which the Holy Scrip- 
 ture vouchsafes to us, shows that it is very far from being a 
 sameness without distinction — that it is no inactive quietude. 
 And as no life revolves in a circle without growing in intensity 
 and substance, so also the life of the future state is not to be con- 
 ceived of without progress. We may assume, without contradict- 
 ing Scripture, a progression of the blissful spirits in knowledge 
 and glory.^ The unfathomable depth of the divine nature, 
 
 * Most of the ancients answer, to the question ; — Wherein consists the 
 activity of the blessed? — Surely always only in praising God. Thus fi.^. 
 Augustine on Ps. Ixxxv. (Lat. Ixxxvi.) : "What will be our business in the 
 other world? what our activity? Say est thou that rest excl^^des all activity ? 
 Then shall we sit there and be torpid, and do nothing ? If our love grow 
 cold, our actions will grow cold also. How then will that love, when in the 
 presence of God it shall have attained that satisfaction which it craved 
 
556 THE RESURRECTION AND CONSUMMATION, LSEC. IV. 
 
 the unattainable height of the divine glory, render it possible. 
 The " many mansions" of John xiv. 2 render it probable.; and 
 what the Apocalypse says (xxii. 2), not of the Jerusalem of the 
 millennium/ but of the Jerusalem of the new and glorified earth, 
 is a significant hint of the reality of this probable progress. 
 " In the midst of the street of it," says the seer there, " and on 
 either side of the river, stood the tree of life, which bare twelve 
 (twelve manner of) fruits, yielding her fruit every month ; and 
 the leaves of the tree were for the healing of the heathens." 
 
 Contrary to the tenor of the words, Hengstenberg, in his 
 Exposition of the Revelation^ understands this depairelav rtav 
 iOvSiv of the effect which was produced in this world by the 
 heavenly Jerusalem upon the heathens. &epdireia is indeed 
 not necessarily healing of the sick ; it means here what it may 
 literally mean (comp. with Ezek. xlvii. 12, the use of ^3"!? and 
 niKS") in the Proverbs), strengthening, increase of power, per- 
 fecting of health, convalescence of those who have recovered.^ 
 There is nothing really to the contrary, since the idea of per- 
 
 here below with sighing, — how will it inflame us, enlighten us, change us ! 
 What, therefore, shall we do there, brother? The psalm tells us, Blessed 
 are they who dwell in Thine house. Wherefore? They praise Thee there 
 for ever and ever. This will be our employment — Praise of God." But 
 there are also in the literature of the ancient synagogue, as of the ancient 
 church, suggestions of a progress in the future state, e.g. the talmudic 
 apophthegm, based on Ps. Ixxxiv. 7, D^IV^ N^ nniJD Urh pK CDDH '*1''lJ?r\ 
 KSn tb)V^ ^b) ntn, i.e. The wise strive restlessly forwards, as in this world, 
 so in the world to come (6. Berachoth 64a ; Moed Katan 29a) ; in con- 
 formity wherewith Irenseus says (ii. 28, 3), eV/« fA,iv (jau h ra7s ypettpa.ts 
 ^YlTOvfiiuaif) Wi'kvofASv Kotrx %»piv ©soS, hta Se du»x.£;treT»t t$ 0s5, x«i "ou 
 f^ovou €v tZ uioivt ra vvvi^ oiXKoi kcaI h ra ^gXAoj'T/, ^t/x clsl f^su 6 0eos S/^Kirxp;, 
 Biu6pa-7rog Sfi S/« 'TToLvrog f4.ee.u$auv] 'jrotpx Qtov. Of such a promoveri, crescere^ 
 ascendere of the righteous, Irenseus speaks frequently, partly with an ap- 
 peal to apostolic tradition. It has been sought of late to found the same 
 conviction on 1 Cor. xiii. 13 (e.g. by Siebenhaar in the work, de fide et spe 
 in seterna etiam vita mansuris, 1839), but contrary to the meaning of the 
 apostle (2 Cor. v. 7 ; Rom. viii. 24), although in a certain sense an eternal 
 faith and hope of the blessed is certainly to be assumed. 
 
 1 This is the view of v. Hofmann, and also of Karsten, which xxi. 1 
 decidedly opposes. 
 
 2 Thus H. W. Rinck, Vom Zustand nach dem Tode (1861), p. 324. The 
 expression "health" must not exactly presuppose sickness, but indicates 
 the perfect state of mature growth into the image of God, — the completed 
 and harmonious penetration of the organism by the glory of God. 
 
SEC, IV.] PROGRESS IN ETERNITY. 557 
 
 fection in tlie intermediate state does not exclude enhancement 
 (comp. Heb. xii. 23 with xi. 40; Apoc. vi. 9-11 ; 1 Cor. xv. 
 23-28) ; so it will not exclude it, moreover, after the new creation 
 of heaven and earth. If there be, as undeniably there is^ a 
 multiplicity of degrees in the glory of the future state, there is 
 no reason wliy there should not, moreover, be exaltation from 
 the one degree to the other, since the highest good which is the 
 possession of all the blessed — fellowship with God — allows of 
 continually deeper and deeper sounding, a continually richer 
 giving and receiving, a continually and increasingly glorious 
 disclosure of itself. Therefore it is observed by von Gerlach 
 upon that passage of the Apocalypse referred to, with a full 
 apprehension of its meaning, " There shall also be there one 
 more unceasing creation — a reception of God's gifts of grace — 
 as of the tree of life in Eden, and no unbending sameness, but 
 an eternal becoming and growing." 
 
 The seer can even say, " every month," for the blissful 
 world of spirits indeed is not compounded of an irrecoverable 
 past, a passing present, and a dim future ; but, on the other 
 hand, it is anything but a numb quietude and a uniform ab- 
 sence of events : it is a lapse of ala>v€<; rcov alcoveop filled and 
 pervaded by eternity. Time is therefore, after its manner, 
 glorified, as are the bodies of the blessed. The eternal source 
 whence it proceeded is broken through by it, and overflows it. 
 The blessed strike the root of their life in the eternal life of 
 God. In the lapse of aeons this is a present which is always 
 alike to them. There is no past which they should wish back, 
 and no future which should make the present painful to them. 
 Their present is God. To be deprived of this present, and still 
 to subsist without end — this in itself alone is a torment of hell 
 for the condemned. 
 
 • •■••• 
 
 Our plan, as we sketched it in the Prolegomena, is now 
 accomplished. We have traced the history of the soul from 
 its eternal antecedents up to its eternal ultimate destiny. It 
 is a system that now stands before us, not a system built up 
 of scientific categories, but constructed in conformity with the 
 ways of God with the soul of man — ways which proceed from 
 eternity, and return to eternity, — a completed circle, whose 
 living centre is the Name which is above every name. 
 
558 THE RESURRECTION AND CONSUMMATION. > [SEC. IV. 
 
 That which from eternity was in the presence of God as an 
 ideal in the mirror of His wisdom, we now behold in self -living 
 eternal fulfilment and completion. The idea of humanity, in 
 its process of realization, disturbed by sin but renovated anew 
 and guided to victory by redemption, is now perfected eternal 
 reality. Enfranchised in God through Christ, man is henceforth 
 absolutely exalted above evil ; and his body is not merely, as it 
 was in its primitive origin, immortal in design, but immortal in 
 nature. The spirits of the redeemed are now, in conformity 
 with their destination, in blessed actuality the image of God 
 the Triune; and their souls the image of the divine doxa; and 
 their bodies the image of the body of the glory of the God-man. 
 The spirit of man lives and moves in God's triune love ; the 
 soul of man reflects in incessant delightful vision the loving 
 triumph of the divine doxa ; and the body of man, whose 
 spiritual and microcosmic typical meaning is now no longer a 
 concealed mystery but a revealed marvel, shines, as pervaded 
 with the loving light of the spirit and the soul, in the loveliest 
 beauty. But everything that redeeming love repelled to self- 
 induration is for ever absorbed into the wrathful aspects of the 
 doxa, and there leads a life self-consuming, and, as it were, 
 non-existent. 
 
APPENDIX. 
 
 From a Sermon of the Author^ s on the Fourth Sunday after 
 Trinity^ 1854. 
 
 On Rom. viii. 18-23. 
 
 Whence comes it, then, that our joy in nature, and the joy of 
 nature herself, is changed from time to time into mourning? 
 The answer to this question stands in the closest connection 
 with the state of our own soul and of our own body. It is 
 therefore sufficiently within our reach ; but by our own reason 
 we do not discover it, and in the wisdom of this world we shall 
 seek for it in vain. Whence comes it, then, that the body of 
 man, made in God's image, becomes at last a corrupting carcase, 
 as do the bodies of unreasoning brutes ? Whence comes it 
 that heat and cold, moisture and drought, wind and weather, 
 continually shake and wear it, as if it were a ruinous house ? 
 Whence comes it that, even before it is deprived of soul, it is 
 a habitation for worms 1 Whence the sicknesses numberless, 
 and deformities and imperfections? whence that life, which, 
 even in the case of people in health, is more or less unsound, 
 with its seeds of death developing themselves more tardily or 
 rapidly ? Ask the wisdom of this world. It will give you the 
 absolutely comfortless disclosure : The constitution of man, and 
 his relation to the whole of nature, is the cause of these results. 
 And truly it is so ; but was it so originally, and is it therefore to 
 continue so for ever ? To these questions natural wisdom either 
 answers not at all, and lets the enigma stand ; or it answers 
 yes, and so makes the enigma more enigmatical still. But 
 the Holy Scripture teaches us to understand the present in 
 the light of the past and of the future ; and perhaps no passage 
 is so specially instructive in this respect as Kom. viii. 18-24. 
 
 659 
 
560 THE RESURRECTION AND CONSUMMATION. 
 
 When a creature wishes to be emancipated from that which 
 God has imprinted upon it, there must, in respect of that which 
 is thus imprinted, have preceded a terrible change ; and when 
 even those who, according to their inner man, know and feel 
 themselves redeemed, nevertheless, as the apostle says, wait 
 with sighing and longing for the redemption of their body, the 
 human body must have come into a condition which is the most 
 lamentable disfigurement and perversion of the primitive one. 
 Thus it must be ; and when we look back to man's creation, thus 
 also we actually find it. You have perchance seen statues 
 hewn out of stone — human forms wrought by human skill — 
 which, by the perfect symmetry and by the majestic beauty 
 of their outlines, filled you with amazement. If even human 
 skill can produce that which is thus glorious, how glorious 
 must that have been which Grod's omnipotence produced, when, 
 according to His eternal counsel, He went about to lay the 
 foundation of humanity ; when He, as the Scripture narrates, 
 formed man out of the dust of the ground ! (Gen. ii. 7.) In 
 the creation of the beasts He had said, " Let the earth bring 
 forth living creatures ;" but in the creation of man He did not 
 say, "Let the earth bring forth man." Men did not come 
 into existence by such a creative command ; but God Himself 
 laid hands to the work (to speak humanly), and formed the 
 body of the one first man out of the earth, moistened by the 
 primal dew of the delightsome land of Eden. Lord ! how 
 this was done we know not : for Thou art not a man, to have 
 done it with hands, and God the Son had not yet become man. 
 Thine invisible omnipotence it was, which in a manner incon- 
 ceivable to us formed the dust of the garden of Eden into the 
 body of Adam ; Thine omnipotence, — which also will form the 
 dust of the graves one day into bodies for those who shall rise 
 again. It was an act of Thine own love, according to the plan of 
 Thine eternal wisdom, and in the power of Thine omnipotence. 
 And when the human body was formed, then the Lord God 
 breathed into it the created, but God-like and God-related, 
 breath of life ; and proceeding from it, the soul pervaded the 
 frame of the body, and subjected to itself the powers that move 
 therein. Thus originated man. His God-like spirit lived and 
 
APPENDIX. 561 
 
 moved in tlie God of its original source, and thence by the soul 
 ruled over the divine image of the earthly body. He ruled 
 therein as a king on his throne, and was appointed from this 
 throne to govern the creatures around him. The whole condi- 
 tion of his being was peace, and all creatures around him were 
 with him in peace ; and their progress to glory depended on the 
 fact that their king continued in the holiness imprinted on him. 
 For bodily he belonged to them, and spiritually, to the heavenly 
 spirits. Thus he stood there as the link of two worlds, — for 
 ■heaven and earth might claim him for their own, — an object of 
 wonder to heavenly angels, and a delight to heavenly wisdom, 
 but moreover envied by Satan, who succeeded in ruining him. 
 
 TI. 
 
 What became of man when he broke up his fellowship with 
 God by disobedience, our text does not actually say ; but it 
 suggests what was the result to the unreasoning creature. It 
 became subject, it says, to vanity, to the service of perishing 
 nature, on account of Him who hath subjected it. It is God 
 who, on account of man, has inflicted a curse on the ground. The 
 field is primarily meant, where now to man's careful sowing are 
 opposed weeds which threaten it with suffocation, and wildness, 
 and all kinds of risks, which often, even at the end, bring to 
 nothing the hope of the harvest. The apostle says to us, more- 
 over, that that curse extended over all creation for the sake of 
 man ; and that vanity and corruption, to which it is now sub- 
 jected, are the result of man's fall. What consequences the 
 fall had for man himself, may be gathered from this. The 
 light of the spirit is quenched ; and in the place of the glorifica- 
 tion of the body by the spirit, has now appeared the reverse of 
 glorification : the body of man has become a body of death, and 
 nakedness is thenceforward a shame. Man, who was summoned 
 to dominion over the earth, is now no longer endowed with 
 power over himself. The peace of the spirit, the soul, and the 
 body, has been changed into confused discord. The soul has 
 choked the image of God in the spirit, and disordered the body 
 by its lust ; and the body also entices the soul against, its will. 
 In one word, man has fallen away from the love of God. He 
 has aroused the anger of God by sin, and that has now taken 
 entire possession of him and of nature. For the comprehension 
 
 2 N 
 
562 THE RESURRECTION AND CONSUMMATION. 
 
 of the whole of nature with man for the glorification of both 
 had fallen out to the corruption of both. God's plan was hin- 
 deredj God's good-will was made of no effect ; therefore God's 
 wrath kindled in the entire circumference whose centre was 
 man. But the apostle says — in hope. If that has reference to 
 the creation, it is also true of man ; for the creation is just on 
 that account not without hope, because man is not without 
 hope. With the wrath of God arose, at the same time, the 
 grace of God, and opposed itself to the wrath. That humanity 
 still subsists — that the creation which pertains to it still sub- 
 sists — that they still subsist, not without an evening glow of 
 their original beauty, — this is God's grace. God promised to 
 humanity to overcome the wicked one. The overcomer of the 
 evil one is Jesus. Therefore I rejoice always when I find the 
 cross, which stands on our altars, also planted upon the hills, 
 or anywhere else under the open heaven, Tor the cross is not 
 only the standard of redemption for us men, but also for all 
 creatures that surround us. The blood which flowed down 
 therefrom, not only extinguished the anger upon us sinners, but 
 has also broken the power of the curse upon the earth. When 
 thou, then, standing on the mountain top, kindled with the view 
 which is presented around, criest out, How marvellous is God's 
 earth ! — do not forget how infinitely more marvellous it will 
 be, when it has wholly become the reflection of God's love, 
 which the crucified One has won back again for us, 
 
 HI. 
 
 Our body, and with it the creation, are to become spiritual, 
 free, and glorious. For the painful expectation of creation, says 
 the apostle, waiteth for the revelation of the children of God. 
 Kevelation is a turning out of that which is within, that the ex- 
 ternal may be like to the internal, Eevelation of the children 
 of God is an unveiling of their sonship, which now is veiled 
 by our fleshly body ; an unveiling of this, so that it appears in 
 the body — which itself has become spiritual — visibly to all crea- 
 tures. And further, the apostle says that the creature shall be 
 delivered from the bondage of the perishing being, into the 
 glorious liberty of the children of God. In what this glorious 
 liberty consists, is indicated in the closing words of our text ; it 
 consists in the redemption of our body from sin and death. 
 
APPENDIX. 563 
 
 For sinlessness, that is liberty ; and immortality, that is glory ! 
 Our worthless bodies, says the apostle in another place, shall be 
 like to the glorious body of Christ. For, for that purpose did the 
 Son of God become man, that He might descend into the abyss 
 of misery, into which our spirit and soul and body have come 
 by sin, and that He might wrest them free from the dominion 
 of darkness, and that He might lead them up with Himself, by 
 His reconciling suffering and death, to a glorious liberty. The 
 body in which He arose from the dead, is the same in which 
 He had been crucified ; but it is, nevertheless, another. For, 
 of the Lord in the days of His flesh, the contrite Israel con- 
 fesses, He had no form nor comeliness ; He was the most de- 
 spised and the most rejected of all men, full of pains and 
 sickness ; He was so despised, that men hid their faces from 
 Him; therefore we esteemed Him of no account (Isa. liii. 2, 3). 
 But when He appeared to Saul the persecutor, on the way to 
 Damascus, light from heaven shone around him (Acts ix. 3). 
 And when John received his revelation, he saw His eyes as 
 flames of fire, Plis feet as brass that glows in the furnace, 
 His countenance lightening like the sun. In this glorified body 
 of the God-man, we have the type of that of which our bodies 
 shall be representations. For the righteous, says He Him- 
 self, shall shine as the sun in the kingdom of their Father 
 (Matt. xiii. 43). It is sown, says our apostle (1 Cor, xv. 42-44), 
 corruptible, and shall arise incorruptible ; it is sown in dishonour, 
 and shall arise in glory ; it is sown in weakness, and shall arise 
 in power ; it is sown a natural body, and shall arise a spiritual 
 body. And this great Easter of humanity, wherewith its re- 
 demption is completed, is also the Easter of all creation. But 
 before the Easter comes, the Good Friday and the Sabbath 
 of the tomb must be undergone. 
 
 IV, 
 
 The redemption has already begun. But it has begun from 
 within, not from without. For, as a tree does not begin to 
 grow from its crown, but from the seed that lies in the conceal- 
 ment of the earth ; so also is the new life in Christ. It began 
 with the fact that, as our text exj^resses it, the first-fruits of the 
 Spirit are given to us. For as the creation of the world began 
 with th-e Spirit of God brooding upon the waters of the yet 
 
564 THE RESURRECTION AND CONSUMMATION, 
 
 unformed mass, so also the new creation of man. "We are flesh, 
 born of flesh. Our whole natural being, the invisible as well 
 as the visible, is a mass of corruption. But God hath taken 
 pity upon us. We are all washed. There has passed over us 
 the gracious water of life, the bath of regeneration, and of the 
 renewing of the Holy Spirit, which He hath shed upon us 
 abundantly through Jesus Christ our Saviour. Whether ye 
 allow this Spirit to work in you or not, ye have all received 
 Him, and He is near to you all by the power of the holy bap- 
 tism. But those who allow it to produce an effect on them, 
 experience it in themselves as the spirit of adoption, which cries 
 in us, Abba, dear Father ; and as the spirit of life in Christ 
 Jesus, which makes us free from the law of sin and death. 
 And yet we still groan, longing after the adoption, and wait- 
 ing for the redemption of our body. Even we, says the apostle, 
 who have the first-fruits of the Spirit, even we ourselves groan. 
 Eor we are God's children — are delivered by the Holy Spirit 
 from the law of sin and death ; but it is not yet abolished in 
 us — we still bear it about with us in our sinful dying body : we 
 are endued with power to gain the victory over sin, but yet 
 we conquer not without daily bitter and hard struggle. When 
 we would labour in the Lord's service, we feel the leaden 
 weight of this body, and the shadow that it casts upon our 
 devotion ; and when we strongly purpose in God to tread it 
 under foot, and to crucify it with its affections and lusts, it has 
 nevertheless again enticed us before we are aware of it, with its 
 sensual fantasies : we strive, and strive, and become weary even 
 unto death, and weary of life. We hate sin — we desire to be 
 rid of this bondage — we lift ourselves up with ever newly col- 
 lected power, and soar upwards with wings as eagles ; but we 
 soon sink, as if drawn back again to the earth with the power 
 of its fascination. We cannot otherwise rejoice in our adoption, 
 than when we hide ourselves in faith in God's free undeserved 
 grace, and retreat into the innermost sanctuary of our heart, 
 where God's Spirit has restored again the image of God in us: 
 for in our soul and our body burns an unblessed fire ; and if 
 thou, Christian, thou child of God, dost not daily extinguish 
 this fire with tears of repentance, and with the blood of the 
 Lord Jesus, it becomes a larger burning that consumes thee, 
 and at length it becomes a fir6 of hell. And to these expe- 
 
APPENDIX. 565 
 
 riences of sorrows that we ourselves undergo in ourselves, and 
 besides, the sufferings of this time which come from without, — 
 the sorrow at the want of faith — the lukewarmness, the loveless- 
 ness which surround us — the conditions of life often so perilous 
 and yet so unchangeable, within which we are imprisoned — the 
 wounds which the death of our beloved ones rends in our heart — 
 the isolation into which we are thrown by the loss or the want of 
 faithful friends — the frequent frustration of our purest designs, 
 and the disappointment of our most well-founded hopes ; and — 
 shall I go on *? It would be a long catalogue. The apostle is 
 thinking chiefly of ignominy and persecution for Christ's sake. 
 Of these we suffer now little or nothing. But these sufferings 
 also will, as in the first centuries, break out again over the 
 church of Christ ; and if our Christianity were less conformed 
 to the world, we should even now experience sufficient preludes 
 of them. This is the state of things in us ; this is the state of 
 things around us : therefore we groan, even we who have the 
 first-fruits of the Spirit ; and we groan, as our text says, within 
 ourselves ; that is, we groan in the very depth of our inward 
 nature — ^we groan from our deepest heart. For I ask all of you 
 who have found the one pearl of great price. Where, then, have 
 ye this pearl of great price ? Must ye not say with the apostle 
 (2 Cor. iv. 7), We have such a treasure in earthen vessels ? 
 The pearl is enclosed in a coarse hard shell, and this shell has 
 grown on to a ledge of rocks, and the waves of the sea wash 
 over it. Therefore we groan within ourselves, desiring that 
 the Lord would bring up this pearl from the sea of this world, 
 and that He would break it off from the rock of the bondage 
 of sin and death, and that He would shatter the coarse hard 
 shell of our body, and set this pearl free. 
 
 And we do not groan alone. Since God laid the earth under 
 the curse in consequence of the fall of man, the whole creation 
 longs with us, and is in pain, as the apostle says, continually 
 still, — that is to say, from that time even to this present day. 
 It groans with us, and, as the apostle in the original text 
 suggestively allegorizes it, it is in pangs as a travailing woman ; 
 and as one who longingly expects a messenger from a distance, 
 lifts up his head with outstretched neck, as though he could 
 
5QQ THE RESURRECTION AND CONSUMMATION. 
 
 draw the person waited for towards him, so is the creation 
 around us in the state of strained expectation. And what is 
 the message that it awaits ? It is the revelation of the sons of 
 God, To many of you this will sound altogether strange. 
 But the apostle does not think that he is saying an unfamiliar 
 thing to the Roman Christians ; " for we know/' says he, 
 associating himself with them, " that the whole creation longs 
 with us, and is in pain still continually." Let me render the 
 matter plain by a simile. When the sun shines, it is the delight 
 of creation — it is the condition of its growth and increase. 
 Now, conceive for a moment that the sun in heaven should 
 be extinguished : it would not only become night for ever ; all 
 creature life, moreover, would pine away, and finally perish. 
 In a similar relation to creation to that of the sun, but an 
 incomparably richer one in attraction and influence, man was 
 placed; his spirit, the lamp of God in him, was destined to 
 become the light of glorification for all the creatures that 
 surrounded him. But this light is quenched by sin. A pro- 
 found change resulted then in all creatures : the sun of heaven 
 still shines on them, but the sun of the Spirit has passed away 
 from them. Now indeed, God, who bade the light to shine 
 forth out of the darkness, has given again a bright light to 
 shine into our hearts (2 Cor. iv. 6) ; but this bright shining is 
 still invisible to creation, for it is concealed by our flesh, as the 
 sun behind thick clouds. When one day this clear effulgence 
 shall also be revealed in our bodies, and the glorious liberty of 
 the children of God shall be discernible therein as in a crystal 
 mirror, then will the whole creation rejoice in the light of its 
 king, — Man ; and it is just that after which it longs. It is no 
 longing with consciousness, but it is yet a longing ; and the 
 object of its ardent craving is that which is named by the 
 apostle. All the tortures which men inflict upon brutes — all the 
 tortures under which brutes mutually tear and rend one another 
 — all the sufferings of their ceasing to be — express themselves 
 in cries of pain, which, rightly understood, are at the same 
 time cries of longing ; and all the forcible destruction of the 
 vegetable world that was intended to be serviceable to man by 
 its fruit, gives the impression of this craving ; and all the discord, 
 all the disturbance of the elements, is, as it were, the birth- 
 pangs of this craving. And it is not therefore to continue. 
 
APPENDIX. 567 
 
 Thronghout the whole of Scripture Is promulgated the Evangel 
 of redemption and glorification even to the unintelligent creation. 
 When God redeems His people, then, as Isaiah prophesies 
 (xxxv. 1), the wilderness and the solitary place shall be glad 
 for them, and the plain shall rejoice and shall blossom as the 
 lilies : then nature, as all the prophets foretell, shall put on her 
 blissful festal attire ; and as it has been compelled to share in 
 the sorrows of men, it shall also be a participator in their glory. 
 
 VI. 
 
 The apostle intimates to us how glorious it will be when this 
 groaning and longing is stilled, when he says that the sufferings 
 of this present time are not worthy to be compared with the 
 glory that shall be revealed in us. When grief and necessity 
 are gnawing thee in body and soul here below — when sickness 
 and disease weigh dow^n thy spirit — when all kinds of affliction 
 assail thee,— consider, if in one scale were placed this present 
 temporal sorrow and suffering, and in the other, the future 
 eternal glory, how infinitely more important thou wouldest find 
 the latter than the former ! When the Lord shall deliver the 
 captives of Zion, then shall we be like unto them that dream. 
 As a dream of the night which we can hardly remember, as a 
 little cloud that vanishes before the sun, so all that we have 
 endured in this world will be cast behind us. How soon thou 
 forgettest the sickness that has been overcome, when thou once 
 once more feelest thyself sound in body ; and how frequently 
 sayest thou in such a case, that until now thou hast not known 
 rightly how to value the blessing of health I How completely, 
 then, will all temporal pain shrink together in thy remembrance, 
 and how well shalt thou then feel thyself, when this thy body 
 shall have become an external manifestation, a glorious vessel, 
 and a free instrument (freed from sin and all its consequences) 
 of thy inward spiritual life ; and when even all possibility of 
 disease, and of disaster, and of pain, all possibility of temptation 
 to sin, and of abuse to sin, and of disfigurement by sin, is taken 
 from it ! As those who are set free from a dungeon, we shall 
 then rejoice with the Psalmist (Ps. cxxiv. 7) : Our soul is 
 escaped as a bird out of the snare of the fowler ; the snare is 
 broken, and we are delivered. If we look, then, above us and 
 around us, we see ourselves surrounded by a new heaven and 
 
5G8 THE KESURREGTION AND CONSUMMATION. 
 
 a new earth. It is the same heaven and the same earth, but 
 they are nevertheless different, as it is the same body which 
 enclothes us, and yet another. The whole world appears to us 
 now as a new creation of divine love. Hitherto wrath and 
 grace reigned in the world ; now the wrath is extinguished — the 
 blood of Jesus Christ has quenched it : the wrath is extinct, the 
 grace has completed its work, and love reigns. The groaning 
 of creation has vanished in delight, and its throes in exultation, 
 and its expectation in satisfaction, and its corruption in glory, 
 and its bondage in triumph. Humanity, believing in Christ, is 
 now glorified into the image of the glorified God-man, and all 
 the visible creation is glorified into the image of the glorified 
 humanity. There is peace between God and man, peace 
 between man's body and spirit, peace between humanity and 
 creation, peace between all creatures. The blood of Jesus 
 Christ has made peace ; through Him, God hath reconciled all 
 to Himself, whether it be on earth or in heaven. 
 
 VII. 
 
 But this is not true without exception of all men. Only that 
 which in this temporal world groaneth and longeth shall rejoice ; 
 only those who weep shall laugh ; only they who mourn in 
 Zion, as Isaiah predicts (Ixi. 3), shall receive beauty for ashes, 
 and the oil of joy for mourning, and beautiful garments for a 
 spirit of heaviness ; and only those who in this world of time 
 possess the first-fruits of the Spirit, shall experience the glorifica- 
 tion of their body, and the joy at the glorification of nature, — 
 only such as even now have the Spirit which gives them witness 
 that they are God's children, which cries in them, Abba, dear 
 Father ! The apostle, indeed, calls the fulfilment after which 
 all creation longs with us, the revelation of the children of God, 
 the perfect realization of their divine and glorious freedom. 
 How can he who is no child of God be revealed as a child of 
 God ; and how can he who so loves the bondage of this perishing 
 worldly life, that he would gladly enjoy it for ever, have the 
 glorious freedom of the children of God obtruded upon him ? 
 To you whose god is your belly, how is the body of glorification 
 fitted for you? What advantage is it to you, who have yielded 
 your members as instruments of unrighteousness ? Ye also shall 
 not remain without bodies — ^ye also shall arise ; but in your body 
 
APPENDIX. 569 
 
 shall be manifest what is in you, — not God's image, which was 
 quenched in you, and has remained quenched because ye have 
 resisted the restoring grace of God, but the form of the brutes, 
 after whose manner ye have been enslaved to vice, and the form 
 of the devil, whose serpent-seed ye have cherished and fostered 
 within you. For when the mighty call of God's Son, the 
 first-born from the dead, goes forth to those who thus lie in 
 the graves, then, as in the Old Testament God's angel said to 
 Daniel (xii. 2), shall the many who sleep under the earth 
 awake, some to everlasting life, some to everlasting disgrace 
 and shame. 
 

INDEXES. 
 
 PASSAGES OF SCRIPTURE REFERRED TO OR ILLUSTRATED. 
 
 Gen. i. ii. p. 45. 
 
 i.-ii. 3, p. 63. 
 
 i. p. 18, 87, 88, 89. 
 
 i. 1, p. 75; 2, p. 75, 76, Q6, 140; 20, 
 p. 87; 21, p. 96; 24, p. 29, 87; 26, 
 27, p. 28, 30,48, 80; 27, p. 84; 
 30, p. 29, 97; 31, p. 552. 
 
 ii. p. 88, 105. 
 
 ii. 1, p. 75 ; 4, p. 87 ; 7, p. 14, 15, 
 26, 88, 90, 91, 92, 94, 99, 100, 
 107, 113, 114, 115, 140, 213, 231, 
 233, 234, 249, 250, 251, 253, 257, 
 268, 273, 318, 376, 393, 469, 472; 
 15, p. 74; 17, p. 151; 19, p. 87, 
 96, 215; 21, p. 132, 325. 
 
 iii. 2, p. 96; 3, p. 151 ; 8-10, p. 97, 
 157; 13, p. 150; 17-19, p. 74; 19, 
 p. 151, 338, 477, 480; 22, p. 194. 
 
 iv. 1, p. 139; 10, p. 286. 
 
 V. 3, p. 137. 
 
 vi.-ix. p. 29. 
 
 vi. p. 149. 
 
 vi. l-4> p. 140 ; 2, p. 78, 261 ; 3, p. 
 104, 109, 125, 170, 268, 439, 484; 
 5, p. 294; 7, p. 29; 17, p. 34; 19, 
 p. 30. 
 
 vii. 15, p. 288 ; 22, p. 29, 94, 100, 
 253, 273, 288. 
 
 viii. 21, p. 293, 294. 
 
 ix. 4-6, p. 282; 4, p. 274 ; 6, p. 85, 
 285; 16, p. 96; 22, p. 157. 
 
 XV. 4, p. 314; 12, p. 325; 17, p. 61, 
 223. 
 
 xvii. ii, p. 293. 
 
 xviii. p. 81. 
 
 xviii. 5, p. 292. 
 
 XX. p. 333. 
 
 xxii. 2, p. 126. 
 
 xxiv. 45, p. 293. 
 
 XXV. 22, p. 255; 23, p. 314. 
 
 Gen. xxvii. 35, p. 526. 
 xxviii, 10, p. 214; 12, p. 334. 
 xxix. 6, p. 338; 20, p. 530. 
 xxxi. 10-13, p. 334; 20, p, 293; 24, 
 
 p. 333. 
 xxxii. 21, p. 283; 33, p. 275. 
 XXXV. 18, p. 468, 470. 
 xxxvii. 5, p. 330; 21, p. 468. 
 xxxvii. 35, p. 526. 
 xl. p. 331. 
 xl. 8,p. 331. 
 xli. p. 335. 
 
 xli. 16, p. 331; 40, p. 239. 
 xlii. 9, p. 331; 38, p. 526. 
 xliii. 30, p. 315. 
 xlvi. 26, p. 132, 138, 240. 
 xlviii. 14, p. 301. 
 xlix. 6, p. 119, 268, 316; 26, p. 301. 
 
 Ex. iii. 2, p. 225; 14, p. 195, 203. 
 iv. 15, p. 213. 
 vii. 11, p. 363. 
 viii. 3, p. 363. 
 xiii. 21, p. 223. 
 xiv. 24, p. 223. 
 XV. 7, p. 225; 8, p. 102, 274; 10, p. 
 
 102. 
 xvi. 16, p. 301. 
 xix. 16, p- 223. 
 XX. 7, p. 118. 
 xxiii. 9, p. 239, 241. 
 xxiv. 15, 16, p. 223. 
 xxvi, 33, 34, p. 461. 
 xxvii. 9, p. 461. 
 xxviii. 3, p. 294; 42, p. 157. 
 xxxiii. 14, p. 301; 22, p. 404; 19, p. 
 
 60, 196; 25, p. 285. 
 xxxiv. 29, p. 301. 
 
 XXXV. 21, 26, p. 195, 293; 29, p. 293. 
 xxxvi. 2, p. 195. 
 
 571 
 
572 
 
 INDEX OF TEXTS. 
 
 Ex. xxxviii. 26, p. 30 J . 
 xl. 38, p. 223. 
 
 Lev, i. 3, p. 300; 5, p. 290, 
 iii. 17, p. 285. 
 
 vii. 7, p. 283; 25, p. 285; 26, p. 285. 
 viii. 10, p. 301 ; 12, p. 301 ; 20, p. 
 
 300. 
 ix. 7, p. 282; 24, p. 226. 
 X, 2, p. 225, 226; 19, p. 480. 
 xii. 2, p. 140. 
 XV. 2, p. 157; 16, p. 332. 
 xvii. 10-14, p. 282, 285 ; 11-14, p. 
 
 274; 17, p. 290. 
 xix. 17, p. 293; 26, p. 285; 28, p. 28, 
 
 522; 29, p. 126. 
 xxi. 1, 11, p. 522. 
 xxii. 4, p. 622. 
 xxvi. 11, 30, p. 258; 12, p. 400; 36, 
 
 p. 294. 
 
 Kum. V. 2, p. 522; 8, p. 283. 
 vi. 6, p. 522; 11, p. 522. 
 vii. 10, p. 622. 
 ix. 6, 7, 10, p. 522. 
 xi. 31, p. 102. 
 xii. 6-8, p. 336; 8, p. 61. 
 xiv. 32, p. 270. 
 XV. 28, p. 235. 
 
 xvi. 22, p. 97, 137, 258; 30, p. 477. 
 xvii. 11, p. 225. 
 xix. 11-13, p. 622. 
 xxiii. 10, p. 468; 23, p. 362. 
 xxiv. 3, p. 338, 421 ; 3, 15, p. 311 ; 
 
 4, p. 423. 
 xxvii 3, p. 338; 16, p. 97, 137, 258. 
 xxxi. 17, p. 139. 
 
 Beut. i. 33, p. 223, 278 ; 34, p. 278 ; 
 
 39, p. 186, 192. 
 ii. 30, p. 108. 
 iv. 9, p. 241; 11, p. 274; 12, p. 223; 
 
 24, p. 225; 29, p. 297; 33, p. 278; 
 
 37, p. 301. 
 V. 25, p. 278. 
 vi. 5, p. 297. 
 viii. 6, p. 293. 
 ix. 3, p. 225. 
 xi. 18, p. 293. 
 
 xii. 15, p. 241; 16, p. 285; 23, p. 285. 
 xiii. 2, p. 336; 7, p. 239. 
 XV.. 23, p. 285. 
 xviii. 10-12, p. 362, 363. 
 xix. 6, p. 294. 
 XX. 8, p. 294; 16, p. 181. 
 xxi. 14, p. 191. 
 xxii, 26, p. 468. 
 xxiii. 10, p. 285, 332. 
 xxiv. 5, p. 191, 285; 6, p. 242. 
 xxvii. 25, p. 286. 
 xxviii. 12, p. 62 ; 28, p. 294, 344 ; 
 
 34, p. 342; 58, p. 59. 
 
 Deut. xxix, 3, p. 293. 
 XXX. 17, p. 293. 
 xxxi. 21, p. 295. 
 xxxii, 18, p. 137 ; 40, p. 69 ; 46, p. 
 
 293. 
 xxxiii. 3, p. 149, 
 
 Josh. V. 1, p. 294; 8, p. 339. 
 X. 40, p. 181. 
 xi. 11-14, p. 181. 
 xiv. 7, 160. 
 xxii. 5, p. 297. 
 xxiii. 14, p. 293, 297. 
 xxiv. 10, p. 363; 23, p. 293. 
 
 Judg. V. 9, p. 293 ; 15, p. 294 ; 30, p. 
 301. 
 vi. 31, p. 480. 
 vii. 13, p, 331. 
 viii. 3, p. 235; 18, p. 279. 
 xi. 34, p. 126; 39, p. 139. 
 xvi. 30, p. 468. 
 xix. 5, p. 292. 
 
 1 Sam. i. 13, p. 293 ; 15, p. 241 ; 26, 
 
 p. 107. 
 X. 5, p. 423; 10, p. 358. 
 xiv. 32, p. 285. 
 xvi. 16, p. 358. 
 
 xviii. 1, p. 239 ; 10, p. 343, 358, 
 xix. 9, p. 358 ; 20, p. 423. 
 XX. 4, p. 241. 
 xxi. 14-16, p. 343. 
 xxii. 8, p. 341. 
 xxiv. 6, p. 160. 
 
 XXV. 31, p. 160; 37, p. 313, 467. 
 xxvi. 12, p. 325. 
 xxviii. p. 494. 
 xxviii. 6, p. 335; 13, p. 477, 499; 
 
 14, p. 279, 363. 
 
 2 Sam. xiii. 2, p. 341. 
 xvii. 11, p. 301. 
 xviii. 14, p. 274. 
 xix. 36, p. 186. 
 xxi. 3, p. 283. 
 xxii. 16, p. 273. 
 xxiv. 10, p. 160. 
 
 1 Kings ii. 4, p. 297; 44, p. 160. 
 
 iii. 5, p. 334; 26, p. 314; 28, p. 313. 
 
 viii. 17, p. 293. 
 
 X. 2, p. 293. 
 
 xii. 33, p. 294. 
 
 XV. 29, p. 181. 
 
 xvii. 17, p. 468, 470; 21, p. 313, 521; 
 
 21-23, p. 468. 
 xviii. 12, p. 102. 
 xix. 11, p. 125. 
 xxi. 7, p: 292. 
 
 2 Kings i. 2, 7, p. 339. 
 
INDEX OF TEXTS. 
 
 573 
 
 2 Kings ii. 16, p. 102. 
 iv. 34, p. 522. 
 V. 26, p. 293. 
 viii. 1, p. 196; 12, p. 248. 
 X. 27, p. 49. 
 xiii. 21, p. 522, 
 XV. 5, p. 191; 16, p. 248. 
 XX. 7, p. 339. 
 xxiii. 3, p. 297. 
 
 1 Chron. x. 13, p. 494. 
 
 xii. 23, p. 301; 33, p. 295, 301; 38, 
 
 295. 
 xvi. 27, p. 60. 
 xxii. 12, p. 246. 
 
 xxvui. 9, p. 195, 297; 12, p. 234. 
 xxix. 11, p. 230. 
 
 2 Chron. ii. 11, p. 246. 
 vi. 38, p. 297. 
 
 vii. 11, p. 293. 
 xxi. p. 346. 
 xxvi. 20, p. 346. 
 xxxiii. 6, p. 363. 
 
 Neh. V. 7, p. 180, 293. 
 vi. 8, p. 294. 
 ix. 6, p. 30, 75. 
 
 Esther iv. 13, p. 241. 
 vii. 5, p. 293. 
 
 Job i. 2, p. 78; 21, p. 249, 467. 
 ii. 6, p. 239. 
 
 ill. 3, p. 247; 20, p. 107, 274. 
 iv. 12-21, p. 333; 13, p. 214; 15, p. 
 
 273; 19, p. 268; 21, p. 268. 
 vi. 9, p. 269, 470. 
 vii. 13, p. 333. 
 viii. 10, p. 294. 
 ix. 18, p. 273. 
 X. 1, p. 107; 8, p. 88; 9, p. 27; 8-12, 
 
 p. 134, 248; 11, p. 268, 275. 
 xi. 20, p. 273, 468. 
 xii. 3, p. 294; 9, p. 375; 10, p. 30, 
 
 258. 
 xiv. 2, p. 473; 8, p. 232; 12, p, 467; 
 
 14, p. 480; 21, p. 520. 
 XV. 13, p. 235; 35, p. 313. 
 xvi 13, p. 317. 
 xvii. 4, p. 294; 11, p. 294. 
 xix. 17, p. 313; 25-27, p. 430, 541; 
 
 27, p. 317. 
 XX. 2, p. 214; 8, p. 328; 23, p. 313. 
 xxi. 24, p. 275. 
 xxiii. 12, p. 446, 
 xxiv. 12, p. 286. 
 xxvi 5, p. 477. 
 xxvii. 3, p. 98, 100, 273; 6, p. 160; 
 
 8, p. 268, 269, 470; 8-10, p. 480. 
 xxriii 28, p. 223; end, p. 53. 
 xxix. 3, p. 269. 
 
 Job XXX. 16, p. 180; IS, p. 268; 27, 
 
 p. 314. 
 xxxi. 15, p. 134; 39, p. 273, 468. 
 xxxii 8, p. 101, 109, 246; 19, p. 313. 
 xxxiii. 4, p. 95, 109, 134; 6, p. 134 
 
 249, 268; 8, p. 278; 15, p. 333; 
 
 19, p. 338; 29, p. 548; 30, p» 274. 
 xxxiv. 10, p. 294; 14, p. 113, 152, 
 
 475; 34, p. 294. 
 xxxvi. 14, p. 468. 
 xxxvii. 1, p. 297. 
 xxxviii. 4-7, p. 75, 76; 7, p. 78; 28, 
 
 p. 137; 36, p. 3J7. 
 xli. 13, p. 273, 288. 
 
 Ps. iii. 6, p. 333. 
 iv. 9, p. 333. 
 V. 10, p. 244, 292, 313. 
 vi. 5, p. 492. 
 vii. 6, p. 119; 10, p. 317. 
 viii. p. 78. 
 
 viii. 2, p. 83, 257; 5, p. 79, 81. 
 X. 18, p. 92. 
 xi. 1, p. 126; 5, p. 258. 
 xii. 3, p. 293. 
 xiii. 3, p. 241, 295, 467. 
 XV. 2, p. 294. 
 xvi. p. 479. 
 xvi. 2, p. 126; 7. p. 317; 9, p. 119, 
 
 297; 10, p. 391, 468. 
 xvii. p. 479. 
 xvii 15, p. 61. 
 xviii. 15, p. 158. 
 xix. p. 78. 
 
 xix. 3, p. 408; 5, p. 277; 15, p. 294. 
 xxi. 3, p. 293. 
 
 xxii. 10, p. 134, 255; 20, p. 126: 
 xxiv. 4, p. 117, 258. 
 XXV. 16, p. 126. 
 xxvii. 8, p. 294; 12, p. 239. 
 xxix. 1, p. 78, 238. 
 XXX. 3, p. 468; 6, p. 273; 9, p. 492; 
 
 13, p. 119. 
 xxxi. 9, p. 277, 314. 
 xxxiii. 6, p. 90, 278; 7, p. 133; 15, 
 
 p. 98, 138. 
 xxxiv. 5, p. 156; 9, p. 218, 417; 19, 
 
 p. 235. 
 XXXV. 4, p. 156; 9, p. 228, 315; 17, 
 
 p. 126; 25, p. 239, 241. 
 xxxvi. 9, p. 228, 418. 
 xxxvii. 31, p. 314. 
 xxxviii. 10, p. 292, 297. 
 xxxix. 4, p. 292, 294. 
 xl. 8, p. 314; 13, p. 292. 
 xli. 7, p. 294. 
 xiii. 5, 6, 7, 12, p. 180. 
 xliii. p. 126. 
 xliii. 5, p. 180. 
 xliv. p. 126. 
 xHv. 16, p. 156; 22, p. 296; 24, p. 
 
 328. 
 
574 
 
 INDEX OF TEXTS. 
 
 Ps. xlviii. 14, p. 293. 
 xlix. p. 479. 
 xlix. 4, p. 294; 12, p. 292, 313, 548; 
 
 15, p. 485, 526; 19, 468. 
 1. 2, p. 60. 
 H. 7, p. 247; 8, p. 315, 317; 10, p. 
 
 117, 460; 12, p. 125, 173, 313; 14^ 
 
 p. 195; 19, p. 235, 295. 
 Iv. 15, p. 626. 
 Ivi. 5, p. 181; 14, p. 274. ' 
 Ivii. 5, p. 214; 9, p. 119, 126. 
 Iviii 4, p. 255; 9, p. 232. 
 Ixiii. 10, p. 477, 482. 
 Ixiv. 7, p. 292. 
 Ixvi. 9, p. 107, 342. 
 Ixix. 9, p. 342; 21, p. 271. 
 Ixxi. 6, p. 255. 
 Ixxiii. p. 479. 
 Ixxiii. 7, p. 294; 20, p. 328; 21, p. 
 
 294, 317; 26, p. 174, 295. 
 Ixxiv. 19, p. 548. 
 Ixxvi. 13, p. 235. 
 Ixxvii. 7, p. 234. 
 Ixviii. 8, p. 173; 14, p. 223, 328; 38, 
 
 p. 225,461; 47, p. 232. 
 Ixxxiv. 3, p. 294, 297; 11, p. 78; 7, 
 
 p. 556. 
 Ixxxvi. 11, p. 240. 
 lxxx^dii. p. 492. 
 Ixxxviii. 5, p. 191; 10, p. 492; 11-13, 
 
 p. 494. 
 Ixxxix. 6, p. 78; 49, p. 276, 526. 
 xc. 2, p. 137; 4, p. 41, 519; 7, p. 
 
 337. 
 xcii. 5, p. 78. 
 
 xciv. 9, p. 261; 19, p. 214; 21, p. 286. 
 xcv. 10, p. 235. 
 c. p. 134. 
 ci. 5, p. 242. 
 cii. 5, p. 274, 294. 
 ciii. p. 126. 
 
 ciii. 1, p. 314; 5, p. 268. 
 civ. p. 126. 
 civ. 29, p. 30, 152, 475; 30, p. 113, 
 
 288; 31, p. 261. 
 cv. 2, p. 239. 
 cvii. 5, p. 180. 
 cviii. 2, p. 119. 
 cix. 22, p. 294. 
 ex. 3, p. 195. 
 cxi. 10, p. 222. 
 cxii. 4, p. 226, 268. 
 cxv. 7, p. 271; 17, p. 492. 
 cxvi. 7, p. 126, 173. 
 cxix. 73, p. 134. 
 cxxi. 4, p. 324, 328. 
 cxxiv. 7, p. 567. 
 cxxvii. 2, p. 329. 
 cxxix. 5, p. 156. 
 cxxxi. 2, p. 126, 173, 340. 
 cxxxiii. 2, p. 301. 
 cxxxv. 17, p. 273, 278. 
 
 Ps. cxxxix. 1, 17, p. 212; 5, p. 186; 8, 
 p. 226; 13-16, p. 134, 226, 248; 
 14, p. 234, 241; 15, p. 134, 272, 
 467; 16, p. 48, 247; 17, p. 214; 
 18, p. 333; 23, p. 214. 
 
 cxli. 8, p. 274, 468. 
 
 cxlii. 4, p. 180. 
 
 cxliii. 4, p. 180, 294; 7, p. 173, 
 
 cxliv. 6, p. 158. 
 
 cxlvi. 4, p. 467. 
 
 cxlvii. 3, p. 295; 18, p. 101. 
 
 cxlix. 6, p. 271. 
 
 Prov. i. 7, p. 223. 
 ii. 10, p. 297. 
 iii. 3, p. 293; 8, p. 275; 19, 
 
 22, p. 107. 
 iv. 23, p. 274. 
 
 p. 78; 
 
 iv. 23, p. 274. 
 
 vi. 6-8, p. 34; 18, p. 294; 21, p. 
 
 293; 30, p. 242. 
 vii. 23, p. 316. 
 viii. p. 232. 
 viii. 5, p. 293; 23-31, p. 53, 229; 24, 
 
 p. 137; 30, p. 229. 
 ix. 1, p. 229, 374. 
 X. 6, p. 301; 11, p. 271; 13, p. 294; 
 
 31, p. 214. 
 xii. 10, p. 315; 14, p. 214; 25, p. 
 
 294; 28, p. 479. 
 xiii. 2, p. 214; 12, p. 341; 25, p. 313. 
 xiv. 10, p. 293, 296; 30, p. 296; 32, 
 
 p. 480; 33, p. 294. 
 XV. 11, p. 296; 24, p. 479; 28, p. 
 
 294; 32, p. 294. 
 xvi. 1, p. 294; 9, p. 293. 
 xvii. 22, p. 296. 
 xviii. 4^ p. 271; 15, p. 246; 20, p. 
 
 214, 313. 
 xix. 2, p. 234; 25, p. 246. 
 XX. 27, p. 34, 98, 118, 182, 234, 239, 
 
 313; 30, p. 313. 
 xxi. 11, p. 246. 
 xxii. 11, p. 295; 18, p. 313. 
 xxiii. 2, p. 239, 241; 7, p. 2 
 
 xxiv. 2, p. 294. 
 
 XXV. 20, p. 294. 
 
 xxvi. 18, p. 343. 
 
 xxviii. 17, p. 286; 25, p. 242. 
 
 XXX. 19, p. 139; 25, p. 34. 
 
 xxxL 2, p. 313; 3, p. 219. 
 
 Eficles. i. 13, p. 293; 16, p. 293. 
 ii. 2, p. 343; 14, p. 300; 19, p. 480; 
 
 20, p. 294. 
 iii. 11, p. 42, 475; 21, p. 152, 288, 
 
 475, 479. 
 v. 3, p. 331; 6, p. 328. 
 vi. 3, p. 255; 9, p. 241; 12, p. 480. 
 vii. 4, p. 235; 25, p. 179; 29, p. 194. 
 viii. 1, p. 301; 8, p. 469; U, p. 293. 
 
INDEX OF TEXTS, 
 
 575 
 
 Eccles. ix. 3, p. 293; 4, p. 492 ; 9, p. 
 
 276; 10, p. 492, 493. 
 X. 13, p. 343; 20, p. 160. 
 xi. 5, p. 139, 248. 
 xii. 6, p. 269; 7, p. 44, 152, 270, 480; 
 
 14, p. 152. 
 
 Cant. ii. 5, p. 342. 
 iv. 1-5, p. 271; 3, p. 278. 
 V. 2, p. 327; 4, p. 314; 10, p. 92. 
 vii. 10, p. 328. 
 viii. 6, p. 293; 
 
 Isa, i. 14, p. 231, 258. 
 ii. 22, p. 98, 100, 253, 273. 
 iii. 9, p. 280, 301; 20, p. 97. 
 iv. 3, p. 49. 
 
 V. 14, p. 239, 242, 288; 27, p. 324. 
 vi. p. 79, 421. 
 vi. 3, p. 63, 264 ; 6, p. 518 ; 10, p. 
 
 295 
 vii. 15, p. 186, 192; 16, p. 254. 
 viii. 9, p. 190; 19, p. 362. 
 X. 7, p. 293; 17, p. 226. 
 xi. 2, p. 61, 222, 240; 4, p. 273. 
 xiv. 9, p. 494 ; 12, p. 75 ; 12-15, p. 
 
 148. 
 xvi. 11, p. 313, 314, 321. 
 xvii. 11, p. 341. 
 xviii. p. 277. 
 XX. 14, p. 526. 
 xxii. 11, p. 46, 48. 
 xxiv.-xxvii. p. 481. 
 xxiv. 5, p. 163 ; 10, p. 76 ; 23, p. 
 
 156. 
 XXV. 1, p. 46; 4, p. 235. 
 xxvi. 9, p. 116, 179, 239, 313, 333; 
 
 14-19, p. 485, 526; 21, p. 60. 
 xxix. 7, p. 328 ; 8, p. 242 ; 16, p. 
 
 403; 22, p. 156; 24, p. 235. 
 XXX. 27, p. 59; 33, p. 273. 
 xxxi. 3, p. 103, 104, 219. 
 xxxii. 4, p. 293; 6, p. 242. 
 xxxiu. 11, p. 235, 276 ; 14, p. 225, 
 
 226; 18, p. 294. 
 xxxiv. 9-11, p. 76. 
 XXXV. 1, p. 567. 
 
 xxxvii. 26, p. 46, 48, n. ; 36, p. 346. 
 xxxviii. 12, p. 268, 269j 470; 18, p. 
 
 492. 
 Kl.-lxvi. p. 46, 421. 
 xl. 4, p. 340; 13, p. 214; 28, p. 133. 
 xlii. 1, p. 258; 5, p. 98, 133. 
 xliii. 17, p. 470. 
 xliv. 2, p. 134; 16, p. 276. 
 xlv. 7, p. 225, 345; 9, p. 403. 
 xlviii. 8, p. 255. 
 xlix. 1, 5, p. 255. 
 H. 7, p. 295, 314; 13, p. 134. 
 liii. 2, 3, p. 563 ; 12, p. 274, 286, 
 
 399, 468. 
 Avi. 10, p. 328. 
 
 Isa. Ivii. 15, p. 235; 16, p. 98, 134; 19, 
 
 p. 214; 20, p. 189, 190. 
 Iviii. 1, p. 271; 10, p. 242. 
 lix. 13, p. 294. 
 Ixi. 3, p. 568. 
 Ixiii. 9, p. 301 ; 15, p. 314 ; 17, p. 
 
 295. 
 Ixiv. 7, p. 403. 
 Ixv. 12, p. 192 ; 14, p. 294 ; 17, p. 
 
 293 
 Ixvi. 2, p. 235 ; 3, p. 192, 285 ; 24, 
 
 p. 521. 
 
 Jer. i. 5, p. 45, 255. 
 
 ii. 13, p. 228; 24, p. 271; 34, p. 286. 
 
 iii. 16, p. 293. 
 
 iv. 19, p. 126, 241, 276, 294, 314, 
 
 315; 23-26, p. 76. 
 V. 3, p. 342; 9, p. 258; 21, p. 294. 
 vi. 7, p. 189. 
 viii. 18, p. 180. 
 xii. 2, p. 317. 
 xiv. 6, p. 271 ; 14, p. 294; 19, p 
 
 258; 30, p. 232. 
 XV. 9, p. 273, 468. 
 xvi. 12, p. 295. 
 xvii. 4, p. 225 ; 9, p. 296, 340 ; 13, 
 
 p. 229. 
 xviii. 2, p. 27; 6, p. 403; 16, p. 49; 
 
 19, p. 27. 
 
 XX. 9, p. 295, 311, 423, 
 
 xxiii. 9, p. 271, 295, 467; 16, p. 294; 
 
 20, p. 294; 24, p. 260; 26, p. 327; 
 
 32, p. 336. 
 XXV. 4, p. 235. 
 xxvii. 9, p. 363. 
 xxix. 8, p. 336. 
 XXX. 15, p. 341. 
 
 xxxi. 20, p. 314; 33, p. 295, 323, 314; 
 
 39, p. 277. 
 xxxii. 39, p. 295; 40, p. 294. 
 xxxiii. 24, p. 276. 
 xxxviii. 16, p. 98, 134, 240. 
 xlviii. 36, p. 321. 
 Ii. 14, p. 118; 39-57, p. 467. 
 
 Lam. i. 20, p. 180, 314 
 ii. 11, p. 314, 316 ; 12, p. 286, 468; 
 15, p. 60; 18, p. 296; 19, p. 271. 
 iii. 13, p. 317; 20, p. 180; 24, p. 241; 
 
 33, p. 293 ; 41, p. 296 ; 48-51, p. 
 277; 65, p. 295, 343. 
 
 iv. 7, p. 92; 20, p. 273. 
 
 Ezek. i. 4, p. 224, 228; 20, p. 96; 28, 
 p. 61, 424; 27, p. 224; 28, p. 224. 
 iu. 12, p. 60; 23, p. 424. 
 viii. 1, p. 335, 424; 2, p. 224. 
 X. 17, p. 96. 
 
 xi. 5, p. 235; 19, p. 295; 24, p. 424. 
 xiii. 2, p. 311. 
 
 ^X±L. ^, ^. OX J.. 
 
 xvi. 4, p. 274; 30, p. 295. 
 
576 
 
 INBEX OF TEXTS. 
 
 Ezek. xviii. 4, p. 30, 134, 258. 
 xix. 10, p. 83. 
 XX. 32, p. 235. 
 xxii. 20-22, p. 225. 
 xxvi. 20, p. 477. 
 xxviii. 2-5, p. 295; 13-15, p. 83. 
 xxxi. 16, p. 494. 
 xxxii. 18, p. 477; 17, p. 494. 
 xxxiii. 25, p. 285. 
 xxxvii. 1-14, p. 101, 485; 5, p. 273; 
 
 6, 8, p. 275. 
 xl. 22, p. 374. 
 
 xliii. 2, p. 228, 264; 3, p. 424. 
 xlvii. 12, p. 656. 
 
 Dan. i. 8, p. 293; 17, p. 331, 336. 
 ii. 19, p. 336; 22, p. 60, 228; 28, p. 
 
 298; 30, p. 294, 298. 
 iv. 2, 7, 10, p. 298; 13, p. 297, 343; 
 
 23, p. 59. 
 vii. 1, p. 298, 336 ; 10, p. 224 ; 15, 
 
 p. 268, 298. 
 viii. 18, p. 335. 
 
 X. 7, p. 311, 335; 8, p. 424; 9, p. 335. 
 xii. 2, p. 481, 569, 
 
 Hos. iv, 11, p. 294. 
 V. 15, p. 60. 
 vi. 2, p. 485. 
 
 vii. 11, p. 294; 14, p. 296. 
 ix. 7, p. 343. 
 xi. 8, p. 295. 
 xii. 4, p. 255. 
 xiii. 14, p. 526. 
 xiv. 1, p. 248. 
 
 Joel iii, 1, p. 336. 
 
 Amos i. 13, p. 2^8. 
 
 vi. 6, p. 342 ; 8, p. 231. 
 
 Jonah ii. 4^ p. 274. 
 
 Mic. i. 3, p. 60. 
 iii. 6, p. 78. 
 V. 11, p. 363. 
 vii. 3, p. 244. 
 
 Hab. iii. 16. p. 313. 
 
 Hag. ii. 13, p. 522. 
 
 Zeeh. iii. 7, p. 419. 
 iv. p. 223, 269. 
 
 iv. 1, p. 424; 1-4, p. 61; 5, p. 61 ; 
 ^ 10, p. 374. 
 V. 6, p. 61. 
 xii. 1, p. 98, 108, 134, 138, 313, 376. 
 
 Mai. iii. 1, p. 45; 20, p. 78. 
 
 Judith xvi. 17, p. 521. 
 
 Ecclus. XV. 14, p. 193. 
 xvii. 27, p. 492, 528; 30, p. 473. 
 xix. 12, p. 313. 
 
 xxxi. 1, p. 328; 3, p. 331; 5, p. 327, 
 xxxiii. 5, p. 314, 
 xxxiv. 2, p. 325, 328. 
 XXXV. 13, p. 166. 
 xxxvi. 13, p. 403. 
 xxxvii. 13, p. 166, 
 xxxviii. 23, p. 469 
 xl. 1, p. 467. 
 xii. 4, p. 474. 
 xliii. 26, p. 260; 27, p. 260; 29, p. 
 
 374. 
 xlvi. 20, p. 494. 
 xlviii. 24 p. 422. 
 Ii. 21, p. 313. 
 
 Wisd. i. 6, p. 317 ; 7, p. 260 ; 11, p. 
 
 468. 
 ii. 2, p. 470; 23, p. 473. 
 iii. 1-4, p. 468, 474^ 486, 520. 
 iv. 2, p. 486. 
 vi. 13-20, p. 479. 
 vii. 3, p. 271; 22, p. 126; 26, p. 227; 
 
 27, p. 295. 
 viii. 17-19, p. 331; 20, p. 44. 
 ix. 15, p. 268, 45Q. 
 x. 5, p. 315. 
 xii. 1, p. 260. 
 XV. 11, p. 91, 101, 
 xvi. 14, p. 469. 
 
 Baruch ii. 17, p. 478. 
 
 Song of Three Children 63, p. 468. 
 
 1 Mace. ii. 24, p. 317; xiii. 28, p. 523. 
 
 2 Mace, vii, 14, p. 481; 22, p. 248; 28, 
 
 p. 47. 
 
 Matt. i. 2, p. 334. 
 iv. 24, p. 346, 348; 8, p. 148. 
 V. 9, p. 229; 25, p. 547. 
 vi. 23, p. 118, 183, 277; 18, p. 349; 
 
 25, p. 103; 30, p. 134. 
 viii. 17, p. 338, 346; 22, p. 152; 
 
 28-31, p. 349, 350; 31, p. 543. 
 ix. 4, p. 294; 18, p. 301; 32, p. 347. 
 X. 28, p. 115, 469; 39, p. 190. 
 xi. 14, p. 548; 23, p. 482; 25, p. 257. 
 xii. 18, p. 268; 22-24, p. 347; 27, p. 
 
 351; 34, p. 294, 296; 40, p. 274, 
 
 482; 41, p. 165; 43, p. 82, 
 xiii. 19, p. 296; 43, p. 563. 
 xiv. 1, p. 545; 12, p. 270. 
 XV. 19, p. 294. 
 xvi. 14, p. 646; 28, p. 276. 
 xvii. 2, p. 301; 3, p. 499; 12, p. 548; 
 
 15, p. 348. 
 xviii. 6, p. 415. 
 
INDEX OF TEXTS. 
 
 577 
 
 Matt. xxi. 25, p. 59. 
 xxii. 30, p. 82. 
 xxiii. 35, p. 286; 37, p. 192. 
 xxiv. 48, p. 293. 
 XXV. 5, p: 324. 
 xxvi. 29, p. 600j 38, p. 391. 
 xxvii. 19, p. 333; 60, p. 469; 51, p. 
 
 484, 486; 52, p. 502. 
 xxviii. 3, p. 81, 280; 18, p. 386. 
 
 Mark i. 26, p. 350. 
 iii. 4, p. 468; 15, p. 346; 21, p. 144. 
 iv. 15, 19, p. 295. 
 
 V. 3-5, p. 349; 7, p. 350; 38, p. 276. 
 vi. 16, p. 545. 
 vii. 21, p. 295; 30, p. 350. 
 viii. 12, p. 220. 
 ix. 18, p. 348; 20, p. 348; 24, p. 191; 
 
 25, p. 348. 
 xiii. 32, p. 386. 
 xvi. 17, p. 427. 
 
 Luke i. 25, p. 255; 35, p. 136, 140; 
 
 36, p. 247; 41, p. 45, 255; 47, p. 
 
 220; 51, p. 210; 66, p. 293; 80, 
 
 p. 257. 
 ii, 9, p. 82; 19, p. 293; 26, p. 276; 
 
 40-52, p. 257; 47, p. 144; 51, p. 
 
 293, 295; 52, p. 247. 
 iv. 34, 41, p. 350. 
 V. 15, p. 348; 22, p. 294. 
 vi. 18, p. 349 ; 19, p. 301 ; 45, p. 
 
 295 
 viii. % p. 348, 350; 15, p. 296; 27, 
 
 29, 30, p. 349, 350. 
 
 ix. 9, p. 645; 19, p. 546; 29, p. 280; 
 
 30, p. 499; 32, p. 324; 39, p. 348; 
 42, p. 348; 47, p. 294. 
 
 X. 18, p. 75, 154. 
 
 xi. 20, p. 360. 
 
 xii. 19, p. 126; 58, p. 547. 
 
 xiii. 11, p. 347. 
 
 XV, 18, p. 59; 24, p. 152. 
 
 xvi. 19, p. 498; 25, p. 529. 
 
 XX. 35, p. 82, 123, 540; 36, p. 84, 
 
 540. 
 xxi. 14, p. 293; 34, p. 292. 
 xxiii. 38, p. 294; 43, p. 498; 46, p. 
 
 391 
 xxiv, 25, p. 210; 32, p. 295; 38, p. 
 
 294. 
 
 John i. 1, p. 210, 211; 1-4, p. 63, 227; 
 
 3, p. 90; 4, p. 409; 5-9, p. 410, 412; 
 
 13, p. 290, 440; 14, p. 392; 18, p. 
 
 388; 21, p. 546, 548; 51, p. 369. 
 ii. 21, p. 516; 22, p. 210. 
 iii. 6, p. 398, 461 ; 7, p. 401 ; 8, p. 
 
 244; 13, p. 59, 388; 14, p. 415; 
 
 17, p. 192; 36, p. 172, 276. 
 iv. 24, p. 62, 103, 119, 196; 37, p. 
 
 210. 
 
 John V. 17, p. 133; 21, p. 483; 37, p. 
 
 61. 
 vi. p. 541. 
 
 vi. 63, p. 97, 104, 399; 68, p. 211. 
 vii. 38, p. 314, 
 viii. 9, p. 161; 12, p. 227; 31, p. 
 
 210; 44, p. 76; 51, p. 276; 58, p. 
 ' 388 
 ix. 1-3, p. 352; 2, p. 546; 4, p. 471, 
 
 493; 39, p. 192. 
 X. 11, p. 239; 35, p. 210. 
 xi. 11, p. 4&7; 12, p. 325; 33, p. 
 
 220. 
 xii. 38, p. 210; 41, p. 80; 47, p. 192. 
 xiii. 2, p. 296> 21, p. 220; 27, p. 352. 
 xiv. 2, p. 556; 23, p. 42, 210. 
 XV. 25, p. 210. 
 xvi. 6, p. 294i 13-15, p. 228; 30, p. 
 
 511. 
 xvii. 5, p. 386, 392, 518; 17, p. 210; 
 
 24, p. 388, 544. 
 xix. 30, p. 469. 
 XX. 22, p. 94. 
 
 Acts ii. 3, p. 301; 4, p. 426; 25, p. 
 
 468; 25-27, p. 391; 27, p. 276, 
 
 482; 46, p. 294. 
 iv. 32, p. 295. 
 V. 3, p. 296; 15, p. 349. 
 vii. 23, p. 293; 54, p. 294; 55, p. 335. 
 viii. 7, p. 349; 9, p. 360; 22, p. 295; 
 
 23, p. 316. 
 ix. 3, p. 336; 7, p. 311, 336. 
 X. 9-16, p. 324, 335; 10, p. 335; 38, 
 
 p, 349; 45, p. 426; 46, p. 426. 
 xi. 5, p. 335; 23, p. 293. 
 xii. 11, p. 335; 23, p. 346. 
 xiii. 6, p. 360; 11, p. 346; 48, p. 49. 
 xiv. 17, p. 292. 
 XV. 18, p. 48; 20, 29, p. 286; 26, p. 
 
 469. 
 xvi. 9, p, 334, 335; 14, p. 293; 16-18, 
 
 p. 364. 
 xvii. 25, p. 28; 26, p. 132, 139, 290; 
 
 28, p. 95, 170, 181, 186, 260, 374; 
 
 29, p. 245. 
 
 xviii. 9, p. 334, 335; 25, p. 219. 
 xix. 13, p. 351; 15, p. 349, 350; 19, 
 
 p. 360, 361. 
 XX. 9, p. 324; 28, p. 288. 
 xxi. 13, p. 294; 25, p. 286. 
 xxii. 9, p. 336; 17, p. 335, 423. 
 xxiii. 1, p. 165; 8, p. 481; 11, p. 
 
 334. 
 xxiv, 16, p. 160, 165, 511. 
 xxvi. 13, p. 225; 18, p. 154. 
 xxvii. 23, p. 334. 
 
 Rom. i. 19-28, p. 408, 409; 20, p. 55, 
 62, 78, 212, 407; 21, p. 295; 24, 
 p. 295; 26, p. 185; 28, p. 449; 32, 
 p. 452. 
 
 20 
 
578 
 
 INDEX OF TEXTS. 
 
 Rom. ii. 7, p. 474; 9, p. 182; 12, 13, 
 
 p. 163; 14, p. 165; 15, p. 160, 161, 
 
 162, 295; 26, p. 452; 28, p. 442. 
 iv. 17, p. 46, 483. 
 V. 5, p. 296, 419; 12, p. 36, 151; 18, 
 
 p. 452. ^ ' 
 
 V. 12-vii. 6, p. 433. 
 vi. 7, p. 331; 9, p. 527; 13, p. 448; 
 
 17, p. 293; 20, p. 195. 
 vii. p. 212, '433. 
 vii. 5, p. 448; 9, p. 547; 14, p. 193; 
 
 19, p. 193; 20, p. 194; 22, p. 220; 
 
 24, p. 512. 
 vii. 6--viii. p. 433. 
 
 Viii. 3, p. 392, 461; 7, p. 153; 9, p. 
 ■423; 10, p. 496; 11, p. 497, 515, 
 
 534; 13, p. 440; 14, p. 418; 16, p. 
 
 107, 108, 161, 183, 235; 18, p. 
 559; 20, p. 74; 24, p. 432, 556; 
 26, p. 427; 27, p. 296; 28-30, p. 
 49; 29, p. 381. 
 
 ix. 1, p. 161, 167; 11J3, p. 45; 20, 
 
 p. 403; 22, p. 50. 
 X. 1, p. 293; 6, p. 482; 10, p. 174, 
 
 295. 
 xi. 33, p. 54, 64, 240, 246; 34, p. 
 
 214. 
 xii. 2, p. 235; 11, p. 219. 
 xiii 1, p. 182; 5, p. 161. 
 xiv. 5, p. 212; 23, p. 166. 
 xvi. 25, p. 50; 27, p. 53. 
 
 1 Cor. i. 27, p. 257. 
 ii. 9, p. 293, 419; 11, p. 98, 107, 
 
 108, 118, 183, 197, 199, 234, 398; 
 12, p. 232, 404; 12-16, p. 398; 16, 
 p. 214. 
 
 iv. 4, p. 160, 168; 5, p. 294. 
 
 V. 3, p. 218. 
 
 vi. 12, p. 540; 13, p. 123, 540; 16, 
 p. 133; 19, p. 539; 20, p. 103. 
 
 vii. 34, p. 218; 37, p. 193, 293. 
 
 viii. 6, p. 104; 7, 12, p. 166; 9, p. 
 166. 
 
 X. 29, p. 164, 166. 
 
 xi. 3, p. 128, 301; 7, p. 60, 86, 128; 
 8, p. 132; 29-32, p. 411. 
 
 xii. -xiv. p. 426. 
 
 xii. 6, p. 374; 23, p. 123. 
 
 xiii. 11, p. 205; 12, p. 175, 432; 13, 
 p. 556. 
 
 xiv. p. 218, 220, 417, 420. 
 
 xiv. 2, p. 335, 426; 14, 15, 19, p. 
 217, 220, 463; 20, p. 315; 22, p. 
 427; 25, p. 418; 33, p. 153. 
 
 XV. 20, p. 492; 22, p. 483; 23, p. 
 ^57; 26, p. 526; 36-38, p. 134; 40, 
 p. 81; 42-44, p. 540, 541, 563; 45, 
 p. 15, 28, 97, 112, 119, 399; 46, 
 p. 394, 395; 48, p. 396, 510; 49, 
 p. 84; 52, p. 538; 53, p. 515; 54, 
 p. 9Q. 
 
 2 Cor. i. 11, p. ISO; 12, p. 161; 22, p. 
 
 296. 
 iii. 2, p. 298; 13, p. 301; 14, p. 295; 
 
 17, p. 412; 18, p. 149, 497. 
 iv. p. 515. 
 iv. 2, p. 164 ; 4, p. 148 ; 6, p. 210, 
 
 296, 566 ; 7, p. 269, 565 ; 16, p. 
 
 220,446; 17, p. 60. 
 V. 1, p. 88, 268, 510, 513; 3, p. 511, 
 
 520; 5, p. 539 ; 6-8, p. 520, 556 ; 
 
 11, p. 164; 13, p. 335, 427. 
 vii. 1, p. 108, 218, 396; 3, p. 293. 
 viii. 16, p. 296. 
 ix. 7, p. 293. 
 xi. 3, p. 150. 
 
 xu. 1-4, p. 336, 419, 484; 7. p. 347. 
 xiii. 5, p. 176. 
 
 Gal. i. 8, p. 48, 336; 15, p. 255. 
 ii. 20, p. 418. 
 iii. 1, p. 367; 4, p. 511; 13, p. 172; 
 
 27, p. 515. 
 iv. 3, p. 266; 8, p. 408. 
 V. 16, p. 440, 457 ; 17, p. 189, 442, 
 
 458 ; 19, p. 461; 20, p. 361, 363; 
 
 22, p. 458. 
 
 Eph. i. 4, p. 48, 51 ; 10, p. 51 ; 18, p. 
 
 210. 
 ii. 1, 5, p. 152; 2, p. 231; 3, p. 172, 
 
 189, 219, 440, 449; 19-22, p. 516. 
 iii. 5, p. 420 ; 9, p. 240, 2^7, 383 ; 
 
 10, p. 54, 229; 16, p. 220, 446; 17, 
 
 p. 296. 
 iv. 8, p. 484; 9, p. 482 ; 10, p. 386 ; 
 
 17, p. 448; 18, p. 33; 20-24, p. 219; 
 
 21, p. 317 ; 23, p. 183, 210, 217, 
 
 219, 235,456, 463; 24, p. 84, 515. 
 V. 8, p. 412 ; 9, p. 458 ; 13, p. 279 ; 
 
 14, p. 152, 403; 19, p. 296; 22, p. 
 
 133; 23, p. 128, 301. 
 vi. 6, p, 113, 239; 12, p. 77, 231. 
 
 Phil. i. 7, p. 293 ; 23, p. 520 ; 27, p. 
 113. 
 ii. 6, p. 61; 7, p. 391; 10, p. 482, 
 iii. 20, p. 419; 21, p. 540. 
 iv. 7, p. 210, 220. 
 
 Col. i. 9, p. 247 ; 15-17, p. 211 ; 16. p.- 
 
 86, 383; 17, p. 261; 26, p. 50; 27, 
 
 p. 404. 
 ii. 8, 20, p. 266 ; 9, p. 516 ; 15, p. 
 
 484; 18, p. 217, 218, 362, 448; 19, 
 
 p. 301. 
 iii. 3, p. 404; 10, p. 84, 515; 15, p. 
 
 296; 23, p. 113, 239, 241. 
 
 1 Thess. iv. 5, p. 408 ; 13, p. 492 ; 
 15-17, p. 611, 536. 
 V. 19, p. 219 ; 23, p. 103, 109, 110, 
 119, 400,460. 
 
INDEX OF TEXTS. 
 
 579 
 
 2 Tliess. i. 8, p. 225. 
 ii. 9, p. 363. 
 
 1 Tim. i. 5, p. 165, 293 ; 17, p. 229 ; 
 
 19, p. 165. 
 
 ii. 1, p. 427; 14, p. 150. 
 
 iii. 9, p. 165. 
 
 iv. 2, p. 166. 
 
 vi. 4, p. 340; 16, p. 60,474 
 
 2 Tim. i. 3, p. 165; 9, p. 49, 50, 51. 
 iii. 8, p.' 340; 16, p. 431. 
 
 Tit. i..2, p. 51; 15, p. 166. 
 iii. 5, p. 117. 
 
 PMlem. 12, p. 315; 14, p. 195. 
 
 Heb. i. 2, p. 90; 3, p. 32, 61, 180, 211, 
 
 227, 388; 14, p. 103. 
 ii. 14, p. 31, 345. 
 iii. 12, p. 295. 
 iv. 2, p. 410; 12, p. 24, 31, 103, 109, 
 
 110, 112, 275, 294, 487. 
 V. 14, p. 192, 276. 
 vi. 4, p. 402. 
 
 vii. 5, p. 138; 10, p. 138; 16, p. 483. 
 viii. 2, p. 516; 3-6, p. 516. 
 ix. 1, p. 266; 8, p. 32; 9, p. 168; 11, 
 
 p. 516 ; 14, p. 168, 273, 288 ; 24, 
 
 p. 477; 27, p. 489. 
 X. 2, p. 164, 168; 19, p. 486; 22, p. 
 
 160, 166, 295; 27, p. 225, 543. 
 xi. 1, p. 32, 180; 3, p. 47, 90, 212; 
 
 11, p. 140; 40, p. 486, 493, 557. 
 xii. 9, p. 137, 138; 19, p. 237, 278; 
 
 23, p. 468, 501, 536, 557 ; 24, p. 
 
 286; 29, p. 225. 
 xiii. 18, p. 165. 
 
 Jas. i. 17, p. 61, 224, 225; 18, p. 137; 
 
 23, p. 279. 
 ii. 26, p. 103, 114, 233. 
 iii. 6, p. 227, 274, 544 ; 7, p. 185, 
 
 187; 9, p. 85, 87; 14, p. 294; 15, 
 
 p. 247; 17, p. 229. 
 V. 5, p. 109, 292. 
 
 1 Pet. i. 1, p. 48; 3, p. 137; 10, p. 430; 
 
 20, p. 52; 23, p. 137; 24, p. 60. 
 ii. 11, p. 239, 442, 457 ; 16, p. 195 ; 
 
 19, p. 161, 501. 
 
 1 Pet. iii. 4, p. 220, 295, 446, 456; 16, 
 
 p. 165; 18, p. 468, 482, 488; 19, p. 
 482, 489; 20, p. 181; 21, p. 165; 
 22, p. 482. 
 iv. 6, p. 483, 488. 
 
 2 Pet. i. 4, p. 172, 185, 188, 404; 13, 
 
 p. 268; 19, p. 296; 21, p. 421. 
 ii. 12, p. 185, 187. 
 iii. 5, p.. 32, 90; 8, p. 41, 519. 
 
 1 Jdbni. ], p. 210; 1-3, p. 392; 5, p. 
 148, 204, 225; 7, p. 149. 
 ii. 10, p. 149. 
 iu. 2, p. 404, 544; 8, p. 75; 9, p. 137; 
 
 14, p. 152; 19, p. 160 ; 19-21, p. 
 295; 24, p. 418. 
 
 iv. 8, p. 203; 16, p. 148; 18, p. 158. 
 
 Jude 5, p. 332; 6, p. 140; 7, p. 490; 
 10, p. 185, 209; 12, p. 232; 19, p. 
 398; 25, p. 60. 
 
 Apoc. i. 2, 9, p. 211; 4, p. 61, 374; 10, 
 
 p. 336, 423; 17, p. 424; 18, p. 479. 
 ii. 11, p. 152. 
 iii. 1, p. 152, 222; 4, p. 508; 18, p. 
 
 158, 508. 
 iv. 3, 5, 8, p. 61. 
 iv. 3, p. 61, 224, 229; 4, p. 508; 5, 
 
 p. 61, 224; 8, p. 61. 
 V. 3, p. 482; 6, p. 61. 
 vi. 4, p. 273 ; 9, p. 286, 468, 501, 
 
 531; 11, p. 508, 557. 
 vii. 9, 13, p. 477, 508; 15, p. 497. 
 viii. 9, p. 232. 
 xi. 11, p. 96. 
 xiii. 8, p. 49, 50; 13-15, p. 363; 18, 
 
 p. 212. 
 xiv. 5, p. 531; 13, p. 497. 
 XV. 2, p. 224; 4, p. 452; 5, p. 517. 
 xvi. 3, p. 96; 14, p. 363; 15, p. 508. 
 xvii. 8, p. 49; 9, p. 212. 
 xviii. 7, p. 293; 14, p. 241. 
 xix. 8, p. 452; 13, p. 210; 14, p. 508; 
 
 15, p. 158; 20, p. 363. 
 
 XX. 4, p. 468; 6, p. 152; 13, p. 496; 
 
 14, p. 152, 485. 
 XX. 11-xxi. 1, p. 544. 
 xxi. 6, p. 228; 8, p. 152; 11, p. 224; 
 
 19, p. 224; 22, p. 517. 
 xxii. 1, p. 224; 2, p. 556. 
 
580 
 
 INDEX OF SUBJECTS. 
 
 INDEX OF SUBJECTS. 
 
 Absolute pre-existence of hu- 
 manity, . . 50, 51 
 Absorption of spirit into matter 
 
 in man, . . . 262 
 
 Adam and Christ, , . 433 
 
 Adam not created glorified, . 119 
 
 Advantage of man over Satan, 157 
 Analogy between the natures of 
 
 God and the creature, . 58 
 Analogies of the spirit with its 
 
 archetype, . . 206 
 Angelic source of man's ruin, 
 
 scriptural hints on, . . 74 
 
 Angels in the_ image of God, . 79 
 
 Anima vegetativa, . 232 
 
 Annihilation of the wicked denied, 554 
 
 Anthropomorphism, . . 79 
 
 Apostolic expectation, . . 5i0 
 Apostle Paul's statement of his 
 
 own condition, . . 450 
 Appearances of angela in Scrip- 
 ture, , . . .81 
 
 Appearance of Samuel to Saul, 499 
 
 As for sinners, . , . 568 
 
 Baptism to the unbeliever, . 412 
 Beginning of a human life, . 140 
 
 BeUarmine's argument on the 
 
 intermediate state, . . 529 
 
 Bengel's treatment of biblical 
 
 psychology, ... 8 
 Biblical psychology and physio- 
 logy, . . . .267 
 Birth a type of primeval creation, 249 
 Birth from above, . .401 
 Blessedness of the intermediate 
 
 state, . . , .529 
 
 Blood the basis of the physical 
 
 life, . . . . 2C9 
 
 Blood the life, . . .283 
 
 Blood the means of atonement, . 284 
 Blood of man not forbidden, . 291 
 Blood the source of the physical 
 
 life, . . . .290 
 
 Bohme's doctrine of the Trinity, 67 
 Bodily condition of spiritual 
 
 appearances, . . . 500 
 
 Body not the spontaneous for- 
 mation of the soul, . . 320 
 Body of man prior to his soul, . 91 
 Bodies of the ungodly in a future 
 state, .... 542 
 
 Brain the organ of conscious vital 
 
 activity, . . . 303 
 
 Bread of life, . . 399 
 
 Breathing into man's nostrils, ^ 94 
 Breathing of Christ on the dis- 
 ciples, . . . .94 
 
 Characteristics of false and true 
 
 prophecy, . , . 311 
 
 Characteristics of man as created, 88 
 Characters of masculine and 
 
 feminine beauty, . . 125 
 
 Charismatic ecstasy, . . 425 
 Christianity and Hellenic philo- 
 sophy, . , .211 
 Christ's first coming, in respect 
 
 of demoniacal power, . . 360 
 
 Christ the second Adam, . 392 
 Christ preaching to the spirits 
 
 in prison, . . . 482 
 
 Christ leading captivity captive, 484 
 
 Christ's work in the grave, . 488 
 
 Church without spot or wrinkle, 531 
 
 Clothing upon of the body, . 511 
 
 Commenius on the angels, . 375 
 Communication between spirit 
 
 and body, . . . 259 
 Communication of spirit and 
 
 body solved in Scripture, . 260 
 
 Commencement of human life, . 247 
 
 Communication of Christ, . 399 
 Communion between God and 
 
 man, fallen and unf alien, . 169 
 Conception, problems of, . 141 
 Conclusion, .. . . 558 
 Condemnation of sin in the fiesh, 452 
 Condition of waking, . . 328 
 Conscience, a good, . . 165 
 Conscience in fallen men, . 167 
 Conscience in uniallen men, , 166 
 Conscience of the heathen, . 165 
 Conscience, precedent and sub- 
 sequent, . . . 166 
 Conscience, vitality of man's, . 159 
 Conscience, nature of man's, . 159 
 Conscience, detinitions of, , 160 
 Conscience and heart, . . 160 
 Conscience God'a witaiess, . 161 
 Conscience the knowledge of 
 
 divine law, . . .163 
 
 Consciousness of a foregone state, 43 
 
 Consciousness of man progressive, 121 
 
INDEX OF SUBJECTS. 
 
 581 
 
 Consciousness of Grod*s Spirit, . 198 
 Consciousness of the soul after 
 
 death in Scripture, . . 494 
 
 Continuance of humanity, , 531 
 
 Continual progress in God, . 554 
 
 Conversion, its limits, . . 553 
 Co-operation in the threefold 
 
 life of the spirit, . . 221 
 Corporeity of God, scriptural 
 
 meaning of, , . . 80 
 
 Corpse called Nephesch, . 523 
 
 Created natures variously created, 90 
 
 Creation and God, . . 63 
 Creation, scriptural account of, 26-28 
 
 Creation of angels, . . 75 
 Creation by the Logos after the 
 
 image of the Elohim, . 86 
 
 Creation of man not mechanical, 88 
 Creationism possibly defensible 
 
 from Scripture, . . 137 
 
 Creative word peculiar to man, 89 
 Creative process, comprehensive 
 
 view of, . . . 102 
 
 Dante's view of the intermediate 
 
 state of souls, . . 509 
 Death, ... 36, 474 
 
 Death existing before the fall, . 74 
 
 Death referred to the spirit, . 152 
 
 Death and ScheOl, . . 527 
 Decisive reasons for this second 
 
 edition, . . , 252 
 Degradation by sin, . .156 
 
 Demoniacal possession, . . 348 
 
 Demoniacal sickness, . . 347 
 
 Demoniacal temptation, . 353 
 Demoniacs not read of in fjie Old 
 
 Testament, . .' . 359 
 Departure from God, spiritual 
 
 disease, . . . 340 
 
 Desire a faculty of the soul, . 245 
 
 Designations oi the heart, , 297 
 
 Destruction of death, . , 526 
 Development of the Mosaic 
 
 account, . . 77, 78 
 
 Development theory condemned, 73 
 Development of Old Testament 
 
 teaching, . . .481 
 
 Dichotomic and trichotomic view 
 
 of man, . . . 103 
 
 Distinction of spirit and soul, . 99 
 Distinction between sin of Satan 
 
 and sin of man, . . 148 
 Distinction between "Pneuma" 
 
 and "iiTotis," . _ _. .218 
 
 Distinct soul and spirit in Christ, 391 
 Distinction between charismatic 
 
 and somnambulic tongues, . 429 
 Divine Doxa, . , .60 
 
 Divine Doxa, its nature, . 62 
 
 Divine nature not a development, 65 
 
 Divine likeness in the creature 
 
 direct or inverted ? . .68 
 
 Doctrines of psychology found 
 
 in Scripture, . . .16 
 
 Dorner's view of the equality of 
 
 the Son, . . .388 
 
 Doxa of man, woman the glory of, 128 
 
 Doxa of human spirit, . . 288 
 
 Dreams, their nature, . . 327 
 
 Dreams in relation to the heart, 328 
 
 Dreams, their iUusiveness, . 328 
 
 Dreams, their reality, . . 328 
 
 Dreams, the background of life, 329 
 
 Dreams, sacred and secular, . 329 
 
 Dreams, their forebodings, , 330 
 
 Dreams, their ethical aspect, , 331 
 
 Dreams, their possible guilt, , 332 
 
 Dreams, their spiritual aspect, . 333 
 
 Dreams from God, . . 334 
 Dualism of Psyche and Pneuma 
 
 caused by sin, . . 114 
 
 Dualism of spirit and matter, . 103 
 
 Dualism of the Christian, . 457 
 
 Early treatment of biblical psy- 
 chology, . . ,4 
 Effect of death, . . ,535 
 Effect of the fall on man, . 561 
 Effect of mental affections on 
 
 the heart, . . .302 
 
 Essential distinction between 
 
 soul and body, . . 104 
 
 Essential distinction between 
 
 spirit and matter, , . 105 
 
 Eternity of the procession of the 
 
 Trinity, . . .58 
 
 Eternity the life of God, . 518 
 
 Excess of the brain life, . 312 
 
 Explanation of scriptural figures, 226 
 Explanation of scriptural raisings 
 of the dead, . , . 523 
 
 Faculties of the soul, . , 241 
 
 Faith, character of, , .174 
 
 Female seer of Prevorst, , 428 
 
 Fides directa and reflexa, . 176 
 
 Figurative expression of the 
 
 sevenfold divine nature, . 224 
 
 Fire and light in the soul, . 236 
 
 Fire and light, soul and spu-it, . 376 
 
 First and second Adam, . 395 
 
 Fleshly heart, . . .376 
 
 Fleshly and spiritual soul, . 440 
 
 Form of souls, . . . 504 
 
 Foundation of souf s existence, , 236 
 
 Free agency in man, . . 171 
 
 Freedom in God, . , 196 
 
 "Geist" and "Seele," deriva- 
 tion of, . ... 142 
 Gess on the infinity of the Son, 390 
 
582 
 
 INDEX OF SUBJECTS. 
 
 PAGE 
 
 Glorification possible, to glori- 
 fication actual, . .122 
 Glorified body of Christ, . 514 
 God, fire and light, , . 225 
 God'a likeness in man, , . 381 
 Groans of creation, , 559, 565 
 
 Healing of the nations, , . 556 
 
 Heart and feeling, . * 304 
 
 Heart the centre of bodily life, . 292 
 Heathen ideas of the heart, . 298 
 Hidden man of the heart, . 220 
 
 Hints from somnambulism, . 307 
 History of man a history of the 
 
 world, . . .266 
 
 Hofmann's trichotomic teaching, 107 
 Holy of holies, , , .517 
 
 Hope of creation, . , 567 
 
 House not made with hands, . 513 
 Human soul after death, . 37 
 
 Human development, . 254 
 
 Human constitution of the divine 
 
 Son, . . . .384 
 
 Human history progressive, , 394 
 
 Ideal and historical world, . 52 
 
 Ideal world of Scripture, , 46 
 
 Identity of soul and spirit, . 115 
 Image of God in man, . 31, 78 
 
 Immortality, its nature, . 475 
 Inbreathing, is it the source of 
 
 the soul ? . . _ . 97 
 
 Inbreathing, scriptural doctrine of, 98 
 Incarnation an argument for 
 
 traducianism, . . . 136 
 Inclination and determination of 
 
 will, .... 207 
 
 Infant regeneration, . . 405 
 Infants, capacity of regeneration 
 
 in, ■ . . . . 406 
 Infants, conditions of regenera- 
 tion in, ... 406 
 Influence of demons on humanity, 346 
 Inherited sin an argument for 
 
 traducianism, . . .134 
 
 Inner man, . . . 446 
 
 Inspiration, its nature, . , 433 
 Institution of the Sabbath an 
 
 argument for traducianism, . 133 
 
 Intermediate state of souls, . 490 
 
 Intermediate state of corporeity, 505 
 
 Interpretation of Luke xii. 58, . 647 
 Intrusion of angels into human 
 
 history, . . .76 
 
 Kendsis, . . . 203, 387 
 
 Knowledge oiGod, . . 409 
 
 Knowingandhavinginknowledge, 409 
 
 Lapse of time in the intermediate 
 state, .... 630 
 
 Language a shadow of the Logos, 210 
 Law of God and law of sin, . 445 
 Life of man twofold, . . 34 
 
 Life under penalty of death, . 152 
 Life begins before consciousness, 416 
 Life of regeneration, , . 458 
 
 Light which lighteth every man, 410 
 Limitations of the Logos, . 386 
 
 Limit to the body of death, , 472 
 Liver, . . . .316 
 
 Living soul, its distinctive mean- 
 ing, . . . . QQ 
 Locale of feeling, according to 
 
 Scripture, . . .313 
 
 Logos not the ideal- world, . 53 
 
 Logos and Sophia, . , 54 
 
 Logos the archetype of humanity, 209 
 Logos the product of the Nofts, 213 
 Loss of God's image in man, . 84 
 Love is will, . . . 244 
 
 Luther's view of spirit, soul, and 
 body, . . . .472 
 
 Magic entirely forbidden in 
 
 Scripture, . . .363 
 
 Man not constrained by God, . 193 
 Man never absolutely indifferent, 194 
 Man free to sin, . . 195 
 
 Man a microcosm, . . 265 
 
 Man not immortal, , . 473 
 
 Man a threefold spiritual nature, 542 
 Man the link of two worlds, . 561 
 Man, his existence and origin, , 29 
 Man, why called Adam, . 82 
 
 Man God's offspring, in what 
 
 sense, . . . .95 
 
 Man, his spiritual characteristics, 126 
 Manifestation of spirit, . .122 
 
 Man's judgment, . . 192 
 
 Man's freedom of choice since 
 
 the fall, . . .193 
 
 Man's will free in form, not in 
 
 substance, . . . 194 
 
 Man's freedom to righteousness, 195 
 Man's freedom and God's free- 
 dom, . . . .196 
 Man's choice, . . . 192 
 Materials of the body, whether 
 
 in the blood, . . .290 
 
 Meaning of sickness, . , 337 
 
 Meaning of being in the flesh, . 448 
 Meaning of 1 Thess. iii. 23, . 110 
 Meaning and effect of shame, . 156 
 Means of human salvation, . 173 
 Mediaeval treatment of biblical 
 
 psychology, . . .5 
 
 Metempsychosis, no biblical tes- 
 timony for, . . . 548 
 Metempsychosis not unreason- 
 able, . . . ,549 
 Metempsychosis, . . 43 
 
INDEX OF SUBJECTS. 
 
 583 
 
 Method of divine work in re- 
 demption, , , .172 
 Mode of scriptural treatment of 
 
 psychology, . . .19 
 
 Modem psychological manifesta- 
 tions, . . . .25 
 Mode of man's appearance ard 
 
 existence, . . .89 
 
 Motives, their operation, , 441 
 
 Mystery of the body, . . 539 
 
 Mystery of the Ego, . . 191 
 
 Mystic ecstasy, . . .418 
 
 Kaming of the creatures, . 215 
 Narratives of the creation of 
 
 man, . . . .87 
 
 Natural life and Ego life, . 186 
 Natural life not free, . .186 
 
 Nature in two senses, . , 187 
 
 Nature of the soul's Sophia, . 246 
 Nature of human endowment 
 
 with soul, . . . 253 
 
 Nature of sleep, . . 324 
 
 Nature will and personal will, . 443 
 Necessity of doctrine of tradu- 
 
 cianiam, . . . 139 
 Necessity for the embodiment of 
 
 the creature, . • . 231 
 Nerve- spirit, . , .318 
 
 Nervous atmosphere . . 319 
 
 Nervous system generally, . 318 
 
 New Testament use of the Logos, 209 
 New creation distinct from the 
 
 first, .... 397 
 New Testament teaching on 
 
 Hades, . . . 479 
 New Testament teaching on 
 
 future state, . . . 480 
 No condemnation in Christ 
 
 Jesus, .... 451 
 Notis, , . . .212 
 
 Objections of Harless to scientific 
 
 biblical psychology, . . 13 
 
 Objective reality of tongues, . 430 
 
 Office of the Spirit in man, . 120 
 
 Opposition of will and deed, . 444 
 
 Order of creative works, . 71 
 
 Origen's view of the soul, . 43 
 Origen's view of a previous con- 
 sciousness, . . .45 
 
 wretched man that I am ! , 444 
 
 Palaeontology confirming Scrip- 
 ture, . . . .72 
 
 Partaking of humanity in the 
 spiritual body of Christ, . 396 
 
 Pauline view of man's essential 
 constitution, . _ . . 110 
 
 Paul speaks of himseK as re- 
 generate, - . . 453 
 
 Paul refers also to his imregene- 
 
 rate state, . . . 454 
 Peace of the righteous, . . 486 
 Peculiar forms in magic, , 362 
 Penalty of death, its meaning, . 151 
 Personal existence, its continu- 
 ance, .... 476 
 Personality of the soul, . , 233 
 Personality of man, . . 179 
 Personality distinct from indivi- 
 duality, . . .180 
 Phenomenal body of souls, . 453 
 Philosophy of the phenomenal 
 
 appearance of soulJs, . . 503 
 
 Philosophy of possession, , 351 
 
 Philosophy of the incarnation, , 383 
 
 Physical and divine nature, . 185 
 
 Physical degradation of man, . 157 
 
 Pneuma, . . . 217 
 Possession defined and illus- 
 trated, , . 354-356 
 
 Possibility of annihilation, . 475 
 Post-mortem investigations in 
 
 brain and heart, , . 305 
 Potential constitution of man- 
 kind, . . . .139 
 
 Power of the soul, . . 34 
 Pre- existence, mistaken notions 
 
 of, . . . .43 
 
 Present state a perversion of 
 
 the natural, , . , 560 
 
 Priority of soul's creation, . 254 
 
 Process of divine development, 202 
 
 Process of sleep, , . 325 
 
 Process of redemption, . , 384 
 
 Process of glorification, . . 120 
 
 Procession of the Trinity, . 56 
 Procreation, spiritual andpsychi- 
 
 cal elements in, . . 140 
 
 Progression in the future state, 555 
 Progressive character of redemp- 
 tion, . . . .382 
 Progressive embodiment of 
 
 spirits denied, , . 550 
 Prohibition of beast's blood for 
 
 man's food, . , 282, 285 
 
 Promise of a Messiah, , . 173 
 
 Propagation of the soul, . 129 
 
 Prophetic ecstasy, , . 420 
 
 Prophetic vision, . . 420 
 Prophetic teachmg of the future 
 
 state, .... 485 
 Psyche, its scriptural meaning, 113 
 Purgation of souls, . . 488 
 Purgatory not a scriptural doc- 
 trine, .... 487" 
 Purpose of the diaphragm, . 315 
 Purpose of the restoration of the 
 
 body, . . . .543 
 
 Purposes and foreknowledge of 
 God, . . . .49 
 
584 
 
 INDEX OF SUBJECTS. 
 
 Quickening spirit, 
 
 PAGE 
 
 a93 
 
 Eeality of magic, . , 361 
 
 Reappearance of departed souls, 500 
 Keason of sickness, . . 338 
 
 Keason and its acts in man, . 33 
 Reason of creative breathing into 
 
 man's nostrils, , . 100 
 
 Reason of the divine procedure 
 
 in redemption, . , 171 
 
 Reception of the first edition 
 
 of this work, . . .11 
 
 Redemption and death, . , 4S2 
 
 Redemption from within, . 563 
 
 Reformation treatment of bibli- 
 cal psychology, . . 6 
 Refraction of divine truth 
 
 through humanity, . . 433 
 
 Regeneration an unconscious 
 
 process, . , . 404 
 
 Reins, . . . .317 
 
 Relation of the blood indirectly 
 
 to the spirit, . . . 288 
 
 Relation of the body to the 
 
 soul, . . . 286, 321 
 
 Relation of the Ego to nature, , 189 
 Relation of psychology to dog- 
 matics, . . ,18 
 Relation of psychology to physi- 
 cal science, . . .23 
 Relation of soul to spirit, as 
 
 divine Doxa to Trinity, . 118 
 
 Relation of Christ to humanity, 175 
 Relation of spirit and nature, , 201 
 Relation of soul to the blood, . 281 
 jilelation of the various forms of 
 
 life, . . . _ . 278 
 
 Relation of sacraments to faith, 411 
 Relation of the Christian to the 
 
 law, . . . . 437 
 
 Relation of the Ego to tempta- 
 tion, . . , -.442 
 Relation of the reason to the 
 
 spirit, .... 463 
 Relations in the Trinity, . 57 
 
 Relations between men and 
 
 angels, . . .83 
 
 Relations of soul, spirit, and 
 
 body in death, . . 521 
 
 Remoteness of man from God, . 170 
 Renewal of the spirit, . , 219 
 
 Restoration of the body, , 536 
 
 Results of man's sin, . .150 
 
 Resurrection body, its nature, . 515 
 Return for the soul not possible, 544 
 Reunion of body and soul a 
 
 mystery, . . . 538 
 
 Rewards and punishments for 
 
 souls, .... 498 
 Risen body, its relation to exist- 
 ing materials, . . . 541 
 
 Romans vii. and viii., its expo- 
 sition, .... 433 
 
 Sacramental gifts in respect of 
 
 the corpse, . . . 539 
 
 Sacraments, their operation, . 415 
 Sacraments, their efi'ect on the 
 
 infant, . . . 413 
 
 Sa^?, its meaning, . , 439 
 
 Satanic agency peculiar to time 
 
 and circumstances, . . 359 
 
 Satan's- relation to sickness, . 345 
 Scientific treatment of biblical 
 
 psychology possible, , .12 
 
 Scriptural teaching of biblical 
 
 psychology, . . .16 
 
 Scriptural dichotomy, . . 109 
 
 Scriptural passages bearing on 
 
 creationism, . . . 138 
 
 Scriptural figures of the body, . 263 
 Scriptural views of the heart, . 301 
 Scriptural teaching of relation 
 
 of head and heart, , .311 
 
 Scriptural narratives of raising 
 
 of the dead, . . . 522 
 
 Scripture consistent with itself, 17 
 Scripture teaching on pre-exist- 
 
 ence, . . . .47 
 
 Scripture statements on the 
 
 mystery of divine nature, . 61 
 Scripture teaching on succession 
 
 , of facts in creation, . .91 
 
 Self- consciousness of man as Ego, 180 
 Self- consciousness of the soul, . 184 
 Self-consciousness, why needed 
 
 at the first, . . . 255 
 
 Senses, of the, . . .29 
 
 Seven, significance of the number, 71 
 Seven-flamed lamp of Zechariah, 223 
 Sevenfold nature of the soul, . 222 
 Sevenfold wisdom, , . 229 
 
 Seven powers in the divine 
 
 nature, ., . .228 
 
 Seven powers of the soul, . 232 
 
 Seven powers of life, . 272, etc. 
 Sexual distinctions, man subject 
 
 to 123 
 
 Shame of man, . . .154 
 
 Sickness a gradual dying, . 339 
 
 Sickness of the soul, . . 340 
 
 Sickness caused by excessive 
 
 affection, . . . 342 
 
 Sickness, natural and demoniacal, 346 
 Silver cord and golden bowl, . 269 
 Sinner's fear of God, . . 1 58 
 
 Sin of A<lam and sin of Satan, . 153 
 Sin a disturbance, . ,189 
 
 Sin the cause of sickness, . 341 
 
 Sleep of our soul, . . 336 
 
 Somnambulism, its uses, , 364 
 
 Somnambulism a morbid state, 366 
 
INDEX OF SUBJECTS. 
 
 585 
 
 Somnambulism, its terrible re- 
 sults, .... 
 
 Son of man, tlie purpose of crea- 
 tion, .... 
 
 Son partaking in the infinity of 
 the Father, . 
 
 Soul and Ego, 
 
 Soul the object of redemption, , 
 
 Soul the counterpart of spirit, . 
 
 Soul, its substance, 
 
 Soul the candlestick of the sanc- 
 tuary, .... 
 
 Soul the type of the divine Doxa, 
 
 Soul at birth, 
 
 Soul and spirit present from be- 
 getting, 
 
 Soul the link between spirit and 
 matter, 
 
 Soul sevenfold in its relation to 
 the body. 
 
 Soul of possessed person, 
 
 Soul between divine and de- 
 moniacal agency, 
 
 Source of man's individuality, . 
 
 Speech, nature of human. 
 
 Speech inseparable from thought. 
 
 Spirit of man a created thing, . 
 
 Spirit and soul, . 
 
 Spirit capable of sin, 
 
 Spirit of God dwelling in man, . 
 
 Spirit and soul not absolutely 
 distinct natures, 
 
 Spirit of child, . 
 
 Spiritual significance of the 
 heart, . . . ' . 
 
 Spiritual form of the soul. 
 
 Spiritual body, . 
 
 Stasis and upostasis, 
 
 Synthetical consideration of bib- 
 lical psychology, 
 
 368 
 
 77 
 
 388 
 181 
 183 
 235 
 237 
 
 238 
 239 
 250 
 
 255 
 
 , 265 
 
 271 
 355 
 
 371 
 93 
 
 278 
 
 213 
 
 95 
 
 96 
 
 105 
 108 
 
 1.12 
 
 257 
 
 366 
 
 507 
 
 563 
 
 32 
 
 381 
 
 Table-'tuming, . . .369 
 
 Teaching of temptation and fall, 162 
 Temptation addressed to woman, 
 
 and why, . . 127, 147 
 Temptation, its manner and 
 
 nature, . . . 147 
 
 Temper and disposition, . 280 
 
 Testimony of a physician, . 369 
 Testimony of clairvoyance on 
 
 the state of souls, . . 506 
 
 Theopneustia, . . . 431 
 
 Thought of Ego, . . 121 
 
 Threefold personality of God, . 64 
 
 Threefold life of the human spirit, 205 
 
 Time and eternity, . . 41 
 
 Time and space still existing in 
 eternity, 
 
 Time glorified, , 
 
 Traducianism (per traducem). 
 
 Transmigration of souls. 
 
 Trinity, doctrine of, 
 
 Trinity consistent with histori- 
 cal revelation. 
 
 Trinity of human nature. 
 
 Trinity shadowed forth in human 
 spirit, . 
 
 Trinity a manifestation of love. 
 
 Trinity of the divine acts, 
 
 Trinity of power, 
 
 Triplicity of man's spirit, 
 
 Triplicity of the sou^ 
 
 True and false prophecy, 
 
 Turba, the condition of sickness, 
 
 Twofold nature of Christ, 
 
 Two natures in regenerate per 
 sons, . 
 
 Types of the glorified body, 
 
 Ultimate issue of the world, 
 Unclothing of the body. 
 Unconsciousness at birth. 
 
 Value of somnambulism. 
 Varieties of possession, . 
 Vegetable creation not animated. 
 Victory of love, . 
 Viscera the seat of the afiections. 
 Visibility of departed souls, 
 Vision by crystals, 
 
 Waiting of righteous souls, 
 Waking and sleeping, health and 
 
 disease. 
 Waking vision an ecstasy, 
 White raiment of souls. 
 White robes, 
 Will of the flesh, 
 Will, man's characteristic. 
 Witchcraft, when it begins, 
 Woman the psychical element 
 
 in humanity, . 
 Woman dependent on man. 
 Woman's creation an argument 
 
 for traducianism. 
 Word to express spirit and wind 
 
 the same. 
 Word and sacraments, . 
 Word and hearer, 
 Wrath and love mingled in tJie 
 
 world's constitution, . 
 Wrath of God for sin, 
 
 519 
 557 
 131 
 
 545 
 55 
 
 56 
 
 197 
 
 200 
 204 
 201 
 227 
 196 
 464 
 424 
 328 
 385 
 
 455 
 516 
 
 651 
 512 
 
 403 
 
 310 
 352 
 28 
 552 
 314 
 501 
 370 
 
 497 
 
 323 
 335 
 
 508 
 520 
 190 
 242 
 370 
 
 126 
 
 127 
 
 132 
 
 101 
 400 
 410 
 
 77 
 158 
 
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