I knew that I didn’t agree with the teaching last Sunday – but
I didn’t know why. After having talked with several other people and reading
the articles they recommended, I began to gain a simpleton’s understanding
of Biblical Anthropology; the nature of man as derived from Scripture. I found
there are essentially two camps in Christian anthropological circles:
- Dichotomy (or dualism): Man consists of a physical (body) and non-physical
(soul / spirit) element. The words "soul" and "spirit"
are viewed as being synonymous.
- Trichotomy (or tripartite): Man consists of a physical (body) and two non-physical
components (spirit and soul). The words "soul" and "spirit"
refer to different elements.
The trichotomy view has taken many forms – most of which become confusing
given only casual study such as mine. A form of this position was held by many
of the early church leaders – including such notable theologians as Irenaeus
and Origen. However, failing to derive support from Biblical scholars such as
Augustine, the view largely disappeared from church history until the 18th century.
More recently (20th century), Watchman Nee and Charles Solomon have advocated
a tripartite understanding of man. Today, this position enjoys considerable support
in Charismatic and Pentecostal circles.
I do not subscribe to the tripartite view of man for a host of reasons –
outlined in the mini treatise below. Instead, I find the words spirit and soul
to be used interchangeably in the Bible. Further, while recognizing that man
can be categorized into the material and the immaterial, the two are so entwined
as to be viewed as one. That is, no part is greater than the other (good part
vs. evil part), and apart from one the other cannot survive. According to Mark
Balthrop, dividing man into two, three (or even four) parts unnecessarily "does
violence to the unity of man".
My conclusions are largely summaries of the following articles:
- David P. Scaer, "Body,
Soul, and Spirit", Concordia Theological Quarterly, April 2002
- Kim Riddlebarger, "Trichotomy:
A Beachhead For Gnostic Influences", Modern Reformation Magazine,
July/August 1995
- Mark W. Balthrop, "Biblical
Anthropology", Heritage Presbyterian Church, Wednesday Bible Study
handout
- A. McCaig, "Thoughts
on the Tripartite Theory of Human Nature", The Evangelical Quarterly
3, 1931
- R R Byrum, "Christian
Theology"
- Chalres Hodge, "The
Nature of Man", Systematic Theology, Vol. II, Chapter II
My original intent was to keep my points short and to the point (queue laughter).
As a result, my writing on the subject fails to fully develop many of the points
made by the referenced authors. I would hope that the serious reader take the
time to fully digest each of the listed articles; they constitute a wealth of
knowledge (and additional references) on the issue. Without further ado…
The Biblical Case Promotes Unity
As is easily demonstrated, the words for spirit and soul are constantly interchanged
and practically synonymous in the Greek and Hebrew – both in the old and
new testaments. Attempts to divide the two into separate elements are, according
to Hodge, "Opposed to the uniform usage of scripture"
The body of Scriptural support for the interchangeable nature of the two words
is staggering – especially when approached with a Hebrew (rather than
a Greek) mindset and context. The following is taken directly from Mark Balthrop’s
article on Biblical Anthropology:
Man is described in the Bible both as someone who is body and soul and as
someone who is body and spirit:
- Matthew 10:28 (body and soul)
- 1 Corinthians 7:34 (body and spirit)
- James 2:26 (body and spirit)
Grief is referred to the soul as well as to the spirit:
- 1 Samuel 1:10 (soul)
- Isaiah 54:6 (spirit)
- John 12:27 (soul)
- John 13:21 (spirit)
- Acts 17:16 (spirit)
- 2 Peter 2:8 (soul)
Praising and loving God is ascribed to both the soul and spirit:
- Luke 1:46-47 (soul and spirit)
- Mark 12:30 (heart, soul, and mind)
- Luke 10:27 (heart, soul, and mind)
Salvation is associated with both the soul and the spirit:
- James 1:21 (souls)
- 1 Corinthians 5:5 (spirit)
Dying is described either as the departure of the soul or of the spirit:
- Genesis 35:18
- 1 Kings 17:21
- Psalm 31:5
- Matthew 27:50
Proof Texts?
The favorite trichotomy "proof texts" can also be interpreted
in support of dichotomous and tetrachotomous positions. Perhaps the most common
support trichotomy support text is 1 Thessalonians 5:23:
"May God himself, the God of peace, sanctify you through and through. May
your whole spirit, soul and body be kept blameless at the coming of our Lord
Jesus Christ."
Following the same line of interpretive reasoning, Luke 10: 27 (see also Mark
12:30) can just as easily be shown in support of heart, soul, and mind –
adding a fourth dimension to man.
"He answered: " 'Love the Lord your God with all your heart and with all
your soul and with all your strength and with all your mind'; and, 'Love your
neighbor as yourself.'"
Luke 10:27
Similarly, the word "heart" at the end of Hebrews 4:12 adds credence to the
tetrachotomy view of man:
"For the word of God is living and active. Sharper than any double-edged sword,
it penetrates even to dividing soul and spirit, joints and marrow; it judges
the thoughts and attitudes of the heart."
I find it impossible to believe that anyone, after reading the above, could
state that the intent of either verse was to display or validate the tripartite
nature of man. The reasoning is faulty and the context says otherwise.
Scripture And…
Separately, it is easily argued that trichotomy derives as much or more support
from Greek philosophy (Plato) and Oriental spirituality than Scripture. The
early church fathers who championed the tripartite view (Irenaeus, Origen, etc..)
were heavily influenced by Platonic thought and based many of their arguments
(apart from Scripture) on this understanding. More recent champions of the doctrine
such as Watchmen Nee rely heavily on Oriental religiosity and "modern"
psychology to enhance their arguments.
It’s not the point
The Bible does not describe man scientifically, nor does it provide us with
a comprehensive psychological understanding. Attempts to divide man into constituent
parts necessarily miss the point – not only of their "proof texts"
(both their context and meaning), but also in the broader sense of Scripture
itself. Spirituality by no means constitutes the primary point(s) of the Bible!
This is not the "Good News" that Jesus came to proclaim, but rather
a subplot which is easily elevated to thematic.
To quote Mark W. Balthrop of Heritage Presbyterian Church:
".. the Scriptures are not primarily interested in the constituent parts
of man or in his psychological structure, but in the relationships in which
he stands."
Put another way:
"We may say without much fear of contradiction that the most striking
thing in the Biblical portrayal of man lies in this, that it never asks attention
of man in himself, but demands our fullest attention for man in his relation
to God."
-- G.C. Berkouwer
But it is important
Charles Hodge, author of Systematic Theology, coined the term "Realistic
Dualism" to refer to man’s dichotomous nature. By linking the doctrine
to several other key doctrines, Hodge placed immense importance on its rightful
understanding:
"It [the doctrine of "Realistic Dualism"] is intimately connected
with some of the most important doctrines of the Bible; with the constitution
of the person of Christ, and consequently with the nature of his redeeming work
and of his relation to the children of men; with the doctrine of the fall, original
sin, and of regeneration; and with the doctrines of a future state and of the
resurrection. It is because of this connection, and not because of its interest
as a question in psychology, that the true idea of man demands the careful investigation
of the theologian."
In other words, mess this up, and you open yourself to a host of errors.
It has historically served as an enabler for heresy
According to R R Byrum, "The principal reason for
the opposition to Trichotomy was the use made of it to support certain heresies".
Chief among these – especially in the early church was Gnosticism. Indeed,
it is nearly impossible to dwell on this topic for extended periods without
becoming obsessed with secret knowledge (gnosis); a heretical path well traveled.
Each of the following heresies built upon a false trichotomistic view of man:
- Gnostics: The spirit, part of the "divine essence" is incapable of sin
- Apollinarians: Christ had a human body and soul joined with the divine
logos instead of the spirit or the rational part of human nature
- Semi-Pelagianism: "Native depravity" affected the soul, but not the spirit
In each case listed above, a trichotomistic anthropologic view served (serves)
as an enabler of false doctrine; taking many different shapes in the process.
It should also be noted that the trichotomy viewpoint is also closely associated
with fringe Pentacostalism / Charismatics and Dispensationalism (ref. Scofield
Bible notes, 1 Thess 5:23)
"…trichotomy allows Pentecostals to argue that because the spirit
is the higher element of human nature, "speaking in tongues" is the
divinely appointed means of bypassing the lower elements of human nature, such
as the rationality of mind and soul. In the Pentecostal scheme, we can commune
with God directly, without the hindrances of the lower elements of human nature
and language. Indeed, in such schemes, we can commune with God directly, apart
from any means at all. Trichotomy conveniently provides the means for a host
of neo-gnostically inclined Pentecostal practices."
-- Kim Riddlebarger, Trichotomy - A Beachhead For Gnostic Influences
It often sets the material in opposition to the immaterial
Finally, the tripartite view necessarily creates a sharp antithesis between
spirit and body; with the former seen as holy and the latter as evil. Matter,
as created by God, should not be considered evil - just as it should not be
viewed as a “tomb for the soul” which is to be gladly abandoned
at death. In direct contrast, Scripture teaches that the elect will be united
in a bodily resurrection (Romans 8:23, 1 Corinthians 15:12-57). This sharply
contrasts with the common view of a spiritual nature of the resurrection (i.e.
spirits floating amongst the clouds playing harps).
Recognizing that there exists a spiritual component of man, Hodge stresses
the unity of the material with the immaterial:
"...[Man] according to the Scriptures, is a created spirit in vital union
with a material organized body. The relation between these two constituents
of our nature is admitted to be mysterious...the relation between the two is
a vital union, in such a sense as that the soul is the source of life to the
body. When the soul leaves the body the latter ceases to live."
Scripture supports this view through its description of death as the departure
of either the soul or spirit (Genesis 35:18, 1 Kings 17:21, Psalm 31:5, Matthew
27:50).
Thus, it is rightful to think of man of consisting of two parts - material
and immaterial, physical and non-physical – acting as one. Much in the
same way that we are able to speak of the Trinity as three, yet one, we should
view the dichotomy of man as one.
Labels: Biblical Anthropology, Dichotomy, Trichotomy, Tripartite
