A System of Biblical Psychology, by Franz Delitzsch

A System of Biblical Psychology, by Franz Delitzsch

Is in the public domain and made available at Bible Study Tools:

In the chapter, The Regeneration, the author discusses 1 Corinthians 15:45 and related passages:

“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 unattained; for the spirit—instead of proving itself ^wottoiovv, 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, position of a self-living ^frv^rj fwtra (undetermined, in that it still wanted the confirmation and establishment of man’s own proper self-determination), instead of becoming m/evfiaTiKo<;, ue. directed on all sides by the spirit that lives and moves in the God who was its source, became -v/ru^i/io? and aapKiKo<;, i.e. altogether determined by His -^v^r), escaped from the spirit, and identified in a mode adversely determined, and by the aap}; 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 [soul] has usurped the right of the Pneuma [spirit]; in it, and not in the Pneuma, the individual life of the person has its united form of existence.1 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 which 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 w7ay, that in proportion as the threefold 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.”

-“The New Life of the Spirit”