In Man as Spirit, Soul, and Body: A Study of Biblical Psychology, I survey the record of church history in chapter 5. J.B. Heard observed that “Irenaeus, Justin Martyr, Clement of Alexandria, Origen, Didymus of Alexandria, Gregory of Nyssa, and Basil of Caesarea all note the distinction between soul and spirit, and designate the spirit as that which bears the truest image of God.[1]
Consider the first example just cited. Who was Iranaeus?
“St. Irenaeus of Lyons (c. 130–202 AD) was a prominent Greek bishop, apologist, and leading Christian theologian of the second century who fundamentally shaped early Christian orthodoxy. He is best known for defending the church against internal divisions and external heresies—specifically Gnosticism” (Wikipedia)
Irenaeus’ view on man’s makeup
Irenaeus taught that the complete human being consists of body, soul, and spirit. He explicitly says:
“…There are three things out of which, as I have shown, the complete man is composed — flesh, soul, and spirit. One of these does indeed preserve and fashion [the man]— this is the spirit; while as to another it is united and formed — that is the flesh; then [comes] that which is between these two — that is the soul, which sometimes indeed, when it follows the spirit, is raised up by it, but sometimes it sympathizes with the flesh, and falls into carnal lusts.”[2]
This quote demonstrates that:
- Body (flesh) is an essential component of humanity.
- Soul and spirit are distinguishable, yet neither by itself constitutes the whole person.
- The soul occupies a mediating position regarding flesh and spirit.
Iranaeus was also holistic in the sense that three three aspects are essential to human nature created in God’s image.
“Thus also, if any one take away the image and set aside the handiwork, he cannot then understand this as being a man, but as either some part of a man, as I have already said, or as something else than a man. For that flesh which has been moulded is not a perfect man in itself, but the body of a man, and part of a man. Neither is the soul itself, considered apart by itself, the man; but it is the soul of a man, and part of a man. Neither is the spirit a man, for it is called the spirit, and not a man; but the commingling and union of all these constitutes the perfect man. And for this cause does the apostle, explaining himself, make it clear that the saved man is a complete man as well as a spiritual man; saying thus in the first Epistle to the Thessalonians, “Now the God of peace sanctify you perfect (perfectos); and may your spirit, and soul, and body be preserved whole without complaint to the coming of the Lord Jesus Christ.” [3]
What kind of trichotomy?
Because pneuma is used both of the human spirit and the Holy Spirit of God, some have contended that Iranaeus only held to a theological view of the trichotomy of man, i.e. that the distinct spirit in man is the Holy Spirit).[4] Which is kind of trichotomy was taught by this church father? I suggest, both are correct, when taken in context.
- Iranaeus did affirm the trichotomy of man as created by God, and even the unregenerate man has a human spirit (a psychological trichotomy). See the two quotes above.
[However, the unsaved person is] “destitute of the celestial Spirit.” [Book V, 9]
- But to be redeemed, man must be reconciled to God through Jesus Christ. This involves receiving the Spirit of God also (a theological trichotomy).
“Inasmuch, therefore, as without the Spirit of God we cannot be saved…” [Book V, 9]
“On the other hand, as many as fear God and trust in His Son’s advent, and who through faith do establish the Spirit of God in their hearts — such men as these shall be properly called both “pure,” and “spiritual,” and “those living to God,” because they possess the Spirit of the Father, who purifies man, and raises him up to the life of God. [Book V, 6] (emphasis added)
The trichotomy of Iranaeus has a firm biblical basis.
Man has a distinct human spirit and in the New birth he becomes indwelt by the Holy Spirit of God. Ezekiel prophesies of God’s blessings in the New Covenant: “I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes” (Ezek. 36: 26,27 NKJV emphasis added).
The apostle Paul affirmed, “But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His … you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, “Abba, Father.” The Spirit Himself bears witness with our [human] spirit that we are children of God, Rom. 8:9,15,16 NKJV emphasis added).
A case could be made that if John Calvin followed the biblical anthropology/psychology of Iranaeus instead of Augustine, holistic trichotomy would be the majority view among Bible teachers and students today.
JBW
- J. B. Heard, The Tripartite Nature of Man
- Against Heresies (Book V, Chapter 9)
- Against Heresies (Book V, Chapter 6) on 1 Thess. 5:23
- “Part One: 2- The Theological Education of Saint Irenaeus” https://www.orthodoxonline.org/theology/en/orthodox-library/faith-and-doctrine/on-the-apostolic-preaching/
Biblical Psychology 