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stand by it the life principle in the creature, which is part of God, and manifests itself creatively."

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§ 227. McClintock and Strong give the following as the meaning of pneuma and ruach: "1. The primary sense of the term is wind,. . . (Amos 4: 13,' (Amos 4: 13,' . . . John 3: 8). This is the ground idea of the term 'spirit'-air, ether, air refined, sublimated, or vitalized; hence it denotes-2. Breath, as of the mouth. . 3. The vital principle which resides in and animates the body. In the Hebrew, nephesh is the main specific term for this. In the Greek it is psuche, and in the Latin anima. . . . Eccl. 8: 8,3 Gen. 6: 17,* Gen. 7: 15,5 Matt. 27: 50,6 Luke 8: 55, 'Her spirit [ pueuma] came again, and she arose.'

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§ 228. Herzog's Encyclopædia of Biblical Doctrine and Practical Theology defines pneuma as follows: "The Sacred Scriptures speak of pneuma in the psycological sense as the cause of the human existence, particularly of his personal life. When the Scriptures speak of the spirit of man in its widest acceptation, that is, of life, (as in Job 10: 12,9 Job 17: 1,10 Ezk. 37: 8,11 Zech. 12: 1),12 and ascribe to men and animals the same spirit (as in Eccl. 3: 19,13 ... Gen. 6: 17," 7: 15)13 . . . they do this under the idea that this gift of life, which conditions the existence of the creature, comes from God and binds it to

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For, lo, he that formeth the mountains, and createth the wind" [ruach.]

2.The wind [pneuma] bloweth where it listeth."

3.There is no man that hath power over the spirit [ruach] to retain the spirit" [ruach].

4.Destroy all flesh wherein is the breath [ruach] of life.”

5And they went in unto Noah into the ark, two and two of all flesh, wherein is the breath [ruach] of life.”

6.Jesus, when he had cried again with a loud voice, yielded up the ghost."

[N. V. "his spirit."]

7P. 943. 8P. 2230,

9Thy visitation hath preserved my spirit" [ruach].

10My breath [ruach] is corrupt.”

11There was no breath [ruach] in them."

12. The Lord, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit [ruach] of man within him.”

13 They have all one breath [ruach.]

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God, (... Ps. 104: 29). God is a 'God of the spirits of all flesh' (Num. 16: 22; 27: 16), towards man 'the Father of the spirits,' in the distinction from the fathers of our flesh.' . Where life is there is spirit, and the spirit points to God; for it is God's sign and God's possession, and the point at which God and the creature meet. And we thus understand how and what the Bible speaks by the spirit of man.”

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§ 229. Bullinger's Critical Greek Lexicon: "pneuma (from pneo, to blow, breathe, send forth an odor; to breathe, or smell. of a thing ), the air we breathe, wind, . . . immateriality, that which cannot be apprehended by the senses, but is recognized only by its operations, or manifestations, as it is seen by the life, the liveliness, the activities, whether these activities be mental, moral or physical. In the Old Testament pneuma is everywhere the translation of (ruach), and is the life principle springing from God, and is said to be possessed by all the lower creatures, Gen. 6: 17;27: 15;3 Ps. 104: 29;* . . . Eccl. 3: 19, 20.5 The ruach or pneuma of God is the source of life in all its manifestations. The withdrawal of it leaves thanatos (death), the opposite of zoe (life) . . 27: 3;... Eccl. 12: 7; Jas. 2:26.

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Ps. 146: 4;. . . Job As the possession of man

1.Thou takest away their breath [ruach], they die, and return to their dust."

2.I do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath [ruach] of life from under heaven; and every thing that is in the earth shall die."

3.And they went in unto Noah into the ark, two and two of all flesh, wherein is the breath [ruach] of life."

4.Thou hidest thy face; they are troubled; thou takest away their breath [ruach] they die, and return to their dust."

5For that which befalleth the sons of men befalleth beasts; even one thing befalleth them; as the one dieth, so dieth the other; yea, they have all one breath [ruach], so that a man hath no preeminence above a beast, for all is vanity. All go unto one place; all are of the dust, and all turn to dust again."

6His breath [ruach] goeth forth, he returneth to his earth; in that very day his thoughts perish."

7.The spirit [ruach] of God is in my nostrils."

8.Then shall the dust return to the earth as it was; and the spirit [ruach] shall return unto God who gave it."

9.For as the body without the spirit [pneuma] is dead, so faith without works is dead also."

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it is a part of God's spirit. Man is not a spirit, but only possesses it for a time, as a loan from God, Job 27: 3. . . . At death it returns to God, Eccl. 3: 19, 20,2 and hence can be 'commended' to his care and keeping, (Matt. 27: 50;3 Luke 8: 55,* 23: 46; John 19: 30; Acts 7: 59.'. . . The spirit is not the man, for when thus commended, it is given up, and separated from him till resurrection."

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It is very evident, that in all these passages, ruach and pneuma represent the breath, or spirit of life; which is all that leaves man at death; and without which there can be no living beings; but this "life principle" is never said to live or die itself. Its office is to keep some material object alive. When defining the Hebrew word ruach and pneuma its Greek equivalent, it will be observed that not a single Hebrew and Greek lexicon gives the theological definition of these words as their primary meaning; but state that these words mean "the life principle, springing from God, and is said to be possessed by all the lower creatures," as stated in Dr. Bullinger's Critical Greek Lexicon. Other authors might be quoted in harmony with the foregoing, but these are certainly sufficient to end all controversy on the subject. According to the plain Bible teaching, it is perfectly clear, that the only thing added to man and beast after their creation was "the breath of life," called also "soul," "spirit," and "spirit of God;" and that all that is taken from them at death is this "breath of life," "soul," or "spirit," which

"The spirit [ruach] of God is in my nostrils."

2.For that which befalleth the sons of men befalleth beasts; even one thing befalleth them; as the one dieth, so dieth the other; yea, they have all one breath [ruach]; so that a man hath no preeminence above a beast; for all is vanity. All go unto one place; all are of the dust, and all turn to

dust again."

3Jesus, when he had cried again with a loud voice, yielded up the ghost"-new version-"his spirit" [pneuma].

4"And her spirit [pneuma] came again, and she arose straightway; and he commanded to give her meat."

5Father, unto thy hands, I commend my spirit" [pneuma].

6"And he bowed his head, and gave up the ghost"-new version, spirit [pneuma].

7" Lord Jesus, receive my spirit" [ pneuma].

8 Webster: "The intelligent, immaterial and immortal part of man; the soul in distinction from the body in which it resides."

is inorganic, without senses, consciousness, or life; having neither intelligence or character; and is not succeptible of reward or punishment. It is no more a component part of the man, than is the steam a component part of the engine. As the engine is useless and powerless without the steam, so is man without this "life principle." As all steam is alike; so is all life. When steam departs from the engine, the steam is not laid up for future use; but it vanishes away. So with life. The apostle James says: "What is your life [zoe]? It is even a vapor, that appeareth for a little time, and then vanisheth away." Paul says: "Your life is hid with Christ in God." As all life is the same, and proceeds primarily from God, the life of each individual is not preserved by itself, as a separate entity, and a specific quantity, laid up for each particular person; but when they are raised from the grave, and reorganized, God will at the same time impart his life.to them, as to Adam at the beginning.

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(a) Says Prof. G. G. Stokes, Pres. of the Royal Society, London, Prof. of mathematics in the University of Cambridge, and M. P. for the University: "It has been well said that Scripture bases our hopes of a future life, not upon the immortality of the soul, but upon the resurrection of the body." "No argument for the natural immortality of the soul, that the writer has seen, appears to him to be of any value." "The intermediate state is one in which . . . thought is in abeyance; and which . . . involves a virtual annihilation of intervening time for each individual."

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(b) The eminent Dr. Joseph Priestly, LL. D., F. R. S., says: "The excellent bishop of Carlisle has sufficiently proved the insensibility of the soul from death to the resurrection, to be the doctrine of the Scriptures.'

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Dr. Priestly further says: "The common opinion of the soul of man surviving the body was . . . introduced into Christianity from the Oriental and Greek philosophy. . . . This notion is one of the main bulwarks of Popery. It was discarded by Luther and many other reformers in England and abroad."5

1 Jas. 4 14. 2 Col. 3: 4. 3 That Unknown Country, pp. 829, 830. 4 Matter and Spirit, by Dr. Priestly, p. 155, A. D. 1777.

5 Disquisition on Matter and Mind, p. 156.

CHAPTER VI.

§ 230. THE EGO.'

Who is the Ego? has been a vital question among Pagans, Papists and Protestants. The answers have been various. The annexed definitions express the popular theological view, to which I see no objection, if we are allowed to follow the plain teaching of the Bible, the facts of science and common sense in identifying the Ego described in these definitions. Common sense would say, if the Ego is the "I," and "is a conscious individual being, that thinks, feels, wills and acts;" that it is the real being, whom God created "of the dust of the ground," and whom he called man [Hebrew, the Adam]. And thus the Ego and the man are one and the same in every particular; just as the noun and the pronoun represent the same person. If it be said that Adam ate the forbidden fruit; and then in the same paragraph it was said he was driven from the garden lest he should eat of another tree "and live forever," would any one, guided by his common sense, say that the pronoun he represented something different from the noun Adam? Would any grammarian make such a statement? There is but one answer

-preposterous!

If the Ego-"the I"- means just the same as the word man or Adam, then we may certainly expect to find that this man was the one-the only one- to whom God spoke and to whom he gave his commandments; and this is the one who

Webster: "(Met.) The conscious and permanent subject of all physical experience, whether held to be directly known or the product of reflective thought."

The Standard Dictionary: "Self, considered as the seat of cousciousness; the as distinct from the not-I, and from mine; a conscious individual being that thinks, feels, wills, and acts; oneself, often called the subject."

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