Chapter XI.—Spirit—A Term Expressive of an Operation of the Soul, Not of Its Nature.  To Be Carefully Distinguished from the Spirit of God.

But the nature of my present inquiry obliges me to call the soul spirit or breath, because to breathe is ascribed to another substance. We, however, claim this (operation) for the soul, which we acknowledge to be an indivisible simple substance, and therefore we must call it spirit in a definitive sense—not because of its condition, but of its action; not in respect of its nature, but of its operation; because it respires, and not because it is spirit in any especial sense.73    Proprie “by reason of its nature.” For to blow or breathe is to respire. So that we are driven to describe, by (the term which indicates this respiration—that is to say) spirit—the soul which we hold to be, by the propriety of its action, breath. Moreover, we properly and especially insist on calling it breath (or spirit), in opposition to Hermogenes, who derives the soul from matter instead of from the afflatus or breath of God. He, to be sure, goes flatly against the testimony of Scripture, and with this view converts breath into spirit, because he cannot believe that the (creature on which was breathed the) Spirit of God fell into sin, and then into condemnation; and therefore he would conclude that the soul came from matter rather than from the Spirit or breath of God. For this reason, we on our side even from that passage, maintain the soul to be breath and not the spirit, in the scriptural and distinctive sense of the spirit; and here it is with regret that we apply the term spirit at all in the lower sense, in consequence of the identical action of respiring and breathing.  In that passage, the only question is about the natural substance; to respire being an act of nature. I would not tarry a moment longer on this point, were it not for those heretics who introduce into the soul some spiritual germ which passes my comprehension: (they make it to have been) conferred upon the soul by the secret liberality of her mother Sophia (Wisdom), without the knowledge of the Creator.74    See the tract Adv. Valentin., c. xxv. infra. But (Holy) Scripture, which has a better knowledge of the soul’s Maker, or rather God, has told us nothing more than that God breathed on man’s face the breath of life, and that man became a living soul, by means of which he was both to live and breathe; at the same time making a sufficiently clear distinction between the spirit and the soul,75    Compare Adv. Hermog. xxxii. xxxiii.; also Irenæus, v. 12, 17. [See Vol. I. p. 527, this Series.] in such passages as the following, wherein God Himself declares: “My Spirit went forth from me, and I made the breath of each. And the breath of my Spirit became soul.”76    Tertullian’s reading of Isa. lvii. 16. And again:  “He giveth breath unto the people that are on the earth, and Spirit to them that walk thereon.”77    Isa. xlii. 5. First of all there comes the (natural) soul, that is to say, the breath, to the people that are on the earth,—in other words, to those who act carnally in the flesh; then afterwards comes the Spirit to those who walk thereon,—that is, who subdue the works of the flesh; because the apostle also says, that “that is not first which is spiritual, but that which is natural, (or in possession of the natural soul,) and afterward that which is spiritual.”78    1 Cor. xv. 46. For, inasmuch as Adam straightway predicted that “great mystery of Christ and the church,”79    Eph. v. 31, 32. when he said, “This now is bone of my bones, and flesh of my flesh; therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they two shall become one flesh,”80    Gen. ii. 24, 25. he experienced the influence of the Spirit.  For there fell upon him that ecstasy, which is the Holy Ghost’s operative virtue of prophecy. And even the evil spirit too is an influence which comes upon a man. Indeed, the Spirit of God not more really “turned Saul into another man,”81    1 Sam. x. 6. that is to say, into a prophet, when “people said one to another, What is this which is come to the son of Kish? Is Saul also among the prophets?”82    1 Sam. x. 11. than did the evil spirit afterwards turn him into another man—in other words, into an apostate. Judas likewise was for a long time reckoned among the elect (apostles), and was even appointed to the office of their treasurer; he was not yet the traitor, although he was become fraudulent; but afterwards the devil entered into him. Consequently, as the spirit neither of God nor of the devil is naturally planted with a man’s soul at his birth, this soul must evidently exist apart and alone, previous to the accession to it of either spirit: if thus apart and alone, it must also be simple and uncompounded as regards its substance; and therefore it cannot respire from any other cause than from the actual condition of its own substance.

CAPUT XI.

Sed ut animam spiritum dicam, praesentis quaestionis ratio compellit, quia spirare alii substantiae adscribitur: hoc dum animae vindicamus, quam uniformem et simplicem agnoscimus, spiritum necesse est certa conditione dicamus; non status nomine, sed 0664B actus; nec substantiae titulo, sed operae; quia spirat, non quia spiritus proprie est: nam et flare, spirare est. Ita et animam, quam flatum ex proprietate defendimus, spiritum nunc ex necessitate pronuntiamus. Caeterum adversus Hermogenem, qui eam ex materia, non ex Dei flatu contendit, flatum proprie tuemur. Ille enim, adversus ipsius Scripturae fidem, flatum in spiritu vertit: ut dum incredibile est, spiritum Dei in delictum, et mox in judicium devenire, ex materia potius anima credatur, quam ex Dei spiritu. Idcirco nos et illic flatum eam defendimus, non spiritum, secundum Scripturam, et secundum spiritus distinctionem: et hic spiritum ingratis pronuntiamus, secundum spirandi et flandi communionem. Illic de substantia quaestio est: spirare 0664C enim substantiae actus est. Nec diutius de isto, nisi propter haereticos, qui nescio quod spiritale semen infulciunt animae, de Sophiae matris occulta liberalitate conlatum, ignorante factore, cum Scriptura factoris magis Dei sui conscia , nihil amplius promulgaverit, quam Deum flantem in faciem hominis flatum vitae, et hominem factum in animam 0665A vivam, per quam exinde et vivat et spiret: satis declarans differentias spiritus et animae, insequentibus instrumentis, ipso Deo pronuntiante (Is. LVII, 16): Spiritus ex me prodivit. et flatum omnem ego feci. Et anima enim flatus factus ex spiritu. Et rursus (Is. XLII, 5): Qui dedit flatum populo super terram, et spiritum calcantibus eam . Primo enim anima, id est flatus, populo in terra incedenti, id est in carne carnaliter agenti, postea spiritus eis qui terram calcant, id est opera carnis subigunt: quia et Apostolus (I Cor. XV, 46): Non primum quod spiritale est, sed quod animale, postea spiritale. Nam etsi Adam statim prophetavit magnum illum sacramentum in Christum et Ecclesiam (Eph. V, 30, 31): Hoc nunc os ex ossibus meis, et caro ex carne mea; propter hoc 0665Brelinquet homo patrem et matrem, et adglutinabit se uxorisuae, et erunt duo in carnem unam; accidentiam spiritus passus est: cecidit enim ecstasis super illum, Sancti Spiritus vis, operatrix prophetiae. Nam et malus spiritus accidens res est. Denique Saulem tam Dei spiritus postea vertit in alium virum, id est in propheten, cum dictum est (I Reg. X, II): Quid hoc filio Cis? an et Saul in prophetis? quam et malus spiritus postea vertit in alium virum, in apostatam scilicet. Judam quoque aliquandiu cum electis deputatum usque ad loculorum officium, et, si jam fraudatorem, traditorem tamen nondum, postea diabolus intravit. Igitur si neque Dei, neque diaboli spiritus ex nativitate conferitur animae, solam eam constat ante eventum spiritus utriusque: si solam, et simplicem et uniformem substantiae nomine, atque 0666A ita non aliunde spirantem quam ex substantiae suae sorte.