Chapter 36 [XXII.]—He Passes on to the Second Question About the Soul, Whether It is Called Spirit.

It now remains for me to show how it is that while the designation spirit is rightly predicated of a part of the soul, not the whole of it,—even as the apostle says, “Your whole spirit, and soul, and body;”165    1 Thess. v. 23. or, according to the much more expressive statement in the Book of Job, “Thou wilt separate my soul from my spirit,”166    Job vii. 15.—yet the whole soul is also called by this name; although this question seems to be much more a question of names than of things. For since it is certainly a fact that there is a something in the soul which is properly called “spirit,” while (this being left out of question) it is also designated with equal propriety “soul,” our present contention is not about the things themselves;167    [Compare On the City of God, xiv. 2, 6, and On the Trinity, x. 11, 18. Augustin denied the trichotomy of the Greek Fathers before Appollinaris, and held that the soul and spirit constituted a single substantial unity, and this one spiritual essence was “soul” (anima) so far as it was the informing and vivifying principle of the body, and “spirit” (spiritus) so far as it was the power of rational thought.—W.] mainly because I on my side certainly admit, and you on your part say the same, that that is properly called spirit by which we reason and understand, and yet that these things are distinguishingly designated, as the apostle says “your whole spirit, and soul, and body.” This spirit, however, the same apostle appears also to describe as mind; as when he says, “So then with the mind I serve the law of God, but with the flesh the law of sin.” 168    Rom. vii. 25. Now the meaning of this is precisely what he expresses in another passage thus: “For the flesh lusteth against the spirit, and the spirit against the flesh.”169    Gal. v. 17. What he designates mind in the former place, he must be understood to call spirit in the latter passage. Not as you interpret the statement, “The whole mind is meant, which consists of soul and spirit,”—a view which I know not where you obtained. By our “mind,” indeed, we usually understand nothing but our rational and intellectual faculty; and thus, when the apostle says, “Be ye renewed in the spirit of your mind,”170    Eph. iv. 23. what else does he mean than, Be ye renewed in your mind? “The spirit of the mind” is, accordingly, nothing else than the mind, just as “the body of the flesh” is nothing but the flesh; thus it is written, “In putting off the body of the flesh,”171    Col. ii. 11. where the apostle calls the flesh “the body of the flesh.” He designates it, indeed, in another point of view as the spirit of man, which he quite distinguishes from the mind: “If,” says he, “I pray with the tongue, my spirit prayeth, but my mind is unfruitful.”172    1 Cor. xiv. 14. We are not now, however, speaking of that spirit which is distinct from the mind; and this involves a question relating to itself which is really a difficult one. For in many ways and in divers senses the Holy Scriptures make mention of the spirit; but with respect to that we are now speaking of, by which we exercise reason, intelligence, and wisdom, we are both agreed that it is called (and indeed rightly called) “spirit,” in such a sense as not to include the entire soul, but a part of it. If, however, you contend that the soul is not the spirit, on the ground that the understanding is distinctly called “spirit,” you may as well deny that the whole seed of Jacob is called Israel, since, apart from Judah, the same appellation was distinctly and separately borne by the ten tribes which were then organized in Samaria. But why need we linger any longer here on this subject?

CAPUT XXII.

36. Restat ostendere quemadmodum, quamvis et proprie dicatur spiritus, non universa anima; sed aliquid ipsius, sicut Apostolus dicit, Et integer spiritus vester, et anima, et corpus (I Thess. V, 23); vel illud multo expressius in libro Job, Absolvisti animam meam ab spiritu meo (Job VII, sec. LXX): tamen et universa anima appelletur hoc nomine; quamvis multo magis haec quaestio nominum videatur esse, non rerum. Cum enim constet esse aliquid in anima, quod proprie spiritus nominetur, quo excepto proprie nominatur et anima, jam de rebus ipsis nulla contentio est; praesertim quia illud etiam ego dico proprie vocari spiritum, quod et tu dicis, id est, quo ratiocinamur et intelligimus, quando 0545 ita distincte ista dicuntur, quemadmodum Apostolus ait, Et integer spiritus vester, et anima, et corpus. Hunc autem spiritum etiam mentem videtur appellare, cum dicit, Mente servio legi Dei, carne autem legi peccati (Rom. VII, 25). Nam ipsa sententia est, Et caro concupiscit adversus spiritum, et spiritus adversus carnem (Galat. V, 17): ut quod ibi dicit, mentem; hoc intelligatur hic spiritum dicere: non sicut tu existimas, «universam mentem vocari, quae constat ex anima et spiritu;» quod ubi legeris, nescio. Mentem quippe nostram, nisi rationale et intellectuale nostrum dicere non solemus: ac per hoc quod ait idem apostolus, Renovamini autem spiritu mentis vestrae (Ephes. IV, 23); quid aliud dicit, nisi, Renovamini mente vestra? Sic enim spiritus mentis nihil est aliud quam mens, quomodo corpus carnis nihil aliud potest esse quam caro: nam et hoc scriptum est, In exspoliatione corporis carnis (Coloss. II, 11); ubi carnem corpus carnis appellat. Dicit sane et alio modo spiritum hominis, quem prorsus a mente discernit: Si enim oravero lingua, inquit, spiritus meus orat, mens autem mea infructuosa est (I Cor. IV, 14). Verum nunc non de isto spiritu loquimur, qui est a mente distinctus. Habet iste suam eamdemque difficilem quaestionem: multis enim modis atque in diversis significationibus Scripturae divinae spiritum nominant: sed de quo nunc agimus, quo ratiocinamur, intelligimus, sapimus; constat inter nos sic eum etiam proprie spiritum nuncupari, ut non sit universa anima, sed aliquid ejus. Tamen animam etiam spiritum esse, si propterea negas, quia ejus intelligentia distincte dicitur spiritus; poteris negare universum semen Jacob appellari Israel, quoniam excepto Juda, etiam distincte appellatus est Israel in tribubus decem, quae in Samaria tunc fuerunt (III Reg. XII, 28). Sed quid opus est hic diutius immorari?