Science in Christian Perspective
Letter to the Editor
Response on Body and Soul
Rev. F. W. Haberer
1845 5. Highland
Clearwarter, Florida 33516
From: JASA 25 (September 1973): 128.
May I please indicate an important error in the article, "The Concept of
the Soul in Psychology and Religion," (Journal ASA 24, 147 (1972)) which
reads that God breathed into Adam's nostrils the "breath (ruah) of life;
and man became a living soul (nepes) (Gen. ii:7,)." The Hebrew text states
that God breathed into Adam's nostrils the nishmath chayim; not ruah. Also the
proper pronunciation of the parenthetical nepes, should be nephesh. The manner
of pronunciation is minor, but the use of rush for nishsmath, is contrary to
the Hebrew text.
Actually there are two Hebrew words for "soul:" nephesh,
which Adam became upon God's giving him the nishmat chayim, and neshamah,
the construct case which occurs in the above phrase ( nishsmath chayim ). It
is true that nephesh is used as the vital principle of both animals
and men and
other living things. But neshamah is something which God gave to man and not
to other living things. It distinguishes man from all other living things.
In his Introduction, Dr. Howard says that biblical data "do not
provide any
grounds for the traditional 'dipartite' or 'tripartite' views of man,"
However, Hebrews 4:12 says the Word of God is able
to cause "the dividing asunder of soul and spirit This
is in agreement with I Thessalouians 5:23, which says that the
believer's "whole
spirit and soul and body (may) he preserved blameless unto the coming
of our Lord
Jesus Christ." In the light of this last quotation, it is true
as Dr. Howard
says that "man's redemption is a bodily event ... any future state must be
peopled by real beings and not incorporeal spirits." The dead
will be raised
and given "resurrection bodies." Jesus appeared in a
resurrection body
of "flesh and bones." (Luke 24:39).
At the top of that same column Dr. Howard says that the Christian view is that
"man is a unity." That is true, but we must beware that we
do not fall
into the error of rabbinical Judaism, which postulates that Cod is a
"unity"
but denies the reality of Cod's being a trinity. They make the mistake of using
the Hebrew pachid, meaning a "unit," instead of the Biblical echad in
Deuteronomy 6:4, and Genesis chapter 1, and in other places; where
"cc/sod"
plainly indicates a "unity" based upon a "plurality." Man
and woman become one
("echad"). Day and night become one ("echad")
day, coinposed
of darkness and light.
Dr. Howard says "it is impossible to distinguish between psyche and pneuma
as representative of man's personality." But the Bible says that they are
different and are both included in man's personality.
He also says, "The word 'flesh' is ... never used as .something
over against
nepes or ruah." But Leviticus 17:10-14 distinguishes between nephesh, here
translated sometimes as "life" and sometimes as "soul," and
dam translated "blood," and basar, translated
"flesh." Galatians
5:1726 contrasts the "flesh" (sarx) and "spirit" (pneuma),
and their fruits in the believer. So sometimes his statement
"psyche in this
context refers to the totality of man's being and not to some part of it,"
would be correct, and yet at other times, psyche, does not mean the entire man,
as e.g., Galatians 5, Romans 8, Luke 10:27, 1 Cor. 15:24.
There is much of value in Dr. Howard's article. I enjoyed, although
did not agree
with everything he said. The other articles were also excellent, especially the
dialogue on evolution. I agree with Mr. Moore's criticism of Dr.
Coffey's position.
Again thanking you for the journal, and for your courtesy to considering this
rather lengthy letter.