HE subject
proposed for our present consideration may be thus stated:
Are the understanding, the passions and the will of man, faculties
of a distinct essence, or spiritual subsistence, which is capable of
conscious existence independently of and separate from the body; or
do these powers pertain to the organized functions of the animated
body?
Is the human mind, or soul, or spirit, a purely spiritual or
ethereal essence or subsistence possessing consciousness and
intelligence in itself, independently of the body, developing itself
indeed through the material bodily organs, as one mode of its
manifestations, but not dependent on such mode: or is it a faculty
or power of the material organization itself, imparted to it by the
Almighty, and in respect to conscious existence, inseparable from
the operations of the material organization?
In searching for truth in the word of the Lord, I find that,
1. The account of the creation of man is opposed to the theory that
he possesses a distinct spiritual subsistence which is capable of
conscious existence independently of the body.
Ge 1:26: “And God said, Let us make man in our image, after our likeness:”
Ge 2:7: “And the Lord God formed MAN of the dust of the ground, and
breathed into his nostrils the breath of life; and man became a
living soul.”
MAN, and not merely the body of man, is said to be formed of the
dust of the ground. Man, thus formed, is said to become a living
soul, not by the distinct creation and impartation of another
subsistence of a conscious and intelligent nature, but simply be
breathing into his nostrils the breath of life. Let the plain import
of this expression be candidly considered. If that material
organization, the wonderful product of infinite wisdom and power,
became a living soul, simply in consequence of breathing into it the
breath of life, does it not plainly appear that this material
structure needed only the principle of vitality, to constitute the
living soul or perfect living man? -This material structure is
denominated MAN, and not the body of man, before the principle of
life was imparted.
God, “breathed into his nostrils the breath of life.” Compare this
expression with that in Isa 2:22, “Cease from man whose breath
is in his nostrils.” Is this an appropriate expression to define
such an immortal independent soul as man is supposed to possess?
Read Ge 7:21,22. If we can possibly cast off from our minds
the bias of preconception, shall we not acknowledge that it is a
plain expression of the simple fact of imparting vitality to the
perfectly organized structure formed of the dust of the ground? The
Almighty “breathed into his nostrils the breath of life.” Will any
one affirm that his breath, antecedent to its connection with the
new formed man, was itself a conscious, intelligent and immortal
substance? -Was not consciousness and intelligence the result of the
connection of this breath with all the material functions? Was it
not destitute of these qualities antecedent to such connection? If
it did not possess this consciousness and intelligence anterior to
its connection with the material organization, how can it possess it
when, at death, it is separated from that organization? If Ge
2:7, proves an immortal soul in man, must not Ge 7:21,22,
prove the same in beasts?
Our philosophy may ask, how can breath or air impart vitality to
matter? Or how can mental operations, be produced by its connection
with mere matter, however perfect its organization? The reply is, by
the power of God. This reply must be admitted unless it can be
proved that it involves a contradiction. Its incomprehensibility is
no adequate ground for its rejection. The power of Him in whom we
live and move and have our being, gives efficacy to the means his
wisdom has adopted to produce and maintain all the vital, physical,
and mental functions of that wondrous organization of the dust which
his Almighty hand has formed and denominated man.
“The Spirit of God hath made me and the breath of the Almighty hath
given me life.” Job 33:4. “There is a spirit of man and the
inspiration (breath) of the Almighty giveth them understanding.”
Job 32:8.
If it is true that man possesses a conscious spiritual substance so
superior to and independent of the material organization, how can we
account of the omission of the fact in the inspired record of his
original creation? Why is no mention made of a matter of such
transcendent importance? Is it not reasonable to expect, according
to the popular theory, that Moses would have been inspired to
record, first of all, the creation of such an immortal soul as the
chief part of the noble creature of such an immortal soul who was to
have dominion over the whole earth? Would not the mere outward
material tenement have been a secondary matter? Or if it was proper
to mention it first, was it proper to denominate it MAN previous to
its occupation by that which is considered as essential to the
nature of man? Is it reasonable to suppose that in the inspired
description of man’s creation, a phraseology would be adopted, which
precludes the idea of man’s life and intelligence being derived from
such a distinct substance?
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