Ziel, geest en lichaam
Lees ook ter verduidelijking van de citaten van de eerste christenen het PDF document:
“Lichaam, ziel, (menselijke) geest of Heilige Geest? (Alleen in het Nederlands.)
of lees het artikel ONLINE via de website in je eigen browser (meerdere talen mogelijk.)
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"Moge de God van de vrede zelf uw leven in alle opzichten heiligen, en mogen heel uw geest, ziel en lichaam zuiver bewaard zijn bij de komst van onze Heer Jezus Christus." 1 Thess. 5:23
"Want levend en krachtig is het woord van God, en scherper dan een tweesnijdend zwaard: het dringt diep door tot waar ziel en geest, been en merg elkaar raken, en het is in staat de opvattingen en gedachten van het hart te ontleden." Hebr. 4:12
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We recognize two kinds of spirits. One kind is called the soul, but the other is greater than the soul. It is an image and likeness of God. Both existed in the first men. So in one sense, those men were material. But, in another sense, they were superior to matter. Tatian (c. 160, E), 2.70.
The soul is not in itself immortal, O Greeks, but mortal. Yet it is possible for it not to die. To be sure, if it does not know the truth, it dies. It is dissolved with the body, but rises again at last at the end of the world with the body, receiving death by punishment in immortality. But, again, if itacquires the knowledge of God, it does not die, although for a time it is dissolved. . . . The soul does not preserve the spirit, but is preserved by it. . . . The dwelling place of the spirit is above, but the origin of the soul is from beneath. Tatian (c. 160, E), 2.70, 71.
When the number is completed that He had predetermined in His own counsel, all those who have been enrolled for life will rise again. They will have their own bodies, their own souls, and their own spirits, in which they had pleased God. Irenaeus (c. 180, E/W), 1.411.
What was his object in praying that these three—that is, the soul, body, and spirit—might be preserved to the coming of the Lord, unless he was aware of the reintegration and union of the three? Irenaeus (c. 180, E/W), 1.532.
To die is to lose vital power and to become thereafter breathless, inanimate, and devoid of motion. . . . But this event happens neither to the soul (for it is the breath of life) nor to the spirit, for the spirit . . . cannot be decomposed, and is itself the life of those who receive it.
Irenaeus (c. 180, E/W), 1.533.
The complete man is composed of flesh, soul, and spirit. One of these does indeed preserve and fashion [the man]—the spirit. It is united and formed to another—the flesh. Then there is that which is between these two —the soul. The soul is sometimes indeed raised up by it, when it follows the spirit. But sometimes the soul sympathizes with the flesh and falls into carnal lusts. Irenaeus (c. 180, E/W), 1.534.
In the resurrection, the soul returns to the body. Clement of Alexandria (c. 195, E), 2.571.
It appears that the soul is something intermediate between the weak flesh and the willing spirit. Origen (c. 225, E), 4.289.