Ziel, natuur van de
"Wees niet bang voor hen die wel het lichaam maar niet de ziel kunnen doden. Wees liever bang voor hem die in staat is én ziel én lichaam om te laten komen in de Gehenna." Matt. 10:28
“hij heeft de opstanding van de messias voorzien en gezegd dat deze niet aan het dodenrijk [Hades] zou worden overgeleverd en dat zijn lichaam niet tot ontbinding zou overgaan." Hand. 2:31
"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
"Toen het lam het vijfde zegel verbrak, zag ik aan de voet van het altaar de zielen van al degenen die geslacht waren omdat ze over God hadden gesproken en vanwege hun getuigenis. Ze riepen luid: 'O heilige en betrouwbare Heer, wanneer zult u de mensen die op aarde leven eindelijk straffen en ons bloed op hen wreken?" Opb. 6:9,10
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The soul is dispersed throughout all the members of the body, and Christians are scattered throughout all the cities of the world. The soul dwells in the body, yet is not of the body. . . . The invisible soul is guarded by the visible body. . . . The flesh hates the soul, and wars against it. . . .The soul loves the flesh that hates it. . . . The soul is imprisoned in the body, yet preserves that very body. . . . The immortal soul dwells in a mortal tabernacle. Letter to Diognetus (c. 125–200), 1.27.
The souls of the wicked, being endowed with sensation even after death, are punished. . . . Those of the good are delivered from punishment and spend a blessed existence. Justin Martyr (c. 160, E), 1.170.
If the world is begotten, souls also are necessarily begotten. Perhaps at one time they were not in existence. For they were made on account of men and other living creatures—that is, if you will say that souls have been begotten wholly apart, and not along with their respective bodies. . . . “They are not, then, immortal?” No, since the world has appeared to us to be begotten. But I do not say, indeed, that all souls die. For that would truly be a piece of good fortune to evil persons. Justin Martyr (c. 160, E), 1.197.
Understand how that there is within you that entity that is called the soul. By it, the eye sees; by it, the ear hears; by it, the mouth speaks. Understand how it makes use of the whole body. Understand how, whenever He pleases to remove the soul from the body, the body falls to decay and perishes. Melito (c. 170, E), 8.754.
Our belief rests on a most infallible guarantee—the purpose of Him who fashioned us, according to which He made man of an immortal soul and a body. Athenagoras (c. 175, E), 2.156.
All souls and all rational natures—whether holy or wicked—were formed or created. And all of them are incorporeal, according to their proper nature. Origen (c. 225, E), 4.262.
Only the flesh suffers the effects of wasting and death. But the soul is uncorrupted and beyond the laws of destruction and death.
Novatian (c. 235, W), 5.636.
Abraham, Isaac, and Jacob were admittedly only men. Yet, they are demonstrated to be alive. For he says that all such ones “live unto God.” So death in them does not destroy the soul. . . . The [soul] in them was immortal. Therefore, it is understood not to have been extinguished. For that reason, they are . . . said to live unto God. Novatian (c. 235, W), 5.636.
The souls of the dead exist in a separate state. And he who adopts such an opinion does not believe without good reason in the immortality, or at least the continued existence, of the soul. Origen (c. 248, E), 4.455.
It is the body that dies; the soul is immortal. Methodius (c. 290, E), 6.367.
Every animate creature consists of soul and body. Lactantius (c. 304–313, W), 7.58.
Being Himself immortal, God wills that the soul should also be everlasting. Lactantius (c. 304–313, W), 7.77.
The body can do nothing without the soul. But the soul can do many and great things without the body. . . . The soul is not the same thing as the mind. For it is one thing to live and another thing to think. And it is the mind of the sleeping person that is at rest—not the soul. And in those who are insane, it is the mind that is not functioning; the soul continues to function. For that reason, they are said to be out of their minds.
Lactantius (c. 304–313, W), 7.208, 209.
We acknowledge with us a soul that is incorporeal and immortal. Apostolic Constitutions (compiled c. 390, E), 7.454.