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In Christian theology, the tripartite view of man (trichotomy) holds that man is a composite of three distinct components: body, soul and spirit. It is in contrast to the bipartite view (dichotomy), where "soul" and "spirit" are taken as different terms for the same entity. ==Scriptural Basis== The primary proof texts for this position are as follows: : ''"And the God of peace himself sanctify you wholly; and may your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ." (ASV)'' Proponents of the tripartite view claim that this verse spells out clearly the three components of the human, emphasized by the descriptors of "whole" and "completely."〔Heard, ''Tripartite Nature of Man'', p. 73-74. "The apostle had desired that the very God of peace should sanctify them wholly, ολοτελεις. The word ολοτελής, which occurs nowhere else in the New Testament, is clearly contrasted with the following ολοκληρον, and the contrast is that between ''totus'' and ''integer'', complete and entire. In the one case the apostle prays that their salvation may be ''complete'' as a whole (''totus''), in the other ''entire'' (''integer'') in every part. The complete sanctification of the believer thus suggests those parts of man's nature that the Divine Spirit is to enter and entirely (''entierement'', i.e. inwardly) sanctify by His indwelling power. If sanctification is to be complete as to the ''end'', so it must be as to the ''means''; if of the ''whole'', so of the parts. The τελος in the first compound suggests the end, which is our whole sanctification; the κληρος, of the second, suggests the means, that we may be sanctified in every part. Sanctification thus rests on these two conditions, that the Holy Spirit shall possess each of the three parts of our nature, and' possess them entirely."〕〔Lee, Footnotes. ''Recovery Version of the Holy Bible''. "Wholly: Or entirely, thoroughly, to the consummation. God sanctifies us wholly, so that no part of our being, of either our spirit or soul or body, will be left common or profane. Complete: God not only sanctifies us wholly but also preserves our spirit, soul, and body complete. ''Wholly'' is quantitative; ''complete'' is qualitative. Quantitatively, God sanctifies us wholly; qualitatively, God preserves us complete, i.e., He keeps our spirit, soul, and body perfect."〕 Opponents argue that spirit and soul are merely a repetition of synonyms, a common form used elsewhere in scripture to add the idea completeness. : ''"For the word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart." (NIV)'' Proponents of the tripartite view claim that this verse spells out that there is a clear difference between soul and spirit,〔Delitzsch, ''Biblical Psychology'', p. 109. "And as for the essential condition of man, I certainly agree entirely with the view that the spirit and soul of man are distinguished as primary and secondary, but not with the view that spirit and soul are substantially one and the same... there occur to us two New Testament passages (viz. 1 Thess. v. 23 and Heb. iv. 12) which here claim special consideration, because they denominate, not only casually but designedly, the condition of man's being; and their logically rigid trichotomic mode of expression cannot be summarily set aside with the assertion, that in them is meant the condition of man's life, and especially of the Christian's life, not in relation to its three distinct elements, but assuming the existence of only two elements, only in reference to its three distinct relations."〕〔Delitzsch quoting Eduard Karl August Riehm in ''Biblical Psychology'', p. 111-112. "The author of the Epistle to the Hebrews, in naming (ch. iv. 12) ψυχη and πνευμα in juxtaposition, as composing the immaterial substance of human nature, announces a trichotomic view of the nature of man."〕〔Ellicott, ''Destiny of the Creature'', p. 107.〕 though they may be so intertwined and similar that they would be hard to separate without scriptural clarity. Opponents argue that there is no real separation here (though there must be some difference, at least in emphasis, if two different words are used), but the two are only used as a metaphor of things hard to differentiate, like the thoughts and intentions of the heart. : ''"And Jehovah God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." (ASV)'' Trichotomists see in Genesis 2:7 the first implications of the constituents of man's nature.〔Heard, ''Tripartite Nature of Man'', p. 47-48. "It is referred to in Gen. 2:7, in such terms that we cannot fail to see that an exact system of psychology is here alluded to... We may amplify and illustrate the psychology of Gen. 2:7, but here is substantially, and in the fewest possible words, all that we know of the sources of man's nature and their union-point, the soul."〕 Delitzsch, commenting on this passage, says, "We cannot consider with sufficient care Gen. 2:7; for this one verse is of such deep significance that interpretation can never exhaust it: it is the foundation of all true anthropology and psychology."〔Delitzch, ''Biblical Psychology'', p. 90.〕 John Bickford Heard refers to Genesis 2:7 as a revelation of the material cause, the formal or efficient cause, and the final cause of man's threefold nature.〔Heard, ''Tripartite Nature'', p. 41.〕 The material cause- the Lord God formed man from the dust of the ground. The formal or efficient cause- God breathed into his nostrils the breath (neshamah) of life. The final cause- man became a living soul (nephesh). The question is whether Genesis 2:7 refers to two or to three distinct facts and thus whether Genesis 2:7 describes two or three distinct parts of man's constitution. Trichotomists believe that God's breath of life, when breathed into man's body of dust, became man's human spirit.〔Delitzsch, ''Biblical Psychology'', p. 147. "He then breathed into this form the creature spirit, which, because it originated after the manner of breathing, may just as well be called His spirit as man's spirit, because it is His breath made into the spirit of man."〕〔Lee, ''The Spirit With Our Spirit'', p. 63. "The breath of life is not God Himself, God's life, or God's Spirit. But it is very close to God, very close to the life of God, and very close to the Spirit of God... The breath of life produced the spirit. Actually, it was the breath of life becoming the spirit."〕〔Boardman, ''Scriptural Anthropology'', p. 184.〕 Proverbs 20:27 uses the same Hebrew word (neshamah) for the spirit of man, indicating that God's breathe of life and man's spirit are closely related.〔Hendry, ''Holy Spirit in Christian Theology'', p. 106. Although, this does not mean that man possesses a spark of divinity or that between God and fallen human beings there is some continuous element.〕 George Boardman describes the Divine Pneuma and the human pneuma as "constitutionally akin" 〔Boardman, ''Scriptural Antrhopology'', p. 185.〕 while Heard ascribes to them the same nature.〔Heard, ''Tripartite Nature of Man'', p. 42-43. "The Lord God breathed into his nostrils the breath of lives. We speak of the formal and efficient cause as one, not because we wish to confound the agent (Lord God ) with the instrument (breath of life ), but because the instrument is in this case of the same nature as the agent. The Lord God is the efficient cause—doubtless the Holy Spirit, the Lord and giver of life. But the instrument He uses is the breath of lives. It is clear that the breath is here of the same nature as the Being who breathes it."〕 For Michael Schmaus〔Hendry quoting Schmaus' ''Katholische Dogmatik'', p. 332. "It is in his spirit that man is the image of God, that he bears the lineaments of God, that he is akin to God."〕 and most trichotomists, the human spirit is the focal point of the image of God. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Tripartite (theology)」の詳細全文を読む スポンサード リンク
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