INTRODUCTION 1.1.Thesis Topic a Study on the Concept of Soul with a Special Reference to Maram Baptist Churches

CHAPTER ONE: INTRODUCTION 1.1.Thesis topic A study on the concept of soul with a special reference to Maram Baptist Churches

1.2.Reason for selecting the topic People who talk about the soul themselves are not sure about the concept. The animistic believe has so much impacted on the People today and therefore the Biblical concept of Soul is little known. They just speaks with the traditional definition or concept of soul and spirit as “ra’ngii” or “rakot” (Spirit/Soul) as two separate unseen immortal part of human but synonymous usage makes a hard to clear distinction. Teaching in the churches about soul is just the ancestral developed concept which is different from the Bible. The irrelevant usage of the common term for Soul and Spirit can’t be just an excuse of ignorance and it is too untheological now for the intellectual trend. And we can’t let it be an issue for churches today when the Bible speaks so much about the soul and spirit vividly, it will be so pathetic talking out of the contextual fact. Contradicting to the scripture urged me to evaluate the false conception to provide clear understanding from the Bible for the contemporary churches. The reason of this planned undertaking is not only to understand the theory but practical recommendation is intended in the present churches of Maram. The real confusions are being notice and registered significant from the researcher’s point of view and which are real to the church today. And therefore, engaging in this contemporary audience with this confused and unbiblical explanations is unwholesome diet for growing Christian. Therefore, contemporary obligations is required to translate into biblical validation. The ra’ngii, rakot and akhii connects in an “indistinct mystery”. They have learned that ancient Marams were animists where their worldview were bound by spirits and human soul is one that really engaged so much to be believed in connection with the spirits of the life here and life after.

1.3.Statement of the problem The Maram churches have no clear idea of soul and hardly know the distinction between soul and spirit, and how does it relate to body.

1.4.Elaboration of the problem The soul is defined by different people with different understanding or concept. The Maram people has a limited knowledge of biblical concept of soul. From the traditional understanding according to Maram, soul (Rakot) and spirit (Ra’ngii) are not two things but just one with synonymous vocabularies but referring to the same general concept as unseen part of being ‘Ra’ngii’ (Spirit or ghost and sometime even refer to soul) and the Church preaches the traditionally taught concept of soul defined by unconscious assumption. Some are really not sure whether the soul actually exist. The Maram people define soul on the traditional terms from ancestors, the usage which does not correspond to Bible. The animism concept of soul is still not far from some Maram’s pastor’s leaders or teachers, and they were teaching which was derived purely from the cultural understanding. Some (among) believe that in olden days people viewed the person’s shadow (Akii) as one visible immortal soul and the other is not visible life that animate the body. The plural understanding and equating spirit with soul has made people of the contemporary churches with great confusion. The Maram Churches were feeding the unsatisfactory response to the curious post-modern generation with blur knowledge about the Soul.

1.5.Significance of the Study The Maram Churches speak inaccurately about the soul and therefore it need for a reassessment to get it right from wrong concept. Now peoples were misguided by unbiblical ancestral traditional concepts, and misinterpreted the biblical definition of soul. And made me serious realization that soul is a crucial object of inquiry to study analytically. This research project will get the people right with the biblical interpretation of soul, and make sound and deeper understanding of spiritual connection with the body and of God’s creation of man in His image. Exploring the biblical concept of soul will help contemporary Maram Baptist Churches, including myself, in developing the idea and the understanding of life beyond the physical realm and explore how life is connected to a level of unseen realm. Human life is defined by living-body composed of both visible and invisible properties and made it possible to transfer from physical world to unseen world due to God’s special choice. This study is within the range of Senapati district of Manipur specifically Maram Baptist Churches Community of more than twenty churches.

1.6.Literature Review Soul is one of the most debated subject with different views from different scholars since the time immemorial till date and all views survives with evidences. The origination of the concept of the soul can be trace back to the book of Genesis. Later the Greek philosophers adopted and developed the concept into more complicated definitions and moved onto Christian era. The idea has become more complex as the scholars interpreted it in the context and influence of Greek and Judaism. Worth mentioning “The western world has also contributed so much to revive the Greek philosophic concept and the churches were taught the ancient unbiblical concept and this is how we are teaching and preaching about the wrong concept today. This thesis is a study of soul from Philosophical, Theological, and Biblical perspectives and attempt to construct the conception of soul by making survey from historical account and applied it into the contemporary Maram Churches to teach and preach the concept originally. Then sketch the sort of critique from different scholars to establish the truth biblically. Many books of different writers were used in this study but for limitations factor particularly opted out few scholars for literature review purpose. The following are some of the reviews of the philosophers, Scholars, Theologians and writers briefly expounded their opinions for this proposed undertaking:

1.6.1. Nancey Murphy Nancey Murphy, in her book Bodies and souls, or Spirited Bodies is a thorough research from the Ancient philosophy and early Christian thought, how early Christian theologians developed their accounts of human nature in conversation with Hellenistic philosophers, and impacted on Christian theology. And progressively carry on to the Medieval and Reformation developments to the mid-twentieth-century. And She (Author) draw conclusion by stating that the Bible teaches a holistic view somewhat like contemporary physicalism and that dualism came into Christian teaching only later under the influence of Greek and Roman philosophy. Being a proponent of physicalism, and moreover teaching at a seminary where biblical authority is paramount, she (Author) unequivocally state that physicalism is the position of the Bible. But as the author further argue from scientific and theological development raised the question of whether humans are purely physical from the issue of human nature or there is non-material component which is essential for our humanness? In sum, the author definition changed from scientific reductionism to “social embodied” that we

are living and animated by mystery and has dimension which touch the reality beyond this visible realm.

1.6.2. Bert Thompson The author in this book The Origin, Nature, & Destiny of the Soul define soul as life, or life principle, Emotions or inner thoughts of a man or portion of a person that is immortal and thus never dies. Man’s immortal nature (i.e., his soul or spirit) is originated from genesis 2:7 when God breathed into Adam nostril, and this immortality is not in other animals that makes human different from the rest. To him life (soul) begins at time of conception when two gametes (male’s and female) join to form the zygote (Isaiah 49:1, 5). Man possesses a soul or spirit (soul/spirit” designation used synonymously) and survives the death of the physical body. And he concluded by saying that God created man as a dichotomous being who consists of both a body and a soul and no soul has to go to hell but all will be saved finally.

1.6.3. Bob Smith Bob Smith in his book, Dying to Live state that human is composed of body, soul, and spirit and tri-unity like God. According to him, Soul and Spirit are two different thing (Heb. 4:12a). The soul is the realm of self-consciousness and spirit is the realm of God – consciousness. Man is designed to be the dwelling place of God, therefore, the distinction of soul and spirit can be seen through the spiritual quality of being able to relate to God and is what makes man unique from the rest of the animals. Animals has also soul but not place for God.

1.6.4. H.H. Pope Shouda III According to H.H. Pope III in his book, What is Man? Man is consist of three parts that is Body, Soul and Spirit with scriptural support from apostle Paul’s teaching 1 Thess. 5: 23; Heb. 4: 12 etc. He defined this way, Soul means the whole human (Gen. 2:7), by ‘the soul’ is sometimes meant ‘the spirit’, the breath that God breathed into Adam’s nostril’s the human spirit not the Holy Spirit. He made distinction between soul and spirit though sometimes used interchangeably by stating that Soul gives life to the body or it is just animating principle to the flesh and Spirit gives the person life with God. Animals souls are mortal but human soul is immortal (Lev. 17:11).

Shouda further gives three significances of the soul: Soul is the sources of life to human, that human’s life is in the blood and if human blood is shed then life goes off. Therefore, life is in the blood as the book of Leviticus said.

1.6.5. Norbert Link In the book Do we have Immortal Soul? by Norbert Link, The word “man” is a translation of the Hebrew word, “nephesh”. The soul (nephesh) must or mandatory to eat something in order to keep alive or sustaining. It’s not immortal, but rather mortal physical. The word “soul” describes the physical so it’s temporary life not immortal within the person that will leave the body after death. Once dead, the living soul die with the body. According to author the biblical teaching is that the soul can be put to death (Leviticus 24:17). “nephesh” is referred for dead persons, and living persons as well (Leviticus 19:28). The word “nephesh” or “soul” described the entire person or whole being. The Hebrew word “nephesh” and the Greek word “psyche” describe the entire human being, or aspects of the person, the “spirit” of the person describes his mind, the body describes his physical flesh, and the “soul” describes his temporary physical life (1 Thessalonians 5:23). The Greek Word for “Soul” Refers to the Temporary Life of a Person (Acts 15:26). Therefore according to Norbert Link physical mankind does not possess an immortal soul but just temporary life or mortal soul that die with the body.

1.6.6. William Hartley William Hartley in this book, The Human Soul and World Soul (Anima Mundi) wrote that human soul in the past is generally conceived as insubstantial or in other words not so big or strong, concept of soul includes the thinking, but inferior, reasoning ego as well as the non- thinking ‘it’, individual’s innermost being. The soul, as the centre of the mind, the passions and the body, is to most individuals something that remains largely hypothetical.

1.6.7. Kenneth E. Hagin According to Kenneth E. Hagin from his book Man on three dimensions volume 1 of the spirit soul and body series, the soul is the intellect. It is man's sensibilities and will. It is the part of man that reasons and thinks. It deals with the mental realm. God doesn’t contact with physical body but contact with soul (the inner person) or spirit since God is a Spirit.

1.6.8. Rudolf Steiner Rudolf Steiner in his book Theosophy: An Introduction to the Supersensible Knowledge of the World and the Destination of Man, defined the soul as the connecting agent between the spirit (of human) and body. The soul lives in the body, Soul is satisfied by the functions of the body. The soul is the intermediary link between the Spiritual part of human and the physical world so that the Spiritual person can understand physical world. The spirit is able to act in the physical world only through the soul as intermediary. When the body die, it ceases to function between the soul and the spirit as the intermediary. When the spirit freed from the body, it continues union the soul connecting spirit to the soul world. The soul is not more in obedience to the body after death, but to the spirit. In agreement with Rudolf Steiner the researcher believed that Soul is the intermediary between spiritual realm and physical realm. But in contrary to Rudolf Steiner, “Soul continues to exist after death by union with spirit,” to the researcher the soul stop to exist when the body dies. Soul is formed by active fusion of Spirit with physical part. But when the body dies, from that very point when Spirit left the body that is the end of soul existence.

1.6.9. Robert H. Gundry Robert in his book Soma in the Biblical: with Emphasis on the Pauline Anthropology wrote that in the original Hebrew Old Testament there is no clear concept of the term body. The Hebrews were holistic in the human nature and there is no particular concept. Human has no body therefore, body and soul do not contrast in the Old Testament but rather the soma or body in Greek from the Septuagint is the earth which God breathed into molded clay at the creation which represents the principle of life; and the soul that resulted is the human person as a whole. Thus human doesn’t have a body but is a body-psychological unity. The body is the soul in its outward form. The soul is simultaneously visible and invisible and constitutes the whole human. Since the flesh stands on the same continuum with soul, the flesh likewise constitutes the whole human. For which at death the soul does not suvive the body, for death afflicts the soul and flesh alike since both refer to the person as a whole (Isai. 10: 18; Num. 23: 10 for death to the soul). Therefore, the death are not designated ‘souls’ but shadow, shades. As such they are unsubstantial but not immaterial-ethereally material.

1.6.10. Garner Ted Armstrong Garner in one of his writings “Do you have an Immortal Soul?” defined soul this way-soul cannot be found by laboratory testing or by science, the only source is the Revelation of thee Creator who made us. Human being is a soul, it’s not human being having a soul (Gen. 2:7- when God breathed into Adam’s nostril and becomes a living soul). The soul that sinneth, it (the soul) shall die (Ezek. 18: 4,20), therefore soul is not immortal but death is the end. Human and soul are one just the same thing. Almost the entire Old Testament refers creatures or human as nephesh which is the mortal soul. Leviticus 21:11 to dead body as nephesh. The life is in the blood (Lev. 17:11). Life directly connected with the blood is rendered from Hebrew word nephesh which is translated into English as life. Therefore, soul is just human being not another substance or dimension of human and dead ceases the existence.

1.6.11. Hodgson King (Peter C. Hodgson and Robert H. King editors) From the biblical interpretation of ‘body’ and ‘life or breath’ in a living creature the soul animates the otherwise inanimate material body, thus the soul rules the body1 or the soul controls the body like electric current makes the robotic body move. Death is the separation of the soul, that, the life principle, from the body. In the death the body, as material, undergoes disintegration; the soul, as spiritual, cannot undergo disintegration and so continues in existence (is immortal). The human soul is the principle not just of mere ‘livingness’ but also of rational and free life. And therefore, in contrast to other forms of life, human life is distinguished by the capacity to know truth through the use of reason and the soul is of the rational.

1.6.12. Robert H. Gundry Robert on the emphasis of Pauline Anthropology in his book Soma in Biblical Theology explained the soul is the “inner human” more than just the body and a unity of parts rather than a monadic unity. Body, soul, mind and heart all do function for the incorporeal part of human differently. The whole human as flesh hardly survives but the shade survive the corpse and that shade which survive is the immortal soul release at death.

1 Peter C. Hodgson and Robert H. King (eds.) Christian Theology: An Introduction to its Traditional Tasks (Philadelphia: Fortress Press, 1984), 144.

1.6.13. Jeffrey H. Boyd In the book The Soul by Jeffrey laid the concept of the soul that the origin and the destiny of the soul are closely tied. Death is just the temporary separation of soul and the body for sometimes (till resurrection), the inner person or the soul survives the death. The mysterious sacred about the birth of child is its helpless stage wholly depends for almost everything. He believed that soul is originated at the time of conception. Anything to say about the soul is all about its propensity to learn new things. The soul cannot have unrelated origin apart from body. He also defined the soul position in the body as “Red Balloon theory of the Soul”-the idea is to say that soul is something peripheral like a balloon, not part of ordinary reality attached to human by ethereal string.

1.6.14. H. Spencer Lewis In the study of Spencer, Mansions of the Soul: The Cosmic Conception, Soul is pictured as an invisible, intangible, spiritual substance of an immortal nature. It plays the role in the body as the breath of life, etheric vitality or spiritual essence animating the conscious things. Soul is incarnated into body as a divine consciousness and blended with the body and the physical consciousness is the outcome of the united work of divine conscious with body. But human is a mortal, limited and finite physical creature without without the breath of life, the soul, divine consciousness. Human being is not a living soul, but it is just an inner self. The soul at death make a passage to escape from the old body and immediately occupied the new body being born. The mother soul passes it right away into baby’s body for the existing relation and the old person’s soul will immediately enter the body of new born baby.

1.6.15. Joel B. Green Joel B. Green, explicitly explained his opinion on the soul with evidential supports from the scripture. Soul is one that dwells within the body, yet is not of the body, the breath of life that animates the body. The body without soul is nothing just a carcass, body and soul are very much dependent on each other, inseparable completely. The sacredness of human being is the presence of soul for it’s the spiritual face that reflect the image of God and through which God interact the physical world. According to his bible reading, soul is the totality of Adam’s being not some immortal thing. All living creatures are living nephesh “living being” not separated from the rest of the creatures. It is also an intangible inner spiritual entity that determines personal’s identity.

1.7.Purpose and Objectives of the project: The purpose of this study is to put an analytical explorations of the misunderstood concept of soul and speak it from the biblical truth. And to supply a systematic approach to the Issue. The objectives of this study is not to find the ultimate truth about the soul, but rather look at the soul from the Maram tribal point of view and make an effective survey and re-defined with Biblical fact. And to explore the human soul from Scriptural support to grasp a brighter understand of the overall concept. And deepen the perspectives and knowledge on the topic in order to help Maram people to establish clear understanding of the human soul. It is crucial for individual to identify what their viewpoints are basically and be reshaped Biblically. Forming these concepts will allows an individual to understand self on a deeper level and it will gives a better understanding to life.

1.8. Research Questions i. Do Soul really exist? ii. How Soul is originated? iii. Do we have an immortal soul? iv. What is the role or function of Soul? v. Is Soul and Spirit are synonymous word? vi. How do we differentiate soul from spirit? vii. How Soul is related to Death and Resurrection? viii. Where is the final Destiny of Soul?

1.10.Methods and Methodology of Writing The researcher will contact with some respondents for comparable questionnaires and interview over phones and e-mails for participation in this research work. The survey will mostly base on the Library Research. Apart from Asia Evangelical College and Seminary (AECS) Library, Bangalore, The Library of South Asia Institute of Advanced Christian Studies (SAIACS), Bangalore, United Theological College (UTC), Library, Bangalore and Southern Asia Bible College (SABC) Bangalore and Journal, Magazines, Articles, Questionnaires, interview and Web Sources are used in this study. I took this survey to bring out as an effort to bring the reality of Soul and give better understanding of misconception. The wrong concept has been infectious to the mass and

carried away from the truth. Therefore, the proposed research attempts to re-build the tribal traditional concept into biblical traditional foundation. This study involves biblical, theological and historical analysis so as to evaluate the major confusion of the concept of soul in the present churches.

1.11.Scope and Limitation of the Study The study of soul is a debating problem from philosophical, theological and physical point of view. The study of human soul can be extended to the scope at large, it has wide range related to different disciplines. But this broad concept cannot be compiled in this limited pages work therefore, it is limited to Biblical concept and draw the implication and refer it to the Maram Naga Baptist Association or Churches (MRNBA/MRNBC). Thus, I maintain the study within the small community for convenience research. Although this project is conducted and confined within the range of a specific regional tradition, yet hopefully the research will be applicable among the wider denominations among the Maram Churches.

CHAPTER TWO: THE OLD TESTAMENT CONCEPT OF SOUL

Introduction Soul is one mystery in living creation of God. Sometimes, it’s hard to define it with human intellect. Limited human language has opened up for different understanding and concept become complicated. The origin can be traced back as far as the beginning of Human creation when God breathed into Adam’s nostril the soul begins to exist with the body according to Biblical record apart from that there is no vivid clue or evidence. But many scholars have interpreted into their own different context and the concept has developed into more unclear explanation and many were misled and accepted ignorantly without thorough study of the original concept. But this Chapter will purely or particularly deal with the biblical perspective of soul from Hebrew concept in the Old Testament.

2.1.The Source and Origin of the Soul God is the source of everything, nothing proceed without God’s intentional command. No doubt the origin of soul is from God and Life is with God, the beginning or formation of soul cannot be define because our God is indescribable and God has no beginning and end. God is the supreme beginner of everything. Bible acknowledges regarding human as composed of two distinct parts—the physical and the spiritual. And passage of Genesis 2:7 gave us the introduction to the earliest possible for the origin of the soul. Of course the origin is from God but how does the soul came into being for the rest who are born not directly created by God? Therefore many scholars have contributed to this with their own study and with biblical standpoint. The following sub-points discusses in brief of various theories:

2.1.1. Pre-existence view A teaching that the souls of humans and even animals had a prior existence before being born into mortal bodies. In its appearance among Jewish and early Christian writings, this teaching commonly exhibited influences from Platonic thought2 A notable example consists of these words of the Lord to Jeremiah: “Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations” (Jer. 1:5).3

2Freedman, David Noel: The Anchor Bible Dictionary. New York : Doubleday, 1996, c1992, S. 6:161 3Freedman, David Noel: The Anchor Bible Dictionary. New York : Doubleday, 1996, c1992, S. 6:161

The Pre-existent theory holds that soul exists eternally before the birth, and enters the body of a foetus sometime during pregnancy. This view was held by Plato and Origen, but was formally discarded by the church as heresy.4 Jewish sources also reveal the idea of a preexistence. The Wisdom of Solomon, dating to the

1st century B.C.E. and exhibiting ‘Platonic’5 influence, has Solomon say the following in a prayer: “As a child I was by nature well endowed, and a good soul fell to my lot; or rather, being good, I entered an undefiled body” (8:19–20). 2 Enoch, whose origin is likely Jewish, states that “all souls are prepared for eternity, before the composition of the earth” 6 This hypothesis claim the origin of soul from rational perspective which is the leading Hinduism tenet represented in the modern form by ‘Theosophy’7. It is subject to reincarnation8 or transmigration from one embodiment9-extending to the lowest forms of creature-to- another.10 A heresy that teaches the souls of humans and even animals had a prior existence before being born into mortal bodies. In its appearance among Jewish and early Christian writings, this teaching commonly exhibited influences from Platonic thought. But it also has biblical ties. A notable example consists of these words of the Lord to Jeremiah: “Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations” (Jer. 1:5).11 The souls of human had a separate, conscious, personal existence in a previous state, but born into the world with the body is the consequence of sinned from pre-existing state. But Greeks and Latins rejected Origen for this theory as it doesn’t pretend to be scriptural and therefore it cannot be an object of faith, they said. The Bible never teach about the creation of human before Adam or any apostasy interior to Adam’s fall, and it never refers sinfulness of our present condition to higher source than the sin of the first parent.12

4 Jeffrey H. Boyd, Reclaiming the Soul: The Search for Meaning in a Self-Centered Culture (Cleveland Ohjo: The Pilgrim Press, 1996), 3. 1st first B.C.E. before the common (or Christian) era 5Platonic: A Plato philosophy based a strong distinction between two levels of reality, the intelligible world and the sense-perceptible world (Freedman, David Noel: The Anchor Bible Dictionary. New York : Doubleday, 1996, c1992, S. 5:379) 6Freedman, David Noel: The Anchor Bible Dictionary. New York : Doubleday, 1996, c1992, S. 6:161 7 Theosophy: Philosophy hold on a knowledge of God may be achieved through spiritual ecstasy, direct intuition, or special individual relations. 8 Reincarnation: the belief that dead person’s spirit returns to life in another body (Cambridge Dictionary) 9 Embodiment: Representing it exaxctly 10 Lewis Sperry Chaffer, 173. 11Freedman, David Noel: The Anchor Bible Dictionary. New York : Doubleday, 1996, c1992, S. 6:161 12 Charles Hodge, Systematic Theology Vol. II (Peabody, Massachusetts: Hendrickson Publishing, 2011), 66-67.

No part of human is seen pre-existing in the scripture, but God created body and breathed in the spirit and becomes the living soul, just every parts existed altogether from the initial creation.

2.1.2. Immediate creation view This view teaches that God creates directly and immediately a soul and spirit for each body at the time of birth,13 each individual human soul is directly created by God before being united with the body and later attaches it to the body of the fetus sometime during pregancy14. This perspective postulates that the soul is created pure but is subsequently corrupted along with the body through the process of conception.15 Human is said in Genesis 2:7 God’s immediate creation and becomes a living soul as a result of divine inbreathing into the earthen vessel of the breath of lives (lit., plural).16 Creationism is the common teaching of the Reformed Theologians and the church that the soul of the child is not generated nor derived from the parents but created by the immediate action of God.17 God is not creating soul every time a baby is born, creation work is already done from the beginning itself and set everything in order so that automatically things goes according to His predesigned wish.

2.1.3. Conception view (Traducianism18) According to this theory both the soul and body of human are propagated by human generation.19 During lovemaking the man share sperm to woman, and gives his soul. Tertullian, a third century theologian based this idea from Exodus 1:5 KJV…”All the souls that came out of the loins of Jacob were seventy souls” and Martin Luther a proponents of Traducianism added, “This is how original sin is transmitted from generation”.20 Supporting passages for Traducianism:

13 Lewis Sperry Chaffer, 174. 14 Jeffrey H. Boyd, Reclaiming the Soul: The Search for Meaning in a Self-Centered Culture, 4. 15 Kenneth R. Samples, “The Origin of the Human Soul”, Part 2 (of 4) February 9, 2010, http://www.reasons.org/articles/the-origin-of-the-human-soul-part-2-of-4 (Accessed 17 Oct. 2016) 16 Lewis Sperry Chafer, Systematic Theology Vol. II : Angelogy, Anthroplogy, and Hamartiology (Dallas, Texas: Dallas Seminary Press, 1950), 160. 17 Charles Hodge, Systematic Theology Vol. II, 70. 18 Traducianism: The believed that soul transmitted through natural generation along with the body 19 Lewis Sperry Chaffer, 177. 20 Jeffrey H. Boyd, Reclaiming the Soul: The Search for Meaning in a Self-Centered Culture, 4.

Genesis 2:7, when God breathed the life into Adam’s nostril, causing Adam to become a “living soul.” Scripture nowhere records God performing this action again. Genesis 5:3. Adam bore children and they are all “living souls” without God direct breathing into them. Genesis 2:2-3 clearly indicates that God finally ceased for further creative work. Now, it must be stated that on the traducianism, the parents are only the “instrumental cause” of the new human soul and though God is still the efficient cause.21 And from the very beginning the immaterial part of human originates not as a creation, but as a transmission.22 This perspective insists that only the soul of Adam was created directly by God whereas all other human beings have their immaterial soul passed on through a spiritual- physical process.23 W.T. Shedd (one of the Proponent figure of Traducianism) holds that the souls of the children are as much derived from their parents as their bodies are. The plan of the present treatise is to connect the origin of souls with federal headship and the imputation of guilt from Adam.24 And some affirm that soul is susceptible of abscission and division, so the portion of the parents is communicated to the offspring.25 The one thing that makes so vivid is that God is Life and it’s existing with Him from eternity.

What He just did was blow into Adam’s nostril (Gen. 2:7), and the LORD God formed first human out of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Of course God did created or formed the body out of dust. There is no confusion, God didn’t create or form the soul or life but He rather shared or transmit spirit by breathing it into Adam’s nostril and that spirit activated the body and become living soul. According to the researcher opinion the origin of soul is God who transmitted with a direct process and hence from parent to children is happening during the division of cell at the same time division of life happens but without losing any quantity or quality. Soul or life is neither created nor formed but ‘shared or transmitted’ from the live-stream of God to human body

21 Tim Barnett, “How Did You Get a Soul? Creationism versus Traducianism Published Tue, 09/29/2015 - 13:54” http://www.str.org/blog/how-did-you-get-a-soul-creationism-versus-traducianism#.WASlYyRBbd5 (Accessed 17 Oct. 2016) 22 Lewis Sperry Chafer, 160. 23 Kenneth R. Samples, “The Origin of the Human Soul”, Part 2 (of 4) February 9, 2010, http://www.reasons.org/articles/the-origin-of-the-human-soul-part-2-of-4 (Accessed 17 Oct. 2016) 24 Gordon H. Clark, “THE TRINITY REVIEW: Traducianism,” in John W. Robbins (eds), (Unicoi, Tennessee, 2010), 1. 25 Charles Hodge, Systematic Theology Vol. II, 68.

14 like the parent cell make a copy of DNA26 for genetic recombination. Fusion of the spirit (breath of God) with body (dust) is the nephesh, the complete human. Spirit alone is not nephesh neither body but complete whole makes living human the nephesh.

2.2.The Hebrew Language of Soul The Hebrew word nephesh appear first in Genesis 1: 20, 21, exclusively refer to animals. The term soul as we understanding is English word soul is from the Latin solus meaning alone or sole, translated from the Hebraic language. The Hebrew words for soul: nefesh, neshamah or nishmah, and ruaḥ which do not primarily refer to respiration—the inner, animating element of life.27 The ancient Hebrews nephesh was the equivalent of the principle of life as embodied in living creatures.28 The soul refers chiefly to that which is natural as opposed to that which is spiritual, and is the seat of the sentient element in human beings.29 When God breathed the breath that imparted life into the first human, he became a living soul (Gen. 2:7), the air processed to combined with blood and started the whole process of carrying oxygen to all parts of the body through bloodstream and animated the body. The Hebrew word in this scripture for soul is Nephesh. Nephesh can mean “a breathing creature, i.e., animal or vitality” and is also rendered in the English as “appetite, beast, body, breath, creature, man, mind, mortally.”30 Nephesh has various shades of meaning in the Old Testament, which may be summarized as follows: Soul, living being, life, self, person, desire, appetite, emotion and passion. “Nephesh” can only denote the individual life with a material organization or body.31 The word for “soul” in the Bible (Hebrew nephesh) is used in at least four different ways. First, the term is employed simply as a synonym for a person. Moses wrote: “All the souls (nephesh) that came out of the loins of Jacob were seventy souls (nephesh)” (Exodus 1:5; cf. Deuteronomy 10:22). In legal matters, the word soul often was used to denote an individual.32

26 DNA: deoxyribonucleic acid, a self-replicating material which is present in nearly all living organisms as the main constituent of chromosomes which carries the genetic information 27 Thomson Gale, Soul: Jewish Concept Encyclopedia of Religion COPYRIGHT 2005 Thomson Gale. 28 The Bible Meaning of "Soul" an Animal Life or Body Subject to Death - not Immortal, Reprinted 1983 from "The Berean Christadelphian Magazine', 3. 29Vine, W.E.: Vine's Complete Expository Dictionary Topic Finder. Nashville : Thomas Nelson, 1997, c1996 30 Garner Ted Armstrong, Do you have an Immortal Soul? (Pasadena, California: Ambassador College Press, 1973), 11. 31 The Bible Meaning of “Soul” an Animal Life or Body Subject to Death - not Immortal, Reprinted 1983 from “The Berean Christadelphian Magazine”, 3. 32Lesson 7 The Origin of the Soul :Apologetics Press Intermediate Christian Evidences Correspondence Course, 3.

Second, the word soul is used to denote the form of life that human possesses in common with animals and that ceases to exist at death. God spoke of nephesh hayyah—literally “soul breathers” or “life breathers.” In speaking of God’s retribution upon the Egyptians during the time of the Exodus, the psalmist wrote: “He spared not their soul (nephesh) from death, but gave their life over to the pestilence” (78:50).33 Third, the idea of the soul is used to refer to the varied emotions or inner thoughts of a human. Human was called to love God with all his or her heart and with all his or her soul (Deut.13:3). From the soul (nephesh) originate knowledge and understanding (Ps.139:14), thought (1 Sam. 20:3), love (1 Sam. 18:1), and memory (Lam. 3:20).34 Fourth, the word soul is used in Scripture to designate the portion of a person that is immortal and thus never dies.35 When Jacob was speaking of himself in Genesis 49:6, he used the expression, “O my soul (nephesh)”—which meant simply “me.” Numbers 9:6 records that “there were certain men, who were unclean by reason of the dead body (nephesh meth) of a human, so that they could not keep the Passover on that day” (cf. Num. 6:6 and Eccl. 9:5).36 In its most common usage, nephesh means “the human self” (BDB), the “individual.” It often is used as the reflexive pronoun; e.g., “Backsliding Israel hath justified herself” (Jer. 3:11); “seventy persons” (Deut. 10:22). Related to this usage are numerous places where the word designates the seat of appetites and desires: “Eat...whatsoever thy soul lusteth after” (Deut 12:20), and “my soul shall weep” (Jer 13:17). In Old English, “soul” was used more often for “individual” than it is today.37 As Old Testament Hebrew language nephesh root term is "to breathe." Things that breathe have "life," one of the meanings for nephesh is "life." Since the "body" is that breathe, one of the meanings for nephesh is "body." Because a "dead body" is what once breathed, one of the meanings for nephesh is "dead body." Thus, all three (to breathe, life and body) renderings of nephesh.38

33 Lesson 7 The Origin of the Soul, 3. 34 Lesson 7 The Origin of the Soul, 3. 35 Lesson 7 The Origin of the Soul, 3. 36 Bert Thompson, The Origin, Nature and Destiny of Soul: Scripture and Science Series (Alabama: Apologetics Press, Landmark Drive Montgomery, 2005), 6. BDB Brown, Driver, and Briggs, Hebrew-English Lexicon of the Old Testament e.g. exempli gratia (for example) 37Pfeiffer, Charles F.; Vos, Howard Frederic ; Rea, John: The Wycliffe Bible Encyclopedia. Moody Press, 1975; 2005 38 Bob Pickle,“What is the Soul and Spirit?” http://www.pickle-publishing.com/papers/soul-and-spirit.htm (accessed 13 October 2016).

In the Hebrew concept the study of human is holistic, they have no term for the body but nephesh is used to refer to as ‘to breathe’, ‘life principle’ and ‘body’ or in total human person. This could be the good reason that they used nephesh as to breathe, life and body. And even they called the death body nephesh because once that body was also indwelled by soul though the soul left, yet part of human is still yet to perish.

2.3.The Human Soul in the OT39 The explanation differences of the mortality and immortality have been the reason for the misinterpretation of human soul since centuries. There is always disagreement and different opinions on both the views, and that’s not how it will give us the concrete solution but rather elevate the tense between. The best thing is to trace back to the original Scripture and be settled with it. So who is true biblically? The following points will help us to understand vividly.

2.3.1. The Mortality of Human Soul Lewis suggested that “human may perish like the animals,” he captured the essence of the passage in Ecclesiastes 3:19. It is true that both human and beasts ultimately will die, and that in this regard human “have no pre-eminence above the beasts.”40 However, the answer lies in the fact the nature, human being is created in the image of God and breathed life into the flesh and that life is from God which is immortal. The Hebrew word translated “soul” in the Old Testament is nephesh, which simply means “a breathing creature.” “Vine's Complete Expository Dictionary of Old and New Testament Words” defines nephesh as “the essence of life, the act of breathing, taking breath…”41 The English term soul we understand today is from Greek and Latin origin which has not equivalent meaning with Hebrew word nephesh. The word soul is unknown to Hebrew thought. In the creation account of human, life’s imparted and infused by God’s breath into the earthen vessel and the clay was animated and became living human being (nephesh). Before the fall the suffering, disease or sickness and death were not part of the original creation.

39 OT Old Testament 40 Bert Thompson, The Origin, Nature and Destiny of Soul: Scripture and Science Series, 21. 41 Gary Petty, “What Does the Bible Say About the ‘Immortal Soul’?” www.ucg.org › The Good News (Accessed 11 Sept. 2016)

In speaking of Rachel’s death at the birth of her son, Moses wrote: “And it came to pass, as her soul was departing (for she died)” (Genesis 35:18). While Elijah was at the house of a widow in the city of Zarephath, the woman’s son died. But Elijah “cried unto Jehovah, and said..., ‘O Jehovah my God, I pray thee, let this child’s soul come into him again’” (1 Kings 17:21). The passage clearly proves that life is completely in the control of God, it is not soul leaving the body and waiting for God’s command to come back to body to revive child’s life again but Elijah was pleading God to restore the child’s life by His breath the ruah42. The Hebrew and Greek words for soul often can be translated as “life”; occasionally they can be used for the life of creatures (Gen 1:20; Lev 11:10). “Soul for soul” means “life for life” (Ex 21:23).43 In the real sense the term soul implies the person of single individual concerned in a particular law (e.g., Lev. 4:2; 5:1, 2, 4, 15). In the Old Testament statistic system, peoples’ head were counted, as souls, which literally means, persons” (Ex 1:5; Dt 10:22).44 There is not even a single passage that suggest in the Old Testament of the transmigration of the soul as an immaterial, immortal entity. Human is a unity of body and soul45 In the

description of human’s creation in Genesis 2:7, the phrase “a living soul” (KJV) is better translated as “a living being.”46 The explanation is very simple and plain in no way our soul is immortal and surpasses death, death ceases everything. Hence, soul is just the combination of body and life, it is defines better “a living body” or “a breathing body”.

2.3.2. The Immortality of Human Soul Death is not the end of human existence, the Bible proved that our physical part (material part old used) dies and separate from immaterial part. The Greek philosopher Plato (4th century

B.C.) perceived the soul as the eternal element in human, but the body perishes at death, while

42 Ruah: OT, and usually is translated “breath,” “wind,” or “spirit” 43Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 1987 e.g. for example 44Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 1987 45Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 1987 KJV The King James Version 46Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 1987

18 the soul remains indestructible outside of the body.47 In the dawn of the Christian era, Gnosticism also taught that the body was the prison house of the soul.48 This Greek philosophies has influenced to many writers or commentators. The immaterial or soul which is immortal and continues to exist afterlife (after soul separated). Human is nepesh “as a self-living nature by the power of the spirit that proceeds the soul is from God, and is in the form of God, and is therefore personal, the operation of which spirit is his endowment with soul” (Delitzsch, Bib. Psych., pp. 181–82).49 The word “nephesh” or soul carries the meaning of an undying, immaterial essence that continues in conscious existence after death.50 Because the Bible says, “Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the Lord; and that soul shall be cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness is yet upon him. (Num. 19: 13 KJV)”. The nephesh as the eternal element in human: whereas the body perishes at death, the soul is indestructible.51 Hezekiah celebrated the fact that the soul survives the death of the body: “But thou hast in love to my soul (nephesh) delivered it from the pit of corruption” (Isaiah 38:17).52 The soul is spiritual with no material parts, it has no size, no shape, no weight, nothing that could be observed by the senses. It cannot be measured, nor can it be divided. While the soul, in itself, is not in space, it can operate in space, in the sense that it is the spiritual source of life that vitalizes every part of the human body. It is in this sense that the soul is where it operates. The soul is spiritual, therefore, it is immortal.53 The immortality of soul appears to be one aspect of the blessing of God to human of being created “in the image of God” (Gen. 1:26-27). This idea may be later suggested when Solomon wisely state, “God has set eternity in their (human) heart” (Eccl. 3:11; cf. Longman 1998, 119).54

47Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 1987 48Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 1987 49Unger, Merrill Frederick ; Harrison, R. K. ; Vos, Howard Frederic ; Barber, Cyril J. ; Unger, Merrill Frederick: The New Unger's Bible Dictionary. Rev. and updated ed. Chicago : Moody Press, 1988 50 The Bible Meaning of “Soul” An Animal Life or body subject to death - not immortal Reprinted 1983 from “The Berean Christadelphian Magazine” 51Elwell, Walter A.; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 1987 52 Bert Thompson, “Do Animals Have Souls?” http://www.apologeticspress.org/apcontent.aspx?category=11&article=582 (Accessed 13 Oct. 2016). 53 Father Paul A. Duffner, O.P. “The Human Soul”, The Rosary Light & Life - Vol 50, No 4, July-Aug. 1997 54 Jackson, Wayne. “Do Human Beings Have an Immortal Soul?” ChristianCourier.com. https://www.christiancourier.com (Access date: October 13, 2016).

Human has an immortal soul which is not material, not subject to growth and development, not subject to physical injury or disease, will not deteriorate and cannot die. It has no weight or extension, is not limited by time and space in the same manner as the body.55 Soul is not just a rational or a philosophical soul. But it is the life force, that which animates each and every cell of the human body (the soul of DNA).56 God did created human out of dust and breathed in the life but there is no prove that He created immortal soul. And soul is not another immortal part of human but it’s just the ‘life force’ formed from the combination of God’s Spirit and Body. And that combination is the nephesh or soul which cannot be separated. Once the spirit and body separated then there is no more soul or soul ceases to exist.

2.4.The Soul-Body Definition Traditionally conceived idea of human is constituted by two distinct kinds of reality but related to each other in a hierarchical pattern. The Genesis story proves that God formed Adam from the dust and breathed into his nostrils the breath of life Genesis 2:7.57 The mystery of life lies in the whole reality of living being inside of human person animating the body as life principal. Without the “inner person” the body is subject to death and decay. The immaterial part of human is the only that preserved and sustain the body or flesh. The relation between that soul and body is ‘inseparable-component’58. The connection between the act of breathing, circulation and the life of the nephesh suggests that human was thought of as an organic being who could not exist without these important physiological functions. This suggests that the soul remains dependent on the body for its continued survival.59 Human beings (nephesh) live where the physical and spiritual world meets or in other words human being live in the body and interact with God and with each other, body is just God-given nexus.60 The soul is in between the spirit and the body; it binds the spirit and the body together as one. The spirit rules over the body through the soul and subjects it under God’s power. The body

55 Heinrich J. Vogel, “THE OLD TESTAMENT CONCEPT OF THE SOUL” Lectures read at the Pastors’ Institute held at Martin Luther College,(New Ulm: Minnesota, July 8–12, 1963), 1. 56 Jeffrey H. Boyd, Reclaiming the Soul: The search for meaning in a self-centred culture (Cleveland, Ohio: The Pilgrim Press, 1996), 10. 57 Peter C. Hodgson and Robert H. King (eds.), Christian Theology: An Introduction to its Traditions and Tasks (Philadelphia: Fortress Press, 1984), 144. 58 See footnote 39. 59 Michael, “Soul in the Old Testament” media.ldscdn.org/pdf/magazines/ensign-september-2014/...(Accessed 11 Sept. 2016) 60 James C. Peterson, Changing Human Nature (Grand Rapids, Michigan: W.B. Eerdmans, 2010), 65.

20 can induce the spirit to love the world through the soul.61 Body is the physical part of human being made by God (Gen. 2:7, 21, 22) with various organs of bears God’s image (Gen. 9:6; Col. 3:10) fearfully and wonderfully made (Ps. 139:14) but by sin is subjected to death or Destroyed (Job 19:26).62 And soul (nephesh) is the living or life that animates the robotic body. In spite their differences soul and body are interdependent. The moment they get separated the humanness cease to exist, because God form human in such a way to exist together to keep the body alive. Nephesh is used of any living beings such as animals, Genesis 2:7 doesn’t speak of soul but rather translated ‘self’ or person. It is thus truer to say, “We are souls than that we have souls, or as Barth puts it with characteristic limpidity, the human person is bodily soul as he/she is also besouled body.63 The key part of us in the Old Testament view is not, body, soul or breath, but ‘heart’. When the heart stops, life ceases because the life of body is in the blood (Lev. 17:11). There is no separation or splitting up of the human person into various parts. The Hebrew concern of the Hebrew Scriptures is that we respond to God with our whole being, a wholehearted allegiance perhaps best expressed in the Shema64,65 ‘Hear O Israel: the Lord is our God, the Lord alone. You shall love the Lord your God with all your heart, and with all your soul, and with all your might. Keep these words that I am commanding you today in your heart’ (Deut. 6:4-6). Body and soul cannot be independent of each other, as the Psalmist writes: for it was you who form my inward parts; you ‘knit me together’ in my mother’s womb. I praise you, for I am fearfully and wonderfully made. Wonderful are your works; that I know very well. My frame was not hidden from you, when I was being made in secret, intricately woven in the depths of the earth. Your eyes beheld my unformed substance. In your book were written all the days that were formed for me, “when none of them as yet existed”. (Ps. 139: 13-16).

61 Watchman Nee, “THE FUNCTIONS OF THE SPIRIT, THE SOUL, AND THE BODY” http://www.ministrysamples.org/excerpts/THE-FUNCTIONS-OF-THE-SPIRIT-THE-SOUL-AND-THE- BODY-1.HTML (Accessed 16 Oct. 2016) 62Thomas Nelson Publishers: Nelson's Quick Reference Topical Bible Index. Nashville, Tenn. : Thomas Nelson Publishers, 1995 (Nelson's Quick Reference), S. 108 63 Charles Sherlock, The Doctrine of Humanity (Downers Groove: Inter-Varsity Press, 1996), 215. 64 Shema: The declaration “Hear, O Israel, Yahweh our God is one Yahweh” (Dt 6:4). Shema comes from the first Hebrew word of the verse, sh’ma, “hear”. (from Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 1945) 65 Charles Sherlock, The Doctrine of Humanity, 216.

2.4.1. Duality66 in the Old Testament The idea of duality in this study is not the concept of Gnostic67 of two forces opposing each other as good and evil but rather to see body and soul/spirit as two different substances or principles that comprise reality.68

To say in other words, “Human being has two parts as material and immaterial”. ‘Dualism finds more philosophical expression in the making of an absolute distinction between spirit and matter,’69 Dualists’ moral depreciation of matter as contrasted with spirit is contrary to the Christian doctrine of creation and the biblical understanding of sin. The situation is both better and worse than dualism portrays it. On the one hand, matter is not inherently evil; the Creator saw all that he had made as good (Gen. 1:31); on the other hand, the evil consequences of rebellion against God affect not only the material but also the spiritual realm.70 The Hebrews were so holistic in their view of human that they lacked even the concept of the physical body as a discrete entity and they had no term for the “body”.71 In Old Testament body and soul do not contrast. Human is an animated body rather than incarnated soul. The breath which God breathed into moulded clay at the creation represents the principle of life; and the soul that resulted is the human person as a whole. Thus human doesn’t have a body; he/she is a body-a psychological unity. The body is the soul in its outward form.72 The soul is simultaneously visible and invisible and constitutes the whole human. Since the flesh stands on the same continuum with soul, the flesh likewise constitutes the whole human. For which at death the soul does not suvive the body, for death afflicts the soul and flesh alike since both refer to the person as a whole (Isai. 10: 18; Num. 23: 10 for death to the

66 Duality: theology and philosophy, but the basic conception is that of a distinction between two principles as independent of one another and in some instances opposed to one another (from Wood, D. R. W.: New Bible Dictionary. InterVarsity Press, 1996, c1982, c1962, S. 283) 67 Gnostic: Greek philosophy emphasised on the knowledge rather than faith 68Freedman, David Noel ; Myers, Allen C. ; Beck, Astrid B.: Eerdmans Dictionary of the Bible. Grand Rapids, Mich. : W.B. Eerdmans, 2000. – “This outstanding source is the place to find definitions, personal names and their derivation, places, and concepts from the Bible. Six hundred leading scholars from a wide spectrum of theological perspectives have come together to provide almost 5,000 articles that reflect current biblical scholarship, archaeological discoveries, trends, and issues. A must for every library."--"Outstanding Reference Sources,” American Libraries, May 2002, S. 358 69Wood, D. R. W.: New Bible Dictionary. InterVarsity Press, 1996, c1982, c1962, S. 283 70Wood, D. R. W.: New Bible Dictionary. InterVarsity Press, 1996, c1982, c1962, S. 283 71 Robert H. Gundry, Soma in the Biblical: with Emphasis on the Pauline Anthropology (Michigan, Zondervan: Academie Books, 1987), 117. 72 Robert H. Gundry, Soma in the Biblical: with Emphasis on the Pauline Anthropology, 119.

22 soul). Therefore, the death are not designated ‘souls’ but shadow, shades. As such they are unsubstantial but not immaterial-ethereally material.73 According to Augustine, the soul as permeating the body, not merely contacting it at a single point such as the heart or brain: “But the soul is present as a whole not only in the entire mass of a body, but also in every least part of the body at the same time”.74 The Old Testament Hebrew concept of human nature was not actually monadic though unitary. Although the Biblical anthropology asserts the unity of persons (Gen. 2:7; 1 Cor. 15:35–50), some biblical literature may reflect the influence of an anthropological dualism (Deut. 6:5; Wis. 3:1–4).75 The ‘unseen human’ (immaterial) can be divided into two sorts76 ‘the soul and spirit’ and body as the visible or seen part. But there are some holds on the view that immaterial part ‘soul and spirit’ are used synonymously or interchangeably referring to the same substance equally. The conception of human is wholly and not partly treated in the Old Testament. Dualistic tendencies originate with late Judaism and the “Qumran sect”77 in the Old Testament.78 The used of different terms and definition for heart as leb or lebab, basar for flesh or nephesh for living soul, etc. describing the totality of human in various aspects (Job 14: 22; Pss. 16: 9f.; 69: 2). Each passage describes the reality of human with many not just one-sided. The human being as consisting of material and immaterial, that is to say, that human has a mortal, material body which is subject to growth and development, to injury and disease, to deterioration and to death. This body has weight and extension, it is located at one place at a time. In many respects it resembles the bodies of the higher animals.79 Let’s see the dimensions how human being is constituted with different levels.

73 Robert H. Gundry, Soma in the Biblical: with Emphasis on the Pauline Anthropology, 119. 74 John W. Cooper, Body, Soul and Life Everlasting: Biblical Anthropology and the Monism-Dualism Debate (Michigan, Grand Rapids: William B. Eerdmans Publishing Company, 1947), 11. 75Freedman, David Noel ; Myers, Allen C. ; Beck, Astrid B.: Eerdmans Dictionary of the Bible. Grand Rapids, Mich.: W.B. Eerdmans, 2000. - "This outstanding source is the place to find definitions, personal names and their derivation, places, and concepts from the Bible. Six hundred leading scholars from a wide spectrum of theological perspectives have come together to provide almost 5,000 articles that reflect current biblical scholarship, archaeological discoveries, trends, and issues. A must for every library."--"Outstanding Reference Sources," American Libraries, May 2002, S. 358 76 William C. Chittick, Science of the Cosmos, Science of the Soul The Pertinence of Islamic Cosmology in the Modern World (Oxford: Oneworld Publications, 2007), 76. 77 Qumran sect: community rule book of the Dead Sea Scroll 78 G. M. Fernandez, “The Old Testament View of Man” http://www.biblicalstudies.org.uk/pdf/ijt/27-3- 4_150.pdf (Accessed 22 Oct. 2016) 79Heinrich J. Vogel, “THE OLD TESTAMENT CONCEPT OF THE SOUL” Lectures read at the Pastors’ Institute held at Martin Luther College,(New Ulm: Minnesota, July 8–12, 1963), 1.

2.4.2. Two Dimension of Human Person This party denote the whole human as composed of two basic parts which are happily united in life and unfortunately separated in death.80 The Lord will destroy both soul and body and it will be as when a sick human wastes away (Isai. 10: 18). The Bible in referring to human is the word ‘adam, which is a collective term which can better be rendered as humankind rather than as man. A more precise term is ben 'adam, or son of human. Another word used to denote human is 'ish, which has more the sense of an individual, or husband.81 From the beginning of God’s creation account, Human is formed with two parts “dust” and “breath”. The body from the dust and breath of life from God formed two clear dimension in human person. The very same Hebrew term, nephesh chayyah (living soul or being) is also applied to the animals in Gen. 1:21,24, 30. So these passages, while indicating that there are two elements in human, yet stresses the organic unity of human. And this is recognized throughout the Bible,82 body and soul are not only represented as different substances, but also as having different origins, (Eccl. 12:7; Isa 42:5; Zech. 12:1; Heb. 12:9.Cf. Num. 16:22).83 To conclude this view human being has two dimension that is body as physical which is the visible material part and soul and spirit as unseen immaterial part of human and they believe that soul and spirit are one with different vocabularies, both are used interchangeably. So to make it simple human is composed of body and spirit.

2.4.3. Three Dimension of Human Person Human is a Triune being, made up of a Body, Soul and Spirit. (Genesis 2:7).84 Death is the result of separation of soul from body and the soul left for heaven or hell. The entire human is said to be body, soul, and spirit.85 God created the first human out of the dust and breathed in the life to the body and that living human is the soul. The soul is the life of the body, but the spirit links the person life with God.86 The body and spirit cannot directly interact and understands each other but it is the soul that interlinked the gap.

80Robert H. Gundry, Soma in the Biblical: with Emphasis on the Pauline Anthropology, 123. 81 G. M. Fernandez, “The Old Testament View of Man” http://www.biblicalstudies.org.uk/pdf/ijt/27-3- 4_150.pdf (Accessed 22 Oct. 2016) 82 Louis Berkhof, Systematic Theology (Michigan: Grand Rapids, 1949), 208. 83 Louis Berkhof, Systematic Theology, 215. 84 Timothy II, “Body, Soul, Spirit: A Study guide for Leaders in the Body of Christ” Web Site: www.Timothy2.org (Accessed 18 Oct. 2016) 85 Lewis Sperry Chafer, Systematic Theology vol. II: Angelology, Anthropology, Hamartiology (Dallas, Texas: Dallas Seminary Press, 1950), 180. 86 H.H. Shenouda III, What is Man? (I.S.B.N.: Egyptian Printing Co., 2004), 12.

The day God created first human He formed him out of dust from the ground, and then the breath of life God breathed into human Adam nostril, which became human’s spirit, came into contact with body, the soul was produced then. The soul is the combination of body and spirit or in other words the product of body and breath of God (Spirit). The Scriptures therefore call human “a living soul.” The breath of life became human’s spirit; that is, the principle of life within him.87 Which basically proves the involvement of Spirit, body and then soul. “Formed human of dust from the ground” refers to human’s body; “breathed into his nostrils the breath of life” refers to human’s spirit as it came from God; and “human became a living soul” refers to human’s soul when the body was quickened by the spirit and brought into being a living and self-conscious human. A complete human is a trinity—the composite of spirit, soul and body. According to Genesis 2.7.88 The soul of human was a new production of God in the strict sense of the word. Jehovah “breathed into Adam’s nostrils the breath of life; and human became a living soul.” (Corroborated passages of Scripture, such as, Eccl. 12:7; Matt. 10:28; Luke 8:55; II Cor. 5:1- 8; Phil. 1:22-24; Heb. 12:9).89 The term human being is incomplete if we define one without the other, for example without life in the body or body without life, to my personal conviction as I read through the Bible and all scholars’ views. Human being or the whole person is a complex combination, the result of that mixed is the life or human being or called nephesh. For example the result of mixed colors, red +yellow = orange. In the same manner nephesh or soul is a combination of two. Body alone is not soul neither spirit alone is soul but fused together and begun its existence. For the reason its compound element soul is the mediation agent for spirit to interact with the physical world. And the researcher strongly hold that human being has three dimensions, spirit, soul and body. Soul is the product of spirit and body like electric oppositely charged current connect together and produce light. Spirit and body are two oppositely charged current and the light is the nephesh soul. Similarly, when God blow in the breath (spirit) into Adam’s then Adam becomes a living being which is the soul.

87 Watchman Nee, The Spiritual Man (New York: Christian Fellowship Publishers, Inc., 1977), 27. 88 Watchman Nee, The Spiritual Man, 27. 89 Louis Berkhof, Systematic Theology (Michigan: , Grand Rapids, 1949.), 196.

2.5.The Soul-Spirit Relationship The Spirit-Soul is a hard kind of subject to deal with because both are invisible and immaterial. How do we differentiate something that exist like nothing, the fact is, it does exist but hidden from physical touch. But the Bible explains! In Hebrew ruach which means “breath; air; strength; wind; breeze; spirit; courage; temper; Spirit.”90 Anselm state, “Human soul is a rational creature”, hence, it must have been created for this end, that it might love the Supreme Being.91 Heinrich J. Vogel wrote: “The Old Testament uses particularly four terms in referring to the soul of human: 1. nephesh which occurs about 700 times in the Old Testament. In 472 of these instances it is translated in the AV92 as “soul” and in at least 215 other occurrences it is rendered by an assortment of 38 other translations. 2. neshāmāh which is translated “soul” in Isaiah 57:16, but is rendered in four other translations in the eighteen other passages where it occurs in the Old Testament. 3. nedibāthī which is translated “my soul” in Job 30:15, but is rather an appellative meaning “my magnanimous or noble one.” 4. rūach which in 233 instances is translated in the AV as “spirit” but in the 135 other occurrences is rendered by no less than fifteen other translations. In addition to these four terms we might also give some attention to the pair of words lēb and lēbāb, which are closely related in meaning to the words just mentioned, being translated in the AV at least 755 times as “heart” but rendered in the 88 other occurrences by 25 other translations.”93 Soul is different from personality of spirit. It needs guidance. Without wise spiritual guidance, soul can get into some murky places and delight in being there.94 Genesis 2:7 speaks The Lord God formed human of the dust of the ground, and breathed into his nostrils the breath of life; and human became a living soul which is nephesh. The breath is the spirit not nephesh, it is only when the person became activated that whole thing is called nephesh. The breath (nashamah or ruach) of God which renders the equal meaning in Greek pneuma referring to the ‘breath’ is the Spirit and that breath and body together became nephesh which is living being. And the dust returns to the earth as it was, and the spirit returns to God who

90 OT:7307, from Vine's Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers. 91 St. Anselm, Proslogian, Monologium Cur Deus Homo: Gaunilo’s In behalf of the Fool (La Salle, Illinoise: Open Court Publishing Company, 1962), 180. 92 AV: Authorized Version - The Authorized Version was meant to replace the Bishops' Bible as the official version for readings in the Church of England. 93 Heinrich J. Vogel, “THE OLD TESTAMENT CONCEPT OF THE SOUL”, 2. 94 Brenda Schaeffer, Love’s Way: The Union of Body, Ego, Soul, and Spirit (Minnesota: Hazelden Center City, 2001) 189.

26 gave it. (Eccl. 12:7 ESV). So nothing is said about soul immortality after the body and spirit separated. Therefore, soul simply disappear like vapour or smoke and ceases to exist. The Spirit is perfect, the Soul is an expression of that perfection, but to a lesser degree. Again, our Soul is an image of our Spirit; just as your Spirit is an image of God. It is the Soul which “descends” from the home of the Spirit and resides within a level of Creation.95 The ‘God breath’ breathed into Adam’s nostril during the creation is the spirit directly instilled in human being which makes human being to be conscious about God. But on the other hand soul is the activated work of spirit and body. God can also create human being by saying let…but God created human being in different way to instil the spirit into Human being so that the image and likeness can be sense through that spirit. Soul is the connected and then activated result of spirit and body, and the spirit is the breath of God that can animate or makes things alive.

2.6.The Soul-Heart-Mind-Strength relations Human is called to love God with all his heart and soul (Deut. 13:3). Within the soul lies the desire for food (12:20, 21), the lust of the flesh (Jer. 2:24), and the thirst for murder and revenge (Ps. 27:12). The soul is said to weep (Jb. 30:16; Ps 119:28), and to be exercised in patience (Jb. 6:11). Knowledge and understanding (Ps 139:14), thought (1 Sam. 20:3), love (1 Sam 18:1), and memory (Lam 3:20) all originate in the soul. Here the soul comes close to what today would be called the self, one’s person, personality, or ego.96 All these personalities were the expressions of whole person (nephesh) responding to stimuli. Deuteronomy 6:5, “And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.” And Leviticus 19:18. Jesus also quoted in Mathew 22: 37 and Mark 12: 30, 31. What does it means to love the Lord with all your heart, with all your mind, with all your soul and with all your strength? Duties of, to: Love the LORD.97 The differences and the relations is discussed individually below.

Heart: (Hebrew mostly lēb; Greek kardia). According to thorough investigation and evidence provided by the Scripture in all its parts, the heart is the core or innermost center of the

95 Simeon Stefanidakis “Helping Understand the Mystery Of Spirit-Soul-Body” http://www.fst.org/trinity.htm (Accessed 26 Oct. 2016) 96Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 1987 97Thomas Nelson Publishers: Nelson's Quick Reference Topical Bible Index. Nashville, Tenn. : Thomas Nelson Publishers, 1995 (Nelson's Quick Reference), S. 587

27 natural condition of a person.98 The heart is the center of emotions, feelings, moods, and passions. Equated with the heart are joy (Deut. 28:47; Acts 2:26),99 In the OT the Hebrew substantives lēḇ and leḇāḇ dominate the terms translated “heart” in the RSV.100 The heart is that which is central to a person. Nearly all the references to the heart in the Bible refer to some aspect of human personality.101 The heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), 102 Thus heart is the core of a person that is the whole things that controls every bits of person’s life and the inner person that defines a person.

Mind: In the Old Testament“mind” translates Hebrew lēḇ, “heart,” the seat of one’s intellectual capacity (1 Kgs. 3:9; Isa. 65:17; cf. Num. 16:28); nep̱ eš, “soul,” one’s internal intentions (1 Sam. 2:35; cf. Gen. 23:8); and rûaḥ, “spirit,” the designation for one’s life as a perceiving, thinking being (Ezek. 11:5).103 The mind is distinct from matter and nearly always dictates more than the reasoning faculty, but includes feelings, interest, and the will (Gen. 23:8; Deut. 18:6; 28:65; 2 Sam. 17:8). In relation to spirit, mind gains much more emotional connotation (Gen. 26:35; Prov. 29:11).104 In the Old Testament there is no separate word that could be used for the human mind, translators of the English versions have supplied other words (“soul,” “spirit,” or “heart”), as

98Unger, Merrill Frederick ; Harrison, R. K. ; Vos, Howard Frederic ; Barber, Cyril J. ; Unger, Merrill Frederick: The New Unger's Bible Dictionary. Rev. and updated ed. Chicago : Moody Press, 1988 99Achtemeier, Paul J. ; Harper & Row, Publishers ; Society of Biblical Literature: Harper's Bible Dictionary. 1st ed. San Francisco : Harper & Row, 1985, S. 377 OT Old Testament RSV Revised Standard Version 100Bromiley, Geoffrey W.: The International Standard Bible Encyclopedia, Revised. Wm. B. Eerdmans, 1988; 2002, S. 2:650 101Youngblood, Ronald F.; Bruce, F. F.; Harrison, R. K.; Thomas Nelson Publishers: Nelson's New Illustrated Bible Dictionary. Nashville : T. Nelson, 1995 102Easton, M.G.: Easton's Bible Dictionary. Oak Harbor, WA : Logos Research Systems, Inc., 1996, c1897 103Freedman, David Noel; Myers, Allen C.; Beck, Astrid B.: Eerdmans Dictionary of the Bible. Grand Rapids, Mich.: W.B. Eerdmans, 2000. – “This outstanding source is the place to find definitions, personal names and their derivation, places, and concepts from the Bible. Six hundred leading scholars from a wide spectrum of theological perspectives have come together to provide almost 5,000 articles that reflect current biblical scholarship, archaeological discoveries, trends, and issues. A must for every library.”—“Outstanding Reference Sources,” American Libraries, May 2002, S. 901 104Elwell, Walter A.; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 1461

28 the context dictates.105 Heart and mind are closely connected because heart is the intellectual core sensual area for human.

Strength: Human’s intellectual and moral (Jer. 9:23)106, in Deuteronomy 6:5 to love God with all strength, in the original meaning is the “ultimate expression” whole being released together through our bodily functions. It is the outward expression of what is going on within self. The Hebrew word for “strength” is meod, which means: Vehemently, implying whole- with everything you got.107 It’s talking about the wholeness of human the centre or the inner person the nephesh not an individual assignment of different parts of the human being as we have discussed before nephesh or human being is composed component of spirit and body. In its holistic context and synonymous in usage put together to express the whole in fullest available because nephesh is the whole being. Life in the blood, will in the heart and conscious in the mind/brain are all complex combination of one part material and another part immaterial. Therefore altogether it is nephesh the human being or soul in holistic definition of the Hebrew concept of a total human.

2.7.The Soul after Death The Hebrew view of the unity of human may help to explain why human in the Old Testament had only a shadowy view of life after death108 The law of God denounces the penalty of death for sin, and as death is a cessation of existence, and as the penalty of death is inflicted upon human, so human is mortal, soul and body, and soul and body alike must cease to live.109 But the scripture does not imply an actual cessation or even suspension of existence.110

105Elwell, Walter A. ; Comfort, Philip Wesley: Tyndale Bible Dictionary. Wheaton, Ill. : Tyndale House Publishers, 2001 (Tyndale Reference Library), S. 897 106Thomas Nelson Publishers: Nelson's Quick Reference Topical Bible Index. Nashville, Tenn. : Thomas Nelson Publishers, 1995 (Nelson's Quick Reference), S. 416 107 Stephen Gola, “To Love God With “All Your Heart” is NOT Enough!” www.divorcehope.com/pdf/love_god_with_all_your_heart.pdf (Accessed 11 Nov. 2016) 108Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 1987 109 Robert W. Landis, The Immortality of the Soul and the final condition of the wicked carefully considered (New York: Published by Carlton & Lanahan, 1868), 174. 110 Robert W. Landis, The Immortality of the Soul and the final condition of the wicked carefully considered, 174.

Death is the absence of life, the cessation of life – not the continuation of life under different circumstances.111 When the soul exists in herself and separate from the body, and the body is parted from the soul, which is death.112 Ezekiel 18: 4, 20, said the “soul” that sinneth shall die! Since human being is a soul, and since human being can die, and a soul can die, it is obvious that human and soul are one and the same thing!113 Death is “giving up the Ghost,” Genesis 25: 8; 35:29; Lamentation. 1:19; Acts 5:10.(KJV) Which means giving up the spirit not soul. And “Going to your Fathers”, Genesis 15:15; 25:8; 35:29, returning of the spirit to Father as Ecclesiastes 12: 7.114 When we study from the biblical interpretation of ‘body’ and ‘life or breath’ in a living creature the soul animates the otherwise inanimate material body, thus the soul rules the body115. Death is the separation of the soul, that, the life principle, from the body. In the death the body, as material, undergoes disintegration; the soul, as spiritual, cannot undergo disintegration and so continues in existence. The human soul is the principle not just of mere ‘livingness’ but also of rational and free life.116 During the lifetime of the individual on earth is intimately connected with the body. In fact, it is the soul which gives life to the body. When the soul is separated from the body, the body dies, that is, it ceases to function as it should and begins to disintegrate.117 As we read “death is body returning to dust and spirit returning to God”, (Eccl. 12:7; Gen. 3: 19; Psa. 104:29). And further death is “being cut down”, Job 14: 2.118 It can simply mean to let something quickly disappeared. The soul is the whole human living person and it cannot disintegrate with body. Body is not more than handful of dust, when spirit and body separates then human being (nephesh) dies the soul in the body ceases to exist therefore, soul is mortal but the spirit is immortal. No two immortals together, death (separation of spirit and body) is the end of nephesh.

111 Garner Ted Armstrong, Do you have an IMMORTAL SOUL? (Pasadena, California: Ambassador College Press, 1973), 11. 112 Garner Ted Armstrong, Do you have an IMMORTAL SOUL?, 17. 113 Garner Ted Armstrong, Do you have an IMMORTAL SOUL?, 11. 114Swanson, James ; Nave, Orville: New Nave's. Oak Harbor : Logos Research Systems, 1994 115 Peter C. Hodgson and Robert H. King (eds.) Christian Theology: An Introduction to its Traditional Tasks (Philadelphia: Fortress Press, 1984), 144. 116 Peter C. Hodgson and Robert H. King (eds.) Christian Theology: An Introduction to its Traditional Tasks, 144. 117 Heinrich J. Vogel, “THE OLD TESTAMENT CONCEPT OF THE SOUL”, 1. 118Swanson, James ; Nave, Orville: New Nave's. Oak Harbor : Logos Research Systems, 1994

2.8.The Soul in Sheol Suspension Death transfers soul into the destination called Sheol. Here all existence is in suspense, yet it is not a nonplace like utopia, but rather a place where life is no more. It is described as the Land of Forgetfulness. Those who dwell there cannot praise God (Ps. 88:10–12). In Revelation it is called the “bottomless pit” presided over by Abaddon119, the prince of the pit (9:11).120 All the dead souls are gathered indiscriminately, both the good and the bad, the saints and the sinners. To die means to be joined to those who have gone before. When a Jew dies he is “gathered unto his people” (cf. Gen 25:8, 17; 35:29; 49:29; etc.). Beyond Sheol there seemed to be no hope (cf. Eccl 9:10). 121 In this unknown region and the invisible world the departed souls122 go after death, and no conscious existence is lived (cf. Gen. 37:35 and Num. 16:30)123 Hence, the Sheol is just an unknown invisible place where all dead souls of the righteous and wicked are in the “interval in the course” before final judgment.

Summary In its original writing the writer of the Old Testament used nephesh or life as derived from God’s breath and human being become living. Even animals and fishes etc. are referred as nephesh because they too have life, nephesh is life principle therefore all living creatures can be called as nephesh in common. The whole person is composed of spirit and body combined and formed as soul. To the researcher the study of the concept of soul from the Old Testament, the term soul has not equal weightage with the Hebrew word nephesh. The Hebrew word nephesh has more complex and fuller explanation and researcher don’t find the nephesh or the soul as immortal rather nephesh covered the whole idea of “living being”. But one thing why the Hebrew refer

119 Abaddon: “Place of destruction, generally referring to the place of the dead (Job 26:6; 28:22; 31:12; Ps 88:11; Prv 15:11; 27:20). It serves as a synonym for Sheol and is variously translated “hell,” “death,” “the grave,” or “destruction.” 120Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 1948 cf. compare etc. and so forth 121Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 1948 122Easton, M.G.: Easton's Bible Dictionary. Oak Harbor, WA : Logos Research Systems, Inc., 1996, c1897 123Bromiley, Geoffrey W.: The International Standard Bible Encyclopedia, Revised. Wm. B. Eerdmans, 1988; 2002, S. 4:472

31 dead body as nephesh one reason could be, once that body was also possessed life and the second good reason could be there is no word for the body in Hebrew instead they are holistic in the study of human. The formation of human from the genesis account, that God blow softly into first man’s nostril and actuated the moulded clay into “a living being” is the nephesh translated as soul. The Hebrew Old Testament is precisely simple in establishing the concept of soul, it is just fusion or mixture of body and breathe of God. Genesis 2:7, “Then the LORD God formed a man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.” Ezekiel 37: 14 reads, “I will put my Spirit in you and you will live....” For e.g. Spirit (breathe) + body (dust) = Animated Body “living body” Spirit + Body = Soul 124(Soul is an inseparable component)… From the above passages the Soul story is as simple as God put breathe into earthen vessel and activated it. Soul is the vital part of all creatures, the life is in the bag of body and motion the body from within each every cells as an animating machine. The Bible in its original written language from the very creation has laid the plain explanation that God formed Adam out of the dust and breathed in the “breath of life” and that dust vessel became a “living being” Hebrew word nephesh and which renders the same meaning psuche in Greek word the life principle or the breath of life. Unlike other written traditions or books or mythology the language of the biblical soul is different. The Hebrew original idea in the Old Testament soul signifies, which is the most necessary to human in the comparative sense. The Hebrew and Greek words for soul often can be translated as “life”, occasionally they are used to refer for life of all creatures (Gen 1:20; Lev 11:10). Life is mortal and no one is authorized to take life for other person, the Old Testament is very serious with life therefore, if anybody killed somebody life should be equated with life (Ex. 21:23). It’s very clear that soul is not immortal, a soul can kill another soul but God is the sole authorized person to terminate life since is the author also. The Old Testament doesn’t suggest the soul to be immortal, but rather life is one thing God is serious with. Reading from Genesis 1:20 & Leviticus 11:10, there is no price to compensate life but only option is life itself have to repay.

124 Spirit + Body = Soul: when the breath or spirit is absorbed in the body then it becomes life

At death the body and Spirit returns to its own origin as it says in Ecclesiastes 12:7, “And the dust returns to the ground it came from, and the spirit returns to God who gave it.” The existence of the being is all over with that departure, but God will come and revive again in His time with the spiritual DNA code set in each individual human. 1 Kings 17: 22 “The Lord heard Elijah’s cry, and the boy’s life returned to him, and he lived.” And Ezekiel 37: 6 “I will attach tendons to you and make flesh come upon you and cover you with skin; I will put breath in you, and you will come to life. Then you will know that I am the Lord.” The Lord has the only authority over death and life, the passage above suggest that God put breath into dry bone and make the death alive again, He don’t just simply call something immortal to come back to body again. The immortality of human soul will happen after the resurrection of all death souls for final judgment. Where all righteous and wicked will be separated forever for eternal Heaven or Hell.

CHAPTER THREE: THE NEW TESTAMENT CONCEPT OF SOUL

Introduction Every cultures has different concept of soul. Therefore Bible is also set in the culture and has its language that explain in their way of understanding and believe. Today what we understand about the concept of soul is all developed and re-interpreted by some ancient advanced teachings from different traditional and philosophic thoughts. The Greek philosophy has contributed so much in this subject and therefore we owe them the most due credit. Getting into deeper study I find myself pleasure in this study to make a study from New Testament perspective as to how the concept’s gone to complication or to see the integral concept of the Old Testament to the New Testament. Therefore, this chapter will particularly talk from New Testament perspective starting from Greek philosophic historical background in order to make the concept get clearer.

3.1.The Soul in Greek language In the LXX125 psuche126 is usually the translation of nephesh, which is used over 750 times and originally meant “gullet, throat,” and then acquired esp. the sense of “breeze, breath”: The nephesh makes a person into a breathing and thus living being and “signifies that which is vital in human in the broadest sense”127 psuche denotes “the breath, the breath of life,” then ‘the soul,’128 or the breath of life; the vital force which animates the body and shows itself in breathing Acts 20:10.129 Psyche: In the NT “soul” (Gk. psychḗ) refers to the living being of the whole person (Acts 2:41; 3:23) and to a person’s life.130

125 LXX: Septuagint (the Old Testament translation of Hebrew into Greek) 126 Psuche: Alternate Spellings of psyche 127 NT: 5590 (Exegetical Dictionary) 128 NT: 5590 (from Vine's Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers.) 129 NT: 5590 (from Thayer's Greek Lexicon, Electronic Database. Copyright © 2000, 2003, 2006 by Biblesoft, Inc. All rights reserved.) NT New Testament Gk. Greek 130Freedman, David Noel; Myers, Allen C.; Beck, Astrid B.: Eerdmans Dictionary of the Bible. Grand Rapids, Mich.: W.B. Eerdmans, 2000. - "This outstanding source is the place to find definitions, personal names and their derivation, places, and concepts from the Bible. Six hundred leading scholars from a wide spectrum of theological perspectives have come together to provide almost 5,000 articles that reflect current biblical scholarship, archaeological discoveries, trends, and issues. A must for every library."--"Outstanding Reference Sources," American Libraries, May 2002, S. 1245

In John 19: 30, “Jesus gave up his pneuma” and again in John 10: 15 Jesus gave up his psuche. The pneuma stands in quiet a different relation to God from psuche. Seems pneuma is the spirit (the outbreath) and psuche is the life-principle derived from God.131 Psyche is connected etymologically with the Indo-European root *bhs, derived from German verb blasen, to blow. It originally meant breath, breath of life. Therefore psyche is impersonal and the concept is as the “conscious experiences” bearer.132 Psyche embraces the whole natural being and life of human for which he/she concerns himself/herself and of which he/she takes constant care. Psyche means the inner life of human equivalent to the ego, person, or personality, with the various powers of the soul.133 The Hebrew word ruah (“breath,” “wind,” “spirit”) and the Greek words pneuma (“spirit”) and psyche (“soul”) often speak of the immaterial part of human. This is no less real than the physical.134 The soul therefore, is the whole living person, created body from the dust activated by the breath of God. It is a mystery living body instilled with inner personalities and activated by the presence of the spirit within.

3.2.The History of Soul from ancient Greek philosophy The history of soul from the ancient philosophy, the idea is Pagan. The most common conception of the nature of human is that human being has an immortal soul and/or spirit within him that can be conscious after death. This was the understanding of the Greek philosophers, the Pharisees of Jesus’s day, and numerous pagan religions.135 So keeping these things in consideration will get into some Hellenistic theories how far it is relevant to the scripture and how it influences the New Testament writers in defining soul. The Greek word psyche for modem terms implies as soul. Yet, when we look at Homer's epics we find that the word psyche has no psychological connotations whatsoever. And in Homer the psyche may fly away during a swoon or leave the body through a wound, behavior now not associated with the soul.136 From the folkloric studies and animistic theory although

131James Orrs and others, The International StandardbBible Encyclopaedia (Grand Rapids, Mich.: WM. B. Eerdmans Publishing Co., 1974), 2838. 132 Colin Brown (edit) New Testament Theology (Grand Rapids, Mich.: Zondervan Publishing House, 1986), 676. 133 Colin Brown (edit) New Testament Theology, 683. 134Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 1386 135 Bob Pickle, “Greek and Hebrew Word Studies from the Scriptures: What is the Soul and Spirit?” http://www.pickle-publishing.com/papers/soul-and-spirit.htm (Accessed 14 Nov. 2016) 136 Jan N. Bremmer, The Early Greek Concept of the Soul (New Jersey: Princeton University, 1983), 3.

35 the concept of psyche is unitary soul in modern, its primitive character can be discerned in the so-called shamanistic traditions (prehistoric primitive and ancient cultures) and the early descriptions of dreams.137 In Homer the psyche does not have any physical or psychological connections. It is not the “life-stuff” or “breath of life,” descriptions which in any case are ill- defined by those who use them.138 In the concept of Greek, “the soul is expounded classically in Plato’s Phaedo, is based on an anthropological dualism of body and soul. The body is gross, corruptible, subject to illusion. The soul, on the other hand, is immaterial, immortal, eternal, and essentially divine”139. In this life the soul is imprisoned in the body that needs to be liberated, so death is the opportunity for soul to be free.140 The logic has elevated and described so much that the quality and nature of the soul is more like god in the body but when the body as the prison for soul, the corruptible material body sounds to be more powerful, controlling the free movement of the soul. When we carefully observed the ancient philosophers, they have their particular bias on the concept of soul and no systematic accounts no absolute confirmation of their interpretation but rather set on probability. It will be out of context to study New Testament without Greek background. We are indeed very much indebted to Greek philosophies and other contributions they made. And New Testament is written in the language and culture of Greek. Soul is complex in the soul-body combination and the notion that the body is the prison- house of the soul and that the soul is incarcerated in the body is Platonic.141 The trichotomy idea is developed by Plato, he divided soul into appetite, rational and spirited. And the New Testament is written with the Greek philosophical understanding because the writers borrowed or either influenced so much. The philosophy has dragged the original concept to the misconception. And the churches today teaches what has been philosophised doctrine without digging into the original concept. Being New Testament written in it’s context of the Hellenistic tradition the language and style of writing were influenced and therefore the present readers find it so attractive ignorantly.

137 Jan N. Bremmer, The Early Greek Concept of the Soul, 11. 138 R. B. Onians, The Origins of European Thought, 2nd ed. (Cambridge, 1954), 109-116 on “life-stuff”; W. J, Verdenius, “Archaische denkpatronen (pt.) 2,” Lampas 3 (1970) 105 on the “breath of life.” 139Myers, Allen C.: The Eerdmans Bible Dictionary. Grand Rapids, Mich. : Eerdmans, 1987, S. 518 140Myers, Allen C.: The Eerdmans Bible Dictionary. Grand Rapids, Mich. : Eerdmans, 1987, S. 518 141 John Murray, "The Nature of Man," in Collected Writings of John Murray, Vol. 2 (Carlisle: Banner of Truth, 1977), 2.

3.3.The Concept of Human Soul in the New Testament What makes human soul different from animals’ soul is the nature142 from the early Greek perspective a comparison of human and animal souls reveals two have in common, but the main divergent is being the absence of noos143 and no mention of psyche destined to hades.144 And the churches are teaching that human soul is immortal. The following sub-points supplies what exactly the bible teach about the concept off soul.

3.3.1. The Origin of the Immortality of human Soul It is not hard to presume although the truth is not certain, does the death affect soul? Question arise, if the soul is immortal. If the soul survive death then it sounds more like death is just a “splitter or divider” rather than its end of existence. Soul alive and the body ceases to exist. The Greeks obtained immortality concept of soul from the Egyptians, who taught it soon after the apostasy at the tower of Babel. Herodotus, who was a famous Greek historian living in the fifth century before Christ, wrote: “The Egyptians were also the first that asserted that the soul of human is immortal.145 Socrates the famous Greek philosopher taught the pagan error to Plato and the Christian Churches now believed is from the book Phaedo of Plato’s writing, “Since soul is inseparable and immortal hence indestructible”.146 And also Pythagoras (c. 570-490 B.C) - a Greek philosopher who also said, “Both human and animals’ souls are immortal and undergoes a series of incarnation” which is believed of the Hinduism (samsara).147 “Plato declares that animals have constantly a soul (i.e., all animal beings, including human, have an immortal Soul), which serves to animate and inform their bodies.148 Homer, one of the earliest Greek poets, considered Soul to be that which human beings risks in the battle. And he further said that the soul of the deceased remains as a shadow in the underworld.149

142 Ernest Swing Williams, Systematic Theology vol. II: Christology, Anthropology, Soteriology (Springfield, Missouri: Gospel publishing House, 1953), 110. 143 NT: 3563 noús (a masculine noun) – the God-given capacity of each person to think (reason); the mind; mental capacity to exercise reflective thinking. For the believer, 3563 (noús) is the organ of receiving God's thoughts, through faith. 144 H. Rahn, "Tier und Mensch in der homerischen Auffassung der Wirklichkeit." Paideuma 5 (1953-54) 277- 297, 431-480 and "Das Tier in der homerischen Dichtung," Studium Generale 20 (1967) 90-105; U. Dierauer, Tier und Mensch im Denken der Antike (Amsterdam 1976) 9 n. 21. 145 Garner Ted Armstrong, Do you have an IMMORTAL SOUL? (Pasadena, California: Ambassador College Press, 1973), 15. 146 Garner Ted Armstrong, Do you have an IMMORTAL SOUL?, 17. 147 Garner Ted Armstrong, Do you have an IMMORTAL SOUL?, 21. 148 Garner Ted Armstrong, Do you have an IMMORTAL SOUL?, 22. 149 Yusuf Dalhat, “THE CONCEPT OF al-RUH (SOUL) IN ISLAM,” IJE&R 03 No.8 (2015), 2.

Many have agreed with Homer’s and Greek mythology as true that soul exist somewhere in the unseen realm after death and this is how they come up with scriptural base for supporting their view from Mathew 10: 28, don’t be afraid of those who want to kill your body; they cannot touch your soul. Fear only God, who can destroy both soul and body in hell. Greek athanasía (1 Cor. 15:53f; 1 Tim. 6:16); Greek aphtharsía (Rom. 2:7; 2 Tim. 1:10); Greek áphthartos (Rom. 1:23; 1 Tim. 1:17); AV also uncorruptible (Rom. 1:23). The noun athanasía, “deathlessness,” denotes the immunity from death enjoyed by God (1 Tim. 6:16) and by resurrected believers (1 Cor. 15:53f).150 The immortality seem to point to a background of a certain duality or dichotomy, with special emphasis was given on the immortality of the soul. Bavinck said, “The immortality is witness from the Bible and this is conditioned on the possibility of obedience. Thus it’s not absolute but rather provisional, dependent upon fulfilment of a certain condition”.151The truth respecting the immaterial part of human has to do with soul and spirit.152 Immateriality is the negative term for which spirituality is its positive expression. It denotes the qualities of simplicity (not divisible), having no parts (not composite), indestructibility (cannot be dissolved), and incorporeality (not of the nature of matter). The Bible describes God and the human soul in terms that indicate they are immaterial.153 The immateriality of the soul includes simplicity as another of its qualities, but it is not superior to the limitations of space and time, since the soul needs the body as a necessary organ of its life.154 psuchē is an essence that differs from the body and is not dissolved by death (Matt. 10:28).155 With Greek influences, Josephus records that the Essenes, who denigrated the body, believed that “the soul is immortal and imperishable. Emanating from the finest ether, these souls become entangled, as it were, in the prison house of the body, to which they are dragged down by a sort of natural spell” (JW 2.8.11). Later rabbinic writers, as well as Philo of

f following AV Authorized (King James) Version 150Bromiley, Geoffrey W.: The International Standard Bible Encyclopedia, Revised. Wm. B. Eerdmans, 1988; 2002, S. 2:809 151 G.C. Berkouwer, Man: The Image of God (Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Company, 1984),235. 152 Lewis Sperry Chafer, Systematic Theology vol. VII (Dallas, Texas: Dallas Seminary Press, 1984), 290. 153Pfeiffer, Charles F. ; Vos, Howard Frederic ; Rea, John: The Wycliffe Bible Encyclopedia. Moody Press, 1975; 2005 154Unger, Merrill Frederick ; Harrison, R. K. ; Vos, Howard Frederic ; Barber, Cyril J. ; Unger, Merrill Frederick: The New Unger's Bible Dictionary. Rev. and updated ed. Chicago : Moody Press, 1988 155Unger, Merrill Frederick ; Harrison, R. K. ; Vos, Howard Frederic ; Barber, Cyril J. ; Unger, Merrill Frederick: The New Unger's Bible Dictionary. Rev. and updated ed. Chicago : Moody Press, 1988 JW Josephus, The Jewish War (= Bellum Judaicum)

Alexandria, also held to this teaching.156 Body can be destroyed, not soul, (Matt. 10:28; 1 Cor. 15:54).157 Assured immortality, (Jn. 8:51; Jn. 11:25–26; 1 Cor. 15: 53.)158 Although the New Testament contains little evidence of the body-soul dualism that is apparent in Hellenistic philosophy, some passages indicate that the soul lives on after death (Luke 9:25; 12:4; 21:19). 159 Descartes, the father of modern anthropological dualism, stated in his anthropology, “It is certain that I am truly distinct from my body, and can exist without it”160 Immortality means immunity to death, endless existence. Two Greek words express the idea of immortality. One athanasia is translated literally as deathlessness (1 Cor. 15:53); the other aphtharsia as imperishability (Rom. 2:7).161 It is God who created the psychḗ, God alone has the sovereignty over it to destroy also; let’s look at Mathew 10: 28, Jesus taught that whereas other human beings can kill the body, but not the psychḗ.162 The immortality seems to be the centrality of the Greek Anthropology rather than resurrection of the death but the bilbe doesn’t teach about the immortality of soul.

3.3.2. The NT163 idea of the Immortality of Soul Bible distinctly portrays that “only” God is immortality, what if we (our soul) are immortal? Do we need salvation gospel? And what is resurrection to us any way? All these questions doesn’t make sense unless God make it clear when we all rise to life and get into Heaven. Martin Luther the protestant made a strong statement, “the Bible did not teach the immortality of the soul”. Here are Luther’s own words, expressed about the year 1522: “It is probable, in my opinion, that, with very few exceptions, indeed, the dead sleep in utter insensibility till the day of judgment…On what authority can it be said that the souls of the dead

156Freedman, David Noel: The Anchor Bible Dictionary. New York : Doubleday, 1996, c1992, S. 6:161 157Anderson, Ken: Where to Find It in the Bible. Nashville : T. Nelson Publishers, 1996 158Anderson, Ken: Where to Find It in the Bible. Nashville : T. Nelson Publishers, 1996 159Freedman, David Noel; Myers, Allen C.; Beck, Astrid B.: Eerdmans Dictionary of the Bible. Grand Rapids, Mich.: W.B. Eerdmans, 2000. - "This outstanding source is the place to find definitions, personal names and their derivation, places, and concepts from the Bible. Six hundred leading scholars from a wide spectrum of theological perspectives have come together to provide almost 5,000 articles that reflect current biblical scholarship, archaeological discoveries, trends, and issues. A must for every library."--"Outstanding Reference Sources," American Libraries, May 2002, S. 1245 160 John W. Cooper, Body, Soul, and Life Everlasting: Biblical Anthropolyg and the Monism-Dualism Debate, 15; Descartes, Meditations, VI. 161Achtemeier, Paul J.; Harper & Row, Publishers; Society of Biblical Literature: Harper's Bible Dictionary. 1st ed. San Francisco : Harper & Row, 1985, S. 419 162Bromiley, Geoffrey W.: The International Standard Bible Encyclopedia, Revised. Wm. B. Eerdmans, 1988; 2002, S. 4:588 163 NT New Testament

may not sleep...in the same way that the living pass in profound slumber the interval between their down lying at night and their uprising in the morning?” Many ask Mathew 10:28 about the meaning, what does it mean, this passage reads, “Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell.” The idea in this passage is directly and clearly stating that one human being may kill another, no matter what the person who killed the body cannot ultimately destroy life because God is the author and the ultimate destroyer, He can raised that death body again. Mortal human can killed mortal human and destroy but not the absolute end. But God has ordained that everyone is going to be resurrected to life again (Jn. 5:28-29). God alone is the ultimate judge and reserves to Himself the right to absolute vanish life.164 The word soul in Mathew 10:28 has blurred the readers and true meaning is not communicating and the teaching in the churches has gone into wrong interpretations. Reading back to the definition, soul has its basic meaning “life’ just simply relate the meaning to the passage then the idea is very clear nothing to be confused. The word soul in Greek is translated as psuche and the Hebrew word nephesh rendering the same meaning a living, breathing creature, when reffering to human or animal. And soul is never means immortal but rather implies the simple definition pertains to the life of all physical living creatures. In Leviticus 17:11 the word translated life comes from the same Hebrew word for soul and accurate translation is maintained, for the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one's life. And Mark 10:45 Jesus gave His life (psuche) which is the soul in Greek word as a ransom for sinners by pouring out His soul (the life’s blood) in compensation for sin. The soul is something destructible and no more existence afterlife but God alone can revive it again (Ezek. 18: 4, 20; 37:1-14).165 Every interpretations looks impressive and seemingly very true but apostle Paul warned in his writing about human speculation: beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. (Col. 2:8). The Bible doesn’t teach the immortality but rather mortality-physical-fleshly-of the dust.166

164 Garner Ted Amstrong, Do you have an IMMORTAL SOUL?, 28. 165 Garner Ted Amstrong, Do you have an IMMORTAL SOUL?, 29. 166 Garner Ted Amstrong, Do you have an IMMORTAL SOUL?, 30.

In the second Maccabees the story of seven brothers and their mother who refused to partake of pagan sacrifices during the feast of Dionysus. In obedience to Law of Moses, they were ready to submit and therefore, one by one, step forward death. After the Seleucid torturer ripped the scalp from one of the brothers, his victim said, “Thou like a fury takest us out of this present life, but the King of the world shall “raise us up”, who have died for his laws, unto everlasting life.” (2 Macc. 7:9).167 The story of the passage tells us the immortality of the soul but only when God raised again, it is intrinsically linked to upright morality. To make it very simple soul is just an expression “person” or “life”, the Greek word psuche is referring to simply life, breath of life or earthly life which directly corresponds to Hebrew word nephesh which often means the temporary life of animals which is clearly evident from the Septuagint version.168 The Hebrews didn’t conceive of the soul as existing apart from the body. But the ancient church inherited the idea of immortality from the Greek thought which was often interwined with resurrection. Actually in the biblical teaching a human dies and literally ceases to exist. But from the Greek concept death is just a manner of mere changes in its existence. The resurrection and the immortality are two contradicting terms by themselves because immortal is alive by itself according to its definition and for life to rise again doesn’t make sense. Immortality, in Greek thought, is of the nature of the soul, which is essentially unaffected by death except insofar as it is liberated169 which is unbiblical anthropology but on the biblical immortality, on the contrary, is an end which is achieved through a dramatic conflict with death and involves a new creation raised again from the temporary sleep or death in which the integrity of flesh and soul or spirit is reformed into perfection for eternal life.170 The word “immortality” is used only in five places in the Bible: Romans 2:7; I Corinthians 15:53, 54; I Timothy 6:16; I1 Timothy 1:10. In each case, immortality is something that is brought to light, that must be obtained, that God only has, and in no case is something human already possesses.171 Jesus is pictured in the Gospels, he shares the Hebrew notion of resurrection, rather than the notion of an immortal soul (e.g., John 11:23-25; cf. Mark 12:18-

167 Mark F. Fischer, Karl Rahner and the Immortality of the Soul St. John’s Seminary, Camarillo, CA, (2008), 4. 168 Garner Ted Amstrong, Do you have an IMMORTAL SOUL? , 36. 169Myers, Allen C.: The Eerdmans Bible Dictionary. Grand Rapids, Mich. : Eerdmans, 1987, S. 518 170Myers, Allen C.: The Eerdmans Bible Dictionary. Grand Rapids, Mich. : Eerdmans, 1987, S. 518 171 Garner Ted Amstrong, Do you have an IMMORTAL SOUL?, 43.

27).172 The word ‘immortal’ does not appear in the Gospels,173 immortality for Paul is not the continuing existence of the soul apart from the body, but is rather the new heavenly existence of those who, clothed in ‘spiritual bodies,’ share in Jesus’ resurrection in the new age (1 Cor. 15:42-50, 53-54).174 It is evident, therefore, that God’s decrees from eternity envisioned a creature called man whose destiny, whether in heaven or in hell, would be eternal. Thus man’s immortality is an integal part of God’s eternal plan.175 The soul is whole human person’s life and if the life is immortal resurrection is not necessary but the death need resurrection to get back to life. Jesus said, in John 5: 24-30, the death will hear his voice and both the righteous and wicked will rise again to life again to experience eternal life and eternal judgment. Which means the death is the end of human existence but that dust of human lay asleep in the grave as ‘sealed identity code’ of each person resides there until permanently and will rise again to life by the power of God’s Spirit.

3.4. The Body-Soul Relation In the study of the concept of soul, it will be incomplete without including the body and spirit because soul is a confusing and contradicting element in Anthropological study. The following sub-points will make brief mention of the theories of the constitutional nature of human. From psychology human is constituted of both physic (material) and metaphysic (immaterial) nature. So in order to inform us with clear notions of the concept of soul how we understand today. Soul is not a body but requires a body; for it is not a body but it belongs to a body and for that reason it is present in a body and in this sort of body.176 Human being is created with physical and spiritual vital union which is a mysterious combination. And it is incomprehensible the fact how body acts on mind and how the mind acts on body, the relation between the two is vital union, in a sense soul is the source of life to the body and by the time soul leaves the body, the body reduced to dust undistinguishable

172Achtemeier, Paul J. ; Harper & Row, Publishers ; Society of Biblical Literature: Harper's Bible Dictionary. 1st ed. San Francisco : Harper & Row, 1985, S. 420 173Achtemeier, Paul J. ; Harper & Row, Publishers ; Society of Biblical Literature: Harper's Bible Dictionary. 1st ed. San Francisco : Harper & Row, 1985, S. 420 174Achtemeier, Paul J. ; Harper & Row, Publishers ; Society of Biblical Literature: Harper's Bible Dictionary. 1st ed. San Francisco : Harper & Row, 1985, S. 420 175Pfeiffer, Charles F. ; Vos, Howard Frederic ; Rea, John: The Wycliffe Bible Encyclopedia. Moody Press, 1975; 2005 176 Terence Irwin and Gail Fine, Aristotle: Selections, 182.

from the earth where originally was made or created. The union is a total mystery but undeniable on the other hand.177 Within the Christian tradition, the writings of the Greek Fathers have always underscored the unity of body and soul with special emphasis. As Jean-Claude Larchet writes, “The Fathers strive constantly to defend a balance in understanding the constitution of the human being: the two substances which comprise him are distinct without being separated and united without being confused. ‘The soul is united to the body,’ 178 St. Symeon the New Theologian writes, ‘in an unutterable and indiscernible manner, in a fusion without admixture or confusion.’”179 The “primitive dualism” of Greek anthropology that undermines the authentic Christian teaching the human being is a unity of body and soul.180 Let’s see the two parties within this (body-soul) unity which is discussed in the following sub-points:

3.4.1. Dichotomism According to this theory the body is the material portion and soul or spirit is the immaterial portion. Dichotomy emerged as the more dominant and eventually orthodox view popular from Latin Fathers and given lasting status by Augustine. It is widely held view in the history of Christian concept that human being consist of two dimension or components, body (physical/material aspect) and soul/spirit (immaterial component). Soul and spirit are as synonyms. Death cuts body and soul apart, this view entails that human beings is consist of two metaphysically different and separable components. Body and soul/spirit, philosophers label it dualism and this influenced the western doctrine for many years.181 The recent forms of dichotomism maintained the Old Testament unitary view where they replaced with dualism182 in the New Testament. The person is identified with the soul or spirit, not the body, clear example from William Newton Clarke’s Outline of Christian Theology. Twofold division of human into body and spirit (soul and spirit are used interchangeably for the same

177 Charles Hodge Systematic Theology Vol. I (Peabody, Massachusetts: Hendrickson Publishers, 2011), 43-44. 178 Archbishop Chrysostomos, A Guide to Orthodox Psychotherapy: The Science, Theology, and Spiritual Practice Behind It and Its Clinical Applications (Lanham, MD: University Press of America, 2006), 5. 179 Jean-Claude Larchet, La Divinisation de l’Homme Selon Saint Maxime le Confesseur (The divinization of man according to St. Maximos the Confessor) (Paris: Les Éditions du Cerf, 1996), 640-641. & Larchet, Thérapeutique des Maladies Mentales, 29. 180 Karl Rahner, Foundations of Christian Faith, translated by William V. Dych (New York: Crossroad printing, 1992), 30. 181 John W. Cooper, Body, Soul, and Life Everlasting: Biblical Anthrropolgy and the Monism-Dualism Debate (Grand Rapids, Michi.: Wm. B. Eerdmans Publishing Company, 1989), 9. 182 Dualism: human is composed of body and soul. The body is the material part which dies and soul is the immaterial part which survives death.

43 entity). The spirit or soul is to be conceived of as “incorporeal and immaterial inhabiting and acting through the body”183 the body is the seat and means of our present life, but not necessary part of personality and yet “be as real as it is at present”.184 The divine inbreathing is the resulted the immaterial portion of human.185 The immaterial part of human which is considered as the conscious and individual life and capable of animating a physical is called psuche. And pneuma is the rational and moral agent, susceptible of divine influence and indwelling, psuche is the earthward looking nature and the pneuma is the Godward looking nature. But both are immaterial and therefore, human is dichotomus not trichotomus186 which is to say that human has invisible parts one part transcend physical realm and the other spiritual realm. And that immaterial invisible parts composed one side and the body on the other side. Romans 7: 18-25 says, “18For I know that in me (that is, in my flesh, see Gen. 6:5) dwelleth no good thing: for to will is present with me (Gal. 5: 17,18 & 19); but how to perform that which is good I find not. 19 For the good that I would I do not: but the evil which I would not, that I do.20 Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. 21 I find then a law, that, when I would do good, evil is present with me. 22 For I delight in the law of God after the inward man: 23 but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. 24 O wretched man that I am! Who shall deliver me from the body of this death?25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.”187 Father Klein attributes this naïve anthropology to “the Greek dichotomy of body and soul,” a dichotomy (he says) that does not express the true integration of the two in Hebrew thought.188 The nature of human being in the scripture is clearly dichotomic. But on the one side the scripture teaches about the unity of the nature of human not as duality, consisting of two completely different elements, parallel lines. This parallelism of the nature of human

183 William Newton Clarke, An Outline of Christian Theology (New York: Scribner, 1901), 182-83. 184 William Newton Clarke, An Outline of Christian Theology, 188. 185 H. Orton Wiley, S.T.D, Christian Theology vol. II (Kansas city, Mo.: Beacon Hill Press, 1960), 15. 186 Vernon Clarence Thiesen, Lectures in Systematic Theology (Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Company, 1980), 160. 187 The Cambridge Paragraph Bible: Of the Authorized English Version. Bellingham, WA : Logos Research Systems, Inc., 2006, cxix 188 Mark F. Fischer, Karl Rahner and the Immortality of the Soul St. John’s Seminary, Camarillo, CA, (2008), 1.

found in the Greek philosophy and also in the works of some later philosophers, is entirely alien to the Bible.189 The New Testament ideas of body and soul is a corresponding of flesh and spirit from the Old Testament to New Testament moulded by the Greek philosophical thought. This view categorised a human person into two nature, the invisible side of human as spiritual profile and the body on the other visible profile.

3.4.2. Trichotomism Trichotomism believed that human being is composed of three parts. The trichotomy division is indebted to Greek (Plato’s) metaphysics. Let’s get into primary text of the Trichotomism, 1 Thessalonians 5: 23 “May the God of peace Himself sanctify you wholly; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ.” Hebrews 4:12 describes the word of God as “living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrows, and discerning the thoughts and intentions of the heart.” And also Paul seems functional classifies the threefold division in 1 Corinthians 2: 14-3:4, where he says, “sarkikos of flesh, psuchikos unspiritual literally of soul or pneumatikon of spiritual.”190 Considering the terms spirit (Hebrew ruach; Greek pneuma) and soul (Hebrew nephesh; Greek psuche), in the careful study of the scripture, they are used interchangeably but the soul is seen as the spiritual element in human or in animals. While the spirit is related to the higher spiritual realm and to God.191 The tri-partite idea is derived or originated from Greek philosophy from Plato’s theory of soul. Which conceived of the relation of the body and the spirit of human to each other after the analogy of the mutual relation between the material universe and God which is found in Plato theory known as the vital union the third intermediate element called the soul. The body as the material nature of human, the soul as the principle of animals’ life and the spirit as the God-related rational and immortal element.192 This idea is grew out of the Platonic philosophy which the church inherited Ephesians 4:12, and human as of threefold essence.193 Human being is consists of three distinct elements: body, soul and spirit. And that soul is the

189 Louis Berkhof, Systematic Theology (Grand Rapids, Michi.: Wm. B. Eerdmans, 1977) ,192. 190 Millard J. Erickson, Christian Theology, 521. 191 Louis Berkhof, Systematic Theology,192 192Louise Berkhof, Systematic Theology (Grand Rapids, Michi.:Wm. B. Eerdmans Publishing co., 1977) ,191. 193 H. Orton Wiley, S.T.D, Christian Theology vol. II (Kansas city, Mo.: Beacon Hill Press, 1960), 17.

45 principle of animals’ life and spirit is the principle of rational life and body is the material part.194 1 Thessalonians 5: 23 reads, “23 And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.”195 The tripartite (threefold) nature of human (cf. 1 Thes 5:23), spirit, soul, and body, as against a bipartite (twofold) nature of human, material and immaterial.196 Body and soul are the constituents of the human according to Mathew 6:25; 10:28; Luke 12:20; Acts 20:10; body and spirit according to Luke 8:55; 1 Corintians 5:3; 7:34; James 2:26. In Mathew 26:38 the emotions are associated with the soul, in John 13:21 with the spirit; cf. also Psalm 42:11 with 1 Kings 21:5. In Psalm 35:9 the soul rejoices in God, in Luke 1:47 the spirit.197 Apparently, then, the relationships may be thus summed up Soma, body, and pneuma, spirit, may be separated, pneuma and psuche, soul, can only be distinguished, (Cremer).198 Paul wrote, “May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ.” (1Thess 5:23). This is the description of human nature directly and Paul desired readers to be sanctified entirely and therefore these three three-part is the individual parts of human.199 Paul divides a person into three dimensions: (1) psuchikos, meaning of the senses, sensous, (Jas 3:15; Jude 19), natural, i.e. the Adamic human, unrenewed through the new-birth (Jn. 3:3, 5); (2) pneumatikos, meaning spiritual, i.e., the renewed man as Spirit-filled and walking in the Spirit in full communion with God (Eph 5:18-20); and (3) sarkikos, meaning carnal, fleshly, i.e. the renewed man who, walking “after the flesh,” remains a babe in Christ (1 Cor. 3:1-4). The natural human may be learned, gentle, eloquent, fascinating, but the spiritual content of Scripture is absolutely hidden from him/her; and the fleshly or carnal Christian is able to comprehend only its simplest truths, “milk” (1 Cor. 3:2).200 Some Greek philosophers

194 Vernon Clarence Thiesen, Lectures in Systematic Theology, 160-161. 195 The Cambridge Paragraph Bible: Of the Authorized English Version. Bellingham, WA : Logos Research Systems, Inc., 2006, cxix cf. compare 196Elwell, Walter A.; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 1386 197 Soul lexicon’s NT: (from Thayer's Greek Lexicon, Electronic Database. Copyright © 2000, 2003, 2006 by Biblesoft, Inc. All rights reserved.) 198 Soul (vine’s NT): (from Vine's Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers.) 199 Robert A. Pyne, Humanity & Sin: The Creation, Fall, and Redemption of Humanity (Nashville: Word Publishing, 1999), 102. 200 The New Scofield Reference Bible, note on 1 Corinthians 2:14, p. 1234.

46 taught that the body is the material aspect of human and the soul is the immaterial aspect and the spirit brings the two into relationship with one another so the soul is related to body through the spirit201 Trichotomism became the popular teaching among the Alexandrian fathers of the early centuries of the church and it is found in the Clement of Alexandria, Origen, and Gregory of Nyssa and revived by the nineteenth century by English and German theologians.202 In the Greek (Gnostic) thought the antithesis between body and flesh, the body is nonessential to the personality. It is something human possesses rather than what human is203 but the spirit is good absolutely. But the interesting part of human being is “a complex compound” and that he/she is made up of separable parts.204 The whole person, i.e., as a living person (Mk. 3:4 par. Lk. 6:9; 1 Cor. 15:45; Rev. 16:3); this is also the case when psuche occurs in (Acts. 2:41; cf. 7:14; 27:37; 1 Pet. 3:20). Pasa psuche means “eve psuche is used metonymically for the person individual person” {Acts 2:43; 3:23; cf. 27:22; Rom 2:9 (anthropos; 13:1)}.205 Hebrew belief was certainly not dualistic206 but they had a unitary concept of human nature, flesh and body are not differentiated because they didn’t separately deal the whole person and physical aspect technically. So Paul adopted the conception framework from the Hebrew, although he used sarx, soma, psuche, pneuma-he used all of it as synonyms for the whole person. The dualistic view is unbiblical therefore, whether Old Testament or New Testament doesn’t have the body-soul dualism. (Review from the H Wheeler Robinson)207 therefore body-soul-spirit is the unitary though different in their function.

3.5. The Soul-Heart-Mind-Strength Association The Human being is complex being, it’s just God’s mysterious designed nothing can be absolutely by our limited knowledge. How do we interpret heart, mind and strength together with Dichotomy and Trichotomy, biblically for instance, when Jesus was asked by a Religious Law to test about God’s greatest commandment, He answered, “Love the Lord

201 Franz Delitzsch, A System of Biblical Psychology (Grand Rapids: Baker, 1966), 106-07; cf. “Psycchology,” in Encyclopedia of Philosophy vol. 7, ed. Paul Edwards (New York: Macmillan, 1967), 1-2. 202 Millard J. Erickson, Christian Theology (Grand Rapids, Michi.: Bakers Publishing Company, 1991), 521; Louis Berkhof, Systematic Theology (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1953), 191-92. 203 Millard J. Erickson, Christian Theology, 526. 204 Millard J. Erickson, Christian Theology, 524. 205NT 5590: (from Exegetical Dictionary of the New Testament © 1990 by William B. Eerdmans Publishing Company. All rights reserved.) 206 Eberhard Simons, “Dualism,” in Rahner, Editor, Encyclopedia of Theology, 374 207 Millard J. Erickson Christian Theology (Grand Rapids, Michi.: Baker Book House, 1991), 529.

47 your God with all your heart and with all your soul and with all your mind and with all your strength” (Matt. 22:35; Mark 12:30). What does this passage truly meant by Jesus? Human being seems to have more than body, soul and spirit. How heart, mind and strength are works and associate with the body, soul and spirit will be discuss in detail biblically.

Heart: To the Greek heart mean that which is central of mental, emotional, moral and inner person. It is the seat of physical, mental, and spiritual life208 seat of the affections or the center of emotion. It signifies the total inner self, a person’s hidden core of being (1 Pet. 3:4), with which one communes, which one “pours out” in prayer, words, and deeds (Gen. 17:17; Ps 62:8; Matt. 15:18, 19).209 The heart is especially the mystery of the hidden self fully known to God and to Christ (Jer. 17:10; Luk. 9:47; Rom. 8:27; and throughout), and the heart is the seat of our knowledge of God (2 Cor. 4:6). The state of heart governs the vision of God (Matt. 5:8); from the heart one speaks to God (Ps 27:8); the heart is the locus of divine indwelling (2 Cor 1:22; Gal 4:6; Eph 3:17).210 The heart’s role as the center of emotions is important, but its role as the center of will and purpose, intentionality and decision making, is even more significant.211 Being centred inner person controls the entire surroundings, the whole being of human both physical and spiritual being.

Mind: To the Greek world mind plays a very important role in the understanding of man.212 In the Old Testament the concept of the soul relates to “person” or “personality.” But when it refers to the mind the definition distinctly indicates from matter and always closely dominates just more than the reasoning faculty, but includes feelings, interest, and the will (Gen 23:8; Deut 18:6; 28:65; 2 Sam 17:8). In relation to spirit, mind gains much more emotional connotation (Gen 26:35; Prov 29:11). 213

208Pfeiffer, Charles F. ; Vos, Howard Frederic ; Rea, John: The Wycliffe Bible Encyclopedia. Moody Press, 1975; 2005 209Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 939 210Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 939 211Bromiley, Geoffrey W.: The International Standard Bible Encyclopedia, Revised. Wm. B. Eerdmans, 1988; 2002, S. 2:651 212Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 1461 213Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 1461

The Hebrew language had no word for mind, several Hebrew words are sometimes translated as “mind.” The word for “heart” frequently means “mind” (Deut. 30:1; Jer. 19:5). The word for “soul” is sometimes used similarly (1 Chr. 28:9), as is the word for “spirit” (Ezek.11:5).214 The basic patterns of Hebrew reasoning continue in the Gospel accounts. 215 With the writings of Paul one moves into the Greek world. Paul understood the mind as distinct from the spirit of a person.216 Today we think of a person’s mind in a morally neutral way, in the New Testament the mind was clearly thought of as either good or evil. Negatively, the mind may be “hardened” (2 Cor. 3:14), “blinded” (2 Cor. 4:4), “corrupt” (2 Tim. 3:8), and “debased” (Rom. 1:28)217 The basic pattern of the Hebrew as translated, mind is so much associated with heart and soul and they are interchangeably treated. So they are all referring to the inner central person.

Strenght: the strength is just the whole being, every part are urged to bring together into its essential focus. Jesus in a reference to Septuagint Deuteronomy 6:4f, the repetition of this answer in Mathew 22: 35and Mark 12:33 by the scribe emphasizes again the importance of the double commandment of love.218 The strength is from the God the Spirit, and the Spirit is the power that moves the whole thing. The soul and spirit both that energise the whole person in full. Paul in Thessalonians 5: 23 referred to the “mind” in person when he used the word “spirit,” to the “physical life” when he used the word “soul” and in Revelation 8:9 where the same Greek word rendered “soul” in Thessalonians 5:23 is translated “life,” referring to sea life, and Revelation 16:3 where it is translated “soul” but refers again to natural physical sea life.219 The mind, life, heart, soul, strength or spirit are all inter-located in the core of inner person and physical person and therefore, they are always used as interchangeably to refer to one of them with any of them.

214Youngblood, Ronald F. ; Bruce, F. F. ; Harrison, R. K. ; Thomas Nelson Publishers: Nelson's New Illustrated Bible Dictionary. Nashville : T. Nelson, 1995 215Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 1461 216Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 1461 217Youngblood, Ronald F. ; Bruce, F. F. ; Harrison, R. K. ; Thomas Nelson Publishers: Nelson's New Illustrated Bible Dictionary. Nashville : T. Nelson, 1995 218 NT: 2480 Greek ischyœ be powerful, able (from Exegetical Dictionary of the New Testament © 1990 by William B. Eerdmans Publishing Company. All rights reserved.) 219 Garner Ted Amstrong, Do you have an IMMORTAL SOUL?, 37.

The soul, heart, mind and strength cannot be disassociate from a person. All of them are from the inner person, actively tied together with both physical and spiritual being. From the researcher’s redefinition of soul “Soul is the living body”, the emotion, conscience are the spiritual aspects instilled into human being by God. In the fusion of the dust and the Spirit of God, the physical brain, heart and body are activated by the power of the breath of God. So therefore, soul is the whole activated or animated being and mind, heart and soul cannot be deal separately.

3.6. The Soul-Spirit Relationship The doctrine of Soul-Spirit is a debated subject in the study of anthropology, Soul and Spirit seems sounding one sometimes and sometimes very different from one another. The confusion has brought us so far where the church today misinterpreted so much ignorantly away from the intended meaning of the Bible. The following points discusses how they are used interchangeably sometimes and how they are completely two different operation in human being.

3.6.1. Spirit is referred as Soul in the NT220 God put a spirit within all each human being so that we could commune with Him in his realm and in His nature,221 with the usage of the New Testament Greek word pneuma has a similar weightage range of explanation to that of Hebrew word rûaḥ. “Wind” is obviously meant in John 3:8a: “The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit” (NIV). Speaking from Luke 8:55, “The spirit of Jairus’ daughter returned to her body and she rose up immediately”.222 Mark 2:8 reads, “And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?” the pneuma here in this passage is the source or seat of one’s insight or thoughts, and as emotions (Mk 8:12; Jn 11:33; 13:21; Acts 17:16; 18:25), and will (Mt 26:41; Acts 19:21). It is the

220 NT New Testament 221Elwell, Walter A. ; Comfort, Philip Wesley: Tyndale Bible Dictionary. Wheaton, Ill. : Tyndale House Publishers, 2001 (Tyndale Reference Library), S. 1217 222Pfeiffer, Charles F. ; Vos, Howard Frederic ; Rea, John: The Wycliffe Bible Encyclopedia. Moody Press, 1975; 2005

50 human’s own spirit inside the person can “know” his/her own thoughts to comprehend his/her human state (I Cor. 2:11).223 In Mary’s “Magnificat.” Songs of praise she says, “My soul magnifies the Lord, and my spirit has rejoiced in God my Savior” (Luk. 1:47, NKJV224). Rather than divide the two as “parts,” some have suggested that a human has a spirit and is a soul. 225 Term used in the Scriptures general understanding to denote purely spiritual beings; also the spiritual, immortal part in human. Other terms like Hebrew nephesh and Greek psuchē) refer to the animal soul or life of a human.226 Though soul and spirit as synonymous words are not always interchangeable. The soul is said to be lost, but not the spirit. The spirit itself bears witness with our spirit, not soul. Psuchikos in 1 Corinthians 2: 14 and pneumatikos in 1 Corinthians 2: 15 (cf. 15: 44; also, Jude 1: 19 where sensual is from psuchikos, defined as having not the spirit or pneuma).227 Constantine Cavarnos, quoting the Greek theologian Zikos Rossis (d. 1917)228: “For ‘spirit’ does not constitute a substance distinct from the soul and hence is not a third element of human, but is a higher power of one and the same immaterial substance, that is, of the soul, or signifies the grace and gift of the Divine Spirit, which does not constitute an element of human, but only illuminates and sanctifies his soul”229 Soul and spirit are often used as synonymously referring to non-physical aspect of the person, but they are different for spirit is more than just a soul. Soul is an illuminate of the spirit in the body.

223Pfeiffer, Charles F. ; Vos, Howard Frederic ; Rea, John: The Wycliffe Bible Encyclopedia. Moody Press, 1975; 2005 224 NKJV New King James Version 225Elwell, Walter A. ; Comfort, Philip Wesley: Tyndale Bible Dictionary. Wheaton, Ill. : Tyndale House Publishers, 2001 (Tyndale Reference Library), S. 1221 226Unger, Merrill Frederick ; Harrison, R. K. ; Vos, Howard Frederic ; Barber, Cyril J. ; Unger, Merrill Frederick: The New Unger's Bible Dictionary. Rev. and updated ed. Chicago : Moody Press, 1988 227 Lewis Sperry Chafer, Systematic Theology vol. VII, 291. 228Archbishop Chrysostomos, Eastern Orthodox Theology and the Nexus Between the Body, Soul, and Spirit, 8. This Article is the second chapter in His Eminence’s most recent book, A Guide to Orthodox Psychotherapy: The Science, Theology, and Spiritual Practice Behind It and Its Clinical Applications (Lanham, MD: University Press of America, 2006) 229 Constantine Cavarnos, Modern Greek Thought, 2nd printing (Belmont, MA: Institute for Byzantine and Modern Greek Studies, 1986), 63-64. See Zikos Rossis, Systema Dogmatikes tes Orthodoxou Katholikes Ekklesias (System of dogmatics of the orthodox catholic church) (Athens: 1893), 397-398. Cavarnos also observes that those who point to Scriptural references which seem to make a distinction between the soul (psyche) and spirit (pneuma) fail to understand that the word “spirit” is also used in the New Testament “to denote life,” to refer to the soul, or “occasionally…to denote the highest faculty of the soul, the rational, usually spoken of in Scripture as ‘mind.’” See Constantine Cavarnos, Immortality of the Soul (Belmont, MA: Institute for Byzantine and Modern Greek Studies, 1993), 14-15.

3.6.2. Soul and Spirit as different entity in the NT230 The term soul specifies that in the immaterial part and inner person of human that concerns life, action, and emotion. Spirit is that part related to worship and divine communion.231 Both are immaterial things yet they are differentiated with some functions and characters. Jeffrey H. Boyd comparison of Biblical Soul and Spirit232

Characteristics Soul Spirit This entity is found both in the air around us and within us No Yes This entity can occupy many individuals, binding them into a unity No Yes Many of these entities can occupy one individual person No Yes This term can refer to an evil entity that can invade the individual No Yes This term refers to non-physical aspect of a Christian Yes Yes This term can refer to the entire person Yes No This term can apply to non-Christians Yes No This term can embrace unethical impulses Yes No This entity is subject to hunger, thirst, and appetites Yes No

Although they are used synonymously, yet they are different functionally as mentioned in the table above. In the Bible, Spirit primarily refers to spiritual entities external to the person. The spirit or spirits can invade and dwell inside a person, and thus we can use the term spirit to non-physicals aspect of a person. We can’t deny the fact soul and spirit are sometime used synonymously because they are refer to soul non-physical or immaterial aspect of a person. And we should keep in our mind is that soul includes every aspect of a person, such as person’s impulses. Unlike the spirit, the soul encompasses hatred, lust.233 Some of the passages that could distinguish sharply between soul and spirit (1 Cor. 15: 45; 1 Thess. 5: 23; Heb. 4:12). Paul in 1 Corinthians 15: 42-49, constructs a series of parallels between the first Adam as “soul” (KJV or ASV) and the last Adam (Christ) as “spirit” (v.45). The parallelism implies that soul is perishable, weak. The New testament is very honestly clear that a person can be possess by numerous evil spirits and occupied one’s reading from Luke 8:2, 30-33; Mark 5: 9-13; 1 Corinthians 12: 10; 1 John

230 NT New Testament 231Unger, Merrill Frederick ; Harrison, R. K. ; Vos, Howard Frederic ; Barber, Cyril J. ; Unger, Merrill Frederick: The New Unger's Bible Dictionary. Rev. and updated ed. Chicago : Moody Press, 1988 232 Jeffrey H. Boyd, Reclaiming the Soul: The search for meaning in a self-centred culture (Cleveland, Ohio: The Pilgrim Press, 1916), 75. 233 Jeffrey H. Boyd, Reclaiming the Soul: The Search for Meaning in a Self-Centered Culture, 74-76.

4: 1, 6. And also there can be spirit of unity that shared by many people (Rom. 15: 5; 1 Cor. 12: 4; Phil. 1: 27). But the soul is the life force of a unique individual.234 The spirit of human is the life or energy connected by God and it is the whole person, including body as part of the soul or in other words the entire human being is called the soul. That is why the Hebrew concept was holistic in the dealing of anthropology. In Romans 13:1 Paul urges, “Let every soul be subject unto the higher powers”, the term soul in this passage is been translated as “person” in the twentieth century Bibles, where soul refers to the whole person.235 To be more practical of the term soul, in the World War I the Morse code S.O.S (Save Our Soul/ Save Our Ship) was the called for rescue of the sailors. So it’s not they were worried about their salvation at that moment but they were eventually worried about their life, the soul, the whole person. The Latin derivation (as with the Hebrew and Greek words in the Bible) denotes blowing or breathing (Jb. 41:16 air; Isai. 25:4, etc.) In Judges 8:3 the heavy breathing sense of “spirit” describes anger and resentment. So the noun spiritus signifies breath, vigor, courage, and (more metaphysically) life or soul. 236 Soul is unique individual that transcend this physical realm.237 Spirit most essentially defines the life principle, especially in human—infused by deity (Zec 12:1), and it is often used synonymously with “soul.”238 Spirit indicates the vitalizing, energizing, empowering agent; it is that essence of the human being that corresponds with God’s nature and can commune with God, who is Spirit.239 Hence, the soul is the whole person formed out of dust and life breathed in by God. The spirit is the force or energy that supply energy as power bank by its presence in the body.

3.7. The Soul and Resurrection In the story of human life after death, the concept and interpretation has brought us about many meanings from the ancient paganism and Judaism into Christian and post-Christian tradition and the term resurrection has occupied the central position in the Christian teaching

234 Jeffrey H. Boyd, Reclaiming the Soul: The Search for Meaning in a Self-Centered Culture, 76-77. 235 Jeffrey H. Boyd, Reclaiming the Soul: The Search for Meaning in a Self-Centered Culture, 81. etc. and so forth 236Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich.: Baker Book House, 1988, S. 1991 237 Jeffrey H. Boyd, Reclaiming the Soul: The Search for Meaning in a Self-Centered Culture, 88. 238Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 1991 239Elwell, Walter A. ; Comfort, Philip Wesley: Tyndale Bible Dictionary. Wheaton, Ill. : Tyndale House Publishers, 2001 (Tyndale Reference Library), S. 1221

since Christ death and rose again to life. The following background will made it clearer in the understanding of the resurrection of the soul.

3.7.1. Resurrection and Life after Death in ancient Paganism and Judaism240 The ancient pagan is concerned there is no escape from death and there is only one way to the underworld. Answer to death was unknown and they were then divided broadly into Homer’s shades, and Plato’s resurrection in its Greek, Latin, or other equivalents but it was never mean to say life after death. Resurrection was actually mean new bodily life after first life or back with sort of revived death body. This meaning is constant throughout the ancient world until the post-Christian coinages of second-century “Gnosticism241”.242 The future hope is the vital of early Christian centred firmly on resurrection. They did not simply believe in life after death; they virtually never spoke simply of going to heaven when they died.243 N.T. Wright wrote some soft version of western Christian from Plato’s position: “A good many Christian hymns and poems wander off unthinkingly in the direction of Gnosticism (see endnote 120). The “just passing through” spirituality (as in the spiritual “This world is not my home, / I’m just a ’passing’ through”), though it has some affinities with classical Christianity, encourages precisely a Gnostic attitude: the created world is at best irrelevant, at worst a dark, evil, gloomy place, and we immortal souls, who existed originally in a different sphere, are looking forward to returning to it as soon as we’re allowed to.”244 Socrates speculated on the possibility of life after death in the midst of his unjust condemned to death, “Death is one of two things. Either it is annihilation (destroy completely), and the dead have no consciousness of anything, or, as we are told, it is really a change—a migration of the soul from this place to another.”245 The Old Testament resurrection in Isaiah 26:19 suggests the revivification of the same earthly body from the very dust into which it had decomposed. This notion is also found in Sibylline

240 N.T. Wright, Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church (New York: HarperCollins Publishers Inc., 2009), 35. 241 Gnosticism: a system of false teachings that existed during the early centuries of Christianity. Its name came from gnosis, the Greek word for knowledge. The Gnostics believed that knowledge was the way to salvation. For this reason, Gnosticism was condemned as false and heretical by several writers of the New Testament. (from Youngblood, Ronald F. ; Bruce, F. F. ; Harrison, R. K. ; Thomas Nelson Publishers: Nelson's New Illustrated Bible Dictionary. Nashville : T. Nelson, 1995) 242 N.T. Wright, Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church, 35-6. 243 N.T. Wright, Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church, 39. 244 N.T. Wright, Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church, 90. 245 Mark F. Fischer, Karl Rahner and the Immortality of the Soul, SAJ 6.1 (2008), 3; Plato, Socrates’ Defense (Apology), 40c, translated by Hugh Tredennick, in Plato, op. cit., p. 24. The Platonic Socrates, hardly the developer of a static dogma, continues to be a fertile source of reflection about what is truly immortal, namely, the goodness and justice of the upright human being.

“Oracles”246, Book. IV, 181-182. God himself then will fashion again the bones and ashes of human, and shall raise up mortals human once more as they were before.247 Likewise identity is suggested in II Maccabees 7:11 and 14: 46, where the dying faithful explicitly express the expectation regaining the very bodies they are about to lose.248 The idea of life after death of the ancient mythology has diluted the minds of the time and the concept emits seemingly truth, and dragged us so far from the biblical concept.

3.7.2. The Resurrection concept in the NT 249 The standard meaning of resurrection in emerging Jewish orthodoxy, however, is the revivification and transformation of bodily existence. Davies explains, “Death, i.e. the separation of body and soul, for Judaism was not natural to man but the consequence of sin, and this implied that thee re-union of soul and body in resurrection was involved in any doctrine of survival.”250 Some scriptures suggest that the righteous dead receive ‘astral’ or heavenly bodies like the stars and shine. Daniel 12: 3 reads, “Those who are wise will shine as bright as the sky, and those who lead many to righteous will shine like the stars forever” which we also find in I Enoch104, Esdras 7, and II Baruch 51 as well.251 The nature of the resurrection body, (1) it will be spiritual (1 Cor. 15:44), i.e., a body adapted to the use of the soul in its glorified state, and to all the conditions of the heavenly state; (2) glorious, incorruptible, and powerful (54); (3) like unto the glorified body of Christ (Phil. 3:21); and (4) immortal (Rev. 21:4).252 The term anastasis, in Greek which means “to make to stand,” or “rise up”. The reunion of the bodies and souls of human that have been

246 Oracle: Divine revelation communicated through God’s spokesperson (prophet, priest, or king), usually pronouncing blessing, instruction or judgment. (from Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 1592) 247 John W. Cooper, Body, Soul, and Life Everlasting: Biblical Anthropolyg and the Monism-Dualism Debate, 87; Cf. Russell, 159. 248 John W. Cooper, Body, Soul, and Life Everlasting: Biblical Anthropolyg and the Monism-Dualism Debate, 87. 249 NT New Testament 250 W.D. Davies, Paul and Rabbinic Judaism, 2nd ed. (London: SPCK, 1953); 250 John W. Cooper, Body, Soul, and Life Everlasting: Biblical Anthropolyg and the Monism-Dualism Debate (Grand Rapids, Michi.: Wm. B. Publishing Company, 1989), 86. 251 John W. Cooper, Body, Soul, and Life Everlasting: Biblical Anthropolyg and the Monism-Dualism Debate (Grand Rapids, Michi.: Wm. B. Publishing Company, 1989), 87; Cavallin, 203; Martin Hengel, Judaism and Hellenism vol. I (London: SCM, 1947), 196-197. 252Easton, M.G.: Easton's Bible Dictionary. Oak Harbor, WA : Logos Research Systems, Inc., 1996, c1897

55 separated by death. This is rightly held to be an important article of Christian belief, though it is left by the revelation of Scripture obscure in many details.253 The idea that soul will rise to life again is not only from New Testament alone but is it also plainly taught in the apocryphal books (Wisd. 3:1; 4:15; 2 Macc. 7:14, 23, 29). Which was one of the widely belief held among the Jews during the time of Jesus Christ (see Matt. 22:30; Luke 20:28–39; John 11:24; Acts 23:6, 8). But the Sadducees were the rigid exceptions in their rejection of this fact. Looking into the parenthesis passages, (Acts 4:2; 26:23; 1 Cor. 15; 1 Thess. 4:14; Phil. 3:20–21; Rev. 20:6–14; etc.). The reading of the Scriptures supports sums up: (1) the death human soul will rise again and will be restore back to life again by God. (2) the identity code of that particular flesh or body is protected by God for every individual (3) the former body will be completely transformed and redefined into “glorified body.” (4) The resurrection of the saved or the righteous will follow the coming of Christ (1 Thess. 4:13–18; 1 Cor. 15:53), of the unsaved at the great white throne judgment after the Kingdom age (Rev. 2:11–15).254 “The article in the Apostles’ Creed theologically assert that this simple but great statement of the dignity of the human body, and that both soul and body are destined to immortality, have been overlaid by many crude speculations is what might have been expected.” 255 A careful observation in 1 Corinthians 15 apostle Paul affirmed that God will reinvest the souls of men with bodies, and that these bodies, while changed, shall have in some important sense identity with the bodies that have experienced death and dissolution.256 The body resurrection is exclusively scriptural doctrine. The Greeks, and Geek philosophy in general, considered body as evil therefore less respect is shown but main emphasis was on the immortality of soul.257 Bodily resurrection is seen from the Old Testament particularly in Job (14:13–15; 19:23–27), the Psalms (16:9–11; 49:14 f.), Isaiah (26:19), and Daniel (12:2). The conscious existence of the soul between death and the resurrection is also clearly stated. The fact that more is said of the condition of the wicked than of the righteous in the intermediate state does not detract

253Unger, Merrill Frederick ; Harrison, R. K. ; Vos, Howard Frederic ; Barber, Cyril J. ; Unger, Merrill Frederick: The New Unger's Bible Dictionary. Rev. and updated ed. Chicago : Moody Press, 1988 254Unger, Merrill Frederick ; Harrison, R. K. ; Vos, Howard Frederic ; Barber, Cyril J. ; Unger, Merrill Frederick: The New Unger's Bible Dictionary. Rev. and updated ed. Chicago : Moody Press, 1988 255Unger, Merrill Frederick ; Harrison, R. K. ; Vos, Howard Frederic ; Barber, Cyril J. ; Unger, Merrill Frederick: The New Unger's Bible Dictionary. Rev. and updated ed. Chicago : Moody Press, 1988 256Unger, Merrill Frederick ; Harrison, R. K. ; Vos, Howard Frederic ; Barber, Cyril J. ; Unger, Merrill Frederick: The New Unger's Bible Dictionary. Rev. and updated ed. Chicago : Moody Press, 1988 257Pfeiffer, Charles F. ; Vos, Howard Frederic ; Rea, John: The Wycliffe Bible Encyclopedia. Moody Press, 1975; 2005

56 from the fact that the dead remain conscious, even if their bodies sleep in the grave (Isa. 14:9–20; Ezek. 32:17–32).258 The concept that we read and understand about resurrection is originated from Jewish apocalyptic literature. In the Old Testament writings there is no as such belief in life after death, for the death have gone into the silence of the grave (Ps. 115:17). But to be separately deal and need to understand resurrection is different from resuscitation259 or reanimation260 of the physical body. Resurrection is just transformation into glorified body (1 Cor. 15:53- 55).261 The spirit or soul (pneuma) will survive death and continue to exist while the body is sloughed off, but this is an abnormal condition (2 Cor. 5:1-10). Embodiment, therefore, is the state of human existence between conception and death, and again after the resurrection of the body and for all eternity.262 The earliest Christian have affirmed the personal existence after biological death.263 The early church believed person still continues to exist in some form or other to enjoy God’s blessing or in waiting for judgment to suffer after body died.264 But afterlife varied from according to time and place somewhat. Some early Christians assumed, souls are taken or transported immediately to final destination, or either hell or heaven and most believed that there is kind of interim location (Hades, the realm of the dead) or period of waiting before final judgment.265 Today many Christians also held a rather spiritualistic view, asserting that resurrection body doesn’t consist of matter or flesh, but of a spiritual substance suited to the presence of God (Origen view). 266

258Pfeiffer, Charles F.; Vos, Howard Frederic; Rea, John: The Wycliffe Bible Encyclopedia. Moody Press, 1975; 2005 259 Resuscitation: to make breath again 260 Reanimation: to make alive again 261Achtemeier, Paul J.; Harper & Row, Publishers; Society of Biblical Literature: Harper's Bible Dictionary. 1st ed. San Francisco : Harper & Row, 1985, S. 864 262 Gregg R. Allison, “Toward a Theology of Human Embodiment” SBJT 13.2 (2009), 5. 263John W. Cooper, Body, Soul, and Life Everlasting: Biblical Anthropology and the Monism-Dualism Debate (Grand Rapids, Michi.: Wm. B. Eerdmans Publishing Company, 1989), 7; Louise Berkhof, The History of Christian Doctrines (Grand Rapids: Eerddmans, 1937; reprint, Baker, 1975), 259-261. 264 John W. Cooper, Body, Soul, and Life Everlasting: Biblical Anthropology and the Monism-Dualism Debate, 7. 265 John W. Cooper, Body, Soul, and Life Everlasting: Biblical Anthropology and the Monism-Dualism Debate, 7; Louise Berkhof, The History of Christian Doctrines (Grand Rapids: Eerddmans, 1937; reprint, Baker, 1975), 259. 266 John W. Cooper, Body, Soul, and Life Everlasting: Biblical Anthropology and the Monism-Dualism Debate, 8.

Thomas Hobbes strongly state that a disembodied soul cannot exist and the souls of the faithful are not of their own nature, but by God’s grace, to remain in their bodies from the resurrection to all eternity.267 Calvin believed that after death the souls of believers enjoy rest and fellowship with Christ until their resurrection at His second coming and then enter God’s new creation.268 1 Corinthians 15: 47-49, provides the assurance of the continuity of self (person) through death and resurrection is not an immortal soul but the granting of immortality to the mortal human person as a body/soul unity, as initiated by Christ through resurrection.269 The Spirit of God, who raised Jesus Christ Jesus from the dead, lives in you. And just as God raised Christ Jesus from the dead, He will give life to your mortal bodies by this same Spirit living within you. (Rom. 8: 11; cf. 1Thess. 4: 13-15). Hence, the scripture is very clear that it is not soul that will resurrect us by reuniting with the body but the Spirit of God will revive the death body or dust again as in the beginning He breathed into Adam’s nostril.

3.8. The Destiny of Soul Death is not the end but there is the ultimate place for soul destined by God, after the death of the physical body in order to eventually inhabit either a place of eternal reward heaven or hell.270 The soul begins to be fixed either in good or evil by the last voluntary act, meritorious or demeritorious, which it makes at the very moment when it separates from the body.271 Before the final judgment, all death souls are gathered to be in suspension unconsciously.

3.8.1. Soul in Hades event In this Hades the shades or the souls of the dead led a shadowy existence, hardly conscious and without memory of their former life.272 The eternal punishment of the wicked soul has already begun in Hades, even before the last judgment, begins to be found occasionally in Jewish literature of the New Testament period. In this case Hades sometimes becomes the

267 John W. Cooper, Body, Soul, and Life Everlasting: Biblical Anthropolyg and the Monism-Dualism Debate, 18; Thomas Hobbes, Leviathan, XLVI. 268 John W. Cooper, Body, Soul, and Life Everlasting: Biblical Anthropolyg and the Monism-Dualism Debate, 14. 269 Warren S. Brown, Nancy Murphy and H. Newton Malony (edits.) Whatever Happended to the Soul?: Scientific and Theological Portraits of Human Nature (Minneapolis: Fortress Press), 191. 270 Bert Thompson, The Origin, Nature & Destiny of the Soul, 37. 271 Fr. Reginald Garrigou-Lagrange, translated by Patrick Cummins Life Everlasting and the Immensity of the Soul (Rockford, Illinois: Tan Books and Publishers, Inc., 1991), 96. 272Freedman, David Noel: The Anchor Bible Dictionary. New York : Doubleday, 1996, c1992, S. 3:14

scene not only of darkness and gloom, but also of fire (cf. Sir 21:9–10), which had traditionally been reserved for the torment of the wicked in Gehenna after the last judgment273 Paul final greetings in 1 Thessalonians 5: 23 “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ”. It’s so clear that soul is not sent direct to Heaven or Hell for blessing or punishment but rather preserve it for final judgment then soul will reach either destinations after final judgment. Again in Ephesians 2:1, 4, once we were dead because of our disobedience and our many sins. The sins separates us spiritually from the presence of God but sounds the soul is revived back by Christ blood, which is to say that sin doesn’t directly lead us to final destination but it is God who preserve life or soul to final destination. (I Peter 1:9) “Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls” (James 1:21). “But we are not of them who draw back unto perdition; but of them that believe (are faithful) to the saving of the soul” (Heb. 10:39). In the discussion of Jesus with Martha concerning life after death, Jesus said: “I am the resurrection, and the life: he that believeth on me, though he die, yet shall he live; and whosoever liveth and believeth on me shall never die” (John 11:25-27; cf. Revelation 6:9).

3.8.2. Soul after the Hades Event The Soul of the dead is suspense in the Hades until final judgment. Hades is the last place for the wicked and righteous souls to stay together, the White Throne Judgment will separate eternally. The White Throne Judgment decides the real “Ultimate Destination” for the Soul, when all the dead souls are gathered for evaluation before God. When one’s destination is confirmed the righteous will be shifted to eternal place to the future dwelling place of the

righteous called a Garner, (Matt. 3:12); the Kingdom of Christ and of God, (Eph. 5:5); the

Father’s House, (Jn. 14:2); a Heavenly Country, (Heb. 11:16; a Rest, (Heb. 4:9; Rev. 14:13);

Paradise, (2 Corin. 12:2, 4) where the wicked will be excluded from, (Gal. 5:21; Eph. 5:5; Rev. 22:15).274

cf. confer, compare 273Freedman, David Noel: The Anchor Bible Dictionary. New York : Doubleday, 1996, c1992, S. 3:15 274Swanson, James ; Nave, Orville: New Nave's. Oak Harbor : Logos Research Systems, 1994

And the wicked will continue to remain in the Hades or Hell, the future abode of the wicked: (Psa. 9:17; Prov. 5:5; Prov. 9:13–17; Prov. 15:24; Prov. 23:13, 14; Isa. 30:33; Isa. 33:14; Matt. 3:12; Matt. 5:29 v. 30; Matt. 7: 13, 14).275 The final destiny of unbelievers and is variously described by the figures of a furnace of fire, eternal fire, eternal punishment (Mt 13:42, 50; 25:41, 46);276 Therefore the soul will be in Hades in suspension till final judgment, but the final destination will be decided by God for both eternity where the permanent depart for the righteous and the wicked will take place.

Summary The New Testament so is written within the context of Hellenistic influence the ideas and the documents were expressed from the language to communicate the hearer though not originally intended. Soul is just the life, formed out of the fusion of God’s breath and dust (mysterious or combination) which connect both side, the spiritual world on the one side and the physical world on the other, hence soul is an “affinity of fitting”277. Spirit is that keep the life or blood warm and run through the vein to sustain life in the flesh but once the spirit left the body the blood froze and stop running because that soul is lifeless without spirit. But the Greek philosophy has made the concept complicated and later the New Testament borrowed their ideas and fit into the Bible which seems so nice and seemingly supported by the scripture texts. Actually the term psyche renders the same meaning with Hebrew word ruah the “breath”, “spirit” and the psuche which is the life also has the equal meaning with Hebrew word nephesh or “a living being”. So there is no confusion that the LXX 278 has translated the Old Testament concept accurately but the readers with the immortality idea from Greek philosophic thoughts has misinterpreted. The idea of immortality has drenched the reader’s mind. The New Testament concept of immortality is built from the Old Testament concept of developing hope for eternal life which is a gift from God, the source. Therefore, New

275Swanson, James; Nave, Orville: New Nave's. Oak Harbor : Logos Research Systems, 1994 276Elwell, Walter A.; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich.: Baker Book House, 1988, S. 952 277 Affinity of Fitting: according to researcher soul is that fit both sides, in the spiritual community on the one side and physical community on the other side being the interface. Fitting to both enviroment 278 LXX: the abbreviation for the SEPTUAGINT, the Greek translation of the Hebrew Old Testament. (from Youngblood, Ronald F. ; Bruce, F. F.; Harrison, R. K.; Thomas Nelson Publishers: Nelson's New Illustrated Bible Dictionary. Nashville: T. Nelson, 199)

Testament is Christocentric and the immortality is not simply the deathlessness of the soul but the new glorified life which will be resurrected for eternity to live with God. Soul exist only in the “spirit-body field”.279 When two oppositely charged current pass through the wires and meet somewhere inside the bulb produces bright light. But once the wire is disconnected from the bulb there is no more light and we don’t know where that light just vanished, same thing with the soul once spirit is disconnected from the body soul ceases to exist. Therefore soul is immaterial yet bound by material aspect “affinity of fitting” described best. It is the spirit that survive death not soul. The soul is out of question existing apart from body, it is the totality of the body and spirit fused component. The mid-point is where the soul dwelt or live, once the spirit and body is separated then the soul at the same time vanishes away from the body. The life is ceased because the spirit lost the contact with the body. The body of the person as dust lay still in the grave and when the spirit comes it revives or come backs to life (John 5:29). Therefore it is the spirit that will bring back the soul/life to the body.

279 Spirit-Body field: Researcher mean, the mid-point or the nexus of the spirit and body

CHAPTER FOUR: THE BACKGROUND OF MARAM AND CONTEMPORARY CONCEPT OF SOUL

Introduction This chapter will give the brief background of the people of Maram and will focus mainly on the primitive beliefs of soul from the animistic perspective and evaluate the concept from the biblical point of view.

4.1.Geography, Language, Culture and Population of Maram The Maram is a tribe from North-Eastern region of India ethnically belong to group of Nagas spreaded within senapati district, under Tadubi block and Kangpokpi areas. Maram have some similar rapports with Thangal, Angami, Koireng, Paomei, Maos and Zeliangrong. We are mongoloids in features, linguistically belong to the sub-family of the Sino-Tibetan family.280 It is said that “Marams use Roman script in writing their language.”281 “There are more than thirty Maram villages scattered in the geographical expanse generally known as the Maram Area. As per Census 2001, the Maram Nagas number about 37,340 in total. According to UNESCO282 database on endangered languages, the number of the language speakers is about 37,000.”283 “Maram Khullen (also called Maramei Namdi) is the biggest and oldest Maram village. The quintessential role of Maram Khullen as the preserver of the tribe’s culture, social norms and ethos continues to hold sway. It zealously guards the many customs and traditions of the tribe. The people of this village continue to follow the “LUNAR” calendar for its customs and traditions. Willong is the second-largest Maram village where, awareness about and practice of, traditional mores and culture are still there.”284 Tracing back to the history of Maram, there are many common things, similar or even same ancestral practices with other Naga tribes, like most of the North-Eastern Indian tribal beliefs.

280 S. Chongloi and Q. Marak, “Rang Taiba’s Stone: A Study of a Megalith in Maram Khullen, Manipur, India,“ Antrocom Online Journal of Anthropology vol. 11. n. 1 (2015) 97 -104 – ISSN 1973 – 2880, journal homepage: http://www.antrocom.net (Accessed 6 Feb. 2017), 88. 281Peter Ki, “Maram Naga Tribe” https://infomaram.wordpress.com/about-maram-naga-tribe/ (Accessed 6 Feb. 2017) 282 UNESCO: United Nations Educational Scientific and Cultural Organization 283 S. Chongloi and Q. Marak, 88. 284 Peter Ki, “Maram Naga Tribe” https://infomaram.wordpress.com/about-maram-naga-tribe/ (Accessed 6 Feb. 2017)

4.2.The Religion of Ancient Maram The Maram have very interesting adherent ancestral religion called Animism. Animism is very strictly believed and obeyed like most of the tribal ancestral practice of the world where the rakot and ra’ngii are the central for beliefs system to contact with the spiritual world. The traditions and customs are passing down orally from the ancestors due to late educational penetration no written documents were maintained. The worship of primitive traditional animism form is still existing scantily though the major villages were transformed by the arrival of western missionaries. The number of spirits composed the belief system but there are specific kinds of religious traditions that distinctly perform according to its particular spirits to appease or request for wish. In the cosmology of Maram spirits and deities filled the greater part, and “there are some good spirits and some malicious spirits and deities. The effort to placate these malicious spirits and deities finds expression in a number of ways, and all the rites and ceremonies are directed to this one end.”285 The Marams since the time of ancestor believe in the existence of “Piimpii Pramha286” the supreme God and also inferior hierarchy of spirit gods. The divinity transcendental origin and the imminence order of God is believed without doubt and the super characters of Christian God is also equally attributed to“Piimpii Pramha”. The interesting things was that they never practice or offer sacrifices to “Piimpii Pramha” but the worship and sacrifices were appeased to the spirits which are sub-ordinate to the supreme God. The regular form of rituals in relation with the spirits was the sacrifice of chickens or an animal, arranged from a small pigeon to a chicken up to a large bull depends on the demand of the particular rituals by the spirits, and it will be perform by the village priest or priests287 who conducts or initiate every rituals ceremonies unless. The ancient Maram people worship their ancestors’ spirit who died already by performing certain ritual for protection of their lineage. They believed that this worship will forgive their wrong they have done towards them and to reconcile with them so that the ancestors’ spirit may be at peace and the generation will lived a blessed life. The ancestors believed in the practice of divination, magic and witchcraft. There were many peimūmei, diviners or soothsayer. He/she is has many dreams and is liable to work

285 Th. R. Tiba, History and Culture of the Maram Nagas: A Reconstruction from oral and Folklore Traditions (Ph. D, Thesis, school of social sciences Assam university Silchar, 2003-2004), 155 286 Piimpii Pramha: the Supreme God who is the owner of all 287 Th. R. Tiba, 155-160

himself/herself more or less into a trance when he is purported to interact with the deities and with the departed spirits to see things which are hidden from mortal physical human.288 Though Maram don’t deny the fact that supreme God exist, yet the lowers gods or spirit occupied the place in the heart of the ancestor as the centre of worshipping reality.

4.3.The Maram Concept of Rakot and Ra’ngii The important fact about human is revealed through life’s experiences that human is duality in nature as a matter of fact. He/she has mortal physical body and unseen person which is the emotional spiritual being having a consciousness, human is therefore, more than just a visible physical being.289The rakot is that centred the conscious, emotion, and pulse within and ra’ngii is that energised or desires controllers, or appetite of the whole thing in the body. The rakot and ra’ngii are although have different function yet they are categorised under spiritual part of human for the reason of their invisibility and immaterial in nature. In the anthropology of Maram, human origin has its story that explains the later but the term rakot is the toughest part to explain. Every tribes and culture has their own understanding about the origin of soul. The following sub-point will explain about the Maram primitive believe of the origin of rakot from traditional animistic notion.

4.3.1. The origin of the Rakot The below is the chart on the view of the origin of rakot. All views are respected and equally emphasised in evaluating the data collection. However, at the same times all views cannot be true and therefore, the researcher concluded with the opinions of the majority.

288Th. R. Tiba, 165 289 H. Spencer Lewis, Mansions of the Soul: The Cosmic Conception (California: Naglee Ave, San Jose, 2015), 19

10%

58%

32%

Figure 1: The Concept of the Origin of the Rakot according to Maram

In the figure 1, series 1 with 58% is the label of agreement on the opinion that rakot is created by God is pre-existing. God put the rakot to a new body form in the womb and been born with fully inbreathed with rakot at the time of birth. The second part series 2 with 31.6% is the label of disagreement, they believed rakot is not created by God. And the 10.6% were doubtful about the opinion “not sure whether the rakot is created by God”. The chart shows a clear picture that majority believed, God is the source and author of rakot and it is pre-existing before the body is form in the womb, the developing foetus is lifeless unless God infuse into the body the rakot. The rakot is given by God to human and it is the special machine that activate body into motion and sensation, body is just a lifeless vessel without the rakot.

4.4.The Functions of Rakot To understand the concept of rakot of the primitive people believed of animism cannot be separated from the ancestral cult. The ancient people they believed there are spirits inhabiting together with human in this world, the world has two realms viz.: i. the physical realm: dominated by human being ii. the invisible realm: controlled by spirits The rakot is that intersect the two realms possible to see both side. In this spiritual realm the rakot linked the gap between spirit and body

Always the rakot have to accompany the body, the absence of rakot is vulnerable to any evil attack and the chance is very less to stand and prolong absence will lead body to trance and even to total death. During dreams, trances or comas unconsciousness is the result of the absence of rakot. In the dream travelling or going around different new places of the world is not just dreams but it’s the rakot on trip visiting those places leaving the body behind on the bed at rest. The struggles we faced in our dreams is the only sign that our soul is in trouble or going through tough time bearing the consequences of the sins committed by the body. Body is filled with desires and therefore every time the rakot insist the body not to continue, but in disobedience and weakness of self-control body grieved the rakot always. The chart below portrays a view on the rakot as life of the body:

27%

58% 15%

1st Qtr 2nd Qtr 3rd Qtr 290 Figure 2: Rakot is the life of the body

In the chart figure 2 descriptions 58% accept the view that rakot is the life that animates the body and without rakot body is just a carcass and dead vessel. Minority of about 15% disagreed that rakot is not the life which drive the body. And 27% are skeptic or doubtful about the opinion. So according to the majority view rakot is the life of the body or the life principle that drive and motion the body with that life.

290 Rakot=life: rakot is the animate or give life to the body

10%

11%

79%

Figure 3: Rakot in association with Luck

The chart above series 1 with 79% of the personal life is guarded by rakot whatever bad luck or injuries happen to the body is accounted to the absence of rakot in the body. About 11% disagree that luck and rakot has nothing in common or connection and whereas 10% is doubtful with the opinion. We can clearly draw the conclusion from the chart that absence of rakot is vulnerable to any harm on the body. The rakot is that controls every pulse or beat that’s pumps and runs to and fro in our veins and sometime a person is shocked “bolt out of the blue” or “bolt from the blue”291 and the person’s heart beats give a strong stroke and the heart beat or pulse shoots up beyond normalcy rhythm and reaches extreme rate is because it shocked out the rakot and release akhii292 (conscious/pulse) out of the body and which may cause unconscious or even death. When a person is critically sick and almost to the point of complete death, in that trance there are magic rituals sara kanat 293 a “divination, an invocation of spirits, or a necromancy”294 to bring back rakot inorder to revive the body again but if the rakot went too far from time or

291 “bolt out of the blue” or “bolt from the blue”: sudden and totally unexpected; whatever happened really surprised you 292 Akhii: the pulse or the conscious of human being 293 Sara Kanat: It refers to a ritual pleading the spirit(s) for favour, or magical rituals to please the spirit(s). All kind of rituals that are related to make appease or request the spirit(s). 294 Necromancy: magic, sorcery, power, spell, divination, wizardry, power, sorcery, enchantment etc.

67 distance towards spiritual sphere then possibility is that the body has no choice but death. Actually body is just the dwelling vessel for the rakot. Hence, both rakot and body controls each other in their own way. Body grieved the rakot by indulging or continuing in sins and on the contrary the rakot animates the body, give life to live

4.5.The Rakot-Ra’ngii Relation Rakot and ra’ngii are puzzling terms sometimes for the reason they used them interchangeably to designate the spiritual invisible part of human. Although they are different and has dissimilar operations inside the body in their activity. From the study of Maram ancestral anthropology, human being is a component of material (physics) and immaterial (Spiritual) parts.

19% 5%

84% 1st Qtr 2nd Qtr 3rd Qtr

Figure 4: Rakot# Ra’ngii295

The chart 4 is the data received from the respondent through questionnaire that 84% of them have agreed with the primitive believe of “rakot strength vary”. Person with strong rakot overcomes fears and the evil spirit gets frighten by hearing the roar and even the enemies can’t stand against with the opponent who has more person with strong rakot. The victory is

295 Rakot# has varied level of strength

68 depends on the strong rakot, skill is secondary. A person with strong rakot is courageous, dauntless (no matter what physical) and the people with the weak rakot can feel (a kind of like goose bumps) the passing or the nearness of a person with strong rakot. Sometimes or maybe always we used to lose the fight or can’t defeat any attack by reptiles, animals or by human in our dreams is because of the weak rakot. A person with weak rakot can be frightened or shocked easily by the suddenly booming, blasting, or roaring sound and is vulnerable to evil harms anytime. . The person’s individual spiritual strength is determined by the power of rakot/ra’ngii. Only 5% disagree with the believed, every rakot is equal and there is no mark of distinction between any two rakot. But about 19% were doubtful whether the rakot vary strength from person to person.

15%

79%

1st Qtr 2nd Qtr 3rd Qtr

Figure 5: Rakot 1p & Ra’ngii p+296

It is believed that each individual has only one soul but a person can be possess by a’bah (any kind of extra spirits) apart from one’s own spirit, about 79% of the respondent from the data information have agreed with the primitive concept here. There are multiple forms of spirits,

296 Rakot 1p & Ra’ngii p+: A person has only one soul but there can be many spirits

69 ra’ngii kamatai 297, ra’ngii kashyii 298and kalung rakuii 299, a’bah300 and one can be possess with many spirits apart from own spirit. “The Marams believe in the existence of spirits and they call them rangii. These spirits were of two categories- benevolent called rangii kabi and malevolent called rangii kushyii. The malevolent spirits were impersonal supernatural beings that reveal their power through material and non-material signs. These spirits manifests their divinity through natural phenomena and objects bringing good and bad fortunes according to their power.”301 About 6% believed that a person can have more than one rakot or ra’ngii but 15% are not sure about the how many rakots or ra’ngii a person can possess. The calculation 79% marked the majority level to one rakot per person but in the case of ra’ngii no limit of ra’ngii is believed to be possess by a person ra’ngii which shows that a person can be possess by many ra’ngii.

0.0%5%

1st Qtr 2nd Qtr 3rd Qtr 95%

Figure 6: Rakot ↑↑Ra’ngii302 From the opinions collection, the chart above in figure 6 clearly indicates that 95% of the respondents have agreed very strongly that rakot and ra’ngii are immortal being which will

297 Ra’ngii Kamatai: Pure, undefiled or set-apart Spirit = Holy Spirit 298 Ra’ngii Kashyii: Evil, bad Spirit = satan or Devils 299 Kalung Rakuii: The village guarding Spirits are friendly and harmless 300 A’bah: extra additional spirit(s) (of animals or other human) possess by an individual and help the person meeting the wishes 301 Th. R. Tiba, 161 302 Rakot ↑↑Ra’ngii: Rakot and Ra’ngii survive the death and continues to exist in the spiritual realm

70 continue to live in spiritual world afterlife, death cannot destroy them, and they are indestructible. Only 5% are doubtful whether rakot and ra’ngii are immortal, Hence, rakot and ra’ngii are immortal, death will not dissolved them or destroy but allows them to escape the body and continue their existence in the spiritual realm, the katailam sazyii. Hence, the immortality of human rakot or ra’ngii is the central imagination of afterlife on this earth and transferred to the “katailam sazyii” which is a place of all immortal rakot to live in community.

4.6. The Rakot-Akhii-Ra’ngii Relation The akhii is the pulse or conscious that is directly related to heart and mind. Life is examine by its continuity of ticking inside the vein. So the people of Maram synonymously use akhii in place of rakot or ra’ngii occasionally. The common coined word, akhii-ra’ngii or akhii- rakot both meant to the same thing that is referring to the “inner person” or “the soul” or “the spirit” or even to the consciousness of the person. The chart below exhibit the group of people’s opinion on this believe:

3rd Qtr 6%

2nd Qtr 1st Qtr 1st Qtr 42% 52% 2nd Qtr 3rd Qtr

Figure 7: rakot-akhii-ra’ngii relation

From the chart the result of the respondent, gives the equal percentage in the first and second quarter. The 52% believed that akhii and rakot can be use identically and synonymously and

71 whereas the other 42% won’t with the identical and synonymous usage but 6% were in the middle who are not sure about the idiom. The expression of the opinions from the respondent makes quiet a tug-of –war and it’s difficult to draw the conclusion. But in favour with the majority view the researcher concluded that the akhii is used identically and synonymously with rakot, and also ra’ngii, depends on the context.

4.7.The Rakot and Life after Death In the folk tale of Maram, death is not the ultimate end of existence of a human rakot but rather a transition from visible realm to an invisible realm and introduce one to the spiritual life. The primitive animist believed in the immortality of human soul, at death something (invisible) survive death which is indestructible immaterial part of human. It is beyond just setting the spirit free, letting go to a dead land waiting there until the final judgment. Rakot will go to the death village after the body is death and continue to live in spiritual form with the family, relatives who have died in the past. That katailam sazyii 303 is the interim or another temporary place for rakot before the final judgment. When the rakot completely abundant the body then the body lays down to death. But sometime death happened when the rakot purposely leave the body and goes around to visit other parts of the world, but after while of trance the rakot will return and revive the body again. That death is not the permanent disconnection of body and rakot but a temporary break. For the reason primitive Maram don’t burry the body until “waiting day” 304is over to confirm complete death. “There were number of rites and rituals to be performed when a person dies. People have the notion that the soul of the person does not leave the house immediately after the death.”305

303 Katailam Sazyii: land of the death where all the souls of the death will continue to live together as community (invisible Spiritual Realm) 304 Waiting day: normally twenty-four hours is waited to confirmed death and the burial takes place in the next twenty-four hour in the Maram and is still in practice in practice. 305 Th.R. Tiba, 175

15%

1st Qtr 2nd Qtr 79% 3rd Qtr

Figure 8: RakotRa’ngii306

One of the interesting fact about the rakot is that it comes back from grave and live around the living as spirit. the above chart 8 series 1 projects 79% have responded with agreement on this belief and the information provides the spirit and soul are complementary usage to describe spiritual matter. The rakot link between the living and the death. Even the rakot of the living can visit the death world, the katailam sazyii 307 which means death land where the rakot of all the death live together. Very less percentage i.e. believed that rakot once left the physical world never come again to contact with the living and whereas 15% of the peoples are not sure. Sometimes in our dreams we see and met the departed or family member who have died is the rakot going into katailam sazyii (land or world of the death) or the rakot of the death person is coming into this world and communicate the living person’s rakot. On the day of death the rakot of the dead welcome the new arriving rakot at the entrance of the katailam sazyii or kateinam to receive by their kins’ rakot. The grief or the misfortune in the dream is

306 Rakot  Ra’ngii: Rakot/Ra’ngii (of the elders especially) after death come around and live among the living to protect them 307Katailam Sazyii: the land of the death where all the souls of the death temporarily dwells before the final judgment

73 the effect of the rakot of the death’s visit. And most of the illness or sickness were caused by sara308 “the spirits”309 and sometimes the rakot of the dead also causes similar way.

0.0%5%

1st Qtr 2nd Qtr 3rd Qtr 95%

Figure 9: RakotBody310

Reading from the chart, figure 9 series 1 with 95% is the opinions collected and the label indicates the 95% of people agreed with the believe that the rakot transcend beyond the physical world and connect with spiritual realm that is why some of the death people return back to life after hour(s) or day(s) of death and testifies facts about the spiritual world. The rakot bears the whole memory of lifetime and carry it to the death land and regret about all the things he/she has done during lifetime and if the family of the decease forgot or intentionally not buried his or her most possessive possession the ra’ngii (or rakot)311 will come and demand in the dream of the living. Which proves the rakot has the key access from physical world to spiritual world. It is impossible for physical body to understand about the spiritual things without the rakot. Rakot surpasses beyond physical realm and associate with spiritual realm.

308 Sara: in general referring to the spirits but in this context it’s pointing to the evil spirits 309 Th. R. Tiba, History and Culture of the Maram Nagas: A Reconstruction from oral and Folklore Traditions, 157 310 RakotBody: Rakot can come back and revive the body again if it returns 311Ra’ngii: in this context ra’ngii is used to mean rakot N.B.: they are used interchangeably depends on the context

16%

79%

1st Qtr 2nd Qtr 3rd Qtr

Figure 10: Rakot ↑↑Ra’ngii312

All the possible harms from the ra’ngii kashyii (evil spirit) to us can be foreseen or feel by the rakot and warn us through conscience, or feeling of the body since rakot is a spiritual form understand all about spiritual realm. But failing to response to the warning, rakot hesitate to go with the body and the free movement of the body without the guidance of the Rakot may possibly meet unexpected accident if the body encounter with ra’ngii kashyii (evil spirit). Maram people believed that the rakot of the death will come back to call the living to join them, and if the death person rakot convince the living person’s rakot and led it away from body then the person will die. But the living also can call the rakot back by doing divination or sara kanat 313(magical rituals) and bring to the body to live again.

4.8.The understanding of Rakot and Ra’ngii in the Maram Church Today In the teaching of the church today concept of rakot interpretation has been influenced and flavoured with western concept. The term rakot and ra’ngii retains its original name but the

312 Rakot ↑↑Ra’ngii: Rakot and Ra’ngii are Immortal, they continues to exist in the spiritual realm as spirit 313Sara Kanat: general term that refers to a ritual (s) pleading the spirit(s) for favour, or magical rituals to please the spirit(s). All kind of rituals that are related to make appease or request the spirit(s).

75 inner ideas seems to have bended toward concept of the west. The western Christian concept of spirit and soul was embraced or intertwined and the traditional concept has developed into complexity. The immortality of soul was believed strongly and it will go into death land or the interim where all the souls of the death gather in suspension waiting for the final judgement. But the church today doesn’t make differentiation between the rakot and ra’ngii rather they are used interchangeably for the spiritual person of a human. The Maram Baptist church today rely on the dichotomy314, soul is not taught separately from spirit. At death one union split into two the corpse/carcass and spirit/soul. Though Soul and Spirit are two different entity, invisible, immaterial and therefore, sometimes interchangeably they are referred as ra’ngii or rakot but pointing to immaterial, invisible part of a person. The level of response about the soul and spirit are given in the chart below in figure:

16%

79%

Figure 11: Rakot ≠ Ra’ngii315

There are not written records of the ancestor’s beliefs of soul and spirit but through the oral tradition collected from the respondents is shown in figure 11.

314Dichotomy: twofold nature of human i.e. body and spirit/soul (material and immaterial) 315 Rakot ≠ Ra’ngii: stipulate soul and spirit are different names but referring to same spiritual part of human

The chart showing the percentage height is the level of agreement obtained from the researcher’s questionnaire data collection. About 90% respondent in figure 10 series 1, agree that rakot and ra’ngii are spiritual one spiritual part of human.

26%

69%

1st Qtr 2nd Qtr 3rd Qtr

Figure 12: Rakot = Ra’ngii316

In the chart, series 1 with 69% respondent believed that rakot and ra’ngii are used interchangeably. We can draw the conclusion from the data labels markers that soul and spirit are different entities, sometimes used interchangeably. The second series with 5% is the percentage who don’t believed that rakot and ra’ngii cannot be used interchangeably and the third series with 26% is doubtful with the usage.

4.9.Evaluation Maram believed in three dimension of human nature, i.e. body, soul and Spirit. Life ends at death but they believed that there is a Supreme God who will judge the righteous and wicked Soul at the judgment by The “Pūmpū Pramha” the supreme God, the owner of all. The soul of the wicked will be thrown into “mikungki317” the lake of fire and the righteous will be

316 Rakot = Rangii : stipulate soul and spirit are used interchangeably 317 Mikungki: the place with fire burning fully and endlessly, lake of fire which is mention in the bible

77 taken up to “satinggam318” Heaven or “kaluikaga tii kasubam” everlasting place. The rakot is that intersect the physical realm and the spiritual realm. The above beliefs are in line with the biblical account but there are some ideas gone beyond the scriptural explanation and the church is teaching till today. The following are the beliefs that deviate away from the scriptures. They treated the rakot as spiritual form and therefore it’s categorized in the affinity grouping. In other words, the people conceived the idea of separate elements of rakot and ra’ngii but belonging to spiritual family. The rakot is rarely used term, ra’ngii is generally used in wider sense and sometimes the identification is hard to what the speaker mean, only the context point it the mean term. The invisible and mystery parts are understood as spiritual and therefore, the synonymous use of the terms rakot and ra’ngii is very common from the ancestors and till today. But the one thing that really doubt in the belief of Maram at death event is that no two terms are said to survive the death. When the body is death they usually said, “ra’ngii ga takle” or “ra’ngii tattu takle”, “the spirit has escaped, or left or gone away”. Whichever it is but the question is where the other is? Does it escaped earlier or later? But there is not said about earlier or later, death is the end of the separation of body and spirit/soul. Therefore, the believed in two immortalities (i.e. rakot and ra’ngii as immortal) which is not even in line with their believe, because no one say, two unseen things (rakot and ra’ngii) left at death and it’s not relevant with the biblical interpretation although our ancestors strongly hold. And the continuity of existence of human in the spiritual realm which sounds interesting but it’s not biblical. Beyond death, spiritual things are hidden from us, death is the only end farthest thing we can explain. What we believed about the “kataimei sazyii” or “katainam” Where all the souls after death gathered to continue another level of life doesn’t sound death actually, it seems death is just a transition from one realm to another realm which is not in accordance with the Scriptures.

Summary The soul of the ancient Maram was entirely animistic concept and human possess two natures, physical aspect and spiritual aspect which is invisible. The rakot and ra’ngii are two terms used interchangeably which makes anthropology a hard subject to explain but it is referring only to the immaterial parts of human. The rakot links the spiritual and physical

318 Satinggam: A place above the Sky or heaven, everlasting place

78 realm, and communicates the spiritual things hidden from physical sight. Death introduces rakot into katailam sazyii or katainam the land of the death or the village of the death and continues its existence in spirit figure till the final judgement of God.

CHAPTER FIVE: CONCLUSION

Introduction This study set out to investigate the concept of soul in the ancient Maram and how the church is adopting the primal pre-historic concept of the soul. This final chapter will provide the evaluation of the finding and apply to the church with research recommendation based on researcher’s view with biblical evidence by unfolding the subject for the future research.

5.1. Implication of the study The historical and exegetical expositions are absolutely required in the interpretation of the Scripture. The contextual message is the real language that communicate every culture, language and beyond boundaries without losing the intended original meaning. Although context itself is not an end, the fundamental idea regards the context scripturally. In the Old Testament in Hebrew language the contextual data is that God directly created first man out of dust and breathed in and became “a living being” nephesh which is translated as soul in English. And in the New Testament the explanation of anthropology is purely based on the Old Testament principle, there is no disparate anthropology but rather a refined of Old Testament with simplification. The followings are some of the observations to make scripturally validates the concept: Firstly, all the notions usage are not problematic but the somewhere like mortality or immortality idea is the biggest contention in the discussion of soul maybe due to some reason and explanation have diverted from the Scripture. When the concept is clearly understood and appropriated with the Bible the teaching will go well and so to make a relevant for the contemporary church. Secondly, the concept of soul is debated subject and it’s misinterpreted since centuries by many scholars, due to interpreting the concept into the context of human philosophy. Now the confused concept has grown matured and almost unbreakable. So, if the concept get corrected the understanding of the meaning of life will be more appreciable. A sound biblical and theological stand is very much essential for doctrine in the contemporary complex. Unanswered doctrines are not validated by this generation, people now expect the complete sophisticated and accurate or definite explanation. Thirdly, human being is made in the image of God and therefore, unless we understand exactly who we are? What are we? And where is our destination?...to explain “the image of God” is unthinkable. The issue of incorrect hermeneutics is the real problem when we highly

80 depend on human intellect we ended up with “hermeneutics of suspicion”319. Therefore, the correct biblical concept will make us understand ourselves in purer way. God doesn’t create but connect His spirit to body and becomes a Soul and it is not pre- existing, but it was formed at the time when God breathed into Adam’s nostril and shared to Eve and from Eve transfer to her child identically at cell division. No further activity is involved to produce new soul God is in control though, the original has enough power to multiply endlessly. The strength of the soul doesn’t vary because life is from the breath of God and therefore God cannot be partial one giving more strength or the other less. Soul is just the life principle and the strength is nothing in common with life. There is no temporary leaving of the body by soul and letting the body into trance, life cannot be separated from the body. The only separation is at death, the life extinguish and body remain unconscious in the grave. Human is a mortal being according to bible but God will one day come and awake all the sleeping souls, therefore soul is mortal. The ra’ngii, rakot and akhii cannot refer to the same thing, they are all different parts in the human person with distinguished characters and function. But in the Bible they are used to express the inner being of a person or the whole being in totality in their fancy writing or speaking to communicate the message better way. For example in Deuteronomy 6:5 “Love the Lord your God with all your heart and with all your soul and with all your strength.” And Mathew 22:37 is the reflection of this. It is command to give the whole being in devotion to God, it’s not a separate demand or command to separately give their parts.

5.2. Research Findings The researcher in the concluding remark set forth a recommendation with an intended representation to let the churches address the concept biblically for effective anthropological interpretation. Based on the evaluation of this study, the researcher recommends the followng: a. Rakot is not equal to spirit and the ra’ngii is not equal to soul. Rakot is the life of the body that dwell in the interface of body and spirit. when God’s breath fused with the body, it becomes life and He called it “a living being”

319“Hermeneutics of Suspicion”: a phrase coined by Paul Ricœur, It is defined as a balanced recognition and perception between “explanation” and “understanding” that validates expressions of a representation.

b. Rakot should not be interpreted as immortal, it is just the whole person and therefore human according to Bible is a mortal being. c. Ra’ngii and rakot cannot be taken as one entity, and it is the ra’ngii that left the body at death, rakot is death at the same time when the ra’ngii left the body. d. Rakot (soul), ra’ngii (spirit) and akhii (pulse or conscious) are distinct and we cannot used them synonymously all the time. Sometimes, the Bible used them synonymously to mean the whole being or the inner person of human. Depending on the context we can figuratively synonymise them for better communication and for fancy speaking or writing. e. Rakot after death lay unconscious in the grave or sheol/hades for suspension but doesn’t continues its existence in the spiritual realm, death is the end. f. God doesn’t creates continuously new rakot but rather it just transfer from mother to child without losing any property from Mother’s life. As soon as the cell division took place, life is equally shared with the new body like a burning candle torched to another candle. The burning flame doesn’t lose any quantity or quality in the same way rakot is transferred to the child from mother. g. Rakot doesn’t vary strength from one to another, Bible doesn’t said anything about this. Hence, from the biblical interpretation human being is threefold in nature, the constituent elements as mentioned in the creation work. The soul is the integral of the dust and the breath of God or the structure of matter and immaterial, soul exists between the dust and spirit. Since, soul is the interface therefore, it becomes an “affinity of fitting” and thus sometimes as spiritual and sometimes physical life. It’s right fitting both side and there is no problem with that using interchangeably depending on the context needed but not always because spirit is deathless and invisible whereas soul is mortal of course, remains a mystery to define fully.

Summary With specific implication and the hermeneutical evaluations based on the scriptural context is brought together with an assessment. The validity referring from the previous chapters have appropriated with biblical and theological foundation. And the findings relying on the misconception were reconstructed based on the biblical information.

CONCLUSION The study topic with statement of problems, reason and literature reviews were introduced in chapter one. Biblical Analysis of the research is laid in chapters two and three and historical traditional analysis and contextual evaluation are specified in chapter IV. The final chapter presents the evaluation and its implication and ended with concluding comments and opinions of the researcher. To close this thesis in precise simple expression, the term soul in Hebrew nephesh which is equivalent weightage with the Greek word psuche is nothing but the “absorbed” in other words the spirit or air or breath completely soaked into the body and finally becomes the living being called the soul. Human being is created and appointed by God as mortal. Death ceases its existence but the victory over death brought about by Christ will resurrect us on the last day to become immortal with Him. Hence, soul is the whole being of human infused or blended with the breath of God and therefore it is treated as spiritual and sometime physical for its “affinity of fitting” nature interfacing the body and spirit. Soul from mother to child is shared or transferred without losing any property of the mother- soul like the fire lighted the another object but the original light doesn’t lose any property so it keeps on passing on multiplying through biological birth but the ultimate origin is from God. It dies with the body and there is no transition from one realm to another realm for continuity of existence but lay silent, lifeless and unconscious in the grave in suspension where all death will rise to live again in the resurrection and then the final separation of the righteous and wicked soul will happen on the final judgment for eternity.

Bibliography 1. Books Allen C. Myers, The Eerdmans Bible Dictionary. Grand Rapids, Mich.: Eerdmans, 1987. Gulthrie Donald. New Testament Theolgy. Inter-Varsity Press in England, 1981 A.P. Bos, The Soul and its Instrumental Body: A Reinterpretation of Aristotle Philosophy of Living Nature. Leiden, Boston: Brell, 2003 Anderson, Ken. Where to Find It in the Bible. Nashville: T. Nelson Publishers, 1996 Archbishop, Chrysostomos A Guide to Orthodox Psychotherapy: The Science, Theology, and Spiritual Practice Behind It and Its Clinical Applications. Lanham, MD: University Press of America, 2006 A. Pyne, Robert. Humanity & Sin: The Creation, Fall, and Redemption of Humanity. Nashville: Word Publishing, 1999 A Guide to Orthodox Psychotherapy: The Science, Theology, and Spiritual Practice Behind It and Its Clinical Applications. Lanham, MD: University Press of America, 2006 Berkouwer, G.C. Man: The Image of God. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Company, 1984 Berkhof, Louise The History of Christian Doctrines. Grand Rapids: Eerddmans, 1937; reprint, Baker, 1975 Berkhof, Louis Systematic Theology. Michigan: Grand Rapids, 1949), 208. Bromiley, Geoffrey W.: The International Standard Bible Encyclopedia, Revised. Wm. B. Eerdmans, 1988; 2002 Berkhof, Louise. Systematic Theology. Grand Rapids, Michi.:Wm. B. Eerdmans Publishing co., 1977 C. Chittick, William. Science of the Cosmos, Science of the Soul: The Pertinence of Islamic Cosmology in the Modern World. Oxford: A One world Book, 2007. C. Steiner, Richard. Disembodied Souls The Nefesh in Israel and Kindred Spirits in the Ancient Near East, with an Appendix on the Katumuwa Inscription. Atlanta: SBL Press, 2015. C. Hodgson, Peter and H. King, Robert (eds.) Christian Theology: An Introduction to its Traditional Tasks. Philadelphia: Fortress Press, 1984 C. Chittick, William. Science of the Cosmos, Science of the Soul The Pertinence of Islamic Cosmology in the Modern World. Oxford: Oneworld Publications, 2007

Clarence Thiesen, Vernon. Lectures in Systematic Theology. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Company, 1980 Cavarnos, Constantine. Modern Greek Thought, 2nd printing. Belmont, MA: Institute for Byzantine and Modern Greek Studies, 1986 Cavarnos, Constantine. Immortality of the Soul. Belmont, MA: Institute for Byzantine and Modern Greek Studies, 1993 C. Peterson, James Changing Human Nature. Grand Rapids, Michigan: W.B. Eerdmans, 2010 Dalhat, Yusuf. The Concept of Al-ruh (soul) in Islam. Zaria: Federal University of Education, 2015. Delitzsch, Franz. A System of Biblical Psychology. Grand Rapids: Baker, 1966. F. Fischer, Mark, Rahner, Karl and the Immortality of the Soul. CA: St. John’s Seminary, Camarillo, 2008 Garrigou-Lagrange, Fr. Reginald translated by Patrick Cummins. Life Everlasting and the Immensity of the Soul. Rockford, Illinois: Tan Books and Publishers, Inc., 1991 H. Clark, Gordon. The Trinity Review: Traducianism,” in John W. Robbins (eds), Unicoi:Tennessee, 2010 H. Boyd, Jeffrey. Reclaiming the Soul: The search for meaning in a self-centred culture. Cleveland, Ohio: The Pilgrim Press, 1916 H. Boyd, Jeffrey. Reclaiming the Soul: The Search for Meaning in a Self-Centered Culture. Cleveland Ohjo: The Pilgrim Press, 1996 Hodge, Charles. Systematic Theology Vol. II. Peabody, Massachusetts: Hendrickson Publishing, 2011 H. Gundry, Robert. Soma in Biblical Theology: with emphasis on the Pauline Anthropology. Grand Rapids: Zondervan Publishing House, 1987. H. Orton Wiley, S.T.D, Christian Theology vol. II. Kansas city, Mo.: Beacon Hill Press, 1960 Hodge, Charles. Systematic Theology. Peabody, Massachusetts: Hendrickson Publishers, 2011 H. Orton Wiley, S.T.D, Christian Theology vol. II. Kansas city, Mo.: Beacon Hill Press, 1960 The Cambridge Paragraph Bible: Of the Authorized English Version. Bellingham, WA: Logos Research Systems, Inc., 2006 Jan Bremmer, The Early Greek Concept of the Soul. Guilford Surrey: Princeton University Press, 1983.

J. Erickson, Millard. Christian Theology. Grand Rapids, Michi.: Bakers Publishing Company, 1991 John W. Cooper, Body, Soul, and Life Everlasting: Biblical Anthropology and the Monism- Dualism Debate, J. Erickson, Millard Christian Theology. Grand Rapids, Michi.: Baker Book House, 1991 Green, Joel B. What about the Soul?: Neuroscience and Christian Anthropology. Nashville: Abingdon Press, L. Berkhof, Systematic theology: a very comprehensive and scholarly work covering the entire field of the systematic theology. Grand Rapids, Michigan: WM. B. Eerdmans Publishing co., 1977 Larchet, Jean-Claude. La Divinisation de l’Homme Selon Saint Maxime le Confesseur. The divinization of man according to St. Maximos the Confessor. Paris: Les Éditions du Cerf, 1996, 640-641. & Larchet, Thérapeutique des Maladies Mentales Lewis, H. Spencer. Mansions of the Soul: The Cosmic Conception. California: Naglee Ave, San Jose, 2015 Murphy, Nancey. Bodies and Souls, or Spirited Bodies? Cambridge: Cambridge University Press, 2006. Murray, John. “The Nature of Man,” in Collected Writings of John Murray, Vol. 2. Carlisle: Banner of Truth, 1977 Martin Hengel, Judaism and Hellenism vol. I .London: SCM, 1947 H. Gundry, Robert Soma in the Biblical: with Emphasis on the Pauline Anthropology. Michigan, Zondervan: Academie Books, 1987 J. Vogel,Heinrich “THE OLD TESTAMENT CONCEPT OF THE SOUL” Lectures read at the Pastors’ Institute held at Martin Luther College. New Ulm: Minnesota, July 8–12, 1963 Lewis Sperry Chafer, Systematic Theology vol. II: Angelology, Anthropology, Hamartiology. Dallas, Texas: Dallas Seminary Press, 1950 Lewis, H. Spencer. Mansions of the Soul: The Cosmic Conception. California: Naglee Ave, San Jose, 2015. Nee, Watchman The Spiritual Man. New York: Christian Fellowship Publishers, Inc., 1977 James, Swanson, Nave, Orville: New Nave's. Oak Harbor: Logos Research Systems, 1994 N. Bremmer, Jan. The Early Greek Concept of the Soul. New Jersey: Princeton University, 1983 Newton Clarke, William. An Outline of Christian Theology. New York: Scribner, 1901 Onians, R. B. The Origins of European Thought, (2nd ed.) Cambridge, 1954

Paul K. Jewett with Marguerite Shuster. Who we are: Our Dignity as Human. Grand Rapids, Michigan: W.B. Eerdmans Publishing co., 1996 Packer, J.I.; Tenney, Chapin, Merrill ; White, William: Nelson's Illustrated Manners and Customs of the Bible. Nashville: Thomas Nelson, 1997, c1995 Proslogian, St. Anselm. Monologium Cur Deus Homo: Gaunilo’s In behalf of the Fool. La Salle, Illinoise: Open Court Publishing Company, 1962 Rahn, H. “Tier und Mensch in der homerischen Auffassung der Wirklichkeit.” Paideuma 5 Sperry Chafer, Lewis. Systematic Theology vol. VII. Dallas, Texas: Dallas Seminary Press, 1984 Rahner, Karl. Foundations of Christian Faith, translated by William V. Dych. New York: Crossroad printing, 1992 Rossis, Zikos. Systema Dogmatikes tes Orthodoxou Katholikes Ekklesias (System of dogmatics of the orthodox catholic church) Athens: 1893 Sherlock, Charles The Doctrine of Humanity. Brown, Colin (edit) New Testament Theology. Grand Rapids, Mich.: Zondervan Publishing House, 1986 Swing Williams, Ernest. Systematic Theology vol. II: Christology, Anthropology, Soteriology. Springfield, Missouri: Gospel publishing House, 1953 Ted Armstrong, Garner. Do you have an Immortal Soul? Pasadena, California: Ambassador College Press, 1973 Timothy II, Body, Soul, Spirit: A Study guide for Leaders in the Body of Christ. The Church Educational. System Old Testament Student Manual Genesis–2 Samuel. Utah: Salt Lake City, 2003. Thompson, Bert. The Origin, Nature and Destiny of Soul: Scripture and Science Series. Alabama: Apologetics Press, Landmark Drive Montgomery, 2005 Shenouda III, H.H. What is Man? I.S.B.N.: Egyptian Printing Co., 2004 Schaeffer, Brenda Love’s Way: The Union of Body, Ego, Soul, and Spirit. Minnesota: Hazelden Center City, 2001 Swanson, James; Nave, Orville: New Nave's. Oak Harbor: Logos Research Systems, 1994 The Cambridge Paragraph Bible: Of the Authorized English Version. Bellingham, WA : Logos Research Systems, Inc., 2006 Unger, Merrill Frederick; Harrison, R. K. ; Vos, Howard Frederic ; Barber, Cyril J. ; Unger, Sperry Chafer, Lewis. Systematic Theology Vol. II: Angelogy, Anthroplogy, and Hamartiology (Dallas, Texas: Dallas Seminary Press, 1950

Warren S. Brown, Nancy Murphy and H. Newton Malony, What Happen to the Soul?: Scientific and Theological Portraits of Human Nature. Minneapolis: Fortress Press. W. Cooper, John. Body, Soul, and Life Everlasting: Biblical Anthropolyg and the Monism- Dualism Debate, 87; Cf. Russell, 159. W. Cooper, John. Body, Soul, and Life Everlasting: Biblical Anthropolyg and the Monism- Dualism Debate. Grand Rapids, Michi.: Wm. B. Publishing Company, 1989; Cavallin, 203; W. Cooper, John. Body, Soul and Life Everlasting: Biblical Anthropology and the Monism- Dualism Debate. Michigan, Grand Rapids: William B. Eerdmans Publishing Company, 1947 W. Landis, Robert. The Immortality of the Soul and the final condition of the wicked carefully considered. New York: Published by Carlton & Lanahan, 1868 Wright, N.T. Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church. New York: HarperCollins Publishers Inc., 2009 W.D. Davies, Paul and Rabbinic Judaism, 2nd ed. (London: SPCK, 1953); W. Cooper, John Body, Soul, and Life Everlasting: Biblical Anthropolyg and the Monism- Dualism Debate. Grand Rapids, Michi.: Wm. B. Publishing Company, 1989 Warren S. Brown, Nancy Murphy and H. Newton Malony (edits.) Whatever Happended to the Soul?: Scientific and Theological Portraits of Human Nature. Minneapolis: Fortress Press Irwin, Terence and Fine, Gail. Aristotle: Selections, 182.

2. Encyclopaedia Edwards, Paul (edit.) “Psycchology,” in Encyclopedia of Philosophy vol. 7. New York: Macmillan, 1967 Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988 F. Fischer, Mark, Karl Rahner and the Immortality of the Soul, SAJ 6.1 (2008), 3; Plato, Socrates’ Defense (Apology), 40c, translated by Hugh Tredennick Gale, Thomson Soul: Jewish Concept Encyclopedia of Religion COPYRIGHT 2005 Thomson Gale. Geoffrey W. Bromiley. The International Standard Bible Encyclopedia, Revised. Wm. B. Eerdmans, 1988; 2002 Namba Walter, Mariko and Neumann Fridman, Eva Jane (edits.) Shamanism: An Encyclopedia of World Beliefs, Practices, and Culture. Santa Barbara, California: ABC Clio, Press, 2004 Simons, Eberhard “Dualism,” in Rahner, Editor, Encyclopedia of Theology

Orrs, James and others. The International StandardbBible Encyclopaedia. Grand Rapids, Mich.: WM. B. Eerdmans Publishing Co., 1974 Walter A. Elwell, Barry J. Beitzel. Baker Encyclopedia of the Bible. Grand Rapids, Mich.: Baker Book House, 1988 Walter A. Elwell, Beitzel, Barry J., Baker Encyclopedia of the Bible. Grand Rapids, Mich.: Baker Book House, 1988

3. Bible Dictionaries Achtemeier, Paul J.; Harper & Row, Publishers; Society of Biblical Literature: Harper's Bible Dictionary. 1st ed. San Francisco : Harper & Row, 1985 Freedman, David Noel, Allen C. Myers, Astrid B. Beck. Eerdmans Dictionary of the Bible. Grand Rapids, Mich.: W.B. Eerdmans, 2000. Freedman, David Noel. The Anchor Bible Dictionary. New York: Doubleday, 1996, c1992 D. R. W. Wood. New Bible Dictionary. Inter-Varsity Press, 1996, c1982, c1962 Paul J. Achtemeier, Harper & Row, Publishers; Society of Biblical Literature: Harper's Bible Dictionary. 1st ed. San Francisco: Harper & Row, 1985 Freedman, David Noel ; Myers, Allen C. ; Beck, Astrid B.: Eerdmans Dictionary of the Bible. Grand Rapids, Mich. : W.B. Eerdmans, 2000. Easton, M.G.: Easton's Bible Dictionary. Oak Harbor, WA: Logos Research Systems, Inc., 1996, c1897 Merrill Frederick: The New Unger's Bible Dictionary. Rev. and updated ed. Chicago: Moody Press, 1988 Myers, Allen C.: The Eerdmans Bible Dictionary. Grand Rapids, Mich. : Eerdmans, 1987 Wood, D. R. W.: New Bible Dictionary. InterVarsity Press, 1996, c1982, c1962 Myers, Allen C. The Eerdmans Bible Dictionary. Grand Rapids, Mich.: Eerdmans, 1987 M.G. Easton. Easton's Bible Dictionary. Oak Harbor, WA: Logos Research Systems, Inc., 1996, c1897 Toorn, K. van der, Becking, Bob, Horst, Pieter Willem van der. Dictionary of Deities and Demons in the Bible DDD. 2nd extensively rev. ed. Leiden; Boston; Grand Rapids, Mich.: Brill; Eerdmans, 1999 Thomas Nelson Publishers: Nelson's Quick Reference Topical Bible Index. Nashville, Tenn.: Thomas Nelson Publishers, 1995 (Nelson's Quick Reference) Wood, D. R. W.: New Bible Dictionary. InterVarsity Press, 1996, c1982, c1962

Vine's Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers Vine's Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers. Vine, W.E.: Vine's Complete Expository Dictionary Topic Finder. Nashville : Thomas Nelson, 1997, c1996 Walter A. Elwell, Comfort, Wesley, Philip. Tyndale Bible Dictionary. Wheaton, Ill: Tyndale House Publishers, 2001 (Tyndale Reference Library) Wood, D. R. W.: New Bible Dictionary. InterVarsity Press, 1996, c1982, c1962 Youngblood, Ronald F. ; Bruce, F. F. ; Harrison, R. K. ; Thomas Nelson Publishers: Nelson's New Illustrated Bible Dictionary. Nashville : T. Nelson, 1995 Youngblood, Ronald F., Bruce, F. F. ; Harrison, R. K. ; Thomas Nelson Publishers: Nelson's New Illustrated Bible Dictionary. Nashville: T. Nelson, 1995

3.1.TDOT /TDNT BDB Brown, Driver, and Briggs, Hebrew-English Lexicon of the Old Testament Sherlock, Charles. The Doctrine of Humanity. Downers Groove: Inter-Varsity Press, 1996 Exegetical Dictionary of the New Testament © 1990 by William B. Eerdmans Publishing Company. All rights reserved Exegetical Dictionary of the New Testament © 1990 by William B. Eerdmans Publishing Company. All rights reserved Greek-English Lexicon Based on Semantic Domain. Copyright © 1988 United Bible Societies, New York. Used by permission The Online Bible Thayer's Greek Lexicon and Brown Driver & Briggs Hebrew Lexicon, Copyright © 1993, Woodside Bible Fellowship, Ontario, Canada. Licensed from the Institute for Creation Research Thayer's Greek Lexicon, Electronic Database. Copyright © 2000, 2003, 2006 by Biblesoft, Inc. All rights reserved. Thayer's Greek Lexicon, Electronic Database. Copyright © 2000, 2003, 2006 by Biblesoft, Inc. All rights reserved Thayer's Greek Lexicon, Electronic Database. Copyright © 2000, 2003, 2006 by Biblesoft, Inc. All rights reserved

4. Articles A. Duffner, Father Paul O.P. “The Human Soul”, The Rosary Light & Life - Vol 50, No 4, July-Aug. 1997 F. Fischer, Mark, Karl Rahner and the Immortality of the Soul, SAJ 6.1 (2008), 3; Plato, Socrates’ Defense (Apology), 40c, translated by Hugh Tredennick R. Allison, Gregg. “Toward a Theology of Human Embodiment” SBJT 13.2 (2009) The Bible Meaning of “Soul” an Animal Life or Body Subject to Death - not Immortal, Reprinted 1983 from. The Berean Christadelphian Magazine The Bible Meaning of “Soul” An Animal Life or body subject to death - not immortal Reprinted 1983 from. The Berean Christadelphian Magazine Dalhat, Yusuf. “THE CONCEPT OF al-RUH (SOUL) IN ISLAM,” IJE&R 03 No.8 (2015)

5. Thesis/Dessertation R.Tiba Th. History and Culture of the Maram Nagas: A Reconstruction from oral and Folklore Traditions (Ph. D, Thesis, school of social sciences Assam university Silchar, 2003- 2004), 155 Justin Young, Douglas. Soul as Structure: Plato and Aristotle on the Harmonia Theory (Ph. D A Dissertation, Cornell University, n.p., 2007

6. Online Sources Barnett, Tim. “How Did You Get a Soul? Creationism versus Traducianism Published Tue, 09/29/2015 - 13:54” http://www.str.org/blog/how-did-you-get-a-soul-creationism-versus- traducianism#.WASlYyRBbd5 (Accessed 17 Oct. 2016) Fernandez, G. M. “The Old Testament View of Man” http://www.biblicalstudies.org.uk/pdf/ijt/27-3-4_150.pdf (Accessed 22 Oct. 2016) Gola, Stephen “To Love God With “All Your Heart” is NOT Enough!” www.divorcehope.com/pdf/love_god_with_all_your_heart.pdf (Accessed 11 Nov. 2016) J. Vogel, Heinrich “THE OLD TESTAMENT CONCEPT OF THE SOUL” Lectures read at the Pastors’ Institute held at Martin Luther College. New Ulm: Minnesota, July 8–12, 1963

Jackson, Wayne. “Do Human Beings Have an Immortal Soul?” ChristianCourier.com. https://www.christiancourier.com (Access date: October 13, 2016) Michael, “Soul in the Old Testament” media.ldscdn.org/pdf/magazines/ensign-september- 2014/...(Accessed 11 Sept. 2016) Nee, Watchman “THE FUNCTIONS OF THE SPIRIT, THE SOUL, AND THE BODY” http://www.ministrysamples.org/excerpts/THE-FUNCTIONS-OF-THE-SPIRIT-THE-SOUL- AND-THE-BODY-1.HTML (Accessed 16 Oct. 2016) Pickle, Bob “Greek and Hebrew Word Studies from the Scriptures: What is the Soul and Spirit?” http://www.pickle-publishing.com/papers/soul-and-spirit.htm (Accessed 14 Nov. 2016) Petty, Gary. “What Does the Bible Say About the ‘Immortal Soul’?” www.ucg.org › The Good News (Accessed 11 Sept. 2016) Pickle, Bob “What is the Soul and Spirit?” http://www.pickle-publishing.com/papers/soul- and-spirit.htm (accessed 13 October 2016). R. Samples, Kenneth “The Origin of the Human Soul”, Part 2 (of 4) February 9, 2010, http://www.reasons.org/articles/the-origin-of-the-human-soul-part-2-of-4 (Accessed 17 Oct. 2016) S. Kirk, Geoffrey. “Homer: Greek Poet” https://www.britannica.com/biography/Homer- Greek-poet (Accessed 12 Jan. 2017) Stefanidakis, Simeon “Helping Understand the Mystery Of Spirit-Soul-Body” http://www.fst.org/trinity.htm (Accessed 26 Oct. 2016) Timothy II, “Body, Soul, Spirit: A Study guide for Leaders in the Body of Christ” Web Site: www.Timothy2.org (Accessed 18 Oct. 2016) Tim Connolly, “Internet Encyclopaedia of Philosophy/IEP, Plato: Phaedo” http://www.iep.utm.edu/phaedo/(Accessed 10 Jan. 2017) Steve “Vocabulary Lesson Plans: Latin Roots: Anima, Animus” http://www.vocabulary- lesson-plans.com/latin-roots-anima-animus.html (Accessed 12 Jan. 2017) Thompson, Bert “Do Animals Have Souls?” http://www.apologeticspress.org/apcontent.aspx?category=11&article=582 (Accessed 13 Oct. 2016). Chongloi, S. and Q. Marak, “Rang Taiba’s Stone: A Study of a Megalith in Maram Khullen, Manipur, India,“ Antrocom Online Journal of Anthropology vol. 11. n. 1 (2015) 97 -104 – ISSN 1973 – 2880, journal homepage: http://www.antrocom.net (Accessed 6 Feb. 2017), 88.

Ki, Peter. “Maram Naga Tribe” https://infomaram.wordpress.com/about-maram-naga-tribe/ (Accessed 6 Feb. 2017)

GLOSSARY Soul: The soul is the spiritual or immaterial part of human being. Generally the rendering of Hebrew nephesh, a “breathing” creature; Greek. psuchē, “breath,” etc., the equivalent of nephesh,320 in common refers to the life or life principle that animates the body.

Reincarnation: Rebirth in new bodies or forms of life; especially: a rebirth of a soul in a new human body or a fresh embodiment (Merriam Webster Dictionary).

Transmigration (of soul): To pass at death from one body or being to another; Latin transmigratus, past participle of transmigrare to migrate to another place, (Merriam Webster Dictionary)

Embodiment: to give a body to (a spirit) or to deprive of spirituality (Merriam Webster)

Traducianism: a theological theory that the human souls of new infants are generated from the souls of their parents at the moment of conception much in the same manner as the generation of human bodies — compare creationism, infusionism (Merriam Webster Dictionary)

Immaterial: not consisting of matter: incorporeal (Merriam Webster)

Nephesh: OT:5315 nephesh —a soul, self, life, a creature, a person, an appetite, a mind, a living being, a desire, an emotion, a passion (from The Online Bible Thayer's Greek Lexicon and Brown Driver & Briggs Hebrew Lexicon, Copyright © 1993, Woodside Bible Fellowship, Ontario, Canada. Licensed from the Institute for Creation Research.)

Neshamah: OT:5397 neshamah —the breath, the spirit (from The Online Bible Thayer's Greek Lexicon and Brown Driver & Briggs Hebrew Lexicon, Copyright © 1993, Woodside Bible Fellowship, Ontario, Canada. Licensed from the Institute for Creation Research.)

320Unger, Merrill Frederick ; Harrison, R. K. ; Vos, Howard Frederic ; Barber, Cyril J. ; Unger, Merrill Frederick: The New Unger's Bible Dictionary. Rev. and updated ed. Chicago : Moody Press, 1988

Nishmah: the breath, the spirit (from The Online Bible Thayer's Greek Lexicon and Brown Driver & Briggs Hebrew Lexicon, Copyright © 1993, Woodside Bible Fellowship, Ontario, Canada. Licensed from the Institute for Creation Research.)

Ruaḥ: OT:7307 ruwach —a wind, breath, a mind, a spirit…321

Sheol: Hebrew term of uncertain etymology. In ordinary usage it means ravine, chasm, underworld, or world of the dead. In the OT it is the place where the dead have their abode, a hollow space underneath the earth where the dead are gathered in.322 The netherworld, the abode of the dead. Derived from the verb š˒h, “to be extinguished,” “to have misfortune,” the noun is translated by Gk. hádēs and Lat. infernum or inferi.323

Mortal: The biblical concept of human mortality, however, refers to more than humankind’s natural vulnerability to death and decay: it also points to the moral condition of the human race. The biblical writers perceived an intimate connection between human mortality and human sinfulness (cf. Gen. 2:17; 3:19). 324 Mortal has the connotation of “certain to die” (Job 4:17), and so is the opposite of immortality, which is without death. Mortality occurs only in the KJV in II Cor. 5:4, translating the adjective then̄ tos (“moral,” “liable to death”).325

321 OT:7307 ruwach — (from The Online Bible Thayer's Greek Lexicon and Brown Driver & Briggs Hebrew Lexicon, Copyright © 1993, Woodside Bible Fellowship, Ontario, Canada. Licensed from the Institute for Creation Research.) OT Old Testament 322Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 1948 Gk. Greek Lat. Latin 323Freedman, David Noel ; Myers, Allen C. ; Beck, Astrid B.: Eerdmans Dictionary of the Bible. Grand Rapids, Mich. : W.B. Eerdmans, 2000. - "This outstanding source is the place to find definitions, personal names and their derivation, places, and concepts from the Bible. Six hundred leading scholars from a wide spectrum of theological perspectives have come together to provide almost 5,000 articles that reflect current biblical scholarship, archaeological discoveries, trends, and issues. A must for every library."--"Outstanding Reference Sources," American Libraries, May 2002, S. 1206 324Bromiley, Geoffrey W.: The International Standard Bible Encyclopedia, Revised. Wm. B. Eerdmans, 1988; 2002, S. 3:414 KJV King James Version (1611) 325Pfeiffer, Charles F. ; Vos, Howard Frederic ; Rea, John: The Wycliffe Bible Encyclopedia. Moody Press, 1975; 2005

Immortal: living or lasting for ever: immortal God (Cambridge English Dictionary); God alone is immortal by nature. 1 Timothy also suggests that God’s immortality is of a piece with his creativity as the giver of all life (6:13) and his transcendent holiness and glory (He “dwells in unapproachable light,” v. 16).326

Gnosticism: The term “gnosticism” (from the Gk word for “knowledge,” gnōsis) was first used in the 18th century to refer to a current in the religious life of late antiquity which had direct bearing on the development of the belief and practice of the early church. The term has traditionally functioned in a pejorative sense.327 A diverse religious and theosophical movement of the first three centuries A.D. The name derives from the means of salvation: the Gnostic is saved through possessing a special knowledge (Gk.. gnṓsis)328 Religious thought distinguished by claims to obscure and mystical knowledge, and emphasizing knowledge rather than faith. 329

Dualism: The basic conception of the term dualism is that of a distinction between two principles as independent of one another and in some instances opposed to one another.330 Specifically, it refers to two substances or principles that comprise reality.331 Thus in theology God is set over against some spiritual principle of evil or the material world, in philosophy spirit over against matter, in psychology soul or mind over against body.332

v. verse 326Myers, Allen C.: The Eerdmans Bible Dictionary. Grand Rapids, Mich. : Eerdmans, 1987, S. 518 Gk Greek 327Freedman, David Noel: The Anchor Bible Dictionary. New York : Doubleday, 1996, c1992, S. 2:1033 Gk. Greek 328Myers, Allen C.: The Eerdmans Bible Dictionary. Grand Rapids, Mich. : Eerdmans, 1987, S. 421 329Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 873 330Wood, D. R. W.: New Bible Dictionary. InterVarsity Press, 1996, c1982, c1962, S. 283 331Freedman, David Noel ; Myers, Allen C. ; Beck, Astrid B.: Eerdmans Dictionary of the Bible. Grand Rapids, Mich. : W.B. Eerdmans, 2000. - "This outstanding source is the place to find definitions, personal names and their derivation, places, and concepts from the Bible. Six hundred leading scholars from a wide spectrum of theological perspectives have come together to provide almost 5,000 articles that reflect current biblical scholarship, archaeological discoveries, trends, and issues. A must for every library."--"Outstanding Reference Sources," American Libraries, May 2002, S. 358 332Wood, D. R. W.: New Bible Dictionary. InterVarsity Press, 1996, c1982, c1962, S. 283

Monadic: A single unit; the number one. Philosophy (in the philosophy of Leibniz) an indivisible and hence ultimately simple entity, such as an atom or a person. (English Living Oxford Dictionary)

Anthropology: [

Cosmos: The GK335. word kosmos was used from Homer on to express “an apt and harmonious arrangement or constitution, order” (Thayer’s Lexicon, p. 356), and also meant the universe, the world. It is theologically important because its study in the NT reveals much concerning the world, mankind, and in his/her fallen condition, the temptations and problems of the Christian, as well as Christ’s work in relation to the fallen cosmos and to its prince Satan.336

Platonism: the philosophy of Plato stressing especially that actual things are copies of transcendent ideas and that these ideas are the objects of true knowledge apprehended by reminiscence (Merriam Webster Dictionary)

Psyche/Psuche: denotes "the breath, the breath of life," then "the soul," in its various meanings.337

Gk Greek 333Bromiley, Geoffrey W.: The International Standard Bible Encyclopedia, Revised. Wm. B. Eerdmans, 1988; 2002, S. 1:131 334Pfeiffer, Charles F. ; Vos, Howard Frederic ; Rea, John: The Wycliffe Bible Encyclopedia. Moody Press, 1975; 2005 335 GK Greek NT New Testament 336Pfeiffer, Charles F. ; Vos, Howard Frederic ; Rea, John: The Wycliffe Bible Encyclopedia. Moody Press, 1975; 2005 337 psuche (NT:5590) (from Vine's Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers.)

The NT usage goes further and refers sometimes to the immaterial part of human. 338 In the NT the word for soul (psychē) has a range of meanings similar to that of the OT nephesh. Often it is synonymous with life itself.339

LXX: (sepʹto̅ o̅ -uh-jint), the Greek translation of the Hebrew OT that began in the third century B.C. in Alexandria, Egypt.340

The word “Septuagint,” (from Lat septuaginta = 70; hence the abbreviation LXX) derives from a story that 72 (other ancient sources mention 70 or 5) elders translated the Pentateuch into Greek; the term therefore applied originally only to those five books341

*bhs (from German Blasen): to blow/to blow on it (Collins Dictionary)

Pagan: Heb ˓ammı̂ m, gôyim, lĕ˒ūmmı̂ m. The study of the nations within the canonical tradition of ancient Israel leads inevitably to the primary tension between the concepts of nationalism and universalism. 342 When we turn to the literature of the ancient world we get the clearest picture of pagan religions. Almost all ancient literature reflects the religion of its culture: hymns, prayers, royal inscriptions, incantations, historical texts, and epics. The beliefs of a people are seen most clearly when they address themselves to questions such as: Who am I? Where did I come from? What is this world? How does one explain pleasure and pain? We find their answers to most of these questions in ancient creation stories (technically called cosmogonies), and hardly any group of people is without some tradition at this point.343

NT New Testament 338Pfeiffer, Charles F. ; Vos, Howard Frederic ; Rea, John: The Wycliffe Bible Encyclopedia. Moody Press, 1975; 2005 NT New Testament OT Old Testament 339Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 1987 OT Old Testament 340Achtemeier, Paul J. ; Harper & Row, Publishers ; Society of Biblical Literature: Harper's Bible Dictionary. 1st ed. San Francisco : Harper & Row, 1985, S. 925 Lat Latin LXX Septuagint 341Freedman, David Noel: The Anchor Bible Dictionary. New York : Doubleday, 1996, c1992, S. 5:1093 Heb Hebrew; Epistle to the Hebrews 342Freedman, David Noel: The Anchor Bible Dictionary. New York : Doubleday, 1996, c1992, S. 4:1037 343Packer, J.I. ; Tenney, Merrill Chapin ; White, William: Nelson's Illustrated Manners and Customs of the Bible. Nashville : Thomas Nelson, 1997, c1995, S. 92

A designation for non-Christian Gentiles in contrast to the Christian Gentiles addressed by Paul (Gk. éthnē; 1 Cor. 5:1; 10:20).344

Hellenism: That unique blend of Greek cultural, philosophical and ethical ideals which after Alexander the Great had a profound effect on the development of culture throughout the Mediterranean world.345 The whole of distinctively Greek culture, including that of the days before Alexander the Great (336–323 B.C.); it is more commonly employed, however, of the civilization that spread through much of the ancient world in the wake of Alexander’s conquests. 346

Shamanistic traditions: This tradition is defined as prehistoric primitive and ancient cultures, of a religious belief system in which the shaman is a specialist in the knowledge required to make a connection to the world of the spirits in order to bring about benefits for the other members of the community.347

Phaedo: The Phaedo is one of the most widely read dialogues written by the ancient Greek philosopher Plato. It claims to recount the events and conversations that occurred on the day that Plato’s teacher, Socrates (469-399 B.C.E.), was put to death by the state of Athens. It is the final episode in the series of dialogues recounting Socrates’ trial and death.348

Lyre: A stringed instrument like a small U-shaped harp with strings fixed to a crossbar, used especially in ancient Greece. Modern instruments of this type are found mainly in East Africa. Origin-Middle English: via Old French lire and Latin lyra from Greek lura. (Oxford living Dictionaries)

Gk. Greek 344Freedman, David Noel ; Myers, Allen C. ; Beck, Astrid B.: Eerdmans Dictionary of the Bible. Grand Rapids, Mich. : W.B. Eerdmans, 2000. - "This outstanding source is the place to find definitions, personal names and their derivation, places, and concepts from the Bible. Six hundred leading scholars from a wide spectrum of theological perspectives have come together to provide almost 5,000 articles that reflect current biblical scholarship, archaeological discoveries, trends, and issues. A must for every library."--"Outstanding Reference Sources," American Libraries, May 2002, S. 997 345Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 955 346Bromiley, Geoffrey W.: The International Standard Bible Encyclopedia, Revised. Wm. B. Eerdmans, 1988; 2002, S. 2:679 347 Mariko Namba Walter and Eva Jane Neumann Fridman (edits.) Shamanism: An Encyclopedia of World Beliefs, Practices, and Culture (Santa Barbara, California: ABC Clio, Press, 2004), XV. 348Tim Connolly, “Internet Encyclopaedia of Philosophy/IEP, Plato: Phaedo” http://www.iep.utm.edu/phaedo/(Accessed 10 Jan. 2017)

Stringed instrument consisting of a body, crossbar, and sometimes a sounding box.349

De Anima: On the Soul (Greek Perì Psūchês; Latin De Anima) is a major treatise byAristotle on the nature of living things. H is discussion centres on the kinds of souls possessed by different kinds of living things, distinguished by their different operations.Thus plants have the capacity for nourishment and reproduction, the minimum that mustbe possess ed by any kind of living organism. Lower animals have, in addition, thepowers of sense- perception and self-motion (action). Humans have all these as well as intellect. (The free Dictionary by Farflex)

Homonymy:the state or quality of a given word’s having the same spelling and the same sou nd or pronunciation as another word,but with a different meaning, as race ’tribe’ and race ’ru nning contest. (The free Dictionary, Thesaurus, Medical, Encyclopedia, Wikipedia)

Vitale: derived from Latin vitalis “of life, vital”.

Ontological: a branch of metaphysics concerned with the nature and relations of being. Origin-early 18th century: from modern Latin ontologia, from Greek ōn, ont- being + -logy. (Merriam Webster Dictionary)

Athanasía: the Greek word αθανασία (athanasía) means immortal. athanasia is translated literally as deathlessness (1 Cor. 15:53)350

Aphtharsía: NT:861† aphtharsia imperishability NT:861f: the state of not being subject to decay, leading to death - 'immortal, immortality. Immunity to death, endless existence. Two Greek words express the idea of immortality. One (athanasia) is translated literally as deathlessness (1 Cor. 15:53); the other (aphtharsia) as imperishability (Rom. 2:7). 351

349Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 1369 350Achtemeier, Paul J. ; Harper & Row, Publishers ; Society of Biblical Literature: Harper's Bible Dictionary. 1st ed. San Francisco : Harper & Row, 1985, S. 419 351Achtemeier, Paul J. ; Harper & Row, Publishers ; Society of Biblical Literature: Harper's Bible Dictionary. 1st ed. San Francisco : Harper & Row, 1985, S. 419

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Áphthartos: The “wreath” (“crown,” KJV) of the saints is imperishable (Gk. aphthartos, 1 Cor. 9:25; “incorruptible,” KJV; “that will last forever,352

Immunity: exemption from something From-Egyptian plagues (Ex. 8:22, 23), Disease (Deut. 7:15); Corruption (Ps. 16:10, 11) or Harm.353

Emanating: to send forth; emit (Collins English Dictionary)

Rabbinic: Rabbinic literature dated from the second century and later, it was widely used to interpret the NT because it contained material which claimed to be by and about Jewish teachers of the first and second centuries and also because it presented a wealth of legal, exegetical, and cultural detail about Judaism lacking in the Pseudepigrapha and historical sources. 354

Dionysus: Greek Dionysos The Greek god of wine and ecstatic experience generally, and to some extent also of vegetation, and of death and rebirth. He was also remarkable as being subject to birth (from a mortal woman), death, and resurrection.355 Alternately known as Bacchus (KJV), he was introduced into Greece from Thrace or Phrygia. In Greek mythology he is depicted as dying and rising annually; thus he became associated with the spring fertility rite, the Dionysia or Bacchanalia.356

Homer: Homer, flourished in between 9th or 8th century BCE?, Ionia? (now in Turkey), presumed author of the Iliad and the Odyssey.357

KJV King James Version 352Unger, Merrill Frederick ; Harrison, R. K. ; Vos, Howard Frederic ; Barber, Cyril J. ; Unger, Merrill Frederick: The New Unger's Bible Dictionary. Rev. and updated ed. Chicago : Moody Press, 1988 353Thomas Nelson Publishers: Nelson's Quick Reference Topical Bible Index. Nashville, Tenn. : Thomas Nelson Publishers, 1995 (Nelson's Quick Reference), S. 307 NT New Testament 354Freedman, David Noel: The Anchor Bible Dictionary. New York : Doubleday, 1996, c1992, S. 5:602 355Freedman, David Noel: The Anchor Bible Dictionary. New York : Doubleday, 1996, c1992, S. 2:201 KJV King James Version 356Myers, Allen C.: The Eerdmans Bible Dictionary. Grand Rapids, Mich. : Eerdmans, 1987, S. 284 357 Geoffrey S. Kirk “Homer: Greek Poet” https://www.britannica.com/biography/Homer-Greek-poet (Accessed 12 Jan. 2017)

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The major figure in ancient Greek literature, has been universally acclaimed as the greatest poet of classical antiquity. The Iliad and the Odyssey, two long epic poems surviving in a surprisingly large number of manuscripts, are ascribed to him. (Encyclopedia.com)

Thymus: NT:2372 thumos, m: an intense, passionate desire of an overwhelming and possibly destructive character - 'intense desire, overwhelming passion.358

Pneuma: Within the Bible neither Heb.359 rûaḥ nor GK360 pneuma are used as a divine name. They are not worshipped as divine beings. The religious use of the words derives from general, non-religious usage. The basic meaning of both words is ‘air in motion’, either as ‘wind’ or as ‘breath’. 361

Anima: the Latin roots anima and animus have overlapping meanings, both with the basic meaning soul or spirit. The difference is that the feminine form, anima, has the root meaning breath, air, life force, while the masculine form, animus, has the root meaning mind or intellect.362 In the philosophy of Aristotle De Anima is referring to psyche/psuche the soul, the breath, or life principle. (Anima forma corporis: the soul is the form of body)

Dichotomy: a difference between two completely opposite ideas or things (Cambridge Dictionary). Origin and Etymology of dichotomy: Greek dichotomia, from dichotomos (see dichotomous) which means “dividing into two parts” (Merriam Webster Dictionay)

Trichotomy (tri-partite): division into three parts, elements, or classes (Merriam Webster Dictionary)

Metaphysics: abstract philosophical studies: a study of what is outside objective experience. Origin and Etymology of metaphysics Medieval Latin metaphysica, title of Aristotle's treatise

358 (from Greek-English Lexicon Based on Semantic Domain. Copyright © 1988 United Bible Societies, New York. Used by permission.) 359 Heb. Hebrew 360 GK Greek 361Toorn, K. van der ; Becking, Bob ; Horst, Pieter Willem van der: Dictionary of Deities and Demons in the Bible DDD. 2nd extensively rev. ed. Leiden; Boston; Grand Rapids, Mich. : Brill; Eerdmans, 1999, S. 418 362 Steve “Vocabulary Lesson Plans: Latin Roots: Anima, Animus” http://www.vocabulary-lesson- plans.com/latin-roots-anima-animus.html (Accessed 12 Jan. 2017)

102 on the subject, from Greek (ta) meta (ta) physika, literally, the (works) after the physical (works); from its position in his collected works. (Merriam Webster Dictionary)

Hades: Abode of all the dead (in Greek and some Jewish literature) or the abode of the wicked dead (in Christian literature).363 It refers to the place of the dead but not necessarily to a place of torment for the wicked dead.364 Hades is the Greek name for the underworld and its ruler, as is the case in the Bible. The spelling of the name sometimes varies (Aides/Hades, Aidoneus) and the etymology is debated.365

Aiôn: Aion in Greek has a wide range of meanings, ‘lifetime, life, age, generation, period, eternity’ (LSJ, s.v.; TWNT I, 197–204), and can even be identical with cosmos.366 In the Bible aiōn is a very common word which usually has the meaning ‘eternity’ or ‘world’ (cf. Heb ˓ôlām). It never occurs as a divine concept or a deity pace Reitzenstein and his followers.367 noos: NT: 3563 noús (a masculine noun) – the God-given capacity of each person to think (reason); the mind; mental capacity to exercise reflective thinking. For the believer, (noús) is the organ of receiving God's thoughts, through faith. mind, thought, reason; attitude, intention, purpose; understanding, discernment…368

Samsara: the Hindu and Buddhist believed of the endless cycle of suffering, death and rebirth until it reaches the moksha liberated from the life cycle.

363Elwell, Walter A. ; Beitzel, Barry J.: Baker Encyclopedia of the Bible. Grand Rapids, Mich. : Baker Book House, 1988, S. 912 364Freedman, David Noel: The Anchor Bible Dictionary. New York : Doubleday, 1996, c1992, S. 3:14 365Toorn, K. van der ; Becking, Bob ; Horst, Pieter Willem van der: Dictionary of Deities and Demons in the Bible DDD. 2nd extensively rev. ed. Leiden; Boston; Grand Rapids, Mich. : Brill; Eerdmans, 1999, S. 382 LSJ LIDDELL-SCOTT-JONES, Greek-English Lexicon TWNT Theologisches Wörterbuch zum Neuen Testament, ed. R. Kittel & G. Friedrich 366Toorn, K. van der ; Becking, Bob ; Horst, Pieter Willem van der: Dictionary of Deities and Demons in the Bible DDD. 2nd extensively rev. ed. Leiden; Boston; Grand Rapids, Mich. : Brill; Eerdmans, 1999, S. 13 Heb Hebrew 367Toorn, K. van der ; Becking, Bob ; Horst, Pieter Willem van der: Dictionary of Deities and Demons in the Bible DDD. 2nd extensively rev. ed. Leiden; Boston; Grand Rapids, Mich. : Brill; Eerdmans, 1999, S. 14 368 Noos (NT: 3563) (from Thayer's Greek Lexicon, Electronic Database. Copyright © 2000, 2003, 2006 by Biblesoft, Inc. All rights reserved.)

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Mythology: Greek mythos, means ‘story’ and mythologia, means ‘story-telling’. In LXX the word-group appears rarely, and never in books translated from the Hebrew Bible.369 In contemporary theological discussion the term myth has achieved special prominence, largely because of Rudolf Bultmann’s demand for the “demythologization” of the NT. On the one hand, in the writings of Bultmann the mythical refers to that which is miraculous or supernatural.370

Sarx: NT:4561 body, when either expressly or tacitly opposed to pneuma, has an ethical sense and denotes mere human nature, the earthly nature of man apart from divine influence, and therefore prone to sin and opposed to God.371

Resurrection: Resurrection is the eschatological act by which God the judge raises the dead in order to recompense them for their deeds.372 (Gk. anástasis, égersis, exanástasis).† The raising from death to new life, in biblical usage specifically a raising of the righteous of all ages at the end of earthly history.373

Ra’ngii: the immaterial and invisible being that controls breathe, energy and power of the body. In general, Maram people refer to soul and spirit or ghost and it can also be term also evil spirit as “Ra’ngii kashyii”.

Rakot: the immaterial and invisible person of human and animal that controls the will, emotion and body movement or animate the body.

Akhii: the conscious, pulse or the animating force.

LXX Septuagint (Gk. version of OT) 369Wood, D. R. W.: New Bible Dictionary. InterVarsity Press, 1996, c1982, c1962, S. 795 NT New Testament 370Pfeiffer, Charles F.; Vos, Howard Frederic; Rea, John: The Wycliffe Bible Encyclopedia. Moody Press, 1975; 2005 371 Sarx NT:4561 (from Thayer's Greek Lexicon, Electronic Database. Copyright © 2000, 2003, 2006 by Biblesoft, Inc. All rights reserved.) 372Freedman, David Noel: The Anchor Bible Dictionary. New York : Doubleday, 1996, c1992, S. 5:684 Gk. Greek † Major revision 373Myers, Allen C.: The Eerdmans Bible Dictionary. Grand Rapids, Mich. : Eerdmans, 1987, S. 881

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Maram: it can refer to location of Maram, people of Maram or the language of the people of Maram

Maramei: The people of Maram, or the people belong to Maram tribe

Akhii: the pulse or the conscious part of human being Sara Kanat: It refers to a ritual pleading the spirit(s) for favour, or magical rituals to please the spirit(s). All kind of rituals that are related to make appease or request the spirit(s).

Ra’ngii Kamatai: Pure, undefiled or set-apart Spirit = Holy Spirit

Ra’ngii Kashyii: Evil, bad Spirit = Satan or Devils

Kalung Rakuii: The village guarding Spirits are friendly and harmless

Katailam Sazyii: land of the death where all the souls of the death will continue to live together as community (invisible Spiritual Realm)

A’bah: extra additional spirit(s) (of animals or other human) possess by an individual to help the person meeting the wishes

Katailam Sazyii: the land of the death where all the souls of the death temporarily dwells before the final judgment

Sara Kanat: It refers to a ritual pleading the spirit(s) for favor, or magical rituals to please the spirit(s). All kind of rituals that are related to make appease or request the spirit(s).

Mystic: one who has a direct experience of the divine presence, an intimate and transforming communion or union with God.374 Sara: in general referring to the spirits but in this context it’s pointing to the evil spirits

374Achtemeier, Paul J.; Harper & Row, Publishers; Society of Biblical Literature: Harper's Bible Dictionary. 1st ed. San Francisco : Harper & Row, 1985, S. 674

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Mikungki: the place with fire burning fully and endlessly, lake of fire which is mention in the bible Satinggam: A place above the Sky or heaven, everlasting place

Hermeneutics of Suspicion: a phrase coined by Paul Ricœur, It is defined as a balanced recognition and perception between “explanation” and “understanding” that validates expressions of a representation.

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