THUS far we have found that in common usage the word "soul" has no technical meaning. "All the elements which it can be shown to possess, are known by other special names [the feelings, the thoughts, the mind, a person, etc.], and can be referred to their proper places in a system of psychology. . . . It is a complex conception, whose elements may be separated and specifically named. . . . The only apparent reason for retaining it seems to be the need of a term to embrace these elements in combination, and thus frequently to avoid a circumlocution."
There is no evidence that the word is differently used in the Bible. By a brief examination, any student of the subject may satisfy himself that in any particular instance where "soul" is used in Holy Writ, it means either these various psychological elements taken collectively, or some one or more of them.
There is not the slightest need of either a learned or an ignorant juggling with original words—nephesh, ruach, psyche, pneuma, et cetera. The English translation is sufficient to settle the question, if common sense and sincerity be our lawyer and judge. However, as champions of inherent immortality will think otherwise, it sometimes becomes necessary to show their mistakes. Hence books on this phase of the subject are not useless. As there are plenty of these to be obtained at the office of this paper, we shall not add another.
It may be objected to our position above, that if psychological elements only make up "souls," since thought, feeling, willing, are the same in all persons, this leaves no way of distinguishing them—say, in the resurrection; that is, there can be no individuals.
To which it may be answered, that the peculiar die in which each person is cast—the special combination of these elements—the individuality—is recognized by philosophy (see Professor Joyce's "Conception of Immortality") as one of the things outside of the "closed universe." It is totally unknowable, undefinable. What that is, is God's secret. But so far as we know it, it is only in the combination of these elements. The word "individual" is a symbol for a something we can neither fathom nor analyze. What it is has puzzled the sages of all time. But "individuality" is not the soul; for it is as certainly true of the myriad leaves of the forest, of the beasts of the field and the fowls of the air, as it is of man. Any one acquainted with the history of philosophy knows this.
This question, therefore, of individuality does not, can not enter into our definition; but whatever it is, it is powerless to save the soul alive; for we are admonished, in Matt. 10:28, to "fear Him which is able to destroy both soul and body in hell."
However, if any wish to define soul as psychological elements plus X, we shall not quarrel with them.
Let us take two or three texts to illustrate the use of the word in Scripture. Speaking of Rachel it is said:—
"And it came to pass, as her soul was in departing (for she died)," etc.
If we should say, "As her powers were growing feeble (for she died)," etc., the whole thought would be expressed.
(Query: Did her individuality depart?)
Here, soul is evidently used for the combination of those elements for each of which psychology has a particular name; as, consciousness, sensibility, etc.
Again, "And man became a living soul"—a conscious (and in this instance self-conscious) being.
Common sense easily distinguishes its meaning here from its meaning in such passages as, "And every living soul died in the sea." Fishes, whales, and seals are conscious, but not self-conscious beings.
And so we might go on, but it is not necessary.
The Scriptural Argument.
Let us now for a brief period transport ourselves in thought to some benighted clime—to Japan, for instance; to some region untaught in the Christian's glorious lore. Let us forget that we know aught of the true religion or of Bible light. Let us dress ourself in the strange garb of a citizen of this alien country—some thoughtful soul nobler in mind than his fellows, because he would know what truth is, what the meaning of life, and what his destiny. Let us take the color of his skin; let us see with his eyes, and think his thoughts. Let us wander from day to dreary day through the midst of multitudes who only shake their heads and shrug their shoulders when we ask them what they know of the mighty problems of existence. Tell me, O friend! O stranger! is man but a vapor of the morn? Is he but a flame which burns for a moment, and then goes out in eternal darkness?
Wearied at last by our vain questionings, we stand and gaze with envy upon the dog which knows not enough to dread the inevitable.
With the apathy of incredulousness we hear that there have arrived from afar in our city copies of a certain book which claims to be a divine message from heaven. With the desperation of a last hope we resolve to possess a copy. We shall ask it if indeed it reveal aught of the Whence and the Whither of humanity.
We carry it to the solitude of our chamber. As we approach the study of its pages, a strange fear comes over us. What if it should tell us that love and friendship place no interpretation on the deep night of death? that the yearning for life, the longings and aspirations of the soul, are but vanishing lines in the panorama of time, and focus in the grave!
We dread lest our last hope may prove in vain! Is not the hope of an uncertain possibility better than the positive knowledge that hope shall never know fruition? What if this book should shatter even the small consolation of the dim hope that somewhere may be found an assurance of better cheer! Can we face such an alternative, and still care to live?
But the agony of suspense overpowers the terror of denial,—"Tell us, O Book! what sayest thou?"
As we address ourself to discovering its message, four questions are uppermost in our mind: First, does it anywhere call man immortal? second, is he said to possess an immortal soul? third, is he conscious in death? last, is there a future life; and if so, when does it begin?
Our heart begins to sink within us when from cover to cover we find no statement that man is immortal, while we do find him distinctly referred to as "mortal man." Job 4:17.
We console ourself that this passage is speaking of the body, not the soul.
But our quest for a statement that man has any immortal part whatever ends as fruitlessly as the other. Our fear revives. Can it be that this volume also shall bring us no prospect but annihilation?
But what is man's condition in death? We encourage ourself with the thought that he may be conscious, tho possibly not immortal. Alas! at each new step in our eager search, our flickering hope grows fainter! With what despair we learn that—
Our cherished belief in the imperishable nature of something within us—our possession of an immortal soul—forever vanishes. Dazed by being brought face to face with such a fate, we begin to ponder the respective worth of suicide and of a life forever brooding on the horror of extinction.
With stolid gaze and a mechanical movement of the hand, we turn the leaves of this book which has fixed our doom. But a strange new sentence attracts our eye. We pause—we read—we read again,—"I am the resurrection and the life." We search anew! We shout for joy! Life! endless life! and under conditions of glory inconceivable!
But now are we troubled in spirit. Despondency and gloom settle down upon our heart. Alas! we are undone! We learn that SIN is a deadly virus in the soul; that iniquity God hates; that transgression of His law means eternal death. For we read:—
"The soul that sinneth, it shall die."
"The wages of sin is death."
"The Lord preserveth all them that love Him; but all the wicked will He destroy."
"For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. . . . For they shall be ashes . . . in the day that I shall do this, saith the Lord of hosts."
The mystery of destiny is exchanged for the stupendous problem of sin.
Ah, sinner, well, well you know the remedy. "Choose you this day whom ye will serve."
