Harris, Philos. Basis of Theism, 547—“Brutes may have organic life and sensitivity, and yet remain submerged in nature. It is not life and sensitivity that lift man above nature, but it is the distinctive characteristic of personality.” Parkhurst, The Pattern in the Mount, 17-30, on Prov. 20:27—“The spirit of man is the lamp of Jehovah”—not necessarily lighted, but capable of being lighted, and intended to be lighted, by the touch of the divine flame. _Cf._ _Mat. 6:22, 23_—“_The lamp of the body.... If therefore the light that is in thee be darkness, how great is the darkness._” Schleiermacher, Christliche Glaube, 2:487—“We think of the spirit as soul, only when in the body, so that we cannot speak of an immortality of the soul, in the proper sense, without bodily life.” The doctrine of the spiritual body is therefore the complement to the doctrine of the immortality of the soul. A. A. Hodge, Pop. Lectures, 221—“By soul we mean only one thing, _i. e._, an incarnate spirit, a spirit with a body. Thus we never speak of the souls of angels. They are pure spirits, having no bodies.” Lisle, Evolution of Spiritual Man, 72—“The animal is the foundation of the spiritual; it is what the cellar is to the house; it is the base of supplies.” Ladd, Philosophy of Mind, 371-378—“Trichotomy is absolutely untenable on grounds of psychological science. Man’s reason, or the spirit that is in man, is not to be regarded as a sort of Mansard roof, built on to one building in a block, all the dwellings in which are otherwise substantially alike.... On the contrary, in every set of characteristics, from those called lowest to those pronounced highest, the soul of man differences itself from the soul of any species of animals.... The highest has also the lowest. All must be assigned to one subject.” This view of the soul and spirit as different aspects of the same spiritual principle furnishes a refutation of six important errors: (_a_) That of the Gnostics, who held that the πνεῦμα is part of the divine essence, and therefore incapable of sin. (_b_) That of the Apollinarians, who taught that Christ’s humanity embraced only σῶμα and ψυχή, while his divine nature furnished the πνεῦμα. (_c_) That of the Semi-Pelagians, who excepted the human πνεῦμα from the dominion of original sin. (_d_) That of Placeus, who held that only the πνεῦμα was directly created by God (see our section on Theories of Imputation). (_e_) That of Julius Müller, who held that the ψυχή comes to us from Adam, but that our πνεῦμα was corrupted in a previous state of being (see page 490).