(_f_) That of the Annihilationists, who hold that man at his creation had a divine element breathed into him, which he lost by sin, and which he recovers only in regeneration; so that only when he has this πνεῦμα restored by virtue of his union with Christ does man become immortal, death being to the sinner a complete extinction of being. Tacitus might almost be understood to be a trichotomist when he writes: “Si ut sapientibus placuit, non extinguuntur cum corpora _magnæ_ animæ.” Trichotomy allies itself readily with materialism. Many trichotomists hold that man can exist without a πνεῦμα, but that the σῶμα and the ψυχή by themselves are mere matter, and are incapable of eternal existence. Trichotomy, however, when it speaks of the πνεῦμα as the divine principle in man, seems to savor of emanation or of pantheism. A modern English poet describes the glad and winsome child as “A silver stream, Breaking with laughter from the lake divine, Whence all things flow.” Another poet, Robert Browning, in his Death in the Desert, 107, describes body, soul, and spirit, as “What does, what knows, what is—three souls, one man.” The Eastern church generally held to trichotomy, and is best represented by John of Damascus (11:12) who speaks of the soul as the sensuous life-principle which takes up the spirit—the spirit being an efflux from God. The Western church, on the other hand, generally held to dichotomy, and is best represented by Anselm: “Constat homo ex duabus naturis, ex natura animæ et ex natura carnis.” Luther has been quoted upon both sides of the controversy: by Delitzsch, Bib. Psych., 460-462, as trichotomous, and as making the Mosaic tabernacle with its three divisions an image of the tripartite man. “The first division,” he says, “was called the holy of holies, since God dwelt there, and there was no light therein. The next was denominated the holy place, for within it stood a candlestick with seven branches and lamps. The third was called the atrium or court; this was under the broad heaven, and was open to the light of the sun. A regenerate man is depicted in this figure. His spirit is the holy of holies, God’s dwelling-place, in the darkness of faith, without a light, for he believes what he neither sees, nor feels, nor comprehends. The _psyche_ of that man is the holy place, whose seven lights represent the various powers of understanding, the perception and knowledge of material and visible things. His body is the atrium or court, which is open to everybody, so that all can see how he acts and lives.”