(2) The “outer man” consists for St. Paul of the body’s earthly material, “the flesh”; and of the animating principle of the flesh, “the psyche,” which is inseparably connected with that flesh, and which dies for good and all at the death of the latter; whereas the form of “the body” is capable of resuscitation, and is then filled out by a finer material, “glory.”[64]--Here Catherine has no precise or constant word for the “psyche”; her “umanità” generally stands for the “psyche” _plus_ body and flesh, all in one; and her “anima” practically always means part or the whole of “the inner man,” and mostly stands for “mind.” And there is no occasion for her to reflect upon any distinction between the form and the matter of the body, since she nowhere directly busies herself with the resurrection. The “inner man” consists for St. Paul in the Mind, the Heart, and the Conscience. The Mind (_noûs_), corresponding roughly to our theoretical and practical Reason, has a certain tendency towards God: “The invisible things of God are seen by the mind in the works of creation,” Rom. i, 20; and there is “a law of the mind” which is fought by “the law of sin,” Rom. vii, 23; and this, although there is also a “mind of the flesh,” Col. ii, 18; “a reprobate mind,” Rom. i, 28; and a “renovation of the mind,” Rom. xii, 2.--Catherine clings throughout most closely to the Pauline use of the term, as far as that use is favourable: note how she perceives invisible things “colla mente mia.” The Heart is even more accessible to the divine influence,--at least, it is to it that God gives “the first fruits of the Spirit” and “the Spirit of His Son, crying Abba, Father,” Gal. iv, 6; 2 Cor. i, 22. As an organ of immediate perception it is so parallel to the Mind, that we can hear of “eyes of the heart”; yet it is also the seat of feeling, of will, and of moral consciousness, Eph. i, 18; 2 Cor. ii, 4; 1 Cor. iv, 5; Rom. ii, 15. It can stand for the inner life generally; or, like the Mind, it can become darkened and impenitent; whilst again, over the heart God’s love is poured out, God’s peace keeps guard, and we believe with the heart, 1 Cor. xiv, 25; Rom. i, 21; ii, 5; v, 5; Phil. iv, 7; Rom. x, 9.--All this again, as far as it is favourable, is closely followed by Catherine; indeed the persistence with which she comes back to certain effects wrought upon her heart by the Spirit, Christ,--effects which some of her followers readily interpreted as so many physical miracles,--was no doubt occasioned or stimulated by 2 Cor. iii, 3, “Be ye an epistle of Christ, written by the Spirit of the living God … upon the fleshly tables of the heart.”