_anima_, is imperfect. But whether it be imperfect because it falls away from perfection, or because it was so created by God, will form the subject of inquiry when each individual topic shall begin to be discussed in order. For if the animal man receive not the things of the Spirit of God, and because he is animal, is unable to admit the understanding of a better, _i.e._ of a divine nature, it is for this reason perhaps that Paul, wishing to teach us more plainly what that is by means of which we are able to comprehend those things which are of the Spirit, _i.e._ spiritual things, conjoins and associates with the Holy Spirit an understanding[274] rather than a soul.[275] For this, I think, he indicates when he says, “I will pray with the spirit, I will pray with the understanding also; I will sing with the spirit, I will sing with the understanding also.”[276] And he does not say that “I will pray with the soul,” but with the spirit and the understanding. Nor does he say, “I will sing with the soul,” but with the spirit and the understanding. 3. But perhaps this question is asked, If it be the understanding which prays and sings with the spirit, and if it be the same which receives both perfection and salvation, how is it that Peter says, “Receiving the end of your faith, even the salvation of your souls?”[277] If the soul neither prays nor sings with the spirit, how shall it hope for salvation? or when it attains to blessedness, shall it be no longer called a soul?[278] Let us see if perhaps an answer may be given in this way, that as the Saviour came to save what was lost, that which formerly was said to be lost is not lost when it is saved; so also, perhaps, this which is saved is called a soul, and when it has been placed in a state of salvation will receive a name from the Word that denotes its more perfect condition. But it appears to some that this also may be added, that as the thing which was lost undoubtedly existed before it was lost, at which time it was something else than destroyed, so also will be the case when it is no longer in a ruined condition. In like manner also, the soul which is said to have perished will appear to have been something at one time, when as yet it had not perished, and on that account would be termed soul, and being again freed from destruction, it may become a second time what it was before it perished, and be called a soul. But from the very signification of the name soul which the Greek word conveys, it has appeared to a few curious inquirers that a meaning of no small importance may be suggested. For in sacred language God is called a fire, as when Scripture says, “Our God is a consuming fire.”[279] Respecting the substance of the angels also it speaks as follows: “Who maketh His angels spirits, and His ministers a burning fire;”[280] and in another place, “The angel of the Lord appeared in a flame of fire in the bush.”[281] We have, moreover, received a