The Human Soul

The Trichotomous Theory

The Trichotomous position holds that man is constitutionally a triune, possessing a body, a soul and a spirit; or better yet holistically a body, soul, and spirit—since, you can not have a creature that can honestly qualify as a human being unless he or she possesses all there in an inseparable unity.

This position has a very interesting history. When the Christian church divided into the Eastern and Western divisions in the early days of Christianity, the Western or Latin Church, held to the dual theory, while the Eastern or Orthodox division generally held to the triune position.

(As a side comment, it should also be pointed out that the Western Church held to the Augustinian position of the stain of the original sin left on all mankind; whereas, the Orthodox division held to varied positions more closely associated with the Pelagian doctrine that man is man in the image of God and therefore born sinless. In any event, the Orthodox do not feel compelled to accept the Immaculate Conception of Mary the Mother of Jesus, because they say she like all of us was born sinless—the difference being, of course, that she chose never to sin. This we will discuss more thoroughly in our section on sin.)

Now, let’s take a closer look at this position.

The trichotomists hold that man consists of 3 distinct elements:
1. The body—which is the material part of our constitution;
2. The soul— which is the principle of animal life;
3. and the spirit—which is the principle of our rational life.

Reasons for this view are:

Trichotomists hold to this theory on the basis of Genesis 2:7
And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. (Literally, the breath of lives—we should, however, not read too much into this, as dichotomists hold that could mean spiritual and fleshly life; and it could also mean that God breathed into man the power of reproduction of lives.)

Trichotomous believe that Hebrews 4:12 which read that the word of God is able to “divide asunder of soul and spirit” means that He can literally divide them, therefore, they must be separate.

Other theologians, such as A. H. Strong, Myer Pearlman, and Henry Clarence Thiessen held that the immaterial part of man is composed of two portions: the upper is the spirit and the lower is the soul; which work in unison with one another.

Further, they ascribe the soul with the powers of imagination, memory, understanding; and then to the spirit that of the powers of reason, conscience, and free will.

In other words, man’s immaterial nature is looked upon as one nature, but composed of two parts. (Williams, p. 106)

Those who believe that man is tripartite quote 1 Thessalonians 5:23
“And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.”

And also, they quote Hebrews 4:12, which reads,
“For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.”

Now, let look at one more consideration. 1 Corinthians 15:44 says the Christian’s body “is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.”

Yet, Jesus said to the disciples following the resurrection,
Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. Luke 24:39

What then does this mean?

May, I suggest that our resurrected bodies will be very much like those we now have; yet immortal, like Adam and Eve’s original bodies, and like Christ’s resurrected body.