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ity his soul suffers; but since it bears the Spirit of God, it can not die; in this connection of death and immortality lies the sharpest conceivable torment (see HADES; IMMORTALITY). Had the natural and just consequences of sin followed directly upon the first sin, history would have ended where it began and the creative thought of God would have been annulled. But now the redemptive purpose has become the principle of conservation, and the patience of God has postponed the judgment and the end, in order that man may once more by trustful acceptance of the promise share a renewing of his spirit (Jer. xxxi. 31 sqq.; John vii. 39; Acts i. 4-5; Rom. viii. 4). Yet the changed condition of his life caused by sin has not ceased. A constitution is transmitted which renders sin a natural necessity without its ceasing to be sin and subjecting to those conditions which are involved in a wrong relation to God and our divine destination. Psychikos designates man not simply as sarkikos or harmatoloa as interchangeable with these (of. I Cor. iii. 1), but according to his natural condition and because he is at present sarkinos and hamartolos, he does not share the divine principle of life.

The true knowledge of the relation of the soul and the spirit is of great significance ill relation to the person of Christ. The preexistence and incarnation of Christ do not imply the union of two per-

sons in him, but the subject of the y. Bearing incarnation is identical with the man on Person- Jesus, and accordingly the spirit of the ality of Son of God is the personal principle in Jesus. him. But this does not justify Apol-

linaris' conception of a divine principle of life, with body and soul as the human aspect of Christ, resting on the distinction between spirit, soul, and body. On the contrary, the Spirit of God, as this belonged to the eternal Son, was the principle of growth of the God-man in the womb of the Virgin; the child of the mother along with his life from her received his human soul. The soul is the bearer of the spirit, hence Jesus is man according to spirit, soul, and body-human spirit, human soul, and human body, and yet divine-human; in the soul of Christ God's Spirit and man's spirit are so united that there is no duality of personal life. There would be no person of Christ without the incarnation. He who is eternal God has in spirit, soul, and body become perfectly member of our race. But one must hold that this fact is not dependent on our capacity to think it, and the limits of its conceivability are not the limits of its truth, or of the necessary expressions of faith. See HEART, BIBLICAL

BIBLIOGRAPHY: F. Delitzsch, Biblical Psychology, Edinburgh, 1867; J. T. Beck, Outlines of Biblical Psychology, ib. 1877; H. H. Wendt, Die Begriffe Fleiach and Geist im biblischen Sprachpebrauch, Goths, 1878; C. I. Ives, The Bible Doctrine of the Soul, Philadelphia, 1878; E. White, Life in Christ, London, 1878; C. M. Mead, The Soul Here and Hereafter, Boston, 1879; J. B. Heard, Tripartite Nature of Man, Edinburgh, 1882; B. Weiss, Biblical Theology of the N. T., 2 vols., ib. 1882; W. P. Dickson, St. Paul's Use of the Terms Flesh oral Spirit, Glasgow, 1883; G. F. Oehler, Theology of the 0. T., New York, 1883; A: Weatphal, Chair et esprit, Toulouse, 1885; E. W5rn0r, Biblisehe Anthropologie, pp. 77 aqq., Stuttgart, 1887; $. Schultz, Theology of the O. T., London, 1892; J. Laidlaw, Bible Doctrine of Man, Edinburgh, 1895; W. Beyschlag, The-

oZogIJoJthe N. T., 2 vole., ib. 1898; O. Pfleiderer, Paulinismus, pp. 60 aqq., Leipaic, 1890, Eng. tranal., London, 1897; T. Simon, Die Psycholopie des Apostela Paulus, GSttingen, 1$97; F. E. Brightman, in JTS, ii (1900), 273 sqq.; W. H. Schoemaker, in JBL, saiii (1894), 13 aqq.; E. W. Winatanley, Spirit in the New Testament, London, 1908; P. Torge, Sedenglaube and Unaterbliclalceitaho,$nung im Alten Testament, Leipaic, 1909: DB, ii. 14-15, iv. 183-189; EB, ii. 1534-36, iv. 4751-54; DCG, ii. 888-670, 871-$73.

For the archeology and symbolism of the subject in early art the reader should consult F. Cabrol, Dictionnaire d'archgologie clarEtaenne et de Ziturgie, i. 1470 sqq.'(faae. v.), Paris, 1904 (exceedingly rich, and with a wealth of literature).

SOULE, sfil, JOSHUA: Methodist Episcopal South; b. at Bristol, Me., Aug. 1, 1781; d. at Nashville, Tenn., Mar. 6, 1867. He was converted 1797, licensed to preach 1798, and admitted into the New England Conference, 1799; was presiding elder, with the exception of one year, 1804-18, when he was appointed book-agent in New York. He was the author of the plan for a delegated general conference of the church, which was accepted at Baltimore in 1808; and was editor of the Methodist Magazine, 1816-19. He preached in New York 1820-22, and in Baltimore, 1822 24; was elected bishop, 1824; and at the division of the church in 1844, he adhered to the Methodist Episcopal Church South, and thereupon moved to Nashville, Tenn. He was a presiding officer of great executive ability, and in the graver and more important councils of the church had no superior for discreet judgment, and prudence in counsel. As a preacher he was slow and deliberate, but always sound in doctrine, strong in argument, and vigorous in style. He was a man of remarkable strength, both of character and of intellect.

BIxLloaxAraY: The subject is treated in the works on the Methodist Episcopal Church North and South under METHODISTS, such as those of A. Stevens, C. Elliott, N. Bangs, G. Alexander, and J. M. Buckley (for bibliographical data see vii. 358 of this work).

SOUTER, sau'ter, ALEXANDER: Scotch-English Presbyterian layman; b. at Perth, Scotland, Aug. 14, 1873. He was educated at the University of Aberdeen (M.A., 1893) and Gonville and Caius College, Cambridge (B.A., 1896). From 1897 to 1903 he was assistant in humanity and lecturer in Latin and in classical paleography in the University of Aberdeen, and since 1903 has been Yates professor of New-Testament Greek and exegesis in Mansfield College, Oxford. He was an examiner in the University of London in 1906 and in the University of Aberdeen in 1906-10, and a representative of the Joint Board of the Scottish Universities for 19061907. He has edited R. Ogilvie's Horte Latinte (London, 1901) and the twenty-eighth book of Livy (in collaboration with G. Middleton; Edinburgh, 1902), and has written De codicibus manuscriptis A-ugustini quo feruntur Quwstionum Veteris et Novi Testamend (Vienna, 1905) and A Study of Ambrosiaster (Cambridge, 1905).

SOUTH SEA ISLANDS, MISSIONS IN THE: Under this term are included the various groups of islands lying between the continent of America on the east and Australia, the East Indies, and the Philippines on the west, and south of 2()°