The Dichotomy and Trichotomy of the Human Being “Body, Soul, Spirit”

I- Introduction

It is important to note that, for many theologians, the distinction between the different components of the human being “Spirit, Soul and Body” is not considered a matter of fundamental doctrine that would affect salvation. Rather, it is an attempt to deepen our understanding of the complexity of the human being and his relationship with God. It is essential to understand the biblical meaning of the word “SPIRIT” which is the seat of the human being’s relationship with God.

Let us pray (Psalm 51:10-12): “¹⁰ Create in me a pure heart, O God,

and renew a steadfast spirit within me.

¹¹ Do not cast me from your presence

or take your Holy Spirit from me.

¹² Restore to me the joy of your salvation

and grant me a willing spirit, to sustain me.”

In the name of Christ! Amen !

II- Reflection

II.1 Meaning of the Word “Spirit”

The Human Spirit: Distinction and Nature in Christian Theology

The distinction and nature of the human spirit are widely debated topics in Christian theology. There are many different perspectives, which we will present here concisely, without going into the details of the debates.

The spirit is considered the most complex component of the human being. The word comes from the Latin “spiritus,” which originates from the biblical terms “Ruah” in Hebrew (Old Testament) and “Pneuma” in Greek (New Testament). Its primary meaning is “the invisible breath that gives life,” and by extension, it designates a spiritual and immaterial reality.

The meaning of the word “spirit” varies depending on the context (philosophical, religious, biblical, psychological). Here are some common examples.

1. In a biblical context

Dans la Bible, le terme « esprit » désigne un être immatériel, doté de conscience et de volonté, qu’il soit divin, angélique, démoniaque ou humain.

• God is Spirit: John 4:24 “God is spirit, and his worshipers must worship in the Spirit and in truth.”. This means that God is immaterial, infinite, invisible, and transcends body and matter.
• Angels are spirits: Hebrews 1:14 “Are not all angels ministering spirits sent to serve those who will inherit salvation? ”. They are spiritual creatures, not material, and in the service of God.
• Satan and demons are spirits: Ephesians 6:12 “For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.”. They are also immaterial, but corrupt, rebellious beings who act in the invisible realm to seduce and harm.
• The spirit of man: It is the immaterial dimension of the human being, which allows him to communicate with God. Zechariah 12:1 “…The Lord, who stretches out the heavens, who lays the foundation of the earth, and who forms the human spirit within a person, …”. It is the seat of the relationship with God.

2. In everyday language

In everyday language, the word “spirit” can refer to thought, intelligence, or reason (“a man of spirit”). It can also mean the soul or conscience (“his spirit was troubled”). By extension, it can refer to an inner attitude or moral disposition (“the spirit of forgiveness”, “the spirit of teamwork”).

In Christian theology, the spirit is also associated with the soul. The meaning and distinction between these two words vary depending on theological doctrines, such as dichotomy (man is composed of a body and a soul/spirit) or trichotomy (man is composed of a body, a soul, and a spirit).

II.2 “Dichotomy” Vision

The Dichotomy of the Human Being: Body and Soul/Spirit

Human beings are often described as being composed of two main parts: the (material) body and the immaterial. The latter is frequently referred to interchangeably as the soul or the spirit, or soul/spirit as a single entity. From this perspective, the terms “soul” and “spirit” are considered synonyms or different facets of the same immaterial substance.

Matthew 10:28 “Do not fear those who kill the body but are not able to kill the soul. Rather, fear him who is able to destroy both soul and body in hell.“

1 Corinthians 5:5 “Let such a one be delivered to Satan for the destruction of the flesh, so that the spirit may be saved in the day of the Lord Jesus.“
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Perspectives of Thomas Aquinas and Calvin

Thomas Aquinas was a dichotomist. He considered the soul to be the “substantial form” of the body, the very essence that confers life and humanity. For him, the soul is the seat of all immaterial faculties, including reason, will, memory, and consciousness. The spirit is then the highest faculty of the soul, the one that allows intellectual knowledge and a relationship with God. For Thomas Aquinas, there are not three separate entities, but two, endowed with diverse faculties.

John Calvin, also a dichotomist, emphasized the soul as the immaterial part that gives life and consciousness to man and survives death. The spirit is often seen as the noblest faculty of the soul, the one that allows one to grasp divine realities and receive the Holy Spirit.
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Spiritual Death and the New Birth

Generally speaking, for dichotomists, “spiritual death” is understood as the death of the faculty of communion with God, or more precisely, separation from God. It is the separation of the soul/spirit (or the immaterial person) from God. Sin has severed the intimate and vital relationship that man was intended to have with his Creator.

The new birth is God’s act that enlivens this soul/spirit, reconciles it with Him, and makes it once again capable of communion and spiritual understanding.
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Role of the Soul in the Dichotomy

In this doctrine of “Dichotomy,” the role of the soul (or inseparable soul/spirit) is paramount because it represents the totality of the immaterial being and consciousness of the individual. The soul encompasses not only emotions, but also reason (intellect) and will. These three faculties work together. Although potentially a source of error if left unchecked, emotions play a vital and positive role in knowing God. They can:

• Motivate us to seek God.

• Enrich spiritual experience (joy, peace, love, gratitude, or even sorrow and repentance).

• Confirm intellectual truths.

In short, most sound theological approaches emphasize the need for a balance between the intellect, the will, and the emotions in knowing God.

II.3 “Trichotomy” Vision

The Trichotomy of the Human Being: A Nuanced View

Human beings are often described as being composed of three distinct parts: body, soul, and spirit. This is notably the position of Andrew Wommack, although there are significant nuances compared to other trichotomist theologians. It is essential to note that trichotomy is not a monolithic position; the definitions and functions of each part (body, soul, spirit) can vary depending on interpretations.
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Spiritual Death: A Disconnection from the Spirit

From this perspective, spiritual death is specifically defined as the “death” or disconnection of the human spirit from God. The spirit, the part of man designed to interact with the spiritual realm and with God, is rendered inoperative or inactive for this function. The spirit is “dead” in the sense that it no longer responds to God. Consequently, the soul (intellect, emotions, will) and the body (physical senses) are dominated by the sinful nature and the influence of the world. They are disconnected from the source of divine life and guidance. Unregenerate man, although intellectually capable, is spiritually blind and cannot understand the things of the Spirit of God. As 1 Corinthians 2:14 states, “But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; neither can he know them, because they are spiritually discerned.”
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The New Birth: The Enlivening of the Spirit

The new birth is the act of enlivening and re-creation of the human spirit by the Holy Spirit. It is the transition from spiritual death to spiritual life, allowing the human spirit to reestablish a living communion with God.

II.4 “Dichotomy” Versus “Trichotomy” and Their Spiritual Impact

Although different, these two theological approaches (dichotomy and trichotomy) complement rather than oppose each other. The Word of God does not clearly indicate whether the soul and spirit are distinct or one and the same.

Some biblical passages appear to use the terms interchangeably (favoring the dichotomy), while others clearly distinguish them (supporting the trichotomy). Both theories are therefore biblically justifiable, and neither is considered heretical.

The example of Jesus’ temptation in the desert (Matthew 4) illustrates this non-divergence:

• From a dichotomous perspective, Jesus resisted by mobilizing the totality of His inner being, conceived as a soul-spirit unity, to remain faithful to God. His body felt hungry after 40 days, but His soul and spirit waged an inner struggle, relying on the Word of God (“It is written…”), and He won the victory.
• The trichotomous approach, on the other hand, maintains that the spirit, led by the Holy Spirit, exercises primacy over the soul, which in turn regulates the body’s inclinations. Jesus’ body was intensely hungry, and His soul could have yielded to the logic of temptation (“turn these stones into bread”), but His spirit, relying on the Word (“It is written…”), dominated both soul and body.

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Key Points:

Regardless of doctrine, it is essential to focus on the end result. The biblical parallel between Adam (the fall) and Jesus (victory) highlights the crucial role of the soul and spirit.

Each model has an impact on the spiritual life of believers.

The Dichotomy

From this perspective, the human being is composed of the body and an inseparable unity that is the soul and the spirit. The inner life is seen as a whole. It is therefore the entirety of this soul-spirit unity that addresses God, without distinction. Transformation by the Spirit of God affects the person in his or her entirety. Temptation is perceived as a conflict between the flesh and the soul/spirit.

The Trichotomy

In the trichotomous perspective, where the human being is composed of body, soul, and spirit, the soul is not the channel of direct communication with God; that role is assigned to the spirit. In theological debates, there are several nuanced approaches in which the trichotomous man addresses God. Here is one that I find interesting to present. In this approach, the spirit is the channel of communion and reception of God, while the soul is the channel of expression and manifestation of this communion in the personality and life of the individual. The spirit initiates the relationship, and the soul puts it into action through thoughts, emotions, and choices. The soul, therefore, plays a crucial role in man’s relationship with God, for it is through it that the actions of the spirit are manifested and expressed. Addressing God is an abstract approach in which the trichotomous man uses both of these channels. It consists first of all in a deep connection of the human spirit to the Spirit of God.

Then :

• The soul, with its intellectual abilities, can focus on the attributes of God, meditate on His Word (the Bible), and reflect on His greatness. This intellectual reflection is a form of inner dialogue that honors God.
• Emotions such as joy, sadness, gratitude, repentance, or love are expressions of the soul. Prayer that expresses the joy of praise, the sorrow of repentance, or love for God is a prayer made by the soul guided by the spirit. These emotions may be the result of a spiritual connection, but they are processed and expressed by the soul.
• Addressing God through the will, which is the faculty of the soul that allows man to make choices: – decide to obey him, – follow his commandments and – renounce his own desires to align with the divine will. The soul of a regenerated man submitted to his spirit frames his will.
• In prayer from the spiritual heart, the soul uses words and reason to formulate requests, confessions, and praises to God. Prayer in the spirit uses the faculties of the soul, but in a particular, submissive and directed way.

Although the soul and spirit are separate immaterial entities, their actions are coordinated and align with the directives of the spirit, which is itself guided by the Holy Spirit.

In this trichotomous perspective:

– Regeneration, or new birth, first affects the spirit, which must then influence the soul and body.

– Temptation is seen as a conflict between the soul and the body, attracted by sin, while the renewed spirit pushes them to obey God.

It is also essential to note that Hebrews 4:12 says, “For the word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.”. This verse teaches us two things: 1- the soul and spirit can be separated and 2- only God can discern where they separate.

Rather than entering into a debate that our limited human minds perhaps cannot fully understand, let us focus on what we know for sure: our Creator made us “so wonderfully made” (Psalm 139:14).

Whatever our opinion, the main thing is:

• Offer our bodies to God as “… as a living sacrifice, holy and pleasing to God—this is your true and proper worship.” ( Romans 12:1 ).
• Thank Him for saving our souls “for you are receiving the end result of your faith, the salvation of your souls.” ( 1 Peter 1:9 ).
• Praise Him in Spirit and Truth “²³ Yet a time is coming and has now come when the true worshipers will worship the Father in the Spirit and in truth, for they are the kind of worshipers the Father seeks. ²⁴ God is spirit, and his worshipers must worship in the Spirit and in truth.” ( John 4:23-24 ).

III- Conclusion

Let us meditate: Even before we seek God, He seeks us. He works in our circumstances, our thoughts, our encounters, to gently draw us to Him. This grace is discreet but powerful—it prepares the heart for faith.


Let us pray: Lord, thank you for your goodness that surpasses our merits. Help me to see your hand in simple things, and not to despise those who do not yet know you.

In the Name of Christ! Amen!