Roses Ablaze
Avatar by Ayumeg
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I haven't read the Bible, but a philosophy book, two clergypeople and a religion professor whom I deeply respect all say that the Bible never says anything about a soul that's separate from the body. This is what the philosophy book says:
How to Think About Weird Things: Fourth Edition by Theodore Schick said:The Biblical View of Souls
Many People Believe that the existence of a soul capable of existing independently of the body is a central tenet of Christian teaching. Biblical scholars disagree. The Bible, they tell us, presents a monastic view of the person in which the mind and body are inseparable from one another. British theologian Adrian Thatcher explains:
Why are Biblical scholars unanimously agreed that the Bible gives us no reason for believing in an immortal soul? Because the words that get translated as soul, such as "nephesh" and "psuche," mean living, breathing creature, and because the story of the resurrection makes no sense if there are such things as immortal souls. Thatcher explains:There appears to be a rare unanimity among biblical scholars that the biblical picture of the person is non-dualist, and that the Bible gives little or no support to the idea that a person is essentially a soul, or that the soul is separable from the body. Dualists, of course may reply that, regardless of what the Bible said about the issue then, dualism offers a convincing framework for Christian teaching now. Even so, they cannot get around the fact that, from a biblical point of view, dualism is very odd. Lynn de Silva summarizes the position thus:
Biblical scholarship has established quite conclusively that there is no dichotomous concept of man in the Bible, such as is found in Greek and Hindu thought. The biblical view of the man is holistic, not dualistic. The notion of the soul as an immortal entity which enters the body at birth and leaves it at death is quite foreign to the biblical view of man. The biblical view is that man is a unity; he is a unity of soul, body, flesh, mind, etc. all together consisting of the whole man. None of the constituent elements is capable of separating itself from the total structure and continuing to live after death...
The resurrection and ascension of Christ seem clearly to exclude the dualistic accounts of the human person. The death of Christ was a real and total death, not merely the death of his mortal body. The miracle of resurrection is precisely that God raises Jesus from the dead, not that he raises Jesus' mortal body and reunites it with his immortal soul. What purpose does the resurrection of Jesus serve, we may ask, if Jesus was not really dead? Was it just to convince the disciples that the bonds of death were forever loosened? Hardly, for if the disciples had believed in immortal souls they would not have required assurance on that point; and if they had needed such assurance, a resurrection miracle would not have provided it; it would merely have caused confusion. The ascension of Christ is also rendered superfluous by a dualist account of the person; for the soul of Christ, being alive after his physical death, would presumably have been capable of returning to the Father without its body. What then is the ascension? A highly visual way of saying cheerio? It is, rather, the return of the transformed, transfigured, glorified, yet still embodied, Christ to the Father. No particular historical version of the event is favored by arguing thus. The point is that the theological convictions expressed by the resurrection and ascension narratives make much better sense on the assumption that all men and women are essentially bodily unities, after, as well as before, their bodily deaths.