Did Jesus say that believers would never ever die, indicating that even when their bodies die, they will live on with him in glory? You might have heard that, but what if he meant something different, promising that we would be spared the fate of disappearing into death forever?
I get some resistance to the biblical concept that human beings are frail and mortal, “dust of the earth,” that we return to the dust when we die, and that there’s no heavenly life to be had while our bodies lay in the grave awaiting the resurrection of the dead. Sometimes people even pit Bible verses against this biblical idea. One verse at a time, I think we can see that these objections fail, and the overall clear biblical portrait of human nature and death remains intact.
One of those objections comes from a particular interpretation of Jesus’ saying after raising Lazarus from the dead in John 11:25-26:
“I am the resurrection and the life. Whoever believes in me, even though he dies, will live, and whoever lives and believes in me will never die.”
Never die. That gives pause to some people when they consider my view that immortality is received at the resurrection and that the dead are really dead in the grave, not living on as immortal souls. They wonder if this claim by Jesus must mean that if we live and believe in him now, we cannot lie dead in the grave without our souls living on in glory, because we will “never die.” It’s a good question to ponder, but there’s already a reasonable response to this worry, quite apart from the observation I’ll make soon. Jesus is here talking about those who live the new life that he has just referred to: Whoever believes in me, even though he dies, will live – that is, via the resurrection. So when Jesus goes on to say “whoever lives and believes in me will never die,” he’s talking about the life of immortality after the resurrection. Continue reading ““You will never die”: What did Jesus mean?”
You can only believe in purgatory if you hold a substance dualist view of human beings.
Purgatory is a place that exists according Roman Catholic Theology, and a number of people who are not Roman Catholic believe in it, too. In Catholic theology, it is a place where you go after death if you are not yet ready for heaven, so that you can receive punishments for the venial sins (the less serious sins, as opposed to mortal sins) that have not yet been dealt with in this life. As Thomas Aquinas put it,
[I]f the debt of punishment is not paid in full after the stain of sin has been washed away by contrition, nor again are venial sins always removed when mortal sins are remitted, and if justice demands that sin be set in order by due punishment, it follows that one who after contrition for his fault and after being absolved, dies before making due satisfaction, is punished after this life. Wherefore those who deny Purgatory speak against the justice of God: for which reason such a statement is erroneous and contrary to faith.
Outside of this historical Catholic understanding of purgatory, others have suggested, not that people need to be punished, but rather that they simply need to be fully sanctified (made holy) before reaching their final state in heaven. Jerry Walls defends this view in his book Purgatory: The Logic of Total Transformation. In public conversations, Dr Walls has remarked that while no doubt the sinful human desire is to have total transformation all at once, the reality is that sanctification is a process that takes time, hence purgatory.
I do not believe in purgatory, but I will not here argue that purgatory does not exist. Instead, I will just make one observation: To believe in purgatory presupposes mind-body substance dualism. Continue reading “Purgatory requires dualism”
We just got back from taking our kids to their first Ash Wednesday service. Ash Wednesday kicks off the season of Lent, a time where we examine ourselves with a repentant heart, confessing our sins and reminding ourselves of God’s mercy. Many people give something up for lent and the practice of fasting during Lent is common, so that people can take their focus off their needs and pleasures and focus on being made right with God.
During the Ash Wednesday service, participants are marked on the forehead with a cross. Tonight the prayer just before the marking with ash really stood out to me:
Loving God, you created us from the dust of the earth; may these ashes be for us a sign of our penitence and mortality, and a reminder that only by the cross do we receive eternal life.
What a simple reality. The prayer wasn’t burdened down with the language that we sometimes use to describe these truths, terminology like “physicalism,” “conditional immortality” or “annihilationism.” One of the frustrating things (but of course not the only frustrating thing) when Christians deny these biblical truths and talk about the immortality of the soul or about everybody living forever (it’s just a question of where they live) is that we have to come up with terminology to describe these positions.
This prayer, though, is a perfect example of how something like “annihilationism” or “conditional immortality” is ideally expressed, with the straightforward, unadorned claims of the Bible. We are mortal, made from the earth (or from stardust as some scientists like to say), we are dust and to dust we will return. We should have no default expectation of living forever, and it is only through Christ that we can have eternal life. Call that “conditional immortality” if you like, but it’s just the Christian Gospel.
If I reject the argument from consciousness for dualism, do I also have to reject the kalam cosmological argument?
As I have noted elsewhere at the blog and in the podcast series called “In Search of the Soul” back in 2009, some dualists say that materialism (the view that we are material creatures without an immaterial soul added) has a problem because materialists cannot explain conscious experience. How can matter be “aware”? In reply, I have said that if the argument is driven by the fact that materialism lacks an explanatory account of how consciousness arises, then dualism should be rejected too, because it doesn’t have an explanatory account of how consciousness arises either. Saying that we have a soul does not explain how consciousness arises. In fact we should reject all philosophies of mind! But they can’t all be false, since here we are with minds! Since the objection proves too much, it must prove nothing at all. We don’t have to know how a view of human nature offers an explanatory account of consciousness in order for it to be true after all. (As an aside, a dualist might opt for the line of argument that there is no explanation, consciousness is just a brute fact of what souls are like. If this is the way to go, then he surrenders his argument about explanatory accounts.)
But when I first decided that this was the case, a parallel issue and potential problem occurred to me, and today my friend Hugh raised it. Curses, I was hoping nobody would spot this! (I jest.) The parallel issue is this: Does this mean we have to reject the kalam cosmological argument? How is this a parallel issue? In the following way: The kalam cosmological argument is that since whatever begins to exist must have a cause and the universe began to exist, it follows that the universe has a cause. The universe, so the argument goes, cannot be self-caused since this is incoherent. Rather, the cause of the universe is God, who brought the universe into being out of nothing. Continue reading “The Argument from Consciousness and the Kalam: An interesting parallel”
I’m delighted to announce that in December 2014 the Ashgate Research Companion to Theological Anthropology will be published, featuring a chapter from me called “The Mortal God.” The chapter is about how a doctrine of the incarnation might look coupled with a materialist view of human beings. Theological anthropology is about coming up with a view of human persons from a decidedly theological point of view, although there is a natural overlap with philosophy of mind, philosophy of religion, theology and biblical studies. Questions about bodies, minds, souls, spirits, life, death, eternity and more are tackled in this sizeable piece of scholarship.
Here’s the synopsis: Continue reading “Book announcement: Ashgate Research Companion to Theological Anthropology”