If the doctrine of divine timelessness is true, then it turns out – perhaps surprisingly to some people – that materialist Christology – and in particular what it has to say about the death of Jesus – is given a helping hand.
Is Christian physicalism really the child of naturalism that gives essentialism the heave-ho?
I really wish that evangelical institutions would pick the right fights to get into. A couple of days ago I got an email advertisement from that great bastion of substance dualism (or more importantly, that good and faithful opponent of Christian physicalism) in the modern Evangelical world, Biola University. The advertisement reads as follows:
This episode is a very late addition to the series “In Search of the Soul,” looking at the various options that exist in philosophy of mind.
In the original five part series I was very conscious of the fact that I was leaving out the view of Aristotle and Thomas Aquinas, and this addendum is my penance for that fact. As promised in the episode, here are just a few suggestions for further reading, from authors who defend “hylemorphic dualism.”
David Oderberg, Real Essentialism
David Oderberg, “Hylemorphic Dualism” in Ellen Paul, Fred Miller and Jeffrey Paul (eds), Personal Identity
Edward Feser, Philosophy of Mind: A Beginner’s Guide
He’s right about a lot of things, but soul sleep isn’t one of them.
Tom Wright’s scholarly writing on the biblical teaching on the resurrection of the dead is praiseworthy for a number of reasons. He has alerted the evangelical community to the unfortunate way in which popular theologies of “going to heaven” are eclipsing the biblical hope of the resurrection to eternal life. But he does have one major weak spot, in my view, and that is the rather poor treatment of the doctrine of “soul sleep.” Soul sleep is the view that people do not experience any conscious intermediate state of waiting between death and resurrection. They are wholly dead until God steps in and raises them back to life. Continue reading “Tom Wright: Wrong about Soul Sleep”
Although I’m familiar with the view that the Apostle Paul is relating an “out of body experience” at the outset of 2 Corinthians 12, I’m pretty sure that he is not. That’s partly because I’m a physicalist and I don’t think that such things are even possible, but it’s also because the evidence for this claim about the meaning of this passage is pretty weak. I’ll explain why I say this. Continue reading “2 Corinthians 12 – an “out of body” experience?”
Here’s the next instalment of the “Nuts and Bolts” series, in which I spell out some of the basic terms and concepts used in the various branches of philosophy and theology.
I’ve already written plenty of blog entries (and even a podcast series) on dualism, but a recent online conversation with a couple of Christian bloggers prompted me to write this, because it drove home the fact that plenty of Christians don’t know what the word means, to the point where they will even get into lengthy arguments about not being a dualist when they aren’t yet sure what a “dualist” even is (yes, this actually happened recently). In the interests of being part of the solution, I present: What is dualism? Continue reading “Nuts and Bolts 006: What is Dualism?”
Every Christian who decides on a stance to take on the mind-body issue is going to have to live with the fact that there will be certain “problem texts” in the Bible that appear to conflict with the position they take. As a physicalist, I think there is a very small number of such texts for my view, and I think there are plausible explanations for all of them (for example Jesus’ words to the criminal on the cross Luke 23:43, which I discussed recently). What one hopes to do is to settle on a view that has fewer problems than all others, problems that have an explanation in sight.
I think that traditional Cartesian/platonic dualism has a real problem, therefore, when it comes to 1 Corinthians 15, as I think it contains a problem for dualism – a problem with no real solution that I can see. The chapter is a decent size, so I won’t reproduce it here, but go ahead and read it first to make sure I’m representing what it says faithfully. The subject is the resurrection of the dead, and it arises because some of those in the church in Corinth had said that there will be no resurrection. The Apostle Paul makes a number of comments on this, one of which concerns my point here. In doing so he indicates that he cannot possibly have been a dualist. Continue reading “Eat, Drink, and be Merry: 1 Corinthians 15 and Physicalism”
If soul sleep is true, then why did Jesus tell the criminal on the cross that he would be with him that day in Paradise?
As I’ve indicated numerous times, I’m a materialist about human beings. I don’t think that I’m an immortal ghost/soul living inside a body. I think that I’m a physical creature. Long before I encountered philosophy of mind or neuroscience, I became convinced that this is what the Bible teaches, making its teaching on human nature stand out like a sore thumb against the pagan Hellenistic theology of the first century.
I also become convinced that since I am not an immortal ghost living inside a body, when my body dies I will not escape death and live on in heaven, or the underworld, or the astral plane or anything of that sort. I think the Bible teaches that death is very real and it puts an end to our life. There is no conscious state of any sort immediately following death. There is noting at all. Of course, I am a Christian and I do believe in the resurrection of the dead, but that obviously doesn’t happen when a person dies, or I think somebody would have noticed by now. The view I hold has sometimes been called “soul sleep” because it views death as a state of “sleep” or unconsciousness. It’s not an ideal term because it can be taken to imply dualism and maybe “person sleep” would be a better alternative, but it’s too late for that. The term has been coined.
Holding and expressing these views rubs some of my fellow conservative evangelicals the wrong way, but for the most part there’s really no disputing that the Bible presents human nature and death this way literally dozens of times in fairly clear language. Affirming dualism and the view that we live on as immaterial spirits after death and go somewhere is a point of view held in the teeth of the biblical evidence. This fact too, I suspect, rubs some of my fellow conservative evangelicals the wrong way.
In spite of the fairly clear overall teaching of the Bible, there is a very small handful of biblical passages (no more than four, in my view) that might be used (and have been used) to suggest that actually the general impression given by most of what the Bible teaches is false, and that really we do survive our bodily deaths and travel to heaven, or hell, or some other place and live consciously there. This should not be surprising. Whether you’re doing surveying, earth science or biblical interpretation, when formulating a theory you’re always going to be confronted with recalcitrant evidence, that is, evidence that at first glance seems to go against the flow of the well-established facts and is in need of an explanation. The existence of such evidence in science or in Scripture does not falsify a theory.
One of those texts is Luke 23:43. Continue reading “Luke 23:43 and Soul Sleep”
At last, the series ends. Here is part five of the series on the mind/body problem. This episode steps completely away from analytical philosophy and is an overview of some of the biblical material that bears on the subject. Although it’s a comparatively long episode (just under fifty minutes), it’s still a very sketchy overview. The subject is a large one, and at best I can get the ball rolling and encourage you to look further. Enjoy. 🙂
UPDATE: Here the whole series, now that it is complete:
Here’s the fourth installment on my series on the mind-body problem.
In this episode I look at the argument against physicalism from the afterlife. Here, some dualists argue that if physicalism were true, then the resurrection of the dead would be logically impossible. Their argument is:
- The doctrine of the resurrection of the dead entails that people will be raised back to life who are the same people who died long ago. In other words, they will have the same identity.
- Sameness of identity requires unbroken metaphysical continuity (that is, the continued, uninterrupted or “non-gappy” existence of whatever thing the functioning person is, whether a physical thing or an immaterial mind).
- In physicalism, it is logically impossible for there to be unbroken metaphysical continuity between a physical person who died a hundred years ago and a person who will be raised to life in the future.
- Therefore if physicalism is true, the doctrine of the resurrection of the dead is logically impossible. Stated differently, a physicalist cannot consistently believe in the resurrection of the dead.
How might a physicalist respond to this line of argument? Listen to find out. As promised in the episode, here are a few pieces of work by Trenton Merricks that relate to some of the material I cover:
“How to Live Forever Without Saving your Soul,” in Kevin Corcoran (ed.) Soul, Body, and Survival: Essays on the Metaphysics of Human Persons (Ithaca: Cornell University Press, 2001), 183-200
“There Are No Criteria of Identity Over Time,” Noûs 32:1 (1998), 106-124.
“The Resurrection of the Body and the Life Everlasting” in Michael J. Murray (ed.), Reason for the Hope Within (Grand Rapids: Eerdmans, 1999), 261-286.
UPDATE: Here the whole series, now that it is complete: