David Bentley Hart – Page 3 – Forging Ploughshares

Hell and Universal Salvation

If one has never questioned infernalism (the belief that some or many will experience eternal torturous punishment in a future after-life), David Bentley Hart’s That All Shall Be Saved: Heaven Hell and Universal Salvation is probably too large a pill to swallow. On the other hand, those who have never questioned infernalism are probably not the target audience of the book, which is part of the problem and Hart’s opening point; “I know I cannot reasonably expect to persuade anyone of anything, except perhaps of my sincerity” (p. 4). Those who follow the argument will simply agree that it “successfully expresses their views,” while those who disagree will either dismiss his argument out of hand or presume to leverage the same old tired counter-arguments. “The whole endeavor may turn out to be pointless” (p. 4). The feeling of futility may be peculiarly irksome as the gravity of eternal torturous punishment pulls every other doctrine into its orbit, even and most especially the doctrine of God. If God is eternally angry (in spite of the Biblical teaching that he is not), if eternal torture of finite humans is part of his plan and necessary to his ends, and if it is by this means that God demonstrates his sovereignty, one might become suspicious, Hart argues, that Satan has taken the place of God and that worship of one or the other is an arbitrary choice.

The problem is, if one pulls out the infernalist thread, then atonement theory, anthropology, and doctrine of God, in the common Western understanding will also unravel. Hart’s hard-hitting volume raises the question, given “the sheer enormity of the idea of a hell of eternal torment” and the “absurdities and atrocities” it entails (p. 78), whether we are still dealing with the same God and faith as that of the New Testament? Given the “moral hideousness” (p. 79) of infernalism, given that like God one will be required in eternity, according to Tertullian, to learn to relish “the delightful spectacle of the destruction of the reprobate,” given that, according to Martin Luther, “the saved will rejoice to see their [former] loved ones roasting in hell” and that according to Thomas Aquinas “the vision of the torments of the damned will increase the beatitude of the redeemed (as any trace of pity would darken the joys of heaven)” (p. 78), given all this (and more) do we still have to do with the religion of love of the New Testament? Hart does not put the question exactly like that, but this gets at the enormity of the shift for which he is arguing. In short, eternal hell distorts the character of God, changes the nature of salvation, puts human will at the center of eternity, creates a feeling of elitism, diminishes the value of the vast majority of humanity, and shifts the focus of the New Testament and the work of Christ away from salvation from sin and death to salvation from eternal torturous existence.

Several pages of the book are given over to simply listing those New Testament passages which seem to describe an unqualified universality. The opening epigraph sums up the idea of some 25 passages Hart deals with: “Our savior God. . . intends that all human beings shall be saved and come to a full knowledge of the truth” (I Timothy 2:3-4, Hart’s rendering). Hart’s translation of the New Testament, which he considers the required starting point (he sees the book as a companion to his translation), at a minimum, “restores certain ambiguities” (p. 3) read by the early Church as entailing universal salvation. The evidence indicates, “that the universalist faction was at its most numerous at least as a relative ratio of believers, in the church’s first half millennium” (p. 1). This did not rule out belief in hell, rather; “to them hell was the fire of purification described by the Apostle Paul in the third chapter of I Corinthians” (p. 1). Hart maintains, “There have been Christian universalists . . .since the earliest centuries of the faith” but the theological influence of Augustine has given rise to two millennia of misunderstanding in the West (“if only he had died twenty years earlier,” Hart laments elsewhere).

A significant part of the book is spent refuting the notion that the integrity of free will requires belief in infernalism. Hell allows some to be in eternal rebellion while others use their free will to choose God. In either case, the main thing is the integrity of human will (unblighted by coercion or by circumstance). Hart’s point is that this entails a faulty view of free will. Is free will total freedom from any constraint, any authority, any tradition, so that nothing constrains? What would total lack of constraint look like, presuming it a possibility? We might describe someone who jumps off a bridge or who runs into a burning building for the sheer fun of it as exercising their unconstrained freedom. Maybe the individual wants to feel the freedom of flying off the bridge or maybe they want to experience the exhilaration of being burnt alive. This person may be exercising a kind of liberty, but it seems they are slaves to delusion, that they are experiencing a poverty of rational freedom. Pure choice, free of purpose, and free of a goal is simply “brute fact” and has nothing to do with free will.

Our choices (or will) are always exercised on the basis of some rationale and this reason depends upon circumstance. In the Bible, humanity is depicted as deluded, held captive by a lie, enslaved to sin. This means understanding and knowledge are bent by circumstance and will is deluded by sinful contingencies and capacities. Sin is a marring of reason, an obscuring of the truth, and a perversion of reason. Jesus tells us the truth will set us free, so that freedom requires truth. To imagine that free will is at work in the state of sin is to misunderstand both the nature of free will and sin, as well as salvation

Salvation is the exposure of the delusion and the displacement of a lie with the truth so that one puts on her right mind by having the mind of Christ. The more one is in her right mind, the more she is conscious of God as Goodness that fulfills all beings. The more she recognizes that human nature can have its true completion and joy only in him, to that degree she throws off the fetters of distorted perception and is freed from deranged passions. Seeing the good in God is simultaneously a reshaping of the will, so that rightly understanding and rightly willing are synonymous with total freedom. Liberated from crippling ignorance and emancipated from the impoverished condition of sin, the rational soul can freely will only one thing – its own union with God. Seeing the good, the true, the beautiful in God, draws us inevitably toward God. As John depicts it, “When I am lifted up, I will drag all men to myself” (John 12:32). God’s will is being enacted in creation, in history, in all of our lives culminating in universal worship: “Every knee shall bow and every tongue will confess that Jesus Christ is Lord” (Philippians 2:10-11).

The compelling necessity of the light is not a constraint on freedom, as demonstrated in the truly human one. The “integrity of Christ’s humanity entails that he possesses a full and intact human will, and that this will is in no wise diminished or impaired by being ‘operated’ . . . by a divine hypostasis whose will is simply God’s own willing” (p. 189). True freedom in no way necessarily entails the possible choice of rejecting God, as Christ could not have been fully human. This lack of choice is no constraint upon the freedom of the will. It is simply the consequence of possessing a nature produced by and for the transcendent Good; a nature whose proper end has been fashioned in harmony with a supernatural purpose. God has made us for himself, as Augustine would say, and our hearts are restless till they rest in him.

Hart’s dogmatic universalism raises the question of focus (is it, like infernalism, weighted heavily toward the future) and balance (where is justice to be found), which I will address next week.

Escaping Idolatrous Capitalism

To ask what comes after capitalism is on the order of asking what comes after idolatrous religion. [1] One might devote his life to defeating Baal worship only to have Baal replaced by Kali. Improvements may be made in the exchange but people will devote themselves to the gods of culture and these gods (even in their atheistic and Christian incarnation) will bear the image of their makers. Capitalism (or late capitalism in all of its incarnations) is the refinement of all that one would expect of a religious system: nothing is made an absolute something, excess/surplus value (not to be found in any actually existing entity) is the only true value, exponential desire set to consume the world (literally sacrificing the planet in poisoning and despoiling its resources) with no counter value (human survival, care for creation, care for those immediately being sacrificed) able to halt the slaughter. This new world religious order may be unsustainable but it appears all pervasive and irresistible. In the devolution of culture, the human disease – the compulsive attempt to extract life from death, has unified into a world religious economy of perfect plasticity in which the god cannot be satiated.

Equating love of money or a system which promotes love of money (greed) with idolatry (Col. 3:5; I Tim. 6:10) goes to the heart of the system and the apocalyptic nature of resistance. It is important not to be blinded by extraneous elements – imagining that manipulating the economy, exposing the fallacies of the particular system, or reordering the religion is the answer. Capitalism reengineered or exchanged for something else might improve the lot of some: as in the joke that under communism everyone now drives a limo, the explanation comes that the party boss drives the people’s limo on their behalf whereas under capitalism the same man drove it only for himself. One might have tried to convince the ancient Aztecs that the gods did not need war or that the sun would still shine without offerings of human hearts and blood, but the underlying economy would still be at work. The gods are at the service of a very particular economy extracting life from death. One might as well try to convince Donald Trump to give up his wealth, health and wealth gospelers to give up their gospel, name-brand Christianity to sell its possessions, or evangelicals to trade in Dave Ramsey for Jesus’ admonitions against wealth and the wealthy. Only an apocalyptic reordering of the world permits the naming of the idol from the clearing of an alternative economy and kingdom.

Locating the love of money with idolatry means that this too is a nothing that can be treated accordingly. Capitalism is the same process of gaining symbolically (in the realm of the law or the gods) through a process of destruction as is found in every idolatrous sin system. As David Hart describes it, “It is a system of total consumption, not simply in the commercial sense, but in the sense also that its necessary logic is the purest nihilism, a commitment to the transformation of concrete material plenitude into immaterial absolute value.”[2] One is “morally bound to amorality,” greed is good, and the “the lust of the eyes” is cultivated as, with idolatry, more is the goal. Just as idolatrous religion consumes the lives of its worshipers, so too capitalism is aimed at uninterrupted, planet despoiling, life destroying consumption that is destroying the planetary body for nothing. The living interchange of life becomes a death exchange in which relationship (to others, the planet, and God) is converted into an exchange value – a dead piece of paper.

The answer is not, as Hart claims, that the early Christians were communists. While those in Jerusalem may have willingly shared their possessions, others such as the Corinthians had to be coaxed into giving a respectable amount of money to aid the poor in Jerusalem. This gift reveals that the economy out of which it flows is not communism but something more pointed. The dividing wall of hostility between Jew and Gentile is broken down in Christ, and the removal of this barrier is, for Paul, the archetype of salvation. Money shared by Gentiles and accepted by Jews is the token of its accomplishment. Specifically, the money stands in place of the wall of hostility as a bridge between two alien communities and religions. Judaism is unique in this, not because its law constitutes the only barrier, but because it is representative of all dividing walls between all peoples.

At this point in history it is easy to comprehend that capitalism and nationalism, like any religion, requires its walls. That the wall is also the killing field, and vice versa, is obvious in primitive religion as well as modern politics. For example, in Aztec cosmology the Sun God, Huitzilopochtli, was waging a constant war against darkness and to ward off the dark (and simultaneously ward off the Aztecs’ enemies), Huitzilopochtli required human hearts and blood (supplied, anthropologists now know, from among enemy combatants and peoples). The religion of human sacrifice is the barrier defining Aztecs and warding off their enemies. Paul once stood firm in the breach of the dividing wall of hostility, attempting as a good Pharisee to seal up the border. Christ was sacrificed by Israel to ward off Rome and to secure the Temple from Roman wrath (which eventually came anyway in 70 A.D.). Paul, as a Pharisee, was willing to make more human sacrifices to the cause.

In taking up this offering though, Paul has a very different explanation of Christ’s death: “For you know the generous act of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that by his poverty you might become rich” (II Cor. 8:9). This sacrifice transforms the economy of Israel, the sacrifice of the Temple, and the orientation to Gentiles. The new Israel and the true Jew will now worship in a Temple not made with hands but crafted from among all peoples in which the dividing wall of hostility is broken down. Christ’s purposeful impoverishment is to be imitated by his followers, enriched by his life which is then to be shared. “I do not mean that there should be relief for others and pressure on you, but it is a question of a fair balance between your present abundance and their need, so that their abundance may be for your need, in order that there may be a fair balance” (8:13-14). Economies of lack, necessitating sacrifice of the Other are undone. Paul sees the death of Christ as ensuring their end through the koinonia.

This purposeful impoverishment and generosity is not a vocation for the few but, in Paul’s universal vision, embraces the world-wide (Jew/Gentile) koinonia which is to displace the god of the age. Idolatry and capitalism depend on disparity and human sacrifice: either outright slaughter or the wage-slavery which impoverishes the many for the few. In the koinonia-economy abundance is not for accumulation but for relief of the poor – an opportunity for balance on both sides. Capitalism, by legal definition, treats corporate entities as persons – persons that have a singular purpose – capital gain (accumulation of wealth). In Paul’s explanation, abundance is a sign of an imbalance that needs correcting, a gift that needs to be shared, an opportunity to give and to in turn become an opportunity for others to give. This economy is pointedly aimed at destroying the barrier of human religion and identity. It is not simply an alternative economy but is aggressively invasive in its generosity. If ever there were an anti-capitalist creed it is to be found in the koinonia of Christ.

This purposeful poverty and dispossession explains why the New Testament does not qualify its condemnation of riches. Jesus good tidings are for the poor (Luke 4:18) and the prosperous and rich are disqualified as disciples: “every one of you who does not give up all that he himself possesses is incapable of being my disciple” (Luke 14:33). The choice is to be rich and suffer judgment (Matt. 5:42; Luke 16:25) or to store up heavenly treasure (Matt. 6:19-20). The choice is between mammon and God (Matt. 6:24), which gets at the truth that money can become a God-like power serving to center a religious-like identity where it is not sacrificially given away.

James depicts it as an absolute and unqualified choice: “You have condemned and put to death the righteous man; he does not resist you” (James 5:6). In his depiction, one is either with the dispossessed savior, the righteous man, or with the wealthy. Biblical Christianity is geared to expose idolatrous religion, but the idol must be named and its economy exposed. The Christian koinonia must be as dispossessively generous as her Lord, so as not to be found among those whose gold and silver “will consume your flesh like fire” (James 5:3).

[1] For Jonathan, Scott, and Matt and the special koinonia we share and for inspiring this blog.

[2] David Bentley Hart, “What Lies Beyond Capitalism? A Christian Exploration” Plough https://www.plough.com/en/topics/faith/discipleship/what-lies-beyond-capitalism?fbclid=IwAR0KPKstix_yBjp5QjfJvGAyZMzs4T4VbIDLpoiSC8xZajuZDV0dh8n9gpI

Everything Hinges on the Flesh

“The truth is that the flesh is the very condition on which salvation hinges. And since the soul is, in consequence of its salvation, chosen for the service of God, it is the flesh which actually renders it capable of such service.” Tertullian

Sin and salvation and the logics, theories, and worlds attached to each are centered in orientations to the flesh. Sin takes hold in the flesh and Christ came in the flesh so as to address sin. Which raises the questions as to what the flesh might be (is it the sinful nature or does it refer simply to the physical body), what happens to the flesh at resurrection and what is its relation to Spirit? David Bentley Hart has re-raised the issue of the flesh, suggesting that resurrected bodies have no flesh and that the writers of the New Testament were, indeed, denigrating the flesh and did not hold to the notion that flesh was a designation for the “sinful nature” (the NIV rendering). As much as I might enjoy Hart’s cheekiness (“I would check the exact wording, but that would involve picking up a copy of the NIV”),[1] the entertainment value is diminished as it becomes clear his is an extreme version of the system he critiques.

Before I get to critique though, it may be helpful to attempt an appreciative word of what I think Hart may be up to. In countering N. T. Wright’s heavy focus on all things earthy and material it may be that Hart simply hopes to ground theology and understanding firmly in Spirit as a first order reality. A healthy dose of German idealism and basic Aristotelian philosophy mixed with the New Testament tells us that matter ultimately eludes understanding and that the true essence of things is in the Mind of God and is to be discovered by tracing his thought with and through the Spirit. Flesh, matter, and physicality, are not the ground of being but the Word of God is true Ground and substance. The turn to the material and empirical may have gone too far Wright and Hart, in pushing it left, is aligning himself more with German idealism rather than a naïve critical realism. This may account for his focus: “Spirit was something subtler but also stronger, more vital, more glorious than the worldly elements of a coarse corruptible body compounded of earthly soul and material flesh.” [2] Setting aside for the moment the anachronism and dialectical contrast with spirit, the notion that soul and flesh are a compound (presumably separate entities), this is an affirmation we (or he) might wish Christians appreciated (even if it has nothing to do with common philosophical thought in the first century).

As James Ware points out in his not unappreciative critique, Hart is wrong in presuming that the ancient world held to a notion of spirit that would accommodate (even Hart’s) resurrection (the resurrection was shocking and unbelievable even for those who eventually believed); Hart is wrong in presuming that it is Protestants who have innovated the notion that Jesus was raised and ascended in a fleshly body (it is the overwhelming position of the early Church as Ware demonstrates); he is wrong; and he is “egregiously” wrong in presuming that Paul’s contrast between spirit and soul (in I Cor. 15) is typical of the ancients.[3] Hart’s factual errors though, point to a more deeply rooted hermeneutical problem.

I presume that Hart’s determined misreading is rooted in something more than a momentary lapse, but is connected to his more eloquent and less unorthodox groundings in Neoplatonism, versions of natural theology, and notions of God’s absolute impassibility. That is, Hart’s error springs from the same well he imagines has poisoned Protestant theology. He too drinks of the presumption that there is a given understanding (knowledge of God as creator and law giver) available to all persons (whose capacity for reason remains largely intact in spite of sin) and that salvation does not pertain to the source of this epistemological putrefaction. Hart’s efforts to read the New Testament in the context of contemporaneous thought and philosophy is more Protestant than the Protestants (strange for an Eastern Orthodox theologian) in that he presumes Paul and John are mostly reflecting and not critiquing the received understanding. The conceptual world of the New Testament, he claims, is not to be found in a distinctive Hebrew or Christian form of thought but intertestamental apocalyptic literature fused with Platonism informs New Testament cosmology and gives meaning to words such as “spirit, soul, and flesh.”

Hart blames Descartes for modern Protestant failures and presumes that by being steeped in knowledge of intertestamental literature, ancient cosmology, and Greek philosophical thought, he has access to what Paul really meant. Thus, “In the New Testament, ‘flesh’ does not mean ‘sinful nature or ‘humanity under judgment’ or even ‘fallen flesh.’ It just means ‘flesh,’ in the bluntly physical sense. . ..” (He goes on to say “flesh is essentially a bad condition to be in; belonging to the realm of mutability and mortality, it can form only a body of death” (and yet he maintains flesh does not mean “sinful nature,” making death a natural outworking of creation, and salvation deliverance from what God calls good and a “shedding of flesh.” All of this is so problematic as to bear no further scrutiny).)[4] When Paul describes the “body of death” and connects it to the working of the flesh he certainly does not mean that this flows naturally from what God has created or that sin is an inevitable result of creation.

Paul says that “I” “of the flesh” is “sold under sin” (Rom. 7:14). Not everyone is given to this condition but only those deceived by sin in regard to the law are afflicted with “the body of death.” Paul describes the “body of death” as constituting a split within the “I” with one half of the self pitted against the other in a struggle in which human agency is entirely relinquished to sin: “So now, no longer am I the one doing it, but sin which dwells in me” (Rom. 7:17). The flesh as descriptive of this dynamic, is not a stand-alone force (the physical body as Hart would have it) but is the combination of law, deception, sin, and an orientation toward death.

The “body of death” pits “the members of my body” against “the law of my mind” and this makes “me a prisoner of the law of sin at work within my members” (7:23-24). The body of death does its work, as the body itself, with its members, stands outside the law of the mind (that world which is presumably without extension, as with Descartes), and this constitutes the work of death. Death is not simply mortality, and the principle of the flesh is not simply the fact that one has fleshly members. The members of my body are out of control (or “I” am out of control). “Nothing good dwells in me, that is, in my flesh” (7:18) but this is not because of God’s good creation but because of sin. The precise place which sin dwells is not in “my members” alone but in the law of the mind pitted against the members of my body. The entire dynamic of mind against body (dualism) constitutes the problem.

In presuming Paul is just an extension of his time (more of the same), Hart misses the deep nature of this Pauline critique of human wisdom (inclusive of both Descartes and Hegel, as Žižek notes), such that he falls into the very dualism constitutive of this wisdom (flesh/spirit is no advance over soul/body or mind/body).

Descartes is not the innovative genius giving rise to modernism (it is modernism and not Paul that is more of the same) but Descartes succeeds in giving formulaic expression to the dualism Paul describes as inherent to human wisdom. “I think therefore I am,” (the ground of Descartes’ certainty and the point of departure of modernity) pits the law of my mind (thought without extension into my body) as separate from being (leaving no room for the biological body). The transaction works itself out in a distancing from the biological body, such that the body becomes a medium for the “soul” – the “true essence of the self.” One does not identify immediately with the physical body but it is a screen or orthopedic for the soul. This gives rise to two bodies, as the biological dimension is refused and yet the symptoms of embodiment begin to speak and intrude, such that the soul cannot recognize itself. Paul calls this second body the flesh (sarx), as it is not the actual physical body (soma) but it is a principle or orientation which has taken on a force and significance that is out of control. Hart seems to repeat sin’s delusion in imagining a body without flesh (without itself) is salvation.

In I Corinthians 15, around which much of this controversy revolves, Paul uses a series of analogies (several employing a positive notion of “flesh”) from nature so as to enable conceiving of the resurrection as on a continuum with the fleshly body. A seed has continuity with the plant that springs from it. Though it may cease to be a seed, this same entity transforms into something else. The person that dies is the one that is raised as it is the same self, though the same self will assume a different form. Paul declares not all flesh is the same flesh. Human flesh differs from that of animals, and so too the sun, moon, and stars vary. Resurrection, it would seem, is not a departure from the created and fleshly order but an addition to it.

The “soulish body” does not become the “spiritual body” by ridding itself of flesh. Pneuma (Spirit) conveys immortality but this immortal kind of pneuma is from God. Spiritual body (σῶμα πνευματικόν) does not mean composed of nonmaterial spirit (God alone is Spirit); rather, Paul is referring to the work of the Holy Spirit. The raised body is characterized by the uninterrupted, transforming power of the Holy Spirit as there will be no frustrating of the work of the Spirit. Paul’s contrast is between the body energized by either the soul (and thus subject to death), or the risen body infused with the Holy Spirit. The body does not become the Holy Spirit but is energized and enlivened by an undisrupted divine power.

Paul has already indicated that if the Corinthians do not hold to bodily resurrection they might as well be nihilists – “eat and drink for tomorrow we die” (15:32). He has already said the soulish human (the psychikos person) does not receive the things of the spirit, because they are spiritually discerned, while the pneumatikos person discerns everything (I Cor. 2:14-15). This passage and others like it do not speak of the human soul and spirit, but contrast the human soul with the divine Spirit of God (e.g. 1 Cor 2:14-15; Jude 19).[5] They could easily have conceived of souls or spirits going to heaven and leaving physical bodies behind (as the Gnostics will soon demonstrate). Paul says this is not good enough. One can presume the Corinthian problem is just more of the same, more identity through difference – mind against body – heaven against earth – light against dark – being over against nothingness – or spirit against flesh, but to presume Paul concurs precludes the very need for such a letter and such harsh warnings.

While one can appreciate that prime reality is Spirit, part of realizing this essence is not to subtract matter or flesh as an obstacle to the One who conceived it but to realize the physical body is fully itself when joined to Spirit.

As Tertullian(160-220 A.D.) puts it, “Shall that very flesh, which the Divine Creator formed with His own hands in the image of God; which He animated with His own Spirit, after the likeness of His own vital vigour; which He set over all the works of His hand, to dwell amongst, to enjoy, and to rule them; which He clothed with His sacraments and His instructions; whose purity He loves, whose mortifications He approves; whose sufferings for Himself He deems precious; — (shall that flesh, I say), so often brought near to God, not rise again? God forbid. God forbid, (I repeat), that He should abandon to everlasting destruction the labour of His own hands, the care of His own thoughts, the receptacle of His own Spirit, the queen of His creation, the inheritor of His own liberality, the priestess of His religion, the champion of His testimony, the sister of His Christ!”[6]

[1]David Bentley Hart, “The Spiritual Was More Substantial Than the Material for the Ancients,” in Church Life Journal (July 26, 2018), https://churchlifejournal.nd.edu/articles/the-spiritual-was-more-substantial-than-the-material-for-the-ancients/

[2] My source on this paragraph is Ryan Hemmer whose incisive insight came right as I was writing this blog thus I added this paragraph. Here is the key idea for Hart and the entire quote: “Spirit,” by contrast—πνεῦμα or spiritus—was something quite different, a kind of life not bound to death or to the irrational faculties of brute nature, inherently indestructible and incorruptible, and not confined to any single cosmic sphere. It could survive anywhere, and could move with complete liberty among all the spiritual realms, as well as in the material world here below. Spirit was something subtler but also stronger, more vital, more glorious than the worldly elements of a coarse corruptible body compounded of earthly soul and material flesh.” If his focus elsewhere was on continuity and transformation of the flesh and not discontinuity, and was not factually and theologically suspect, and if he had recognized the peculiar application of Spirit by Paul, this particular passage might have had insightful elements.

[3] James P. Ware, “The Incarnation Doesn’t End with the Resurrection,” Church Life Journal (June 21, 2019), https://churchlifejournal.nd.edu/articles/the-incarnation-doesnt-end-with-the-resurrection/ Ware provides extensive counter examples. One example, Justin Martyr (A.D. 100-165) – “They who maintain the wrong opinion say that there is no resurrection of the flesh; giving as their reason that it is impossible that what is corrupted and dissolved should be restored to the same as it had been. And besides the impossibility, they say that the salvation of the flesh is disadvantageous; and they abuse the flesh, adducing its infirmities, and declare that it only is the cause of our sins, so that if the flesh, say they, rise again, our infirmities also rise with it.” (Fragments, 2).

[4] A less generous assessment is to be found here: https://calvinistinternational.com/2018/08/09/ancients-resurrection-david-bentley-hart/

[5] According to Ware, “This is something that never occurs in pagan literature, and is contrary to the usual collocation of “soul” and “spirit” in Jewish and Christian texts. Graeco-Roman thinkers did not use “spirit” (pneuma) in contrast with “soul” (psyche), as Hart claims. Platonists and Peripatetics used pneuma (Latin: spiritus) straightforwardly of the “breath” and “air” exhaled by the lungs. The Stoics used the word in this way as well, but they also used it of the divine spirit or pneuma that they believed pervades the universe and subsists as the soul (psyche) within each person.”

[6] Tertullian, De Resurrectione Carnis, 8 – 9. http://www.vatican.va/spirit/documents/spirit_20000908_tertulliano_en.html?fbclid=IwAR3ov2nIWwUnB4XIg1MjL8RmRR-nrnxC97OrLEDHrjsTU44MVRS-78FhbmM Thank you for pointing me to this quote Joelle.

I AM ONE OF YOU FOREVER

Flying over the desert of an evening, around Window Rock, over the Grand Canyon, the cool breeze a necessity for equilibrium and the star lit sky preferable for navigation; this was my singular capacity. With the veil of darkness, the arms pumping and as I gained confidence, the leap into a canyon or off a tall building (nearly absent in Page, Arizona) and I could just manage to obtain lift-off. Continue reading “I AM ONE OF YOU FOREVER”

Eternal Torturous Existence: The Foundation of Theology Gone Bad Or The Good News of Hell

The doctrine of hell as eternal torturous existence for the unsaved poses “endless” problems which, I recognized many years ago, is foundational to a peculiarly bad theology. An eternally angry God unleashing wrath forever against finite creatures with limited capacities and opportunities depends upon a series of misunderstandings and outright heresies: the innate immortality of the soul, wrath as on a continuum in the divine nature coexisting forever with love, the Cross as an instrument of divine torture, missing hell and going to heaven as the focus of salvation. This sort of hell is the keystone to a Gnostic Christianity. Human rebellion and divine wrath become infinite categories and the Cross and redemption are absorbed into this skewed form of theology. In the words of one of my former professors, the Cross is the place Christ suffers eternal hell on our behalf. He explains, this suffering must be primarily “spiritual” so as to be infinite, which as I pointed out to him, would seem to relieve us of the necessity of the incarnation and the physical-historical necessity of the Cross. Christ could undergo this spiritual suffering in heaven. In other words, to follow this logic will land one just short of the anti-Christ position of denying that Christ came in the flesh – here he simply need not have come in the flesh. That there is not one Scripture that pictures the Cross as specifically addressing the category of hell or Gehenna in no way slows the momentum of this hellish logic. The doctrine of eternal conscious torture bears such weight as to skew the doctrines of God, man, and salvation, and it becomes the implicit frame for understanding the New Testament. Continue reading “Eternal Torturous Existence: The Foundation of Theology Gone Bad Or The Good News of Hell”

Can Christ Save Us from “Christianity”?

David B. Hart, in introducing his translation of the New Testament, describes a faith so strange that what we now call “Christianity” only vaguely resembles the original.[1] He claims that due to poor translation, theological misdirection, and a failure to grasp key terms, that we have missed that the first Christians were extremists. In pursuit of an alternative society and kingdom, they rejected society, “not only in its degenerate but its decent and reasonable form.” Hart uses the example of the contrast of modern Christian notions of personal wealth and what the New Testament actually says, to demonstrate how far removed we are from first century teaching. Wealth per se is not evil, in the typical modern understanding, only its misuse or the wrong orientation to it. We are so attuned to this misinterpretation, according to Hart, that we know exactly where to turn and what verses support it. Yet, it is precisely from among these verses that he unfurls his irresistible case: The New Testament teaches that personal wealth is intrinsically evil. He concludes, after several pages of demonstrating the point, “the biblical texts are so unambiguous on this matter that it requires an almost heroic defiance of the obvious to fail to grasp their import.”[2] Continue reading “Can Christ Save Us from “Christianity”?”