Bodily Resurrection: Don't Settle For Less
Bodies aren’t shells for souls, they’re part of who we are. Any afterlife view that denies bodily resurrection is unchristian.
The major Christian creeds state, “I believe in the resurrection of the body.” But I have found in many conversations that Christians tend to spiritualize the resurrection of the dead, effectively denying it. They don’t reject it as a doctrine, but they deny its essential meaning: a permanent return to a physical existence in a physical universe.
Of Americans who believe in a resurrection of the dead, two-thirds believe they will not have bodies after the resurrection. But this is self-contradictory. A non-physical resurrection is like a sunless sunrise. There’s no such thing. Resurrection means that we will have bodies. If we didn’t have bodies, we wouldn’t be resurrected!
The biblical doctrine of the resurrection of the dead begins with the human body but extends far beyond it. R. A. Torrey writes, “We will not be disembodied spirits in the world to come, but redeemed spirits, in redeemed bodies, in redeemed universe.” If we don’t get it right on the resurrection of the body, we’ll get nothing else right. It’s therefore critical that we not merely affirm the resurrection of the dead as a point of doctrine but that we understand the meaning of the resurrection we affirm.
Genesis 2:7 says, “The Lord God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.” The Hebrew word for “living being” is nephesh, often translated “soul.” The point at which Adam became nephesh is when God joined his body (dust) and spirit (breath) together. Adam was not a living human being until he had both material (physical) and immaterial (spiritual) components. Thus, the essence of humanity is not just spirit, but spirit joined with body. Your body does not merely house the real you—it is as much a part of who you are as your spirit.
If this idea seems wrong to us, it’s because we have been deeply influenced by Christoplatonism. From a christoplatonic perspective, our souls merely occupy our bodies, like a hermit crab inhabits a seashell, and our souls could naturally—or even ideally—live in a disembodied state.
It’s no coincidence that the apostle Paul’s detailed defense of the physical resurrection of the dead was written to the church at Corinth. More than any other New Testament Christians, the Corinthian believers were immersed in the Greek philosophies of Platonism and dualism, which perceived a dichotomy between the spiritual and the physical. The biblical view of human nature, however, is radically different. Scripture indicates that God designed our bodies to be an integral part of our total being. Our physical bodies are an essential aspect of who we are, not just shells for our spirits to inhabit.
For more information on the subject of Heaven, see Randy Alcorn’s book Heaven.