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Does man have an immortal soul?
No. The idea that we are innately immortal is a belief held by the
majority of Christian-professing denominations. In fact, it is a
universal belief. It is believed that the soul continues to exist
after a person dies. The body may be dead, but the “real you” is
still alive and caught up in heaven (or hell) at the moment of death.
The
Greek philosopher Socrates studied the Egyptian’s culture and
belief about the immortality of the soul. It was Plato (427-347 BC),
a student of Socrates, who defined death as
a separation of the immortal soul from the body.
And this is exactly
the way the majority of professing Christians and non-Christians all
over the world would define death to this day. It is not from
scripture but from a Greek philosopher who believed that we are
innately immortal, and subsequently it was about the end of the 2nd
century that the Church
Fathers began to blend
Greek philosophical or theological speculation with the teachings of
scripture! So the origin of this teaching does not come from
scriptures but from the Egyptians.
The
consequence of this belief in an immortal soul led to the false
teaching of an everlasting place of punishment for the wicked. It has
also led to other false teachings about God, about heaven, about
eternal salvation, etc.. All becomes confused because of this false
teaching of the immortal soul. As mentioned earlier, heresy begets
another out of necessity.
Again,
the idea that the soul,
as a separate entity, that leaves the body at death is not taught in
scripture. The
International Standard Bible Encyclopedia
gives its view concerning the soul:
We are influenced always more or
less by the Greek, Platonic idea that the body dies, yet the soul is
immortal. Such an idea is utterly contrary to the Israelite
consciousness and is nowhere found in the Old Testament.
If
we are born with an immortal soul that never dies, what is the
purpose of God offering eternal life if no one really dies? In Romans
2:7 we read:
To those who by perseverance in
doing good are seeking
glory, honor, and immortality—eternal
life
Why
seek immortality if we already have it?
MAN
BECAME A LIVING SOUL
And the Lord God formed man of
the dust of the ground, and breathed into his nostrils the breath of
life; and man became a living soul (Gen 2:7).
The
Hebrew word for “soul” in that verse is “nephesh.” The word
nephesh
(sometimes spelled nefesh)
does not mean “soul” that is a separate entity separate from his
body that man obtains or possesses. Adam became a living, breathing
creature as a result of God breathing into a lifeless body that came
to life. The ISV translates it as:
So the LORD God formed the man
from the dust of the ground, breathed life into his lungs, and the
man became a living
being.
By
translating the word nephesh
as soul,
it encounters its first problem in the book of Leviticus. If you take
your bible, you will see in 7:18 that nephesh (soul) does the eating
(“the soul that eateth”). In verse 27 it warns about any nephesh
(soul) that eats blood. We know that no one is eating
a soul (supposedly an
immaterial part of a person) but rather it is about the body.
In addition, in Lev. 17:11 we read, “the nephesh of the flesh is in
the blood.” “Soul” in the English, as translators and people
interpret it (a separate entity of a person), would not say our soul
is in the blood, yet this is where nephesh lies in the Hebrew. There
is a close relation here between flesh and blood.
If
we continue to read the book of Leviticus, we will find more
information in 24:17-18. We find that anyone who kills any man
(nephesh) will be put to death, and anyone who kills a beast
(nephesh) shall pay for it. This unmistakably has to do with physical
bodies and not about
what we call “souls” in the English language.
If
we need further clarification, we will find where nephesh is parallel
with basar,
“flesh.” The parallelism is found in Psalm 63:1 (“my nephesh
thirsts for you; my flesh faints for you,”). So we have something
that has to do with blood
and how nephesh is related to flesh.
And
the last thing to notice is that nephesh is related to “breath.”
In 1 Kings 17:19-22, Elijah revives a dead child (17:21) by
stretching himself over the young boy. We can say that Elijah knows
about mouth-to-mouth resuscitation. Elisha, a disciple of Elijah,
used the same method in 2 Kings 4:8:
Then he went up and lay on the
child, putting his mouth
on his mouth, his eyes
on his eyes, and his hands on his hands. And as he stretched himself
upon him, the flesh of the child became warm. (2Ki 4:34)
So
what have we learned so far? We certainly did not learn that a
“nephesh” (translated as “soul”) is a separate entity of the
body. We have learned that nephesh is related to:
When
God breathed life into Adam, he did not become a man with two
natures. Many read this passage through the traditional lenses of
body-soul dualism.
In other words, we are taught to believe that God implanted an
immaterial, immortal soul into the physical body. Thus, when physical
life ends, this supposedly immaterial immortal part of the self
(soul) departs from the body and is still conscious. Therefore, the
prevailing traditional teaching has people understanding the
interpretation of Genesis 2:7 in light of Platonic dualism rather
than Biblical wholism.
When
God breathed into Adam, he became a living
being or living
soul (as translated in
some bibles).
It is not that he was given a soul, but he is
a soul. All people are referred to as souls, i.e., a living
being. In Gen. 46:26,
the people who accompanied Jacob to Egypt are referred to as souls,
“All souls (nephesh) that came with Jacob to Egypt.” Joshua
captured the city of Makkedah and destroyed “all the souls
(nepshesh) who were in it” (Jos. 10:28). In the New Testament we
have the “eight souls
(psuche)” in Noah’s ark who were saved (1 Pet. 3:20).
Here
is another interesting fact. If man has a separate entity that is
immortal, then a separate entity that is immortal exists in all the
animals, flying creatures, crawling things, and sea creatures, for
they too are referred to as souls
(nephesh). The word
nephesh
was first applied to them before it was ever applied to Adam:
Then God said, "Let the
oceans swarm with living
creatures [nephesh],
and let birds fly above the earth throughout the sky! (Gen. 1:20)
So God created the great sea
creatures and every living
creature [nephesh]
that moves, with which the waters swarm, according to their kinds,
and every winged bird according to its kind. And God saw that it was
good. (Gen. 1:21)
Then God said, "Let the
earth bring forth each kind of living
creature [nephesh],
each kind of livestock and crawling thing, and each kind of earth's
animals! Gen. 1:24)
To every animal of the earth, and
to every bird of the sky, and to everything that creeps on the earth,
in which there is life
[nephesh], I have given every green herb for food; and it was so.
(Gen. 1:30)
In
the New Testament we have the equivalent of “nephesh” as “psuche”
in reference to the sea creatures:
And the third part of the
creatures which were in the sea, and had life [psuche - breath],
died; (Rev. 8:9)
The
average person reading through the bible might not notice all this
because of the slight hand of the translators who render the Hebrew
word nephesh
as soul
when it refers to people and “living “creature” when referring
to animals. Why the cover-up? Because man has been influenced by
Plato's philosophy rather than biblical truth. They believe that man
has an immaterial, immortal soul and animals do not. The fact is, in
the bible the expression living
soul is never
associated with an immortal
soul.
Also,
notice the word “neshamah” in the following verses. It has to do
with breath.
Life-giving power is associated with the “spirit of God” and the
“breath of God.” Job says:
The spirit [ruach]
of God has made me, and the breath [neshamah]
of the Almighty gives me life. (Job 33:4)
Thus says God, the Lord, who
created the heavens and stretched them out, who spread out the earth
and what comes from it, who gives breath
[neshamah] to the
people upon it and spirit [ruach]
to those who walk in
it: (Isa. 43:5)
…as long as my breath
[neshamah] is
in me and the spirit [ruach]
of God is in my nostrils; my lips will not speak falsehood. (Job
27:3)
Note
in the above passages the parallelism between the “spirit [ruach]
of God” and “the breath [neshamah] of God.” It is used
interchangeably. They are one and the same. The parallelism denotes
the same animating principle of life that God gives to man and
creatures. The breathing of man and animal life is the sustaining
power of God’s spirit. It has nothing to do with a separate entity
within a person and creature. At the time of death, the “breath of
life” or “spirit” that is sustained by God, returns to God.
If he [God] should take back his
spirit [ruach] to himself, and gather to himself his breath
[neshamah], all flesh would perish together, and man would return to
the dust. (Job 34:14-15).
The dust returns to the earth as
it was, and the spirit [ruach] returns to God who gave it. Ecc.12:7
And all flesh died that moved
upon the earth . . . everything on the dry land in whose nostrils was
the breath [neshamah] of life died. (Gen 7:21-22).
Take away their breath [ruach],
and they die and return to dust. (Ps. 104:29)
As
long as the breath of
life or spirit
remains, human beings as well as all creatures, are living souls or
living beings. When that breath departs from humans and animals, we
become dead souls. That breath of life is temporary, not eternal.
So,
the common view is that when a person dies, his soul/spirit goes back
to God as though this ‘spirit/soul’ is a separate entity that is
still conscious and the actual person themselves continues to live
outside the body in eternal bliss with Jesus in heaven. One of the
verses used to try to support this idea is taken from Ecc. 12:7:
and the dust returns to the
earth as it was, and the spirit returns to God who gave it.
One
commentary (JFB) says: “spirit — surviving the body; implying its
immortality.”
Barnes
says: “The Spirit – The doctrine of life after death is implied
here…”
The
only reason it is implied is because they have been influenced by
Greek Platonic concepts. It is simply human philosophy that Paul
warned us about (Col. 2:8). Remem
Spirit
Of Man
I
would like to refer to Job 32:8:
But there is a spirit
[ruach] in man, and
the breath [neshamah] of the Almighty gives him understanding.
In
Zechariah 12:1 we read:
The burden of the word of the
LORD against Israel. Thus says the LORD, who stretches out the
heavens, lays the foundation of the earth, and forms
the spirit of man within him.
God
forms the spirit of man within him that gives him the ability to
speak a language, communicate with Him, have intelligence, talents,
emotions, reasoning, thoughts, passions, memory, make choices, etc.,
whereas, animals only have instinct. We are free moral agents where
our own personality and character is developed from the time of our
birth. The bible says, “that God
made man upright,” (Ecc.7:29) and the law is written upon our
hearts (Rom. 2:14-15). As a result, deep within each individual,
there is a natural consciousness of God and the sense of absolute
moral standards. However, infants and young children have no
knowledge of good and evil (Duet. 1:39; Isa. 7:16). Notice I do not
say having the knowledge of right
and wrong.
Some customs determine what is right and wrong for a person in their
society or group. In other words, what may be right for one person
may be wrong for the other. For instance, some customs may have
certain rules regarding the way a person dresses, regarding wearing
jewelry or no jewelry, beards or no beards, etc. When it comes to
moral standards,
a person is held accountable when they have enough maturity and
knowledge to discern the difference between good
and evil.
Though
there are different characteristics of a person, we are not made up
of different parts. The bible speaks of the whole
person. Everything about a person includes:
1.
Physical Body
2.
Soul:
– meaning a “living being.” The body plus the breath of life is
a soul, a living being.
3.
Spirit:
The body of dust plus the breath of life from God (spirit–ruach)
equals a living being, a soul.
4.
Mind:
The intellectual part of a person is his mind.
5.
Heart:
It is not the simple muscle that pumps blood through the body that
has its own consciousness and intellect, but rather refers to the
characteristic of a person.58
The heart
is used in the place of mind. It is the seat of our moral awareness,
the seat of intellect, affection, consciousness, understanding,
freedom of will, etc..59
All
of the above has nothing to do with an immaterial thing that is
called an immortal soul
that consciously exists after it leaves the body. Furthermore, the
bible says a soul
can die.60
If the soul is immortal, how can it die?
When
a person dies, it is the whole
person who dies and is
buried and it is the whole person who is resurrected. The
Holman Bible Dictionary
states:
A human being is a totality of
being, not a combination of various parts and impulses. According to
the Old Testament understanding, a person is not a body, which
happens to possess a soul. Instead, a person is a living
soul...Because of God's breath of life; the man became 'a living
being' (Gen. 2:7). A person thus is a complete totality, made up of
human flesh, spirit (best understood as "the life-force'), and
nephesh (best understood as "the total self' but often
translated as 'soul').
Mankind
is not a tripart being although some would insist we are by referring
to the words of Paul:
…and I pray God your whole
spirit and soul and body be preserved blameless unto the coming of
our Lord Jesus Christ. 1 Thess. 5:23
Paul
is not trying to convince us that man is a tripart being. The Greek
word for soul is
psychē
and it means life (or
breath of life). Paul
is simply praying for the preservation of these believers in all aspects
of their life. He is not
speaking about three different entities within a person. Body, soul,
and spirit are all components or characteristics of the whole person.
When God breathed life into Adam, he transformed into a living entity.
All his essential indicators sprang to life, such as his heart
initiating the circulation of blood throughout his entire body, his
brain and organs initiating their functions. He a living being,
complete with his own emotions, desires, free will, individuality, and
more. The totality of these elements encompasses the essence of
humanity. All is a synonym for man himself.
Ecclesiastes
12:7 tells us what happens when we die:
Then the dust will return to the
earth as it was, and the spirit [ruach] will return to God who gave
it.
The spirit (ruach-life) is
given by God with all the characteristics of each person, and upon
death, returns to God
who gave it. It has nothing to do with a righteous person going to
heaven or the wicked person going to hell when they die and still
conscious. ALL
who die, whether righteous or wicked, the spirit
(ruach–life), not
"an immortal soul," returns to God and the body returns to
dust
until the resurrection when life
comes back from God. One might ask, “How can God resurrect a body
that had returned to dust?
If one has returned to
dust, there is no body. And what about those buried at sea or those
who were tortured and burned alive until nothing was left but ashes?”
The same God who created Adam from the soil of the ground is able to
reconstruct a person at the time of the resurrection. When the
resurrection takes place, God will reform the physical body and the
spirit of man
(that was preserved by God) placed back into that body to bring it to
life
again.
So when the spirit
(“ruach”) of man
returns to God upon death, He preserves it until the resurrection.
The best analogy I have read is that the human spirit of man is like
any digital device that cannot function apart from a power source. A
computer, for example, has a storage device that records everything
we put into it. When that computer is turned off or it should die,
all the information is still stored in its memory. Likewise, when we
die, God has a record of our character, memories, emotions,
experiences, passions, our thoughts, will, our personality, and what
we have done. In other words, everything
we are, and about us, our entire
life, is all stored in
God’s memory bank. Somehow, God, “the
Father of spirits”
(Heb. 12:9), stores the spirit of each individual that returns to Him
at death. He has a permanent record of everything about us when we
die. And believing that God has a good memory, at the resurrection,
He plugs it back into us, so to speak, whether righteous or wicked,
and we are once again who we are and alive. Those who believed the
gospel Jesus preached will have the gift of immortality in a new
glorified body, whereas, the wicked are judged and shall perish
(second death).
None of us are innately
immortal inhabiting a body of flesh where this part of self floats
off into space at the time of death and continues to live a conscious
life; however, this teaching persists to this day in many churches
and in Hollywood (the movie “Ghost” for example and other
numerous movies).
The
following is the ancient Hebrew concept of nephesh, spirit, and
mankind in general:
In the Torah there is no idea of
body and soul as two distinct and different aspects of a human being.
A living man or woman is seen as a unified organic being, described
in Hebrew as nefesh. Nefesh refers to human life in general and to
human character in particular. According to the Bible, the first
human, Adam, was created as a living being (nefesh chayah). Genesis
describes the actual creation of Adam as the singular act of bringing
all of him into existence at once: "And Jehovah God proceeded to
form man out of dust from the ground and to blow into his nostrils
the breath of life, and the man came to be a living soul."
(Genesis 2:7) The Hebrew word nefesh is also used to refer to human
feelings and experiences. This is how it is used in the verse "You
shall not oppress a stranger, for you know the feelings [nefesh] of
the stranger" (Exodus 23:9).
The Bible also uses the term ruah
(spirit) and neshamah (breath) to describe human life. Ruah refers to
the spirit or breath, the power that comes from outside the body and
causes life as its visible manifestation. In the Book of Job, God is
described as the source of life and human vitality: "In whose
[i.e., God's] hand is the life [nefesh] of every living thing, and
the breath [ruah] of all mankind" (Job 12:10). The Bible uses
neshamah as a synonym for the living human organism: "And
Jehovah God proceeded to form man out of dust from the ground and to
blow into his nostrils the breath of life [nishmat chayim], and the
man came to be a living soul." (Genesis 2:7)
There is no differentiation,
however, between the body, nefesh, ruah and neshamah in the Bible.
They all refer to the living, breathing, feeling human being created
by God. The human being is a monistic or unified being consisting of
one integrated nature. There is no notion in the Bible of any dualism
or dual nature -- such as body and soul -- in the human being. The
Bible contains no mention of a separate soul. (David S. Ariel, What
Do Jews Believe?
C.1995, pages 53-54)
In the Old Testament man is
regarded as a "psychosomatic" whole. The idea of a
disembodied spirit, or a soul separated from its body, was not
congenial to Jewish thought. And it was not until the Persian and
Hellenistic periods that Jewish writers were able to entertain a
doctrine of pre-existence of the soul. (George Arthur Buttrick, The
Interpreter's Dictionary of the Bible,
C.1962, page 870)
The difficulty lies in the fact
that the meanings popularly attached to the English word "soul"
stem primarily, not from the Hebrew or Christian Greek Scriptures,
but from ancient Greek philosophy, actually pagan religious thought.
Greek philosopher Plato, for example, quotes Socrates as saying: "The
soul, … if it departs pure, dragging with it nothing of the body, …
goes away into that which is like itself, into the invisible, divine,
immortal, and wise, and when it arrives there it is happy, freed from
error and folly and fear … and all the other human ills, and …
lives in truth through all the time with the gods." (Phaedo,
80,D,E; 81,A.)
To the Israelite, 'life' meant
what we ordinarily call 'life in the body.' Life was the existence of
man in all his parts. When Adam was created, God formed him of the
dust, and breathed into his nostrils the breath of life; and he
became a living person (Gen.2:7). He lived; and in the fellowship of
God his life was perfect. And so the pious Israelite always continued
to think. To him, separation of the spirit from the body was what he
called death. He was far removed from the philosophical view that the
body was a prison-house, released from which the spirit could spread
its wings and soar into purer and loftier regions. (A.B. Davidson,
The Theology of the Old
Testament, C.1904,
page 413)
Genesis 1:26-27 What … is meant
by the 'image of God,' which man is thus said to bear? … It can be
nothing but the gift of self-conscious reason, which is possessed by
man, but by no other animal. In all that is implied by this, -- in
the various intellectual faculties possessed by him; in his creative
and originative power, enabling him to develop and make progress in
arts, in sciences, and in civilization generally; in the power of
rising superior to the impulses of sense, of subduing and
transforming them, of mounting to the apprehension of general
principle, and of conceiving intellectual and moral ideals; in the
ability to … enter into relations … with fellow-men; in the
possession of a moral sense, or the faculty of distinguishing right
and wrong; in the capacity for knowing God, … man is distinguished
fundamentally from other animals. (it is true, some of the faculties
mentioned are possessed, in a limited degree, by animals: but in none
of them are they coupled with self-conscious reason; and hence they
do not form a foundation for the same distinctive character.) (S.R.
Driver, The Book of
Genesis, C.1904)
The word translated "being"
in the RSV is in Hebrew nephesh. The AV has "soul", which
the RSV wisely avoids because it might have made its modern readers
think about the "immortality" of the soul. This is not a
Hebrew but a Greek idea. In Hebrew the "soul" is not a part
of man but the whole living person, consisting, as this verse makes
clear, of his body plus the breath which gives it life. When the
Psalmist says "God will ransom my soul from the power of Sheol"
(Ps.49:15), he is not therefore to be understood as looking forward
to the survival of his soul after death. He is simply expressing his
confidence that God will not let him die. And when he says "Bless
the lord, O my soul" (Ps.103:1,2,22; Ps.104:1,35), he means
simply that he wants to sing to God with his whole being (compare
Ps.104:33).
The naiveté of this picture of
God forming 'man' like a potter should not be allowed to blind us to
its essential meaning. This is that we and all human beings derive
our lives directly from him. Without the breath that he puts into us
we are dead and our bodies dissolve into the dust from which they
came. As Ecclesiastes says (12:7), "the dust returns to the
earth as it was, and the spirit (or better, breath) returns to God
who gave it." Or as the author of this story later has God
saying, "you are dust, and to dust you shall return"
(3:19). These quotations show that the origin of every human could to
the Hebrews be described in the same pictorial language.
This lesson of man's utter
creatureliness is even more starkly present in the Hebrew of this
verse than it is in English. For the Hebrew word for "man"
is Adam and the Hebrew word for "ground" is adamah. The two
words have no etymological connection with each other, but they were
so close in sound that the author could not resist the play. Nor
could he in the verses that follow resist rubbing in the lesson
wherever he could by constantly using the word "ground". We
have it throughout this story -– see 2:9, 19; 3:17, 19, 23 –- and
we have it throughout the next story of Cain and Abel for which he
was also responsible -- see 4:2,3, 10-12,14.
How different all this is from
the Greek view that a person's material body may perish but that his
or her "soul" will live forever! That view only became
familiar to Judaism and Christianity when in later centuries they
moved into the Greek-speaking world, and it has caused untold
theological damage ever since. (John C.L. Gibson, Genesis
Volume I, C.1981,
pages 103-104)
What
a sad case indeed that mainstream Christianity and the world at large
has far removed itself from the biblical view of human nature as
monistic or
wholistic
and have eaten at the table of Greek philosophy of Platonic
dualism. Because of
this cherished belief that disembodied souls go to heaven at death,
to find out otherwise can be very devastating because of the
emotional, philosophical, and psychological attachment to the
traditional teaching.
For
most, rather than taking the time to reexamine their belief based on
an exegetical study of the scriptures, they will attack (ad hominem)
the character of the person rather than the argument. One of the
tactics is to use “guilt by association.” That is why I said in
the beginning of my book, “While the author may refer to other
authors and online references, it does not mean there is total
agreement with the views expressed by those authors in other areas of
doctrine.” The truth is not decided by association. In other words,
I may happen to agree with some Catholics, Adventists or even
Jehovah’s Witnesses in some areas, but that does not mean I believe
everything
they teach. We cannot discard what is biblically true just because a
certain denomination or scholar happens to believe the same thing on
certain issues. For a person to resort to ad hominem, it simply shows
that if he can get his opponent on the defensive,
he will not have to answer the argument.
As
I have said before, heresy begets another out of necessity. If a
person, through re-examining the scriptures on certain topics,
arrives at a full knowledge of the truth, he may see “the domino
effect” take place of a false doctrine. If one heresy falls, the
others will have to follow resulting from it.
God
Alone Has Immortality
The
bible says God alone has immortality (1 Tim. 6:16), which means He is
never subject to death. On the other hand, we seek immortality (Rom.
2:7), and like Jesus, one day we will put on immortality (1Cor.
15:54). Like all of us, Jesus was born into this world as a mortal
human being. If Jesus were immortal, then Jesus never really died.
The claim is that his flesh died but his spirit kept on living. So
the reality of this teaching is Jesus never really died and never was
actually resurrected from the dead since the real him was never dead.
In
1 Cor. 15:53, 65 it states:
For this corruptible must put on
incorruption, and this mortal must put on immortality. So when this
corruptible shall have put on incorruption, and this mortal shall
have put on immortality, then shall be brought to pass the saying
that is written, Death is swallowed up in victory.
A
word of caution should be noted at this point. Some translators
demonstrate their theological bias in the passage by supplying the
word body
into the text when there is no Greek equivalent. Some translations
might say:
For this perishable body
must put on the imperishable, and this mortal body
must put on immortality. When the perishable puts on the
imperishable, and the mortal puts on immortality, then shall come to
pass the saying that is written: “Death is swallowed up in
victory.”
Therefore,
by supplying the word body
into the text, it
helps support the commonly held view that upon death there is a
separation of the immortal soul from the mortal body. The Catechism
of the Catholic Church teaches:
By death the soul is separated
from the body, but in the resurrection God will give incorruptible
life to our body, transformed by reunion with our soul. Just as
Christ is risen and lives forever, so all of us will rise at the last
day.61
If
we do a little investigation, we will not find one phrase in
scripture that says the resurrection
of the body that has
to be inhabited again,
but the person as a whole. We have such phrases as:
-
the
resurrection
-
the
resurrection of Jesus Christ
-
the
resurrection of the dead
-
the
resurrection of the just
In
the New Testament, we have the word “Aathanasia,” which is found
in 1 Cor. 15:53; 15:54; and 1 Tim. 6:5. It means “immortality.”
Since
God alone is immortal, something
will have to change in
order for human beings, who are perishable and mortal, to become
immortal. That change will take place at the resurrection. There is
no indication in the text itself that human mortality pertains only
to our bodies. That is a concept that is assumed by the proponents of
natural or inherent immortality and denied by conditionalists, who
propose that immortality is only potential.
1 Cor. 15 and 1 Tim. 6:16 both serve as evidence for the
potential immortality position.
While 1Cor.15 shows that immortality (athanasia) is not currently a
present possession (even for the saved), 1 Tim. 6:16 identifies the
one being who is the exception to that rule, and presently has
athanasia.62
Though there is a bodily
resurrection, it has to do with the whole
person, not just the
body.
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