Another area where Platonic thought crept into the church is in our understanding of the “soul” and the afterlife. In Biblical usage, our bodies will be resurrected. Indeed, “resurrection” specifically refers to the reanimation of the body. However, in Greek thought, the soul survived death but not the body.
In 1 Corinthians 15, Paul speaks of a “spiritual” resurrected body, which we often take to mean a disembodied body (you see my point), but which really means a body “from the spirit,” not “made of spirit.” Our resurrection body, Paul says, will be like Jesus’ resurrection body, and the fact of Jesus’ resurrection with a spiritual body proves that God can and will do the same for us.
The early church actually taught that belief in a bodily resurrection was essential to salvation. And yet, it wasn’t long at all before the Greek version of the afterlife became orthodox, and the notion that we might have resurrection bodies became peculiar, even unattractive. You see, to a Greek, the physical is bad and salvation means escaping this world. But to the Jew, salvation meant repairing this world and returning to the Garden — two very different things.
And so, what does this have to do with the modern church? Where do we see this kind of thinking in current evangelical Christianity? How do the Churches of Christ partake of this error?
Here are some thoughts. I’m sure the class will have more.
* Victorianism is an English invention and has nothing to do with God. The idea that sex is dirty and not to be talked about or a matter for embarrassment — a necessary evil — is Platonic or Gnostic, but not Christian.
* The notion that the Creation will burn and so we have no responsibility for the environment is Gnostic. Man was charged with tending the Garden. We are given the task of caring for God’s Creation.
* Those who refuse to have children out of some notion that the world is too evil for kids are not at all Christian in their thinking. You don’t have to have children to please God. Not everyone can have children, and some folks really aren’t cut out for parenting. But refusing to have children out of selfishness — to preserve a comfortable lifestyle — is not Christian. Indeed, one of the highest services anyone can provide God is a house full of Godly children.
* Those who see the church building or worship service as “spiritual” in a way that’s separate from the rest of life have stumbled into dualism. It’s not that there is nothing special about the assembly. Rather, the error is in thinking that women should be more modest at church than at school, that we should be more quiet and reverent at church, that we should refrain from humor at the church that’s okay outside the building. When we require special clothes, special faces, and special airs to be “in church,” we’re being Greeks, not Christians. And God won’t be fooled, so I don’t know why we bother.
* The worst error of this nature we make is to make salvation depend on a high level of knowledge. When salvation is based on gnosis rather than pistis, knowledge rather than faith, we’ve stumbled into modern Gnosticism.
* Similarly, when we separate doctrine from morality — orthodoxy from orthopraxy — we are Gnostic. Thus, when we declare that God will forgive a lack of Christian living but not error in doctrine, we’ve placed knowledge over faithfulness, the intellect over the heart — and this is a great sin. When we fellowship a refusal to care for the poor and sick and a lack of evangelism but deny fellowship over a failure to properly discern the meaning of silence, well, we’re just as Gnostic as can be. When we imagine that Judgment Day will be about having the right positions on the issues rather than having cared for “the least of these,” well, that’s Gnosticism and very, very un-Godly.
Perhaps the biggest failure of Gnostic thought is its disconnection from the heart of God. God describes himself —
(Deu 10:16-21) Circumcise your hearts, therefore, and do not be stiff-necked any longer. 17 For the LORD your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality and accepts no bribes. 18 He defends the cause of the fatherless and the widow, and loves the alien, giving him food and clothing. 19 And you are to love those who are aliens, for you yourselves were aliens in Egypt. 20 Fear the LORD your God and serve him. Hold fast to him and take your oaths in his name. 21 He is your praise; he is your God, who performed for you those great and awesome wonders you saw with your own eyes.
What does it mean to be like God? To hide in our buildings separate from the world? To declare ourselves saved by superior knowledge? To make ourselves miserable because this is pleasing to God?
No. To be like God, we enter the world, rescue those in slavery and oppression and help those who cannot help themselves. To be like God, we see food and clothing as necessary and good, and so we give good things to those in need — even to aliens. And rather than dividing the world into the good and bad, we show no partiality — all to overcome the Fall and fix what’s broken.