Stowaway
Puritan Board Freshman
Grace and peace!
Recently I agreed that the body is not a prison, and I did so principally based on Genesis 1:31: "And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day." Therefore, I believe that we should praise God and thank Him for our bodies and the richness of experience that they afford us. On this topic, John Murray wrote:
However, I find those to words to be somewhat strong considering that Calvin referred to the body as the "prison-house of the body":
Rather than interpreting Calvin and Murray as being in disagreement with each other on this, I would rather try to understand them as speaking in different senses. It's clear from Murray's words that the question involves regarding the body as something non-essential ("an appendage"), whereas Calvin seems to be speaking of the comparison of our present life to the future glory that awaits us as he wrote in his commentary on 2 Corinthians:
I would also like to mention Augustine because he is often associated with Greek philosophy, and Murray is here taking a stand against the Platonic dualism that has been the basis of a number of heretical doctrines. For example, Augustine in his treaty on the Trinity says the following:
In the context, however, he is speaking of devoting time to the more excellent things in life, focusing on our spiritual growth, in accordance with 2 Corinthians 4:16: "For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day." I believe that Augustine maintained a sound biblical view with respect to the body:
I would like to here you comments and insights.
Thanks,
Mike
Recently I agreed that the body is not a prison, and I did so principally based on Genesis 1:31: "And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day." Therefore, I believe that we should praise God and thank Him for our bodies and the richness of experience that they afford us. On this topic, John Murray wrote:
"The body is not an appendage. The notion that the body is the prison-house of the soul and that the soul is incarcerated in the body is pagan in origin and anti-biblical; it is Platonic, and has no resemblance to the Biblical conception. The Bible throughout represents the dissolution of the body and separation of body and spirit as an evil, as the retribution and wages of sin, and, therefore, as a disruption of that integrity which God established at creation." John Murray
However, I find those to words to be somewhat strong considering that Calvin referred to the body as the "prison-house of the body":
"Moreover, there can be no question that man consists of a body and a soul; meaning by soul, an immortal though created essence, which is his nobler part. Sometimes he is called a spirit. But though the two terms, while they are used together differ in their meaning, still, when spirit is used by itself it is equivalent to soul, as when Solomon speaking of death says, that the spirit returns to God who gave it (Eccles. 12:7). And Christ, in commending his spirit to the Father, and Stephen his to Christ, simply mean, that when the soul is freed from the prison-house of the body, God becomes its perpetual keeper." Calvin (Institutes I.15.2)
Rather than interpreting Calvin and Murray as being in disagreement with each other on this, I would rather try to understand them as speaking in different senses. It's clear from Murray's words that the question involves regarding the body as something non-essential ("an appendage"), whereas Calvin seems to be speaking of the comparison of our present life to the future glory that awaits us as he wrote in his commentary on 2 Corinthians:
"The groaning of believers, on the other hand, arises from this — that they know, that they are here in a state of exile from their native land, and that they know, that they are here shut up in the body as in a prison. Hence they feel this life to be a burden, because in it they cannot enjoy true and perfect blessedness, because they cannot escape from the bondage of sin otherwise than by death, and hence they aspire to be elsewhere.
"As, however, it is natural for all animals to desire existence, how can it be, that believers are willing to cease to exist? The Apostle solves this question, when he says, that believers do not desire death for the sake of losing any thing, but as having regard to a better life." Calvin (Commentary 2 Cor. 5:4)
I would also like to mention Augustine because he is often associated with Greek philosophy, and Murray is here taking a stand against the Platonic dualism that has been the basis of a number of heretical doctrines. For example, Augustine in his treaty on the Trinity says the following:
"And yet, as I said, we are so familiarly occupied with bodies, and our thought has projected itself outwardly with so wonderful a proclivity towards bodies, that, when it has been withdrawn from the uncertainty of things corporeal, that it may be fixed with a much more certain and stable knowledge in that which is spirit, it flies back to those bodies, and seeks rest there whence it has drawn weakness. And to this its feebleness we must suit our argument; so that, if we would endeavor at any time to distinguish more aptly, and intimate more readily, the inward spiritual thing, we must take examples of likenesses from outward things pertaining to the body." Augustine (Trinity 11.1.1)
In the context, however, he is speaking of devoting time to the more excellent things in life, focusing on our spiritual growth, in accordance with 2 Corinthians 4:16: "For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day." I believe that Augustine maintained a sound biblical view with respect to the body:
"Great care is also taken, lest by such phrases as, 'walk in the Spirit, not in the flesh,' 'who shall deliver me from the body of this death?' a hatred of the body should be begotten. 'Thus you shall be freed from the body of this death, not by having no body, but by having another one and dying no more. If, indeed, he had not added, "of this death,"… perchance an error might have been suggested to the human mind, and it might have been said, "You see that God does not wish us to have a body." But He says, "the body of this death." Take away death, and the body is good. Let our last enemy, death, be taken away, and my dear flesh will be mine for eternity. For no one can ever "hate his own flesh." Although the "spirit lusts against the flesh, and the flesh against the spirit," although there is now a battle in this house, yet the husband is seeking by his strife not the ruin of, but concord with, his wife. Far be it, far be it, my brethren, that the spirit should hate the flesh in lusting against it! It hates the vices of the flesh; it hates the wisdom of the flesh; it hates the contention of death. This corruption shall put on incorruption — this mortal shall put on immortality; it is sown a natural body; it shall rise a spiritual body; and you shall see full and perfect concord — you shall see the creature praise the Creator.'" Augustine (Anti-Pelagian Writings)
I would like to here you comments and insights.
Thanks,
Mike
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