By Hank Hanegraaff
Atheists believe that death is the cessation of being. In their view, humans are merely bodies and brains. They reject metaphysical realities such as the soul, a priori (prior to examination), but there are convincing reasons to believe that humans have an immaterial aspect to their being that transcends the material and thus can continue to exist after death. Christian philosopher J. P. Moreland advances several sound arguments for the existence of the immaterial soul.
First, using logic, we can demonstrate that the mind is not identical to the brain by proving that the mind and brain have different properties. Says Moreland: “The subjective texture of our conscious mental experiences—the feeling of pain, the experience of sound, the awareness of color—is different from anything that is simply physical. If the world were only made of matter, these subjective aspects of consciousness would not exist. But they do exist! So, there must be more to the world than matter.” An obvious example is color. A moment’s reflection is enough to convince thinking people everywhere that the experience of color involves more than a mere wavelength of light.
Furthermore, from a legal perspective, if human beings were merely material, they could not be held accountable this year for a crime committed last year, because identity would change over time. Every day we lose multiplied millions of microscopic particles. In fact, every seven years or so, virtually every part of our material anatomy changes, apart from aspects of our neurological system. Therefore, from a purely material perspective, the person who previously committed a crime is presently not the same person. But, of course, a criminal who attempts to use this line of reasoning as a defense would not get very far. Legally and intuitively, we recognize a sameness of soul that establishes personal identity over time.
Finally, libertarian freedom (freedom of the will) presupposes that we are more than mere material robots. If I am merely material, my choices are simply a function of such factors as genetic makeup and brain chemistry, and my decisions are not free; they are fatalistically determined. The implications of such a notion are profound. In a worldview that embraces fatalistic determinism, I cannot be held morally accountable for my actions, because reward and punishment make sense only if we have freedom of the will.
While the logical, legal, and libertarian freedom arguments are convincing in and of themselves, an even more powerful and persuasive argument demonstrates the reality of life beyond the grave. That argument flows from the resurrection of Jesus Christ. The best minds of ancient and modern times have demonstrated beyond a shadow of doubt that Christ’s physical trauma was fatal; that the empty tomb is one of the best-attested facts of ancient history; that Christ’s followers experienced on several occasions tangible post-resurrection appearances of Christ; and that within weeks of the resurrection, not just one, but an entire community of at least ten thousand Jews experienced such an incredible transformation that they willingly gave up sociological and theological traditions that had given them their national identity.
Through the resurrection, Christ not only demonstrated that He does not stand in a line of peers with Abraham, Buddha, or Confucius but also provided compelling evidence for life after death.
Adapted from Resurrection
“Do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell.”
Matthew 10:28 NKJV
For further study, see Gary R. Habermas and J. P. Moreland, Beyond Death: Exploring the Evidence for Immortality (Wheaton, IL: Crossway Books, 1998).
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