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Immortality of the Soul or Resurrection of the Dead? The Witness of the New Testament
Wonderful little book exploring the Pauline meaning of 'resurrection' in his New Testament letters. Conclusive that Paul's meaning is not Platonic in nature but that the flesh nature of humanity, the 'sarx' (Greek), is to be renewed and raised from the dead by God at the end - just as Jesus was raised from the dead in the same way - bodily. Very readable for those familiar with the New Testament and a minimum of the history of philosophy.
- GenresTheologyBiblical Studies
60 pages, Unknown Binding
First published January 1, 1956
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Displaying 1 - 12 of 12 reviews
November 30, 2014
Magnificent! A must-read for all who would like to see the Bible distilled of our Western traditions, which are dominated by body-soul dualism. As Niebuhr said in his classic Nature and Destiny of Man, "Bible knows nothing of a good mind/spirit, and evil body." According to the Bible, we don't have immortal soul distinct from the body, and body is good - it's God's creation. In short, this book is too good and too short to miss! Just read it.
April 11, 2012
I think overall it is a worthy read given what Cullmann does successfully argue, though I'm not sure he really proves his thesis.
Oscar Cullmann does a good job of showing us the stark differences between the biblical view of man and eternity in comparison with the Greek. He underscores the eternal importance the Bible places on not just the soul, but the (resurrected) body as well. It does a good job of briefly laying this concept out; according to the Bible, the material and the immaterial are not in opposition, but go together (consider, after all, that a spiritual being created the physical universe).
However, in trying to prove his actual point, that the idea of the immortal soul is incompatible with the resurrection falls flat (and I agree that the soul is not immortal!). Indeed, the general Greek view is incompatible, since Plato and the like taught that the material world was bad and temporary and that the soul's ultimate goal was to escape the body and the physical world. However, he doesn't give much of a reason why the soul cannot be immortal since there is a resurrection. He kind of just assumes it. The reasons he does give to support this particular conclusion are themselves laden with assumptions.
In short, he does a good job of explaining how in many ways the Greek view of death, eternity, and man differ from what the Bible teaches. I'm just not sure he succeeds in demonstrating that it cannot be "Immortality of the Soul AND the Resurrection of the Dead."
Oscar Cullmann does a good job of showing us the stark differences between the biblical view of man and eternity in comparison with the Greek. He underscores the eternal importance the Bible places on not just the soul, but the (resurrected) body as well. It does a good job of briefly laying this concept out; according to the Bible, the material and the immaterial are not in opposition, but go together (consider, after all, that a spiritual being created the physical universe).
However, in trying to prove his actual point, that the idea of the immortal soul is incompatible with the resurrection falls flat (and I agree that the soul is not immortal!). Indeed, the general Greek view is incompatible, since Plato and the like taught that the material world was bad and temporary and that the soul's ultimate goal was to escape the body and the physical world. However, he doesn't give much of a reason why the soul cannot be immortal since there is a resurrection. He kind of just assumes it. The reasons he does give to support this particular conclusion are themselves laden with assumptions.
In short, he does a good job of explaining how in many ways the Greek view of death, eternity, and man differ from what the Bible teaches. I'm just not sure he succeeds in demonstrating that it cannot be "Immortality of the Soul AND the Resurrection of the Dead."
February 3, 2022
What an excellent little book. I wish more would read it. Accessible, concise, exegetical, and practical.
Cullman contrasts Socrates and Jesus as a way of illustrating the vast difference between the Greek and Christian ways of understanding death, the “soul”, the “body”, and the future. Brilliant.
“The fact is that, according to the first Christians the full, genuine life of the resurrection is inconceivable apart from the new body, the ‘spiritual body’, with which the dead will be clothed when heaven and earth are re-created.” (11)
“If one recognizes that death and eternal life in the New Testament are always bound up with the Christ-event, then it becomes clear that for the first Christians the soul is not intrinsically immortal, but rather became so only through the resurrection of Jesus Christ, and through faith in him. It also becomes clear that death is not intrinsically the Friend, but rather that its sting, its power, is taken away *only* through the victory of Jesus over it in His death. And lastly, it becomes clear that the resurrection already accomplished is not the state of fulfillment, for that remains in the future until the body is also resurrected, which will not occur until ‘the last day’. (17)
Cullman contrasts Socrates and Jesus as a way of illustrating the vast difference between the Greek and Christian ways of understanding death, the “soul”, the “body”, and the future. Brilliant.
“The fact is that, according to the first Christians the full, genuine life of the resurrection is inconceivable apart from the new body, the ‘spiritual body’, with which the dead will be clothed when heaven and earth are re-created.” (11)
“If one recognizes that death and eternal life in the New Testament are always bound up with the Christ-event, then it becomes clear that for the first Christians the soul is not intrinsically immortal, but rather became so only through the resurrection of Jesus Christ, and through faith in him. It also becomes clear that death is not intrinsically the Friend, but rather that its sting, its power, is taken away *only* through the victory of Jesus over it in His death. And lastly, it becomes clear that the resurrection already accomplished is not the state of fulfillment, for that remains in the future until the body is also resurrected, which will not occur until ‘the last day’. (17)
February 28, 2014
One of the grand questions of life is what happens to someone, if anything, when physical life ceases. Is there nothing meaning the cessation of life in this world is the absolute end or is there an afterlife, whether that is an immediate translation into eternal life or whether the entrance into that eternal state must await a future event such as the resurrection of the dead. These are questions humanity has struggled with and debate for centuries. The Christian tradition certainly rejects the idea of this life being the sole thing we can look forward to. Scripture certainly teaches that eternal life with God is the reward of the righteous through the sacrifice of Christ. The debate between believers has arguably centered on whether the righteous immediately go to the place of eternal dwelling with God immediately upon death or whether it is at the resurrection of the dead when Christ returns at the Second Coming that our eternal reward is granted. Noted theologian and author Oscar Cullmann, in his book Immortality of the Soul or Resurrection of the Dead: The Witness of the New Testament, takes a short but important look at the influences that lead individuals to one position or the other and how those influences align with what Scripture has to say.
Terms such as soul often carry with them a variety of definitions which greatly impact how a discussion of concepts such as the resurrection of the dead are approached. How exactly should soul be defined, what drives an individual’s definition of that term, and how the biblical authors approached the issue based on matters of linguistics and exegesis all contribute to how the timeline of events are to be outlined and understood. Cullmann avers that to a large degree, the modern Christian approach to the idea of the soul has been greatly influence by Greek philosophical constructs, in particular the teachings of Plato later espoused by the Jewish philosopher Philo. In fact, Cullmann labels the idea of the immortality of the soul meaning the immediate transference of the individual at least their “soul” to an eternal state in heaven is “one of the greatest misunderstandings of Christianity” and he outlines why he believes that to be true throughout this interesting little book.
Greek philosophy teaches that death is the great liberator and as noted by Cullmann, it was believed by Plato that upon death, the chains are loosened leading the “soul out of the prison of the chains, since it leads the soul out of the prison of the body and back to its eternal home.” Cullmann compares this approach to the agony faced by Jesus prior to His death on the cross as well as the Scriptural notation that death is an enemy that will find fullness of defeat when Christ returns. Thus, there are two vastly different approaches to death with the Greek idea focused on the immortality of the soul and the biblical presentation being that of the expectation of the resurrection of the dead as the focus of the believer. Cullmann states “Resurrection is a positive assertion: the whole man, who has really died, is recalled to life by a new act of creation by God.” While certainly death has no sting for the believer, physical death is a wage of sin. It is the resurrection of the dead which provides hope for the believer.
The differences between Greek philosophy and biblical truth are also revealed in the differing approaches to creation, something which Cullmann artfully analyzes in this book. Cullmann rightly notes that “The Greek doctrine of immortality and the Christian hope in the resurrection differ so radically because Greek thought has such an entirely different interpretation of creation. The Jewish and Christian interpretation of creation excludes the whole Greek dualism of body and soul.” Furthermore, Cullmann comments some important truths about the very definitions and application of terms such as body, soul, flesh, and spirit, issues which strike right to the heart of this particular discussion. He asserts “The anthropology of the New Testament is not Greek, but is connected with Jewish conceptions. For the concepts of body, soul, flesh, and spirit (to name only these), the New Testament does indeed use the same words as the Greek philosopher. But they mean something quite different, and we understand the whole New Testament amiss when we construe these concepts only from the point of view of Greek thought.” The importance of understanding the resurrection in the overall heilsgeschichte (salvation history) is according to Cullmann of extreme importance. Accordingly, he asserts “Because resurrection of the body is a new act of creation which embraces everything, it is not an event which begins with each individual death, but only at the End. It is not a transition from this world to another world, as is the case of the immortal soul freed from the body; rather it is the transition from the present age to the future. It is tied to the whole process of redemption.” This process concludes with the return of the Christ and the promise of the resurrection of the dead to new life at that time.
This of course leads to the question as to where the individual goes upon death if not immediately to an eternal state in heaven. Building on the definitions and contrasts presented to this point, in particular the important distinctions between Greek and Hebrew/Christian thought on matters of the soul and death, Cullmann points to I Corinthians 15:26 which notes “The last enemy to be destroyed is death.” Passages such as Philippians 1:23 have been used to assert the immediate translation of the believer to the presence of Christ upon death. Cullmann notes that what the Apostle Paul is actually referring to is not the Greek laden idea of the journey of the soul upon death to the “heavenlies.” Conversely, he avers Paul is discussing issues of the power of the resurrection, both in this point of heilsgeschichte with the final power of the resurrection being displayed when death is finally conquered for all eternity and the believer is resurrected to spend eternity with the bridegroom. What Paul longed for according to Cullmann was not wrapped in a belief in an immediate translation to heaven upon death. Instead, although the believer upon cessation of physical life is dead, Scripture describes the believer as being “asleep”, referring to the power of the resurrection to conquer death through Christ as the first fruits of the resurrection with the finality of death again being taken care of at His return and at the resurrection of the dead. This great confidence is what Paul encouraged his readers to take hold.
Cullmann also elaborates on the work of the Holy Spirit even at death. Cullmann believes what Paul is affirming is “that this state (that of death), anticipating the destiny which is ours once we have received the Holy Spirit, brings us closer to the final resurrection.” We are “with the Lord” at death in the sense of position on the movement of salvation history. Even still, there is a process that must occur with this heilsgeschichte, namely that of the return of Christ for His bride at the time of the resurrection of the dead. It is at that time Cullmann asserts death will be conquered for all time and the righteous will live forevermore with God. Until that time, we wait with great hope for the resurrection, knowing that when we die, death has no sting. According to Cullmann, grasping the great yet subtle difference between the Greek and biblical understandings of death, soul, and the resurrection are vital to ensuring we lay firm hold of the hope that is within us, namely the promise of the resurrection.
While a very short book at only 60 pages, Cullmann’s Immortality of the Soul or the Resurrection of the Dead presents some very strong and well thought out arguments on this issue. I am confident that many will be somewhat surprised at the assertions he makes given the prevalence of the belief that immediately upon death the believer goes to heaven. Personally, I found Cullmann’s arguments to be well founded and in keeping with other author’s thoughts on this matter for instance such as found in the writings of George Eldon Ladd in his discussion of the Greek versus Hebrew view of man. Matters of timing within heilsgeschichte are of great importance in Scripture and the NT authors clearly declared the need for their readers to place a great deal of faith in the promise of the resurrection rooted in the faith they had in Christ’s own resurrection from the dead as the first fruits of our own future resurrection. One thing is certain and that is Christ will return and death will be forever swallowed up in victory. So regardless of what side of this particular debate you may reside, the end result can hopefully be agreed upon, namely the aforementioned fact of a future resurrection from the grave. I encourage everyone to read and ponder what Oscar Cullmann has to say in this great little book. It may be challenging for some more than others, but it assuredly is well worth the effort. If I had any critique at all it would be that I would have hoped Cullmann would have brought into the discussion the matter of the bride and bridegroom marriage process that Christ outlines as this also impacts how we understand the timing of when the bride and bridegroom are to be together. Nonetheless, perhaps Cullmann addresses that issue in his other works which I will certainly engage in the near future.
Terms such as soul often carry with them a variety of definitions which greatly impact how a discussion of concepts such as the resurrection of the dead are approached. How exactly should soul be defined, what drives an individual’s definition of that term, and how the biblical authors approached the issue based on matters of linguistics and exegesis all contribute to how the timeline of events are to be outlined and understood. Cullmann avers that to a large degree, the modern Christian approach to the idea of the soul has been greatly influence by Greek philosophical constructs, in particular the teachings of Plato later espoused by the Jewish philosopher Philo. In fact, Cullmann labels the idea of the immortality of the soul meaning the immediate transference of the individual at least their “soul” to an eternal state in heaven is “one of the greatest misunderstandings of Christianity” and he outlines why he believes that to be true throughout this interesting little book.
Greek philosophy teaches that death is the great liberator and as noted by Cullmann, it was believed by Plato that upon death, the chains are loosened leading the “soul out of the prison of the chains, since it leads the soul out of the prison of the body and back to its eternal home.” Cullmann compares this approach to the agony faced by Jesus prior to His death on the cross as well as the Scriptural notation that death is an enemy that will find fullness of defeat when Christ returns. Thus, there are two vastly different approaches to death with the Greek idea focused on the immortality of the soul and the biblical presentation being that of the expectation of the resurrection of the dead as the focus of the believer. Cullmann states “Resurrection is a positive assertion: the whole man, who has really died, is recalled to life by a new act of creation by God.” While certainly death has no sting for the believer, physical death is a wage of sin. It is the resurrection of the dead which provides hope for the believer.
The differences between Greek philosophy and biblical truth are also revealed in the differing approaches to creation, something which Cullmann artfully analyzes in this book. Cullmann rightly notes that “The Greek doctrine of immortality and the Christian hope in the resurrection differ so radically because Greek thought has such an entirely different interpretation of creation. The Jewish and Christian interpretation of creation excludes the whole Greek dualism of body and soul.” Furthermore, Cullmann comments some important truths about the very definitions and application of terms such as body, soul, flesh, and spirit, issues which strike right to the heart of this particular discussion. He asserts “The anthropology of the New Testament is not Greek, but is connected with Jewish conceptions. For the concepts of body, soul, flesh, and spirit (to name only these), the New Testament does indeed use the same words as the Greek philosopher. But they mean something quite different, and we understand the whole New Testament amiss when we construe these concepts only from the point of view of Greek thought.” The importance of understanding the resurrection in the overall heilsgeschichte (salvation history) is according to Cullmann of extreme importance. Accordingly, he asserts “Because resurrection of the body is a new act of creation which embraces everything, it is not an event which begins with each individual death, but only at the End. It is not a transition from this world to another world, as is the case of the immortal soul freed from the body; rather it is the transition from the present age to the future. It is tied to the whole process of redemption.” This process concludes with the return of the Christ and the promise of the resurrection of the dead to new life at that time.
This of course leads to the question as to where the individual goes upon death if not immediately to an eternal state in heaven. Building on the definitions and contrasts presented to this point, in particular the important distinctions between Greek and Hebrew/Christian thought on matters of the soul and death, Cullmann points to I Corinthians 15:26 which notes “The last enemy to be destroyed is death.” Passages such as Philippians 1:23 have been used to assert the immediate translation of the believer to the presence of Christ upon death. Cullmann notes that what the Apostle Paul is actually referring to is not the Greek laden idea of the journey of the soul upon death to the “heavenlies.” Conversely, he avers Paul is discussing issues of the power of the resurrection, both in this point of heilsgeschichte with the final power of the resurrection being displayed when death is finally conquered for all eternity and the believer is resurrected to spend eternity with the bridegroom. What Paul longed for according to Cullmann was not wrapped in a belief in an immediate translation to heaven upon death. Instead, although the believer upon cessation of physical life is dead, Scripture describes the believer as being “asleep”, referring to the power of the resurrection to conquer death through Christ as the first fruits of the resurrection with the finality of death again being taken care of at His return and at the resurrection of the dead. This great confidence is what Paul encouraged his readers to take hold.
Cullmann also elaborates on the work of the Holy Spirit even at death. Cullmann believes what Paul is affirming is “that this state (that of death), anticipating the destiny which is ours once we have received the Holy Spirit, brings us closer to the final resurrection.” We are “with the Lord” at death in the sense of position on the movement of salvation history. Even still, there is a process that must occur with this heilsgeschichte, namely that of the return of Christ for His bride at the time of the resurrection of the dead. It is at that time Cullmann asserts death will be conquered for all time and the righteous will live forevermore with God. Until that time, we wait with great hope for the resurrection, knowing that when we die, death has no sting. According to Cullmann, grasping the great yet subtle difference between the Greek and biblical understandings of death, soul, and the resurrection are vital to ensuring we lay firm hold of the hope that is within us, namely the promise of the resurrection.
While a very short book at only 60 pages, Cullmann’s Immortality of the Soul or the Resurrection of the Dead presents some very strong and well thought out arguments on this issue. I am confident that many will be somewhat surprised at the assertions he makes given the prevalence of the belief that immediately upon death the believer goes to heaven. Personally, I found Cullmann’s arguments to be well founded and in keeping with other author’s thoughts on this matter for instance such as found in the writings of George Eldon Ladd in his discussion of the Greek versus Hebrew view of man. Matters of timing within heilsgeschichte are of great importance in Scripture and the NT authors clearly declared the need for their readers to place a great deal of faith in the promise of the resurrection rooted in the faith they had in Christ’s own resurrection from the dead as the first fruits of our own future resurrection. One thing is certain and that is Christ will return and death will be forever swallowed up in victory. So regardless of what side of this particular debate you may reside, the end result can hopefully be agreed upon, namely the aforementioned fact of a future resurrection from the grave. I encourage everyone to read and ponder what Oscar Cullmann has to say in this great little book. It may be challenging for some more than others, but it assuredly is well worth the effort. If I had any critique at all it would be that I would have hoped Cullmann would have brought into the discussion the matter of the bride and bridegroom marriage process that Christ outlines as this also impacts how we understand the timing of when the bride and bridegroom are to be together. Nonetheless, perhaps Cullmann addresses that issue in his other works which I will certainly engage in the near future.
July 30, 2021
Vreme îndelungată s-a considerat că doctrina creştină a învierii (susţinută cu atâta tărie în crezurile timpurii) se află în opoziţie cu ideea păgână a nemuririi duhului sau sufletului omului, o idee susţinută în zilele noastre de marea majoritate a creştinilor.
Tradiţia creştină, ancorată în descoperirea unică a lui Dumnezeu în Iisus Hristos aşa cum este înfăţişată în Noul Testament, a susţinut doctrina învierii încă din primul secol. Apostolul Pavel face aluzie la această idee în Epistola întâi către Tesaloniceni, înainte de a continua cu afirmaţia creştină despre „Sfârşit” în capitolul 15, 21-26 al Epistolei întâi către Corinteni: „Că de vreme ce printr-un om a venit moartea, tot printr-un om şi învierea morţilor. Căci, precum în Adam toţi mor, aşa şi în Hristos toţi vor învia. Dar fiecare în rândul cetei sale: Hristos începătură, apoi cei ai lui Hristos, la venirea Lui, după aceea, sfârşitul, când Domnul va preda împărăţia lui Dumnezeu şi Tatălui, când va desfiinţa orice domnie şi orice stăpânire şi orice putere. Căci El trebuie să împărătească până ce va pune pe toţi vrăjmaşii Săi sub picioarele Sale. Vrăjmaşul cel din urmă, care va fi nimicit, este moartea”
Tradiţia creştină, ancorată în descoperirea unică a lui Dumnezeu în Iisus Hristos aşa cum este înfăţişată în Noul Testament, a susţinut doctrina învierii încă din primul secol. Apostolul Pavel face aluzie la această idee în Epistola întâi către Tesaloniceni, înainte de a continua cu afirmaţia creştină despre „Sfârşit” în capitolul 15, 21-26 al Epistolei întâi către Corinteni: „Că de vreme ce printr-un om a venit moartea, tot printr-un om şi învierea morţilor. Căci, precum în Adam toţi mor, aşa şi în Hristos toţi vor învia. Dar fiecare în rândul cetei sale: Hristos începătură, apoi cei ai lui Hristos, la venirea Lui, după aceea, sfârşitul, când Domnul va preda împărăţia lui Dumnezeu şi Tatălui, când va desfiinţa orice domnie şi orice stăpânire şi orice putere. Căci El trebuie să împărătească până ce va pune pe toţi vrăjmaşii Săi sub picioarele Sale. Vrăjmaşul cel din urmă, care va fi nimicit, este moartea”
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January 3, 2025It seems a bit unfair to class this as fan fiction since it is not trying to describe reality, but is doing its best to describe what early christians (especially as expressed in 'the new testament') believed to be the case. As such, and given that it is recommended by James Tabor, I'm pretty sure that it is accurate. Yet it is theology, and theology is NOT non-fiction.
August 19, 2023
As one who has wrestled with the Platonic separation of the soul and body, this text is a good wrestling companion. Simple, and it packs a punch! Tying in the hope of Christ is the central ingredient.
August 6, 2017
Clear; more historical/theological background on the thinking in Surprised by Hope
November 1, 2023
An excellent overview of what the New Testament says about what happens after death. Written by a German New Testament scholar, it is very clear, very thorough.
November 11, 2025
Some thought provoking contentions were brought up against the belief in the immortality of the soul. But many anticipated rebuttals of his critics were dealt with one liners instead of taking the arguments seriously.
He says in the beginning that he would have loved if he received exegetical critiques, yet when he mentions hypothetical refutations, he deals with them in an unsatisfactory manner.
I still give the book 3 stars because the things he did bring up are interesting to chew on, but it could have been better. I also give him a little bit of room for excuse due to it being such a short treatment of the topic, and consequently not being able to write in depth.
He says in the beginning that he would have loved if he received exegetical critiques, yet when he mentions hypothetical refutations, he deals with them in an unsatisfactory manner.
I still give the book 3 stars because the things he did bring up are interesting to chew on, but it could have been better. I also give him a little bit of room for excuse due to it being such a short treatment of the topic, and consequently not being able to write in depth.
February 7, 2012
An excellent book on the topic of resurrection and the difference between the Christian and Greek view of death and the afterlife. A must read for theologians.
December 5, 2014
Cullmann presents an insightful look at the influences of Greek thought on the early church. He shows the divergence between what scripture teaches and the Socratic notions of immortality.
Displaying 1 - 12 of 12 reviews