Prayer Tents Bible References - Prayer Tents

DUALISM

Appearing first in the early 18th century, the term “dualism” took on metaphysical, ethical, and epistemological connotations in contrast to monism and pluralism. Specifically, it refers to two substances or principles that comprise reality. The term does not appear in the Bible, but the ideology associated with cosmic, metaphysical, or ethical dualism often underlies much biblical study.

In ancient Zoroastrian religion, the two opposing gods of good and evil comprise cosmic reality, with the good god ultimately gaining control of the world in the future age. By contrast, ancient Israelite religion was monotheistic; Yahweh held control over good and evil. However, in postexilic Judaism (cf. 1QM) and in subsequent Christianity (Gal. 1:4; Rom. 8:18-25; Phil. 3:20-21; Revelation), apocalyptic thought arose resembling the Zoroastrian cosmic dualism insofar as the good (God) triumphs over the present evil age (under the control of Satan and demons). Unlike Zoroastrianism’s cosmic dualism with moral implications, the ethical dualism in the Bible is more pragmatic since one chooses to do good or evil. In particular, Jesus’ teachings affirm that persons determine their moral identity as people in God’s approaching kingdom or as people in opposition to that kingdom.

Metaphysical dualism assumes that there are two irreducible substances in the universe (i.e., matter vs. nonmatter; body vs. soul). Ancient metaphysical dualism has its widest exposure in Plato’s doctrine of the sensible and the intelligible worlds, which the Hellenistic Jewish exegete Philo of Alexandria adopted. The book of Hebrews presents some interesting remarks (Heb. 9:11, 23-24; 10:1; 11:16; cf. 2 Cor. 4:18) that may be interpreted as affirming a Platonic or Philonic metaphysical dualism.

Although the anthropology in the Bible asserts the unity of persons (Gen. 2:7; 1 Cor. 15:35-50), some biblical literature may reflect the influence of an anthropological dualism (Deut. 6:5; Wis. 3:1-4; Mark 12:30 par.; Matt. 10:28; 1 Thess. 5:23; 1 Cor. 5:3; 2 Cor. 5:1-10). Paul, however, affirms that a disembodied soul is akin to nakedness (2 Cor. 5:3). Other examples of dualism’s influence on biblical ideology and anthropology may be observed in some of the bipolarities of early Christian thought (light vs. dark, life vs. death, love vs. hate, and truth vs. lies).

The development of gnostic ideology intensified a dualistic understanding of personhood, causing some early Christians to separate the “bodily” aspect of personhood from the “physical or spiritual” aspect of personhood. When separated, that which is akin to God is the “spiritual” (i.e., nonphysical?), allowing one to behave in antinomian manner (cf. 1 Cor. 5:1-8; 6:12-20) or an ascetic manner (cf. Col. 2:16-23). These incipient gnostic worldviews and moralities in the NT appear more refined later in 2nd and 3rd century literatures.

Bibliography. U. Bianchi, “Dualism,” in The Encyclopedia of Religion (New York, 1987), 4:506-12; K. Rudolph, Gnosis (San Francisco, 1984).

Bennie R. Crockett, Jr.

Prayer Tents Bible References - Prayer Tents

DUALISM

Eerdmans Dictionary of the Bible (2000)