Soma in Biblical Theology

Abstract

This addition to the well-known series of theological monographs deals with the use of the Greek work traditionally translated 'body' but recently as 'person', especially in certain parts of the writings of Paul. Theologians have argued that the translation as 'person' defines man as an indivisible whole and as a complex of relationships rather than an organization of substances. Against the trends of modern biblical theology, Dr Gundry seeks to show that soma always refers to the individual physical body and that it should be defined in substantive categories. Consequently, the theological importance of the body as individual physical substance is insured for life in this world and in the next. Neither antagonism between body and spirit nor the possible independence of full personhood from physical existence characterizes biblical anthropology.

Ethnomedical Anthropology and Paul's “Thorn” (2 Corinthians 12:7)

“…Somewhat differently, and on the basis of the Corinthians’ possible association with demons mentioned in 1 Cor 10:20–21, C. K. Barrett concludes that demons were the probable cause of the physical disease present in the congregation (1973: 275); though, Paul neither identifies demons as a possible cause nor does he give any hints as to the presence of demons in 11:30. The text of 1 Corinthians 11 itself seems to suggest another option, for in v 32 Paul makes clear that such calamities have come from God as a form of, in the words of F. F. Bruce, “disciplinary chastisement” (Bruce 1971: 115; Gundry 1976: 67; Senft 1979: 154; Harrisville 1987: 202). Several scholars have felt compelled to modify or soften such a suggestion (Fee 1987: 565; Conzelmann 1975: 203, n. 115; Marshall 1981: 115), and while, for Paul, sin and sickness are not always linked, as discussed above (Gal 4:13–15), Paul does seem to make an equation between sin and sickness on this occasion, corresponding to a number of other NT writings on the topic (John 5:14; Acts 5:1–11; Acts 12:23; and especially James 5:15–16).…”

Paul’s Eschatological Anthropology: The Esō Anthrōpos and The Intermediate State

“…24 Conversely, the esō anthrōpos refers to 'the human spirit, the centre of psychical feelings.' 25 The distinction, he contends, is between 'corporeal' (exō anthrōpos) and 'incorporeal' (esō anthrōpos) aspects of humans. The 'incorporeal' includes the nous, whereas the 'corporeal' includes the sōma, the physical body.…”

“…The exō anthrōpos, he argues, 'simply wastes away,' and thus is to be identified with the 'physical body subject to hardship, decay and death.' 24 Conversely, the esō anthrōpos refers to 'the human spirit, the centre of psychical feelings.' 25 The distinction, he contends, is between 'corporeal' (exō anthrōpos) and 'incorporeal' (esō anthrōpos) aspects of humans.…”

Interpretation as a factor influencing translation: the case of a biblical metaphor

“…This type of metaphor thus contains both an "is" and an "is not" element, and "it exists by refusing to be polarized into either reading." Walker (1998:215-218) 16 A summary of references on the body of Christ is given in Jewett (1971: 201-304). Christ" is used by Paul to refer to the supernatural body of Christ (Pius XII 1943) or the physical body of Christ (Robinson 1952); or the metaphor is used merely as a figure of speech to project a spiritual relationship between Christ and the Christians (Best 1955;Gundry 1976). Pius XII (1943) of the Roman Catholic Church holds the view that the Church is the mystical body of Christ, because the body is neither a purely physical nor a purely spiritual unity, but supernatural.…”