The renewal of the human being in the divine image is profoundly personal, and embraces the human person in his or her totality. This means that (trans)formation is fully embodied within a nest of relationships, a community. From Scripture we receive an all-encompassing perspective on human health in the cosmos and in relation to God, but also well-developed ways of identifying the sickness that spreads like a cancer througout the human family, even eating away at the world that humans call home. The term generally given this sickness in the Christian tradition is “sin”, a multivalent term that points to the myriad ways in which humans – individually, collectively, and systematically – neglect, deny, and refuse simply to be human – that is, to embrace and live out their vocation as creatures made in the image of God. Accordingly, a Christian conception of human transformation does not allow the categorization of either the person or his or her salvation into “parts,” as though inner and outer life could be separated. Angst among Christians in recent decades over how to prioritize ministries of “evangelism” and “social witness” is simply wrongheaded, therefore, since the gospel, the “evangel” of “evangelism,” cannot but concern itself with human need in all its aspects. Only an erroneous body-soul dualism could allow – indeed, require – “ministry” to become segregated by its relative concern for “spiritual” versus “material” matters. Nor does a Christian conception of human transformation allow us to think of the restoration of individuals, as it were, one at a time, but pushes our categories always to account for the human community and, beyond humanity, the cosmos. Persons are not saved in isolation from the world around them. Restoration to the likeness of God is the work of the Spirit within the community of God’s people, the fellowship of Christ-followers set on maturation in Christ. From this vantage point, “image of God” points ultimately to the transformation of believers in resurrection, a transformation already at work in the creation of new humanity through the dissolution of barriers dividing human beings from one another along gender, social, or ethnic lines (Col 3:10-11; 1 Cor 12:12-13; Gal 3:28).
Joel B. Green, from Body, Soul, and Humanity, pp. 69-70
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I disagree. I think the segregation is legitimate with the “spiritual” as the priority. Scripturally we are reminded over and over that this life is fleeting and but a breath while eternity is, well, eternity.
That being said, good works are both commanded and expected (i.e., faith without works is dead) and part and parcel with a regenerated spirit as are the requirements for a healthly local community of believers — again balance.
Many share the gospel without considering the physical needs of the evangelized. But it is also true, I think, that the “feeders of the poor” who do not include an overt gospel message with their provision of material needs often delude themselves that they have shared the gospel when they have not. I think there is unbalance on both sides of the issue.
Huh?
The thing that Green is getting at in this quote and in the book, is that there aren’t “two sides” to the issue. The line between spiritual and physical is simply a construction that has made its way into modern Christian though through the years from a variety of sources.
It’s not about finding the right mix of ministry to spiritual and physical needs. It’s about realizing that people are holistic beings, and that we should approach ministry from that perspective.
In my humble opinion there is a distinct difference between the soul/spirit and the body. When we are born again we receive a new spirit, however our bodies remain the same. This does not mean that we should not minister to people’s physical needs, but it does mean that if we are going to examine our beings with an eye to importance than we must acknowledge that Jesus died to save our spirits.
Jesus Himself told us not to be afraid of those who can destroy the body, but have a healthy fear for Him who can destroy the soul. James teaches us that a Christian does not ignore physical needs, and that mere words can be hollow. But we must always be careful about blurring the lines and entering into a form of socialized gospel. It may seem old fashioned and out of vogue, but the truth still remains that Jesus came to save sinners, and ministering to a sinner’s earthly needs must always be in concert with his eternal spiritual need.
I agree with the quote in Phil’s comment. But the eternal spirit is what needs Christ’s redemption which by definition renders it with greater significance.