The Truth About Your Soul: Understanding Substance Dualism and Why It Matters for Your Faith

Introduction: Why the Soul Matters More Than Ever

In his groundbreaking book “The Creation of Self,” Joshua R. Farris makes a powerful case that has been largely forgotten in our modern world: you are not just your body – you are a soul. As Farris explains in his introduction, “When we think about a loved one, what we want is that loved one. We don’t want some fictional person artificially designed by technology that acts like them, looks like them, sounds like them, or has the same gestures as them. We want them” (Introduction: Souls in Contemporary Discourse).

This simple truth – that persons are valuable to us – points to something profound. There is something about you that makes you uniquely you, and it’s not just your physical body or brain. This is what philosophers and theologians call substance dualism: the view that human beings consist of two distinct substances – a material body and an immaterial soul.

As Farris powerfully states in Chapter 1, “The notion of the soul may be questionable or even fuzzy in the minds of many today, but if one were to attend more closely to his/her own mental life then he/she could see that the soul is the clearest concept of all” (Chapter 1: Initial Reasons favoring the Soul-Concept).

Part 1: The Biblical Foundation for the Immaterial Soul

The Scripture’s Clear Teaching on the Soul

Many modern scholars try to argue that the Bible doesn’t really teach that we have souls. They claim this is just Greek philosophy that got mixed into Christianity. But this couldn’t be further from the truth. The Bible, from Genesis to Revelation, consistently teaches that human beings have an immaterial aspect that transcends our physical bodies.

Let’s look at what Farris discovered in his research. In Chapter 2, he addresses the arguments of biblical scholar Joel Green, who claims the Bible doesn’t support belief in the soul. But as Farris points out, “Simply because the Old Testament nowhere teaches, entails, or necessarily yields dualism does not mean it precludes dualism” (Chapter 2: Religious and Philosophical Reasons for the Soul).

The Intermediate State: Proof of the Soul’s Reality

One of the strongest biblical arguments for the soul comes from what theologians call the “intermediate state” – the period between when we die and when we are resurrected. Farris highlights a crucial passage in 2 Corinthians 5:1-10, which he discusses in detail:

As Farris explains, “The language of an earthly tent has often been interpreted to refer to the present human state, which will be replaced by our heavenly homes with God. But, as we see in verse 2, there is this unique state of waiting for the clothing (i.e., the body)” (Chapter 2). This passage clearly teaches that there is something about us that survives physical death – our soul.

Thomas Aquinas, representing traditional Christian interpretation, explicitly affirms this understanding. As quoted by Farris: “Therefore, the answer is that the saints see the essence of God immediately after death and dwell in a heavenly mansion” (Chapter 2). This has been the consistent teaching of the Christian church throughout history.

A Comprehensive Biblical Case for the Soul

The biblical evidence for the soul is overwhelming when we look at Scripture as a whole. Here is a comprehensive table of biblical verses that support substance dualism:

Scripture Reference	Text	How It Supports Substance Dualism
Genesis 2:7	“Then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living soul.”	Shows God adding something immaterial (breath/spirit) to the physical body, creating a dual nature
Genesis 1:26-27	“Then God said, ‘Let us make man in our image, after our likeness’… So God created man in his own image”	The image of God is primarily spiritual/immaterial since God is spirit
Ecclesiastes 12:7	“Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.”	Clear distinction between body (dust) and spirit at death
Matthew 10:28	“Do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell.”	Jesus explicitly distinguishes between body and soul
Luke 23:43	“Today you will be with me in Paradise”	The thief would be with Christ that day, though his body was still on earth
Luke 16:19-31	The parable of the rich man and Lazarus	Both men are conscious after death, before resurrection
2 Corinthians 5:1-10	“We are confident, I say, and would prefer to be away from the body and at home with the Lord”	Paul expects to exist “away from the body”
2 Corinthians 12:2-3	“Whether in the body or out of the body I do not know”	Paul conceives of existing apart from the body
Philippians 1:23-24	“I desire to depart and be with Christ, which is better by far”	Paul expects to be with Christ immediately upon death
1 Thessalonians 5:23	“May your whole spirit, soul and body be kept blameless”	Distinguishes between different aspects of human nature
Hebrews 12:23	“The spirits of righteous men made perfect”	Spirits existing in heaven before resurrection
James 2:26	“The body without the spirit is dead”	Body and spirit are distinct; spirit animates body
Revelation 6:9-10	“I saw under the altar the souls of those who had been slain”	Souls conscious and speaking before resurrection
Revelation 20:4	“I saw the souls of those who had been beheaded”	Souls existing apart from their bodies
1 Samuel 28:11-15	Samuel’s spirit appears to Saul	Samuel exists and communicates after physical death
1 Kings 17:21-22	“Let this child’s soul come into him again”	Soul can depart and return to body
Acts 7:59	“Lord Jesus, receive my spirit”	Stephen’s spirit survives his physical death
Numbers 16:22	“O God, the God of the spirits of all flesh”	God is specifically the God of spirits, not just bodies
Zechariah 12:1	“The LORD… forms the spirit of man within him”	God creates the spirit separately within the body
Isaiah 26:9	“With my soul I have desired You in the night, Yes, by my spirit within me”	Distinguishes inner spiritual nature from physical

This extensive biblical evidence shows that Scripture consistently teaches that human beings have an immaterial aspect – a soul or spirit – that is distinct from the physical body. This is not a minor theme but a fundamental teaching woven throughout the entire Bible.

Part 2: The Philosophical Case for the Soul

The Knowledge Argument: What Mary Teaches Us About the Soul

One of the most powerful philosophical arguments for the soul comes from what philosophers call “the knowledge argument.” Farris presents this argument through the famous thought experiment about Mary, a brilliant scientist. Let me explain this in simple terms that show why you must have a soul.

As Farris explains in Chapter 4: “Mary is a brilliant scientist living in a black and white room who has studied color, the physics of light, its relation to color, and neurophysiology. Yet she has never experienced the color red. When she steps out of her black and white room, she experiences the color red. At this point, she exclaims: ‘I see red.'”

Now, here’s the crucial point: When Mary sees red for the first time, she learns something new. But what is this new knowledge? She already knew everything physical about red – the wavelengths, how the brain processes it, everything science could tell her. What she gains is the experience of redness – what philosophers call “qualia.”

As Farris powerfully argues, “We know that there is a duality in Mary’s knowledge: one that derives from the physical sciences and one that is subject-grounded” (Chapter 1). This duality in knowledge points to a duality in our nature – we are both body and soul.

The Uniqueness of Consciousness

Think about your own consciousness for a moment. You have direct, immediate access to your thoughts, feelings, and experiences that no one else has. A scientist could study your brain with the most advanced equipment, but they could never directly experience what you’re experiencing. This is what philosophers call “privileged access,” and it’s one of the strongest proofs that you are more than just your brain.

Farris explains this clearly: “When I introspect about the red flower, I know that I have privileged access because of what Swinburne refers to as an informative designator—i.e., a designator that actually refers and by way of content that successfully informs the individual that this is the person” (Chapter 4).

This privileged access to your own consciousness cannot be explained by materialism. If you were just a complex arrangement of atoms, why would there be this special, first-person perspective? Why would there be something it’s like to be you?

The Problem of Personal Identity

Another powerful argument for the soul comes from the problem of personal identity. You believe you’re the same person you were ten years ago, right? But here’s the problem for materialists: virtually every atom in your body has been replaced over that time. If you are just your body, then you literally aren’t the same person you were ten years ago. But you know you are the same person. How is this possible?

The answer is that there’s something about you that persists through all these physical changes – your soul. As Farris explains in his discussion of the “mereological replacement argument” in Chapter 10, the fact that we can lose various parts of our body (and theoretically all of the body) and remain the same person shows that our identity is not in our physical parts.

Part 3: Why Neo-Cartesian Dualism is the Best View

Understanding Neo-Cartesian Dualism

Farris advocates for what he calls “neo-Cartesian dualism,” which builds on the insights of René Descartes but updates them with modern understanding. As he explains in Chapter 4: “My preferred view is not beholden to all the commitments found in Descartes (e.g., his commitment to the fact that animals lack souls, or his crude understanding of the body as mechanistic), but it is committed to his core assumption that personal identity is rooted in the soul which is distinct from the body.”

The core insight of neo-Cartesian dualism is simple but profound: You are essentially your soul, not your body. Your soul is the carrier of your personal identity, your consciousness, and everything that makes you uniquely you.

The Problem of “Thisness”

One of Farris’s most important contributions is his emphasis on what philosophers call “primitive thisness” or “haecceity.” This is the unique, irreducible quality that makes you you and not someone else. It’s not just your memories, your personality, or your physical features – it’s something more fundamental.

As Farris explains: “Each individual soul, as a metaphysical simple, just is different and what makes each different is this feature/property that only the said soul has, and through which the soul has an inside perspective. Call this a subjective or personal thisness, which I and, presumably, each of us has” (Chapter 8).

This primitive thisness cannot be explained by materialism. Physical processes follow general laws and produce generalizable results. But you are not generalizable – you are absolutely unique. This uniqueness points to the special creation of your soul by God.

Part 4: The Devastating Problems with Materialism

Why Your Brain Is Not Your Mind

Many scientists today want to tell you that you are just your brain – that all your thoughts, feelings, and experiences are nothing more than neurons firing. But this view, called materialism or physicalism, faces insurmountable problems that Farris expertly exposes.

First, there’s the hard problem of consciousness. As Farris notes in Chapter 6: “The hard problem of consciousness is the problem of explaining qualitative experience through quantitative measurements in the physical world. But, there is and, never will be, a way to explain qualitative experience with triggers and pulleys, quantities, mass, and charge.”

Think about it this way: A scientist can describe everything about your brain when you see the color red – which neurons fire, which chemicals are released, which areas light up on a brain scan. But none of that explains why there’s something it’s like to see red. The qualitative, subjective experience of redness cannot be captured by any amount of physical description.

The Elimination of You

Here’s the frightening truth about materialism: if it’s true, then you don’t really exist. There’s no real “you” – just a collection of atoms arranged in a certain way. Your sense of being a unified self, of having free will, of being the same person over time – all of this would be an illusion.

Some materialists are honest about this. As Farris points out, some say consciousness is just “a fiction written by our brains” (Chapter 6). But this is absurd. If consciousness is a fiction, who is experiencing the fiction? The very ability to think about whether consciousness exists proves that it does exist.

The Problem of Mental Causation

If materialism is true, then your thoughts can’t actually cause anything. Think about that for a moment. When you decide to raise your hand, you believe your decision – your thought – causes your hand to move. But if everything is physical, and the physical world is causally closed (meaning physical events are only caused by other physical events), then your thoughts are either identical to brain states or they’re powerless byproducts.

But we know our thoughts do cause things. We make decisions, we reason, we create. This mental causation is real, and it shows that we are more than just physical beings.

Part 5: Where Do Souls Come From? The Creation vs. Emergence Debate

The Problem with Emergent Dualism

Some philosophers, trying to reconcile science with the reality of the soul, have proposed “emergent dualism” – the idea that the soul naturally emerges from the brain when it reaches sufficient complexity. William Hasker is the main proponent of this view. But Farris shows why this view fails.

The fundamental problem is what Farris calls the “particularity problem.” As he explains in Chapter 8: “If one affirms that minds carry a primitive thisness (a haecceity), then minds would emerge as a result of chance or, more likely, by direct agential action that supplies the primitive particularity to the mental subject.”

In simpler terms: natural processes follow general laws and produce generalizable results. If souls emerged from brains through natural processes, then two identical brains should produce identical souls. But souls are not identical – each one is absolutely unique. This uniqueness cannot come from natural processes; it requires special divine action.

The Necessity of Divine Creation

Farris makes a powerful case that souls must be specially created by God. As John Foster argues (quoted by Farris in Chapter 5): “It is God who creates the nonphysical subjects and arranges for their functional attachment to the appropriate organisms; and, at least in the case of human beings, theology can offer some account of God’s purpose for doing this.”

This special creation view, which Farris calls “Simple Creationist Soul” or “Special Creation,” has strong biblical and theological support. As Peter Lombard stated: “The Catholic Church teaches that souls are created at their infusion into the body” (Chapter 5).

Part 6: The Intermediate State and Life After Death

What Happens When You Die?

One of the most important implications of substance dualism is that you will survive the death of your body. This is not wishful thinking – it’s a logical consequence of the fact that you are your soul, not your body.

Farris extensively discusses what theologians call the “intermediate state” – the period between death and resurrection. As he notes in Chapter 10: “All of traditional Christianity affirms the doctrine of the soul (i.e., at a minimum as an immaterial ingredient), which underlies and explains the persistence from this life to the next life.”

The Westminster Confession, representing historic Reformed theology, states it clearly (quoted by Farris): “The bodies of men, after death, return to dust, and see corruption: but their souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them: the souls of the righteous, being then made perfect of holiness, are received into the highest heavens, where they behold the face of God.”

The Problem with Alternative Views

Some modern theologians, influenced by materialism, deny the intermediate state. They claim that when you die, you cease to exist until the resurrection. But this “soul sleep” view faces serious biblical and philosophical problems.

First, it contradicts clear biblical teaching. Jesus told the thief on the cross, “Today you will be with me in Paradise” (Luke 23:43) – not “someday after the resurrection.” Paul said he desired “to depart and be with Christ” (Philippians 1:23), clearly expecting immediate fellowship with Christ after death.

Second, it makes personal identity through death impossible. If you cease to exist at death, then the person who is resurrected isn’t really you – it’s a copy of you. Only if your soul survives can you truly be resurrected.

The Beatific Vision

Traditional theology teaches that believers experience the “beatific vision” – the direct vision of God – in the intermediate state. As Thomas Aquinas stated (quoted by Farris): “Therefore, the answer is that the saints see the essence of God immediately after death and dwell in a heavenly mansion.”

This is our blessed hope – not just that we will survive death, but that we will experience immediate, conscious fellowship with God. This is only possible because we have souls that can exist apart from our bodies.

Part 7: Responding to Scientific Objections

Is Belief in the Soul Anti-Scientific?

Critics often claim that belief in the soul is anti-scientific, a relic of pre-modern thinking that must be abandoned in light of neuroscience. But Farris powerfully refutes this charge in his conclusion, “The Anti-Scientific Worry.”

First, science itself depends on the reality of consciousness. Scientists must trust their conscious observations, their reasoning, their ability to understand. If consciousness is just an illusion, then science itself is undermined. As Farris notes: “The practice of science is predicable upon this foundation of a soul as substance that has internal access, first-person knowledge, particular consciousness, the ability to introspect and think about what is publicly observable” (Chapter 1).

Second, neuroscience has not disproven the soul – it has simply shown correlations between brain states and mental states. But correlation is not causation, and it certainly isn’t identity. The fact that damage to your brain affects your consciousness doesn’t prove you are your brain, any more than damage to your car’s engine affecting your driving proves you are your car.

The Limits of Neuroscience

Farris quotes philosopher Daniel Robinson, who points out a crucial limitation of neuroscience: “The brain has no motives and seeks no solace” (Chapter 2). Think about that. Scientists can describe brain activity, but the brain itself doesn’t want anything, doesn’t believe anything, doesn’t love anyone. These are properties of persons – of souls – not of brains.

Furthermore, as Farris notes, “Science, especially neuroscience, tells us very little about the features often associated with the soul, which concern features like consciousness, thought, experience, and values” (Chapter 3). These are precisely the most important aspects of human life, and they remain beyond the reach of purely physical explanation.

The Compatibility of Soul and Science

Properly understood, belief in the soul is not anti-scientific but pro-scientific. It takes seriously all the data – not just the physical but also the mental, moral, and spiritual aspects of human existence. It provides a framework that can account for both our physical embodiment and our transcendent qualities.

As Farris argues, we need not choose between science and the soul. We can affirm that the soul depends on the brain for its normal functioning in this life while maintaining that the soul is more than the brain. This view actually makes better sense of the scientific data than materialism does.

Part 8: The Theological Importance of the Soul

The Image of God

The doctrine of the soul is intimately connected to the biblical teaching that humans are made in the image of God. As Farris notes, since God is spirit (John 4:24), the image of God in humanity must be primarily spiritual, not physical. We resemble God not in having bodies but in having rational, moral, spiritual souls.

This has profound implications. It means every human being, regardless of physical or mental disabilities, bears the image of God in their immaterial soul. It provides an unshakeable foundation for human dignity and rights. It explains why human life is sacred – because each person is a special creation of God, bearing His image in their soul.

The Reality of Sin and Salvation

The doctrine of the soul is also crucial for understanding sin and salvation. Sin is not just wrong behavior – it’s a corruption of the soul. And salvation is not just forgiveness – it’s the transformation and eventual glorification of the soul.

If humans are just physical beings, then sin would be merely a biological malfunction, and salvation would be impossible after death. But because we have souls, sin is a moral and spiritual problem requiring a spiritual solution, and salvation can extend beyond this physical life.

Prayer and Spiritual Experience

How do we commune with God in prayer? How do we experience His presence? How does the Holy Spirit dwell within us? These spiritual realities make no sense if we are merely physical beings. But if we have immaterial souls, then we have a capacity for genuine spiritual experience and communion with God.

As Farris emphasizes throughout his book, the soul is what enables us to transcend the physical world and relate to God, who is spirit. Without souls, religion would be reduced to mere behavior and social convention. With souls, we can have real relationship with the living God.

Part 9: Practical Implications for Christian Life

How Should We Then Live?

Understanding that you have a soul – that you are a soul – should radically affect how you live. Here are some practical implications:

The Care of Souls

The church has historically understood its primary mission as the “care of souls” (cura animarum). This makes perfect sense if souls are real. But if humans are just physical beings, then the church’s mission would be reduced to social work and therapy.

Understanding the reality of the soul should revitalize our commitment to evangelism, discipleship, and spiritual formation. We’re not just modifying behavior or improving mental health – we’re ministering to eternal souls created by God for eternal fellowship with Him.

Suffering and Hope

The doctrine of the soul provides profound comfort in suffering. Physical and mental disabilities, diseases, and deterioration do not touch the core of who you are. Your soul remains intact, created by God, bearing His image. And one day, you will receive a glorified body perfectly suited to your soul.

This hope is not wishful thinking but a logical consequence of substance dualism. If you are your soul, and your soul is immaterial, then physical death cannot destroy you. The resurrection is not the recreation of a person who ceased to exist but the reuniting of a soul with a glorified body.

Part 10: Addressing Common Objections

Objection 1: “The Bible Teaches We Are Unified Beings, Not Divided Into Parts”

Some argue that the Bible presents humans as unified beings, not divided into body and soul. They claim dualism comes from Greek philosophy, not Scripture.

Farris addresses this objection directly. While the Bible does emphasize human unity, this doesn’t exclude duality. As he explains: “Simply because the Old Testament nowhere teaches, entails, or necessarily yields dualism does not mean it precludes dualism” (Chapter 2). Moreover, the New Testament clearly teaches that humans have an immaterial aspect that survives bodily death.

We are indeed unified beings – but we are unified composites of body and soul. The soul is not trapped in the body (as in Greek thought) but united with it. Yet this union is not identity. The soul can exist without the body, as Scripture clearly teaches.

Objection 2: “Neuroscience Has Shown the Mind Is the Brain”

This objection confuses correlation with identity. Yes, neuroscience has shown strong correlations between brain states and mental states. But this is exactly what dualism would predict! If the soul is united with the body and depends on the brain for normal functioning in this life, we would expect brain damage to affect mental function.

As Farris points out, the fact that “damage to your brain affects your consciousness doesn’t prove you are your brain, any more than damage to your car’s engine affecting your driving proves you are your car” (Part 7). The soul uses the brain as an instrument, but it is not identical to the brain.

Objection 3: “How Can an Immaterial Soul Interact with a Physical Body?”

This is often called the “interaction problem.” Critics argue that it’s mysterious how an immaterial soul could causally interact with a material body.

But as Farris notes, this objection proves too much. We don’t fully understand how physical things interact either – gravity, quantum mechanics, and consciousness all involve mysteries. The fact that we don’t fully understand how something works doesn’t mean it doesn’t work.

Moreover, if God exists (and He does), then we already have an example of an immaterial being interacting with the physical world. If God can create and sustain the universe, surely He can create souls capable of interacting with bodies.

Objection 4: “Belief in the Soul Is Unscientific”

We’ve already addressed this at length, but it bears repeating: science depends on consciousness. Scientists must assume they are rational agents capable of discovering truth, not biological machines programmed by evolution. The scientific enterprise itself presupposes something like the soul.

Furthermore, science is limited to studying the physical. It’s not unscientific to believe in non-physical realities; it’s simply beyond science’s scope. As Farris notes: “Science may tell us little about them. No matter how much science can tell us about selves through these helpful means, science (construed as methodological naturalism) will always have its limitations” (Conclusion).

Part 11: The Uniqueness of Human Persons

Why You Are Irreplaceable

One of the most profound insights in Farris’s work is his emphasis on the absolute uniqueness of each person. This isn’t just about having different personalities or experiences – it’s about something much deeper.

As Farris explains through his concept of “primitive thisness”: “The uniqueness of the S’s consciousness is that there is never a way adequately or sufficiently to describe the person because of the primitive nature of selves” (Chapter 4). In other words, there’s something about you that cannot be captured in any description, cannot be replicated, cannot be replaced.

This has profound implications. It means that when someone dies, something absolutely unique is lost to this world (though not lost to God). It means that you are not just one instance of the type “human being” – you are unrepeatable and irreplaceable.

The Problem of Perfect Duplicates

Farris presents a fascinating thought experiment that demonstrates the reality of the soul. Imagine scientists could create a perfect physical duplicate of you – every atom in exactly the same place, every neural connection identical. Would this duplicate be you?

If materialism is true, the answer would have to be yes. If you are just your physical body, then a perfect physical copy would be you. But we know intuitively that this is wrong. Even a perfect physical duplicate would not be you – it would be someone else who happens to be exactly like you.

As Farris argues in Chapter 9, this “perfect duplicates problem” shows that there must be something non-physical about you – your soul – that makes you you. Physical processes can be duplicated, but souls cannot be. Each soul is a unique creation of God.

The Dignity of Every Person

Understanding that each person is a unique soul created by God provides an unshakeable foundation for human dignity and rights. Every human being, regardless of age, ability, race, or any other factor, is a special creation of God bearing His image in their soul.

This stands in stark contrast to materialism, which ultimately reduces humans to complex machines. If we’re just arrangements of atoms, then human rights are merely social conventions that could be changed. But if we are souls created by God, then our dignity and rights are grounded in God Himself.

Part 12: The Soul and Modern Challenges

Artificial Intelligence and the Soul

The rise of artificial intelligence raises important questions about consciousness and the soul. Could we create machines that have souls? Are advanced AIs conscious in the way humans are?

Farris’s work provides clear answers. As he notes in the Introduction, referencing the film Ex Machina, no matter how sophisticated a robot or AI becomes, it lacks the essential quality of personhood – a soul. AIs may simulate human behavior and even seem to have emotions, but they don’t have genuine consciousness, the “what it’s like” of experience.

Remember, souls are specially created by God, not products of complexity. No amount of programming or processing power can generate a soul. This means that humans will always be fundamentally different from even the most advanced machines.

Transhumanism and the Soul

Transhumanists dream of uploading consciousness to computers, achieving immortality through technology, and transcending biological limitations. But substance dualism shows why these dreams are impossible.

You cannot upload your soul to a computer because your soul is not information – it’s an immaterial substance created by God. You cannot achieve immortality through technology because your soul is already immortal. And while we may enhance our bodies through technology, we cannot transcend our nature as embodied souls.

Bioethics and the Soul

Understanding the soul has crucial implications for bioethical issues:

Part 13: Living in Light of Eternity

The Eternal Perspective

If you are an immortal soul, then this life is just the beginning of your existence. You will exist forever – either in eternal fellowship with God or in eternal separation from Him. This should radically affect your priorities and decisions.

As C.S. Lewis famously wrote (though not quoted by Farris): “You have never talked to a mere mortal… But it is immortals whom we joke with, work with, marry, snub and exploit.” Every person you meet is an eternal soul. Every decision you make has eternal consequences.

Preparing for Eternity

Since your soul will survive your body’s death, the most important question is: What will happen to your soul when you die? Jesus Christ came to save souls, not just to improve our earthly lives. He said, “What will it profit a man if he gains the whole world and forfeits his soul?” (Matthew 16:26).

The gospel makes sense only if we have souls. Christ died not just to give us better lives now but to redeem our souls for eternity. Faith is not just mental assent or modified behavior – it’s the commitment of your soul to Christ.

The Joy of Being a Soul

Understanding that you are a soul created by God should fill you with wonder and joy. You are not a cosmic accident, not a temporary arrangement of atoms, not a biological machine. You are a special creation of the infinite God, made in His image, designed for eternal fellowship with Him.

Your consciousness, your ability to love, your moral sense, your appreciation of beauty, your longing for meaning – all these point to your nature as a soul. They are not cruel illusions produced by evolution but genuine features of your God-given nature.

Part 14: The Historical Witness

The Unanimous Voice of Christian Tradition

It’s important to understand that belief in the soul is not a minor or disputed doctrine in Christian history. As Farris documents, it has been the unanimous teaching of the church throughout history.

The Westminster Confession clearly states: “The bodies of men, after death, return to dust, and see corruption: but their souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them” (quoted in Chapter 10).

The Roman Catholic Catechism explicitly affirms that humans survive physical death in virtue of the soul. As Farris notes: “The Roman Catholic Catechism explicitly states that humans will survive physical death in virtue of the soul” (Chapter 10).

Charles Hodge, the great Princeton theologian, observed: “As all Christians believe in the resurrection of the body and future judgment, they all believe in an intermediate state” (Chapter 10). The universality of this belief across all branches of Christianity is striking.

Why Modern Departures Are Dangerous

The recent trend among some theologians to deny or downplay the soul represents a dangerous departure from biblical and historical Christianity. As Farris shows, this trend is driven more by desire to appear scientifically respectable than by biblical or philosophical evidence.

But abandoning the soul doesn’t make Christianity more credible – it undermines its very foundations. Without souls, there is no image of God, no survival of death, no moral responsibility, no genuine spirituality. Christianity becomes just another self-help philosophy or social movement.

Part 15: Conclusion – The Unavoidable Truth of the Soul

The Soul as the Unwelcome Guest Who Surprises

Farris begins his book with a powerful metaphor: “We have all had that unwelcome guest who didn’t quite fit in. On the surface, he or she comes off as awkward, bombastic, or just a little larger than life. We have also had those cases where, at times, the unwelcome guest positively surprises us. In many ways, the soul is that unwelcome guest” (Preface).

In our materialistic age, the soul does seem like an unwelcome guest. It doesn’t fit neatly into the naturalistic worldview that dominates academia and popular culture. It can’t be measured, weighed, or examined under a microscope. It reminds us that we are more than animals, that we have moral responsibility, that death is not the end.

But like that unwelcome guest who surprises us, the soul turns out to be exactly what we need. It explains consciousness, grounds personal identity, enables free will, provides a foundation for morality, and offers hope beyond death. Far from being an embarrassing relic, the soul is essential to understanding human nature.

The Unavoidable Cartesian Core

One of Farris’s most important insights is what he calls the “unavoidable Cartesian core” – the basic truth that you are your soul, not your body. This isn’t just one philosophical option among many; it’s a truth that emerges from careful reflection on consciousness and personal identity.

As Farris argues: “That Cartesian premise is actually hard to deny once we take seriously the nature of consciousness in relation to personal identity, and it is one that scientists, materialists, and naturalists must contend” (Chapter 4).

No matter how much materialists try to explain away consciousness, no matter how much they appeal to neuroscience, they cannot escape the basic fact that there is something it’s like to be you – a first-person, subjective experience that cannot be reduced to third-person, objective descriptions.

The Choice Before Us

Ultimately, we face a choice. We can embrace materialism, with all its problems and implications – denying genuine consciousness, free will, moral responsibility, and hope beyond death. Or we can accept the reality of the soul, with all that entails – special creation by God, genuine moral responsibility, and eternal existence.

The evidence overwhelmingly supports the reality of the soul. Biblical revelation, philosophical argument, and personal experience all point to the same conclusion: you are not just a body; you are a soul.

A Personal Appeal

Dear reader, this is not merely an academic question. Whether you have a soul affects everything about your life – your values, your choices, your hope, your destiny. If you are just a complex arrangement of atoms, then nothing ultimately matters. But if you are a soul created by God, then everything matters.

I urge you to take seriously the reality of your soul. Don’t let the materialistic assumptions of our age rob you of your true nature and destiny. You are not a machine. You are not an accident. You are a special creation of God, an immortal soul made in His image.

Care for your soul. Feed it with God’s Word. Nurture it through prayer and worship. Guard it from sin. Prepare it for eternity. For as Jesus said, “What does it profit a man to gain the whole world and forfeit his soul?” (Mark 8:36).

Epilogue: A Call to Action

Having read this extensive examination of substance dualism and the reality of the soul, you are now equipped with knowledge that many in our modern world lack. You understand why you are more than your body, why consciousness cannot be explained by materialism, and why each person is a unique creation of God. But knowledge brings responsibility.

For the Believer

If you are a Christian, this truth about the soul should reinvigorate your faith and practice:

• Defend the Truth: In a world that increasingly denies the soul, be ready to give a reason for what you believe. Share these arguments with others who struggle with materialism.
• Live Accordingly: If you truly are an immortal soul, live like it. Prioritize eternal matters over temporal ones.
• Minister to Souls: Remember that everyone you meet is an eternal soul. This should affect how you share the gospel and serve others.
• Guard Your Soul: Take seriously the biblical commands about guarding your heart and mind. Your soul is precious and must be protected.

For the Seeker

If you’re not yet convinced but are honestly seeking truth:

• Examine the Evidence: Don’t simply accept materialistic assumptions. Look at the philosophical arguments, the biblical evidence, and your own consciousness.
• Consider the Implications: If you do have a soul, what does that mean for how you should live? What does it mean for your eternal destiny?
• Seek God: If souls are created by God, then He is seeking relationship with you. Open your heart to that possibility.

For the Skeptic

If you remain skeptical about the soul:

• Be Intellectually Honest: Don’t dismiss the soul simply because it doesn’t fit materialistic assumptions. Follow the evidence wherever it leads.
• Acknowledge the Problems: Recognize that materialism has serious philosophical problems that cannot be easily dismissed.
• Stay Open: Truth is not determined by what we want to be true but by what actually is true. Remain open to evidence that challenges your worldview.

The Ultimate Question

In the end, the question of the soul is not merely academic. It touches the deepest questions of human existence: Who am I? Why am I here? What happens when I die? Is there meaning and purpose to life?

Substance dualism – the view that you are a soul created by God – provides compelling answers to these questions. You are a special creation of God, made in His image, designed for relationship with Him, destined for eternity.

This is not wishful thinking or pre-modern superstition. It is a philosophically rigorous, biblically grounded, and experientially confirmed truth. The soul is real. You are a soul. And that changes everything.

As Farris so powerfully concludes: “If we have a view of the world that accepts transcendence and a personal paradigm where the highest reality is a personal God of which we are similar reflections, then we have reason not only to believe that we are selves but we have a reason for living beyond ourselves” (Conclusion).

May you live in the light of this profound truth: You are not just a body. You are a soul, created by God, loved by God, and destined for eternity with God. This is the creation of self – not by nature, but by the divine Creator who knows you, loves you, and calls you to Himself.

© 2025, Matthew. All rights reserved.