Matthew and
Mark, relating Jesus’ agony in the garden of Gethsemane, have him returning
briefly at one point to find his companions sleeping. He upbraids them with “the spirit indeed is
willing, but the flesh is weak” (KJV).
Other translations try to substitute some such notion as “human nature
is weak,” but the Greek root (which we usually present as “sarc-“) makes the
bodily association plain.
Christianity
endlessly repeats Jesus’ phrase—“the spirit indeed is willing, but the flesh is
weak”—but in reality Christianity has little use for it. Christian lore has much more affinity for a
raw-boned character such as an idealized Paul, able to undergo amazing physical
trials, but only insofar as his more-or-less willing spirit allows him. Such an approach would be more accurately
phrased as “the flesh indeed is willing, but the spirit is weak.”
(To be
plain, the “spirit” reference in Gethsemane has no divine implications,
especially in light of John’s statement that before the crucifixion “the Holy
Ghost was not yet given; because that Jesus was not yet glorified” (7:39). The “willing” spirits of Peter, James, and
John in the garden were their own.)
We are
sinful because our fleshly—and I mean fleshly—natures issue forth behaviors and
utterances that our conscious selves can scarcely own. Jesus is at great pains to declare that
sinful behavior comes from the heart and not the mind. Consider dietary laws; the Jew is not
righteous, according to Jesus, because the Jew adheres to dietary restrictions,
but rather because in those and all other matters his behavior is characterized
by an upwelling of innate benign impulses.
The same
general characterization of righteousness applies to the Christian as to the
Jew, and indeed is irrespective of religion.
The very concept of religion is meaningless in the teachings of Jesus,
because the foundation of the teachings of Jesus is the fleshly, the (for want
of a better word at present) “infra-cognitive”—that is, that which precedes and
undergirds all concepts.
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