Jumpstarter 6 of 10

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Question 6

Chrysostom links the world’s corruption to human corruption—“when our bodies became corruptible, the material world became corruptible also…when our bodies are made incorruptible, all creation will follow suit”; how does that confront modern individualistic Christianity that treats my salvation as mostly “me and God,” and what would it mean to take responsibility for humanity’s cosmic role?

Another way to ask: Chrysostom says the world became corrupt because humans became corrupt, and creation will be healed when our bodies become incorruptible. How does that challenge a “just me and God” view of faith, and what would it mean to take humanity’s role in the whole cosmos seriously?

Direct Answer It confronts individualism by presenting humanity as tied to the destiny of the whole material order: our fall affected creation’s corruption, and our resurrection affects creation’s renewal. Taking responsibility would mean viewing human sin and faithfulness as having broader consequences than just personal well-being.

Support from Transcript:

Chrysostom’s argument is quoted: “when our bodies became corruptible, the material world became corruptible also.”
He continues: “when our bodies are made incorruptible, all creation will follow suit as well.”
David explains “corruption” here as “decay, atrophy, and disintegration,” applying to the created order.
The transcript says creation will be “delivered from the bondage of corruption into the glorious liberty of the sons of God.”
The whole point is connected to human redemption: as our bodies are redeemed, creation’s state changes too.

Discussion Follow-ups If humanity’s condition is linked to creation’s condition, how should Christians think about sin as more than “private”? How does this enlarge the meaning of resurrection beyond personal immortality?

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Jumpstarter 6 of 10