Reference: Dualism
Hastings
The belief in, or doctrine of, two ultimate conflicting principles, powers, or tendencies in the universe. Haeckel describes as dualism the distinction between God and the world, and between matter and mind, and opposes to it his monism, which identifies both (Riddle of the Universe, ch. 1, p. 8). In this sense of the word the Bible teaches dualism. It does distinguish God as Creator from the world as created (Ge 1:1; Isa 40:26; Joh 1:3), and describes God as Spirit in contrast with matter (Joh 4:24). In man it distinguishes the body taken from the dust, and the spirit given by God (Ge 2:7; Ec 12:7). This conclusion need not be proved further, as this view is implied in all the teaching of the Bible about God, world, man. But, setting aside this new sense of the term, we must consider whether the Bible gives evidence of dualism in the older sense, as opposing to God any antagonist or hindrance in His creating, preserving, and ruling the world. It is held that dualism in three forms can be traced in the Bible
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In the beginning God created the heavens and the earth.
And Jehovah God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
God will not withdraw his anger; The helpers of Rahab do stoop under him.
He stirreth up the sea with his power, And by his understanding he smiteth through Rahab. By his Spirit the heavens are garnished; His hand hath pierced the swift serpent.
Thou didst divide the sea by thy strength: Thou brakest the heads of the sea-monsters in the waters. Thou brakest the heads of leviathan in pieces; Thou gavest him to be food to the people inhabiting the wilderness.
I will make mention of Rahab and Babylon as among them that know me: Behold, Philistia, and Tyre, with Ethiopia: This one was born there.
Thou hast broken Rahab in pieces, as one that is slain; Thou hast scattered thine enemies with the arm of thy strength.
and the dust returneth to the earth as it was, and the spirit returneth unto God who gave it.
In that day Jehovah with his hard and great and strong sword will punish leviathan the swift serpent, and leviathan the crooked serpent; and he will slay the monster that is in the sea.
For Egypt helpeth in vain, and to no purpose: therefore have I called her Rahab that sitteth still.
Lift up your eyes on high, and see who hath created these, that bringeth out their host by number; he calleth them all by name; by the greatness of his might, and for that he is strong in power, not one is lacking.
Awake, awake, put on strength, O arm of Jehovah; awake, as in the days of old, the generations of ancient times. Is it not thou that didst cut Rahab in pieces, that didst pierce the monster?
Awake, awake, put on strength, O arm of Jehovah; awake, as in the days of old, the generations of ancient times. Is it not thou that didst cut Rahab in pieces, that didst pierce the monster?
And four great beasts came up from the sea, diverse one from another.
In the beginning was the Word, and the Word was with God, and the Word was God.
All things were made through him; and without him was not anything made that hath been made.
And the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father), full of grace and truth.
God is a Spirit: and they that worship him must worship in spirit and truth.
For it was the good pleasure of the Father that in him should all the fulness dwell;
for in him dwelleth all the fulness of the Godhead bodily,
and he stood upon the sand of the sea. And I saw a beast coming up out of the sea, having ten horns, and seven heads, and on his horns ten diadems, and upon his heads names of blasphemy.
And I saw a new heaven and a new earth: for the first heaven and the first earth are passed away; and the sea is no more.