Understanding the Spiritual World
What does the Bible reveal about the unseen realities that surround our physical world? “Understanding the Spiritual World” explores the nature of spiritual existence by examining God as Spirit, human personhood and the soul, life after death, and the reality of angels and demons. Each article can be read on its own, yet together they provide a clearer biblical framework for understanding the spiritual realm and our place within it. Because these articles address some difficult concepts, you may find it helpful to read some of them more than once.
Most Christians have little difficulty identifying a person. We recognize our family members as persons. We recognize our friends as persons. We recognize ourselves as persons. Yet if someone were to ask us, “What exactly is a person?” many of us would struggle to give a clear answer.
At first glance, the question may seem unnecessary. After all, everyone knows what a person is—or do they? As soon as we begin talking about animals, humans, angels, demons, artificial intelligence, or the Trinity, the answer becomes far less obvious. Are angels persons? Are demons persons? Why are humans persons, but animals are not? How can God be one Being yet three Persons? Is there a point when a machine could become a person? Before we can answer any of these questions, we must first understand what personhood itself means.
This question is especially important in a culture that frequently blurs distinctions. Terms such as sentient, sapient, conscious, self-aware, and intelligent are often used interchangeably. Popular culture, particularly science fiction, regularly portrays machines, animals, and extraterrestrial beings as persons. As a result, many people have never carefully considered what qualities actually make someone a person.
In the previous article (First Steps into the Spiritual World), we established several foundational definitions. A spirit is an immaterial conscious entity possessing awareness and the capacity to act according to its nature, whether existing independently of, temporarily joined to, or permanently united with a physical body. We also defined an entity or being, for the purposes of this study, as a form of life possessing its own existence, identity, and nature. Humans and animals ordinarily exist in union with physical bodies, while angels and demons exist apart from physical bodies by nature. While God might initially appear comparable to spiritual beings, in His very nature or mode of being, He is distinct from all created beings. God is uncreated and belongs in a category wholly His own. Understanding these distinctions prepares us to consider the character of personhood itself.
A simple working definition of “person” is: A person is an individual self-aware being possessing intellect, will, and the capacity for personal relationships. Put even more simply, a person is a “who,” not merely a “what.” This distinction is important. A rock is a what. A tree is a what. Gravity is a what. A dog is a what. Peter is a who. Gabriel is a who. The Father is a who. Personhood concerns the existence of a particular “someone.”
Personhood refers to those qualities that distinguish a person from non-personal beings, including identity, individuality, self-awareness, intellect, will, and the capacity for personal relationships. A person is a particular someone. Personhood is the state or quality of being a person.
While “people” can technically refer to multiple persons, in ordinary usage the term is generally reserved for human persons. So, technically, a group of angels could be called people. But for the sake of clarity, this study will use “person” for a single self-aware personal being and “persons” for two or more persons, but will ordinarily reserve “people” for groups of human persons.
The first characteristic of personhood is identity. By identity, we mean that a being is a particular, identifiable someone who is distinct from all other beings. Identity is what makes a person that specific person rather than any other person. Identity answers the question, “Who is this?” It does not primarily concern physical appearance, talents, abilities, or possessions. Rather, it concerns the reality that a person is a distinct subject of existence. Think of a baby named Tim. When the child grows to be a man with very different physical attributes and skills, he is still Tim. His identity does not change.
Scripture consistently recognizes personal identity. God knows individuals by name and distinguishes one person from another. The Lord called Moses by name from the burning bush (Ex 3:4). Jesus called His sheep by name, and they know His voice (Jn 10:3-4). Personal identity is not an illusion; it is part of God’s created order.
Closely related to identity is individuality. By individuality, we mean that each person is distinct from every other person. Each person has his own identity. Peter is not Paul. Gabriel is not Michael. The Father is not the Son. No person is to be confused with another person. Each person possesses a unique and unchanging “who-ness” that belongs to him alone. Even identical twins are unique persons: individuals.
The next characteristic is self-awareness. By self-awareness, we mean the capacity of a being to recognize himself as a distinct someone who possesses his own identity. Self-awareness is more than simply being aware of what is happening around us. It is the awareness that we ourselves exist as distinct persons. It is the ability to recognize, in a meaningful way, “I exist as a distinct person, and I am not another person.” Self-awareness involves two closely related ideas: recognition of self and recognition of identity. A self-aware being recognizes himself as a particular individual.
Scripture reflects this reality throughout. God repeatedly speaks using personal self-reference: “I AM WHO I AM” (Ex 3:14). Human beings likewise recognize themselves as distinct individuals before God and others. This capacity for self-recognition is a hallmark of personhood.
The next aspect of personhood is intellect. By intellect, we mean the capacity to know, understand, reason, and think about ideas, meanings, and truths. Intellect enables a person not merely to perceive the world around him, but to interpret and understand it. Through intellect, a person can learn, reason, communicate, and contemplate truths about himself, others, and God. The intellect can work with both concrete matters and abstract concepts.
Consider the difference between seeing a sunset and reflecting upon its meaning. Many creatures can see a sunset. A person can contemplate beauty, purpose, design, and the glory of God revealed through creation (Ps 19:1; Rom 1:20). Such reflection is an expression of intellect.
Another characteristic of personhood is will. By will, we mean the capacity of a person to make choices, form intentions, and act purposefully. Through his will, a person is able to choose between alternatives, pursue desired goals, and act with purpose. While he may be influenced by internal desires or external circumstances, he remains the one making the choice.
Scripture consistently portrays persons as possessing will. Joshua challenged Israel, “choose this day whom you will serve” (Josh 24:15). Jesus declared His own submission to the Father’s will, saying, “For I have come down from heaven, not to do my own will but the will of him who sent me” (John 6:38). The existence of meaningful choices reflects the reality of personhood.
The final characteristic in our definition is the capacity for personal relationships. By this, we mean the ability of a person to know, communicate with, and form meaningful connections with other persons. Personal relationships involve more than simple interaction. They include knowing and being known, communicating thoughts and desires, and forming enduring bonds such as love, fellowship, trust, loyalty, and responsibility.
From the beginning, Scripture presents persons as relational beings. God created humanity for fellowship with Himself (Gen 3:8). Jesus summarized God’s law in terms of love for God and love for one’s neighbor (Matt 22:37-39). The ability to enter into meaningful relationships is a fundamental aspect of personhood.
At this point, a question naturally arises: What about animals? Animals are unquestionably living beings. They possess awareness, emotion, and the ability to learn and respond to their environment. They can recognize patterns, experience fear or comfort, and form attachments.
In modern discussions, this kind of awareness is often described as sentience. Sentience refers broadly to the ability to experience and respond to one’s environment. Animals clearly possess this kind of awareness. Popular culture, however, often uses the word sentient in a much broader sense. Science fiction frequently treats sentience as equivalent to personhood. Characters such as Data from Star Trek: The Next Generation are portrayed as possessing self-awareness, reasoning, moral understanding, and personal relationships. Within the fictional world, such characters are presented as persons.
In reality, however, the ability to process information or imitate human conversation does not automatically establish personhood. Fiction often grants qualities to artificial beings that go far beyond anything demonstrated in the real world. Some writers use the term sapience to describe higher reasoning, problem solving, and abstract thought. Certain animals may display limited forms of these abilities. Yet neither sentience nor sapience by themselves is sufficient to establish personhood.
Animals do not demonstrate self-awareness in the sense of recognizing themselves as distinct persons with a personal identity. Nor do they reflect upon meaning, truth, morality, or their own existence in the way persons do. Animals are therefore best understood as living beings possessing awareness and intelligence, but not personhood as defined in this study.
This brings us to another important concept: nature. By nature, we mean the kind of being something is, which determines what it is and how it is able to act. Nature answers the question, “What kind of being is this?” “Person” answers the question, “Who is this?” “Nature” describes what something is. “Person” describes who someone is.
For example, Peter and Paul are different persons who share the same human nature. Michael and Gabriel are different persons who share the same angelic nature. The Father, Son, and Holy Spirit are three distinct persons who share the one divine nature.
Each nature group has a set of attributes or qualities that set it apart as unique from other groups. These different natures represent distinct categories of being. Human beings possess a human nature. Angels possess an angelic nature. God possesses the divine nature. We could also speak of animal nature and plant nature. Each category possesses its own characteristics and capacities according to its nature.
A being does not cease to be what it is by nature. A human does not become an angel after death. Likewise, an angel does not become human, even when appearing in bodily form. Nature determines what a being is, not merely how it appears or functions at a given moment.
While individuals within a category share the same nature, they do not all possess the same personal characteristics. People differ in height, hair color, personality, abilities, preferences, and countless other traits. These differences may affect how a person’s nature is expressed, but they do not change the nature itself. Peter and Paul were both fully human despite their many individual differences.
The incarnation of Christ provides a unique example. The Son did not cease to be God and become human. Rather, He added a human nature to His divine nature while remaining fully God. As Scripture declares, “the Word became flesh and dwelt among us” (John 1:14). This union of divine and human natures in one Person is unique to Christ and does not represent a change from one category of being into another.
Nature also helps us understand that personhood is not determined by the current expression of certain abilities. A human being is ordinarily designed to walk upright on two legs, a biped. Yet a person born without legs, a person paralyzed by injury, or a soldier who loses his legs in war does not cease to be human. The absence of a particular ability does not alter the person’s nature.
Likewise, a woman who is unable to conceive or carry a child to term remains fully a woman. Her nature is not determined by the presence or absence of a particular function. These examples show that nature is not identical with function or ability. Rather, nature defines what a being is, while abilities describe how that nature is expressed in particular circumstances.
In the same way, personhood is not measured by intelligence, physical ability, age, or level of development. An infant possesses the same human nature as an adult. A severely cognitively impaired individual possesses the same human nature as a brilliant scholar. Nature describes what a being is. Abilities describe how that nature is expressed under particular circumstances.
Understanding this distinction protects us from many modern errors. Human dignity is grounded in what humans are, not merely in what they can do. Every human being bears the image of God regardless of age, ability, intelligence, or physical condition (Gen 1:26-27; Jas 3:9).
In summary, a person is an individual self-aware being possessing intellect, will, and the capacity for personal relationships. Personhood includes identity, individuality, self-awareness, intellect, will, and relational capacity.
One other thing should be noted about nature. While a being does not move from one category of nature to another, the condition of a nature can change. Humanity was created by God as “very good” (Gen 1:31). However, through Adam’s sin, human nature became corrupted by sin and its consequences. Scripture speaks of the “sinful nature” or “flesh” as the fallen condition of humanity (Rom 7:18; Gal 5:16-17).
Yet even in its fallen state, humanity remains human. Sin did not make mankind something other than human; it corrupted what humanity was created to be. As believers, we look forward to the resurrection when God will fully restore and glorify human nature. Scripture teaches that what is now corruptible will become incorruptible, and what is now mortal will become immortal (1 Cor 15:42-54). In that day, the effects of sin will be removed, and redeemed humanity will be perfected according to God’s original design.
Identity asks, “Who am I?” Individuality asks, “How am I distinct from others?” Self-awareness asks, “Do I recognize who I am?” Intellect asks, “What can I know and understand?” Will asks, “What can I choose and do?” Personal relationships ask, “With whom can I form meaningful connections?”
Understanding personhood is not merely an exercise in defining terms. It shapes how we understand ourselves, our fellow human beings, the spiritual realm, and God Himself. Scripture presents a universe populated by many kinds of persons, each possessing a nature suited to God’s purposes. Human persons live in union with physical bodies. Angelic persons exist as spiritual beings. Demonic persons stand in rebellion against their Creator. Above them all stands the eternal God, existing as Father, Son, and Holy Spirit.
As we continue this series, we will build upon this foundation by exploring the nature of the human soul, its relationship to the body, and what Scripture teaches about human existence beyond physical death. We will also examine the various created spiritual beings described in Scripture, both godly and demonic. In doing so, we are being prepared to understand the many persons Scripture introduces to us, and ultimately the God who stands above all creation as the eternal, uncreated Being.
Until the next time we see you here at CultivatingFaith.org, God Bless!