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2, 4:16). Flesh and spirit, accordingly, work together to help the man serve God, and are both are good. In this way, it is not just soul that deserves to return at the end of days but body too and this is what Meursault along with many others are unaware of. That Christianity is not just about hankering of immortality of the soul and does not separate itself to solely focus on the soul. On the contrary, Christianity, at least early Christianity, saw the body as equally good, and placing little focus on immortality of the soul, accentuated immortality of both: body as well as soul.
Conclusion
Meursault may have refused to fantasize about the continuation of a soul saying that Christianity was wrong in passing out hope for immortality. Whilst correct in his avowal to base life on a reality, Meursault would have been astounded to discover that it was not immortality of soul that Early Christians believed in, but rather that of body too. The first Christian martyr, Stephen, said," the heavens...
He saw Christ in his corporal self. Stephen, thereupon, lets himself be stoned knowing that body and soul will be restored to him in a future world. Both will be rendered immortal. Meursault refuses to hope, claiming that human life is irrational and purposeless and that death is the end-result to all creatures. More so, that existence of soul does not exist ant that it is futile, if not cruel and absurd to hope. Meursault, and through him his creator, Camus, would have been surprised to discover that Christianity's main belief is not immortality of the soul, but rather immortality of the body. Given all that Meursault had been through, it would have been doubtful whether he would have wanted that deal.
References
Camus, A. (1986) The Stranger, Penguin, UK,
Cullmann, O. (1956). Immortality of the Soul or Resurrection of the Dead?
http://www.jbburnett.com/resources/cullmann_immort-res.pdf
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