Stephan, I'm sorry if it sounded like you and others are 'thoughtless.' Wrong way to say it.
Of course, with any Biblical doctrine or teaching, to arrive at one's opinion of the truth, requires a measuring and interpreting using the complete context of Scripture.
Another point. I do not believe the 'soul sleeps.' There again, this shows how you read my inputs and concluded, wrongly, I believe in 'soul sleeping.' No where is that term used. Man is said to 'be asleep' when dead, not his soul. In John 11:11-14 Jesus, speaking of Lazarus who had died, 'Lazarus is sleeping". And there are other passages.
Yes, Paul couldn't say whether he 'was in the body, or out of the body,'for only God knows. And he says in 2 Cor.12:1, "I must go on boasting. Although there is nothing to be gained, I will go on to visions and revelations from the Lord." NIV.
I interpret his being 'caught away to the third heaven' as being in a vision or dream.
My statement about St.Augustine accepting the Platonic philosophy 'wholeheartedly' was wrong. Since rereading "The City of God", I must correct myself. My copy is by Image Book, translated by Walsh, Zema, Monahan and Honan. In Book VIII, Chapter 7, page 155, Augustine says, "Certainly, the Platonists, whom we rightly prefer to all others..." But, I didn't read anywhere that the belief in an immortal soul came from Plato. Seemingly, Augustine was familiar with all the philosophies of his time. Actually, his argument is that an immortal soul, and a body that will never die, is based upon a number of verses such as Matt.25:46, "Then they will go away to eternal punishment, but the righteous to eternal life." And others speaking of "everlasting torment". IMO, Augustine's views were based on the Latin Vulgate, not on the Greek Scriptures, where "aionios" is interpreted as "eternal" instead of "age-abiding".
All for now. Arnold