Sentences with phrase «belief in the immortality»

Belief in immortality and the certainty of divine judgment are indispensable supports of public virtue, our founders thought.

Without grace, belief in immortality is irreligious because it reflects central concern with the selfish preservation of the self.

Much popular belief in immortality is almost wholly self - centered.

According to Ramban, the prohibition is connected with our belief in immortality.

Prayer is not dependent on belief in immortality, and it ought not to be directed solely, or even chiefly, towards getting souls ready for heaven.

Belief in immortality is philosophically suspicious because it represents no solution to the «fundamental problem of life's transience, of which death, as we usually think of it, is merely the most extreme instance.

Yet public opinion surveys show that there is a widespread belief in immortality among the American public.

The Greek belief in the immortality of the soul is yet another.

These observations, coupled with a belief in immortality, give rise to the expectation that right and wrong, responsibility and irresponsibility will finally be taken care of in the next life.

The concept of death and resurrection is anchored in the Christ - event (as will be shown in the following pages), and hence is incompatible with the Greek belief in immortality.

Belief in the immortality of the soul is not belief in a revolutionary event.

This remarkable agreement seems to me to show how widespread is the mistake of attributing to primitive Christianity the Greek belief in the immortality of the soul.

«Thus,» as Dr. Paton puts it, «the victory over necrolatry was won, but at the cost of the extinction of even a rudimentary belief in immortality.»

«The belief that the soul continues its existence after the dissolution of the body is... nowhere expressly taught in Holy Scripture... The belief in the immortality of the soul came to the Jews from contact with Greek thought and chiefly through the philosophy of Plato its principle exponent, who was led to it, through Orphic and Eleusinian mysteries in which Babylonian and Egyptian views were strangely blended» (The Jewish Encyclopedia, article, «Immortality of the Soul»).

The reason for Socrates's serenity in the face of death, Cullmann proposes, is the Greek belief in the immortality of the soul.

Dostoyevski in his book The Brothers Karamazov wrote that crime is the inevitable outcome of a society that insists on disrespecting and ridiculing the belief in immortality.

To Freud, belief in immortality was part of what he called a socialized neurosis from which humanity would eventually recover.

More than any particular objections, this assumption that the traditional mythos can no longer speak to us weighs heavily against belief in immortality.

Belief in immortality is criticized on moral grounds as self - aggrandizing, on psychological grounds as self - deceiving, and on philosophical grounds as dualistic.

Not exact matches

If we are to rest on the solid ground of communicable experience, we must return in our discussion of immortality to the basic experiences which give rise to the belief.

Yesterday, Edward Fudge responded to your questions about conditionalism (sometimes called annihilationism)-- the view that immortality is conditional upon belief in Jesus Christ, so the unsaved will ultimately be destroyed and cease to exist rather than suffer eternally in hell.

And these led him in a new way into an area of his belief that he had always affirmed and accepted without too much exploration — immortality.

He argues that the current emphasis on the resurrection of the body is incoherent without the idea that the soul is immortal — «belief in the resurrection of the body without the immortality of the soul... fails to secure the resurrection of the same person» (p. 115).

In my own ministry I have talked with a number of thoughtful people — mainly young people — who accept belief in God as giving meaning and joy and hope to this life but reject, or are at best highly doubtful about, any concept of personal resurrection or immortalitIn my own ministry I have talked with a number of thoughtful people — mainly young people — who accept belief in God as giving meaning and joy and hope to this life but reject, or are at best highly doubtful about, any concept of personal resurrection or immortalitin God as giving meaning and joy and hope to this life but reject, or are at best highly doubtful about, any concept of personal resurrection or immortality.

The main question remains: Can relational theology contribute to traditional belief in subjective immortality or only critique misplaced emphases within that belief?

Earlier this month, Edward Fudge responded to your questions about conditionalism (sometimes called annihilationism)-- the view that immortality is conditional upon belief in Jesus Christ, so the unsaved will ultimately be destroyed and cease to exist rather than suffer eternally in hell.

The proper priority can not be restored in an integral Christian theology by eliminating concern for or belief in personal immortality.

Belief in the resurrection of the body requires the immortality of the soul.

It could be argued that the Platonic doctrine of the immortality of the soul was simply a refined and highly sophisticated version of that belief in an after - life which had been widespread in the ancient world in one form or another, and which Israel had come almost completely to abandon because of her psychosomatic view of the unity of the human individual.

Insofar as resurrection is understood in terms of immortality, it is perhaps an optional belief for the Christian faith.

The belief in Jesus» resurrection is not the same as to believe in his immortality.

The fact that later Christianity effected a link between the two beliefs and that today the ordinary Christian simply confuses them has not persuaded me to be silent about what I, in common with most exegetes, regard as true; and all the more so, since the link established between the expectation of the «resurrection of the dead» and the belief in «the immortality of the soul» is not in fact a link at all but renunciation of one in favour of the other.

Even those who believe in the immortality of the soul do not have the hope of which Paul speaks, the hope which expresses the belief of a divine miracle of new creation which will embrace everything, every part of the world created by God.

I've got some great guests lined up, including a Christian universalist (who supports the view that one day God will reconcile all people to himself through Christ), a traditionalist / exclusivist (who supports the view that only Christians are saved and the lost suffer in an eternal hell), and a conditionalist (who supports the view that immortality is conditional upon belief in Jesus Christ, so the unsaved will ultimately be destroyed and cease to exist rather than suffer eternally in hell).

I'm astonished and shocked how seldom Christians remind themselves that the people who first had the kind of belief in God that we more or less have did not believe in personal immortality.

But we should note that Professor Charles Hartshorne, the outstanding contemporary exponent of Whiteheadian thought, is himself not prepared to concede that Whitehead's position, nor his own development of that position, lead necessarily to the belief in a personal immortality.

The eschatology of the early Church is not just a vague belief in the transcendent or in immortality.

Earlier this week, Edward Fudge responded to your questions about conditionalism (sometimes called annihilationism)-- the view that immortality is conditional upon belief in Jesus Christ, so the unsaved will ultimately be destroyed and cease to exist rather than suffer eternally in hell.

David Friedrich Strauss (1808 - 1874), at first a Protestant but in his later years giving up belief in a personal God and immortality, cast doubt on the accuracy of the records of the sayings and deeds of Jesus and rejected the virgin birth of Jesus.

Delta immortality was the position taken early on by American Reform Judaism, as expressed in this official statement from the 1885 Pittsburgh platform: «We assert the doctrine of Judaism that the soul is immortal, founding this belief on the divine nature of the human spirit, which forever finds bliss in righteousness and misery in wickedness.

How could they fail to see that the idea of social immortality acquires new dimensions through belief in God?

But for the moment I wish only to insist that one of the consequences of the «immortality» position, for so long presented as essential to Christian belief, has been precisely the tendency to minimize the reality of death and to make it appear blasphemous for anyone to say, as I did in an earlier paragraph, that not only do we all die but that all of us also dies.

In later years in Jewish history, especially with the Maccabean Wars, belief in a «resurrection», rather than in natural immortality, began to make its appearancIn later years in Jewish history, especially with the Maccabean Wars, belief in a «resurrection», rather than in natural immortality, began to make its appearancin Jewish history, especially with the Maccabean Wars, belief in a «resurrection», rather than in natural immortality, began to make its appearancin a «resurrection», rather than in natural immortality, began to make its appearancin natural immortality, began to make its appearance.

When a Jew or Christian rejects belief in resurrection, what remains is an abstraction that resembles Beta immortality only superficially, for it is without mythos or askesis.

To the first objection, we can say that there is no correlation between narcissism and belief in personal immortality.

In his 1898 Ingersoll Lecture on Immortality, James set out with his usual relish to kick over the obstacles to belief.

Now I am well aware that one of our modern humanists might interrupt at this stage and say, «Now your religion, your belief in God and immortality are put up by your mind, simply because it will not face the true facts — the utter loneliness and futility of human living.»

Mummies, Tombs and Immortality Eternal Life in Ancient Egypt explores Egypt's burial rituals and beliefs about the afterlife through a vast collection of mummies and artifacts.

Following the incredibly successful Quest for Immortality exhibition, which came to the Frist Center in 2006, To Live Forever: Egyptian Treasures from the Brooklyn Museum includes 109 important works from the superb collection of the Brooklyn Museum that illustrate Egyptian beliefs regarding the defeat of death and promise of the eternal afterlife.

Because immortality projects range from belief in technology and materialism to reverence for nature or belief in a celestial god, they act both as barriers to and facilitators of sustainable practices.