Sentences with phrase «faith in immortality»

In fact he qualified it significantly, acknowledging that the post-Easter consciousness of the early Church gave all the appearance of a confident faith in immortality.

In the thinking of many people the greatest obstacle to faith in immortality is the way in which they emphasize the dependence of the mind on the body.

So that a faith in immortality, if we are to indulge it, demands of us nowadays a scale of representation so stupendous that our imagination faints before it, and our personal feelings refuse to rise up and face the task.

The New Testament, therefore, so far as faith in immortality is concerned, does possess an «absolutely new atmosphere.»

When, for example, Jeremiah, thrown back on God amid the social disintegration of his time, entered into a trustful reliance on Yahweh — «my strength, and my stronghold, and my refuge in the day of affliction» (Jeremiah 16:19)-- he was unwittingly blazing a trail toward faith in immortality.

This has always been the implicit logic of faith in immortality when it has been most powerful and morally significant.

Indeed, the factors that made headway toward Hebrew faith in immortality difficult were very powerful.

The persuasiveness of faith in immortality will no doubt always seem greater to those who stand within the Christian heritage than to those who view it critically from without.

In the nature of the case the evidence needed for reasoned proof on empirical grounds is not accessible, and we had better frankly admit that our faith in immortality is a faith, coherent with what we know of God and his ways with men, and not a conclusion from scientific evidence.

They had inculcated a deep sense of sin and a conscious need of personal salvation; they had overpassed national and racial lines and had made religious faith a matter of individual conviction; they had emphasized faith in immortality and the need of assurance concerning it; they had bound their devotees together in mystical societies of brethren fired with propagandist zeal; and they had accentuated the interior nature of religious experience in terms of an, indwelling Presence, through whom human life could be «deicized.»

Nevertheless, the Christian faith in immortality has an important connection with the idea of man's dignity and worth, for according to the Christian outlook every human soul has a value great enough to be appropriately thought imperishable.

In this regard the indirect results of the rising faith in immortality seem at times as important as the substance of the faith itself.

Not exact matches

One of the major factors in concentrating attention on the individual has always been faith in some form of immortality.

Yet the Bible explicitly says that only God has immortality inherently and that immortality is brought to light through the gospel and granted to the glorified saints who persevered in the faith to the end, whereas it does not appear to say anywhere that immortality is granted to the unsaved.

Reinhold Niebuhr wrote in 1939, «The idea of the resurrection of the body is a Biblical symbol in which modern minds find the greatest offence and which has long since been displaced in most modern versions of the Christian faith by the idea of the immortality of the soul.61

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

Here is Carl Van Doren in «Why I Am an Unbeliever» announcing his unbelief: «I do not believe in any god that has ever been devised, in any doctrine that has ever been revealed, in any scheme of immortality that has ever been expounded»» those passive verbs setting up faith as a fraud from the start.

The adaptation of Christianity to the an - thropocentric faith appeared in other ways: in the attenuation of the conviction of sin and of the necessity of rebirth, in the substitution of the human claim to immortality for the Christian hope and fear of an after - life, in the glorification of religious heroes, and in the efforts of religious men and societies to become saviors.

In terms of faith, apart from his love of the Mass, the time at the Oratory also gave him a strong grounding in Thomist metaphysics, and certainly this was a key element in the way he portrayed evil, death, immortality and many other things in his storieIn terms of faith, apart from his love of the Mass, the time at the Oratory also gave him a strong grounding in Thomist metaphysics, and certainly this was a key element in the way he portrayed evil, death, immortality and many other things in his storiein Thomist metaphysics, and certainly this was a key element in the way he portrayed evil, death, immortality and many other things in his storiein the way he portrayed evil, death, immortality and many other things in his storiein his stories.

obscures the witness of Christian faith to the essential difference between God and man — the Creator and the creature, the Redeemer and the redeemed... It is the very refusal to live, finally, solely from God's love for us that I find involved in the setting up of our own subjective immortality alongside of our objective immortality in God.

If one accepts the view of Christian faith, he can believe in personal immortality.

However this may be, it is apparent that there is not now, there never has been, and there never will be, any strictly logical demonstration of what the Christian is talking about when he speaks not so much of immortality as of «eternal life» and above all when he declares his faith in «resurrection».

These glosses called into question the creation of the world in time, the role of the senses and the imagination in human knowing, the individuality (and personal responsibility) of the human intellect and will, the immortality of the human composite of body and soul, the role of divine Providence, the simple standard of one truth governing both theology and philosophy, and other foundations of both Catholic faith and empirical (as distinct from gnostic) reason.