Sentences with phrase «in immortality for»

New York city: An elderly Chinese couple today took the proceeds from the sale of their laundry — some $ 100,000 — ignited it into a small bonfire in their apartment (an ancient ritual investment in immortality for oneself and one's ancestors), then with their daughter leaped from their window to their death.

The morning news, Monday, September 27, 1976: New York city: An elderly Chinese couple today took the proceeds from the sale of their laundry — some $ 100,000 — ignited it into a small bonfire in their apartment (an ancient ritual investment in immortality for oneself and one's ancestors), then with their daughter leaped from their...

You do know I hope St, Paul did not believe in immortality for everyone... just the «saved».

Not exact matches

To glimpse the depth of love that is at work in this blessed exchange (our mortality becoming his, his immortality becoming ours) we need to discern the depth of humiliation behind it; and for that, we need to understand that mortality and corruption really are alien to his divine nature.Our Lord was not forced to lower himself so far as to share our materiality, flesh, and death.

7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: (Romans 2:7) shows immortality and eternal life.

I realize that non-literal nuances are difficult for those who NEED to only think in simplistic childish term, but that doesn't change the fact, the Hebrews did not believe in immortality the way it's thought of today... «By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return.»

«He was an artist and she would bear his children and wash his clothes and care for him because there lay her immortality, there lay her own contribution to the great effort to speak the truth, to shape words, to write the novel that by existing would justify the human endeavor, an endeavor so clearly in need of justification,» she writes observing Doc Humes» wife.

Paul is telling them in verse 7» To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life».

The delusion of immortality and the claim that a few billion dollars more will «help find a cure» for this ill or that sustains a research industry that is as prone to exploiting desperate hopes as to engaging in experiments of dubious morality.

Ro 2 6 He will render to each one according to his works: 7 to those who by patience in well - doing seek for glory and honor and immortality, he will give eternal life; 8 but for those who are self - seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury.

If we view the soul as an effective social system for the procurement of intense experience, we can legitimately apply to it Whitehead's statement in «Immortality» that «the more effective social systems involve a large infusion of various soils of personalities as subordinate elements in their make - up — for example, an animal body, or a society of animals, such as human beings» (IMM 690).

If you judge me worthy, Lord God, I would show to those whose lives are dull and drab the limitless horizons opening out to humble and hidden efforts; for these efforts, if pure in intention, can add to the extension of the incarnate Word a further element — an element known to Christ's heart and gathered up into his 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.

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.

I was a firm believer in immortality of the soul until I had general anesthesia for surgery.

Its implications for death and immortality have not been drawn out very extensively; so this book is an attempt to contribute to the extension of relational theology in that direction.

The most powerful, self - sacrificing love is revealed in the Bible as God Himself became a man to die for the sins off the world.The Bible alone reveals the plan of salvation and the conditions that must be met by all to have immortality aand a life that measures with that of Gods.

7 This is in no way meant to argue against immortality and / or resurrection for everyone.

The theme of immortality and man's quest for rebirth has been notably persistent in his writings.

Mithra Was born of a virgin on December 25th, in a cave, attended by shepherds Was considered a great traveling teacher and master Had 12 companions or disciples Promised his followers immortality Performed miracles Sacrificed himself for world peace Was buried in a tomb and after three days rose again Was celebrated each year at the time of His resurrection (later to become Easter) Was called «the Good Shepherd» Was identified with both the Lamb and the Lion Was considered to be the «Way, the Truth and the Light,» and the «Logos,» «Redeemer,» «Savior» and «Messiah.»

Diodorus writes that, «For as regards the magnitude of the deeds which he accomplished it is generally agreed that Heracles has been handed down as one who surpassed all men of whom memory from the beginning of time has brought down an account; consequently it is a difficult attainment to report each one of his deeds in a worthy manner and to present a record which shall be on a level with labours so great, the magnitude of which won for him the prize of immortality.&raqFor as regards the magnitude of the deeds which he accomplished it is generally agreed that Heracles has been handed down as one who surpassed all men of whom memory from the beginning of time has brought down an account; consequently it is a difficult attainment to report each one of his deeds in a worthy manner and to present a record which shall be on a level with labours so great, the magnitude of which won for him the prize of immortality.&raqfor him the prize of immortality.»

Classical theism opts for the second alternative in the form of conventional views of personal immortality.

5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; 6 Who will render to every man according to his deeds: 7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: 8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, 9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; Romans 2:1 - 9 (KJV)

... and (God) gives eternal life to those who by patient continuance in DOING GOOD seek for glory, honour and immortality».

But unlike his ability to go around the theological mistake of omnipotence to find a new way of defining divine power, he never transcended his view of a defective immortality to discover the possibilities inherent in the completeness of God's prehensions for providing a more adequate view of a defective immortality to discover the possibilities inherent in the completeness of God's prehensions for providing a more adequate view of immortality.

«4 The reason for the idea is the doctrine of the immortality of truth; holding a correspondence view of truth, Hartshorne feels he requires the unfading everlastingness of all occasions in God to make the notion of truths about the past intelligible.

I had written a paper for the conference arguing for subjective immortality in God, and Charles» first words to me were that he agreed with my position.

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 evidencIn 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 evidencin immortality is a faith, coherent with what we know of God and his ways with men, and not a conclusion from scientific evidence.

He writes to Anderson, «you presumably know that for me objective immortality in the consequent nature of God is the essential [emphasis Hartshorne's] immortality, whatever may or may not happen upon or after our death.»

And so I come to the second point: it seems to me that Hartshorne, while using the terminology of objective immortality to speak of occasions in God, nonetheless lays the groundwork for subjective immortality in God.

It will be the occasion for the rejoining, in some fashion, of soul and body, if the notion of immortality of the soul has been entertained.

«I am not an orthodox Christian,» he said, «but the Christian tradition is so much a part of our life, of my life, and Christ is to me so commanding a figure who so released all that I care most for that I feel justified in asserting a Christian service which should not play up personal immortality» (Swanberg, p. 407)

In one sense this criticism is indeed valid, for in this interpretation of his resurrection it is not Jesus but God who is the subject, God having raised the concrete experiences of Jesus into «objective immortality» in himselIn one sense this criticism is indeed valid, for in this interpretation of his resurrection it is not Jesus but God who is the subject, God having raised the concrete experiences of Jesus into «objective immortality» in himselin this interpretation of his resurrection it is not Jesus but God who is the subject, God having raised the concrete experiences of Jesus into «objective immortality» in himselin himself.

They needed «immortality» to compensate for what limited them in this life.

McCabe had already said in an earlier talk on «The Immortality of the Soul» that «the subsistence of the soul has no more content» for Aquinas than that «a man has an operation by his soul which is not an operation of the body».

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

Tugwell's view, the resurrection of the body does not require the immortality of the soul: all thatmatters is that the dead are in some way alive to God, he says, appealing to Luke 20: 38: God «is not God of the dead but of the living, for all are living to him».

But if our primary focus is on God, not ourselves, and if we trust that God will do all that God can do, then immortality and resurrection are gifts we hope for and enable God to give to us in the fullest possible degree.

For her there was further justification in the fact that, while civilization has retained carnivorous practices, the doctrine of the immortality of the soul was still widely held:

This doctrine is popularly termed «objective immortality» yet Whitehead's term is «everlastingness» (always in quotes, as for example PR 347), because he had already used «objective immortality» for the temporal shift from subjectivity to objectivity.

An actual entity has value for itself in its subjective immediacy; it has value for other actual entities in its objective immortality.

David Griffin argues for the possibility of subjective immortality in the second sense.13 He argues that the psyche is just as real as material bodies.

Now that the traditional view of the resurrection of Jesus has collapsed, as we have shown in Part I, we must reckon with the implications this has for the general resurrection, which Christian believers have long regarded as the Christian hope of personal immortality.

It is most important to recognize that the myth of the Last Judgment took root in Judaism to satisfy, not a longing for personal immortality, but a longing to be assured that this is not a meaningless topsy - turvy world, but one in which righteousness and justice are ultimately victorious.

But they are at peace, for though in the sight of men they may be punished, they have a sure hope of immortality; and after a little chastisement they will receive great blessings, because God has tested them and found them worthy to be his... But the just live for ever; their reward is in the Lord's keeping, and the Most High has them in his care.

«17 For Hartshorne man's immortality lies in God's memory.

The desire for immortality is in part the need for temporal events to embody value and for this value to have sustained realization.

Having objective immortality in God opens the flood-gates of insight for Whitehead.

Out of the concern for personal immortality traditional Christian thought proceeded to construct in imagination a spiritual world in which the blessed enjoy their immortal existence.

It is in this sense that the postulate of immortality expresses the face of hope of the postulate of freedom: a theoretical proposition concerning the continuation and indefinite persistence of existence is the philosophical equivalent of the hope for resurrection.