Sentences with phrase «in immortality of the soul»

Lincoln did not believe in the immortality of the soul, but his is probably floating down one or all of the 5 rivers of Hades: 1.

The human person's body and soul were harmoniously united and his body would have naturally shared in the immortality of his soul.

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

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

Indeed for the Greeks who believed in the immortality of the soul it may have been harder to accept the Christian preaching of the resurrection than it was for others.

On his missionary journeys Paul surely met people who were unable to believe in his preaching of the resurrection for the very reason that they believed in the immortality of the soul.

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

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.

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.

They do not believe in the immortality of the soul.

«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.

Believing in the immortality of the soul, they are fearless in battle».

Not exact matches

Abraham Geiger, a major thinker in the nineteenth - century Reform movement, declared that the idea of a postmortem existence «should not be expressed in terms which suggest a future revival, a resurrection of the body; rather they must stress the immortality of the soul.»

(CNN)- President Abraham Lincoln was a «theist and a rationalist» who doubted «the immortality of the soul,» a close friend said in a letter that provides a rare, intimate glimpse into the Civil War president's religious views.

And especially after the Noachian Flood, did false religion take a leap, with false religious doctrines and practices such as the trinity, immortality of the soul, that God torments people in a «hellfire», the establishment of a clergy class, the teaching of «personal salvation» as more important than the sanctification of God's name of Jehovah (Matt 6:9), the sitting in a church while a religious leader preaches a sermon, but the «flock» is not required to do anything more, except put money when the basket is passed.

The second is eternal conscious torment rather than conditional immortality (aka anihilationism), and Jesus said «fear him who can DESTROY both body and soul in hell» and Psalm 37:20 «But the wicked shall perish, and the enemies of the Lord shall be as the fat of lambs: they shall consume; into smoke shall they consume away.»

Hebrew thought developed this idea rather than immortality, first, because the Hebrews had a vivid sense of the goodness of material bodily existence; and second, because they understood the necessary unity of the person not as a soul - in - body but as a whole living, feeling, thinking personality.

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).

Building on the Platonic understanding of hell as the place where unpunished violations of justice are requited, Schall argues it is the consequence of our free will («the other side of human dignity») and of the significance of human action, opening up trains of thought in the direction of the immortality of the soul and the resurrection of the body - and finding this all pleasurable, «even amusing» (p. 121) in terms of logic and reason.

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.

See also Edward Feser, Aquinas (Oxford: OneWorld, 2009), 155ff and Herbert McCabe, «The Immortality of the Soul», in Aquinas: A Collection of Critical Essays, ed.

He emphasizes the affirmation of the goodness of the material world, the refusal to regard the body as evil, and the significance of the resurrection doctrine in opposition to the Greek views of the immortality of the soul.

Lewis Ford and Marjorie Suchocki question whether immortality ought to be discussed in terms of the so - called «disembodied soul.»

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)

In this particular context, Whitehead is presenting his own resolution to the problem posed by the fluency and transience of the world, so subjective immortality of the soul takes on the guise of a discarded alternative.

It is not a matter of a substantial ego to which experiences «happen», so that we might detach the former from the latter after the fashion suggested in the common notion of immortality of the soul when that soul has been «separated» from the body.

He is probably correct in this, although the immortality of the soul is, as it were, an alien intruder into the basic biblical picture.

Schubert Ogden has said that the immortality of the soul idea has been a way in which personal reality has traditionally been given value idea and the resurrection a way in which social reality has been given value.

The important consideration here is that primitive Christianity interpreted the rising again of Jesus Christ in this fashion, and not by a conception of the soul's immortality.

Hartshorne's view of immortality is neither the humanistic one of immortality through posterity nor the Greek one of an immortal soul nor the biblical one of bodily resurrection but a very special one of being eternally remembered in the mind of 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.

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).

The difference between Selman and Seybold is seen most clearly in their treatments of the question of the immortality of the soul.

Moreover, if the personal immortality of the soul is effected by God and God alone, then the resurrection of the body in its immortal dimension would also be God's act.

Selman, on the other hand, seeks to subvert this same trend by constructing an extended argument in favour of the immortality of the soul (chapter 10).

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&raqSoul» 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&raqsoul has no more content» for Aquinas than that «a man has an operation by his soul which is not an operation of the body&raqsoul which is not an operation of the body».

It also rests on something deeper than speculation about an infinitely prolonged life in the form of what is often meant by immortality of the soul.

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».

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

Similarly, he appeals somewhat unconvincingly to the idea that «nothing is annihilated in nature» (p. 118, i.e. the principle of conservation of mass - energy) to support the immortality of the soul.

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:

Immortality has the connotation of never perishing because it is usually conceived in terms of a soul capable of naturally existing forever, but survival need not necessarily have such permanence.

At the time Thornton had closely read The Concept of Nature (1920) and Principles of Natural Knowledge (2d edition, 1925), tended to interpret Science and the Modern World (1925) in line with these earlier works, and was acquainted with Religion in the Making (1926) though somewhat unsure what to make of its doctrine of God.2 He took comfort in Whitehead's remark concerning the immortality of the soul, and evidently wanted to apply it to all theological issues: «There is no reason why such a question should not be decided on more special evidence, religious or otherwise, provided that it is trustworthy.

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.

Fear him rather who is able to destroy both soul and body in hell».30 The parable of the rich man and the begging Lazarus reflects a similar view of immortality.

So he was led to write a treatise in which he Set out to show that a spiritual view of immortality was not in conflict with the doctrine of the return of the soul to the body.

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

You bring up another subject which goes hand in hand with «everlasting torment» which is the immortality of the soul.

Here we find that all talk of resurrection, even in a spiritual form, has been abandoned, and we have a doctrine of hope much closer to the Greek concept of the immortality of the soul.