Man does not possess
natural immortality of the soul.
Some theologians today prefer not to use the term «immortality» when they speak of the future life, lest the Greek idea of
the natural immortality of the soul be suggested by it.
Not exact matches
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.
The widespread misunderstanding that the New Testament teaches the
immortality of the
soul was actually encouraged by the rock - like post-Easter conviction
of the first disciples that the bodily Resurrection
of Christ had robbed death
of all its horror, (But hardly in such a way that the original Christian community could speak
of «
natural» dying.
Similarly, when Christian theologians like Gregory
of Nyssa, Gregory the Great, and Thomas Aquinas affirm the
soul's
natural immortality, they do so from within the horizon
of Omega
immortality: our nature itself is a gift; it's a gift all the way down.