Sentences with phrase «of immortality of the soul»

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.

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.

There are three important Whiteheadian texts which deal with the question of the immortality of the soul after the death of the body.

As Whitehead clearly states, the question of the immortality of the soul is the question whether this regnant society can continue to persist without its supporting subordinate societies; for reasons such as this I have referred to this regnant society as being the analogue of the traditional concept of soul.

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.

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.

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

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).

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:

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.

Conservative Judaism tends to identify resurrection with the doctrine of the immortality of the soul.

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

Why did the Church create the doctrine of 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.

Some rejected all forms of life after death, including the possibility of resurrection; some recognized man's mortality but looked for a physical resurrection as man's only hope, and then only for some; for some the resurrection hope was to be understood more universally and in varying spiritual forms; some thought in terms of the immortality of the soul and then could dispense with resurrection talk altogether.

Without denying this objective immortality, David Griffin has examined the possibility of subjective survival more positively, 4 and John Cobb has speculated about the possible interpenetration of such souls in the hereafter in ways that overcome their possible self - centeredness.5 Marjorie Suchocki has also explored ways in which we may live on in God which are quite different from these conceptions of the immortality of the soul.6

Concerning the survival of the human personality after death, whether in the Platonic sense of the immortality of the soul or the biblical sense of the resurrection of the body, Hartshorne is at times agnostic and at others quite skeptical.

Practical reason, therefore, presupposes the self - evident proposition of the immortality of the soul, rather than the resurrection of the body, to enable the moral faculty of human being to achieve its perfection.

For nothing shows better the radical difference between the Greek doctrine of the immortality of the soul and the Christian doctrine of the Resurrection.

We are tempted to associate these powerful affirmations with the Greek thought of the immortality of the soul, and in this way to rob them of their content.

(Ibid., 4:7 - 15) Here we find, growing in Judaism under Greek influence, a specific idea of the immortality of the soul as distinct from the resurrection of the body, and this doctrine rises into notable expression:

As Pope John Paul explained, there are several «theories of evolution», some of which are entirely compatible with a Creator and Sustainer God; some of which are reductionist, atheistic and materialistic - particularly in their denial of a personal Creator and the rejection of the immortality of the soul (To PAS, ibid).

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.

Still, as we get into the Phaedo, particularly its claim for the soul's immortality, it dawns on several of my more thoughtful students that the body is merely the temporary repository of a soul that may go on to inhabit any number of other beings (even donkeys!)

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.

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.

Man does not possess natural immortality of the soul.

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.»

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

He defends neither his version of the cosmological proof for God's existence, his unique twist on Leibniz» idea that God created the best of all possible worlds, nor his once - celebrated demonstrations of the soul's immortality.

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.

Immortality is not really a religious idea when it stands apart from the idea of grace, that is, when the destiny of the souls is not seen as ultimately one with their origin.

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).

The age - long and still influential Christian doctrine of bodily resurrection thus goes back to primitive Hebrew behaviorism, which always conceived soul as a function of the material organism and never, like Greek philosophy, conceived immortality as escape from the imprisoning flesh.

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.

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.

Immortality of the soul, hellfire, praying to statues, etc..

Hartshorne expresses this implied identification of individual immortality with a «soul - substance» when he writes that the notion of an «immortal soul» has «muddled and confused many problems» (CSPM 45).

Nowhere does Bingham give careful attention to how soul and immortality have actually been used by religious communities, nor does he admit explicitly that Churchland's remarks on germs versus demons and the pitting of Ptolemy against Galileo amounts to saying that religious terms are comparable to pre-Copernican astronomical theories.

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

Traditional concepts of «soul» and «immortality» have more to do with these sorts of «big questions» than Bingham is willing to admit.

The real task is to explain the immortality of the whole person without minimizing the value of the body dimension by postponing its inclusion or presenting it as an eventual addition to the real person, the soul.

«Foreword,» The Father Shore: An Anthology of World Opinion on the Immortality of the Soul, edited by Nathaniel Edward Griffin and Lawrence Hunt (Boston and New York: Houghton Mifflin Co., 1934), xvii.

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)

The instrument may perish but the tune survives and, as it is often argued by those who would attempt to bring «immortality of the soul» and some residual meaning of «resurrection'together into a single conception, that tune might very well be played on another instrument if one does not accept the idea that tunes can exist, so to say, without any expression through some instrumentality.

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.

He was accepting the immortality of the soul; but he was also urging that a mere soul, without a body of some kind, did not constitute the genuine and complete human person.

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