Sentences with phrase «soul after death»

Tristan's Ascension is a surreal portrait of transcendence, showing the ascent of the soul after death, and manages to do such a lofty and complex notion justice.

In his book The Witch of Lime Street, David Jaher chronicles how spiritualism, the belief that you could communicate with the soul after death, came to the United States.

Salvation, according to our interpretation, does not consist primarily in the destiny of the soul after death, but in present participation in the kind of life over which the fear of death has no dominion because it has been shown not to be permanently frustrated by death.

This is the only actual body there is, and it shares in the destiny of the soul after death.

Included also within the Vendidad there are occasional stories, for example, concerning the temptation of Zoroaster, also stories concerning the destiny of the soul after death.

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

Archaeology has shown that from the beginnings of civilization man has evidently believed in the continuance of the soul after death, and has buried his dead in such a way as to provide for them the things thought necessary for the next life.

Concerning the soul after death, the texts of the Scripture and the sayings of the Prophet say nothing except that the soul remains after death, either living in ease and comfort or in torment.

It has been common in recent years for scripture scholars to tell us that the idea of the separation of body and soul after death — indeed that any systematic distinction between body and soul — was alien to the Hebrew vision of the Old Testament.

Not exact matches

@inez, I always wondered, whatever became of the souls of all the people living in the new world / areas where the word of Christ did not reach their people until 1500 years after his death, thus continued on believing in their heathen gods?

I could just have well descended into rhetoric and hyperbole to try explaining from a different angle — trying to reason it out, as it were, to show how anything like a «soul» has no basic value of its own apart from the brain — which turns to crud after death.

Think you may be simplistically interpreting the state or condition of the soul after corporeal death.

Do our souls after physical death continue to exist in this dimension of time?

Through them all we learn finally what Sukhanov thinks must be the meaning of his life: «And it was only after twenty - three years of mute crawling through the mud» only after he had felt the smooth taste of betrayal on his lips and the chilly weight of thirty pieces of silver in his sweaty palm, only after he had learned about the slow fattening of the soul, the anguish of wasted chances, the pain of love slipping away, the soft, horrifying slide into death» yes, it was only then that the elixir of life was granted to him and his resurrection assured.»

Now I'd need evidence souls were real, before I would care about what people imagines happens to them after death.

«Mary has left death behind her; she is totally clothed in life, she is taken up body and soul into God's glory and thus, placed in glory after overcoming death, she says to us: Take heart, it is love that wins in the end!

The traditional concept of the «next world» is not only that of a place where individual souls go after death.

More than a few Catholic theologians speak about a «final fundamental option» on the boundary of death, rather than a purgatorial option, as the latter has to do only with those who die as «just souls» yet to be fully cleansed (see Edmund Fortman, Everlasting Life After Dedeath, rather than a purgatorial option, as the latter has to do only with those who die as «just souls» yet to be fully cleansed (see Edmund Fortman, Everlasting Life After DeathDeath).

He never thought, after the Greek fashion, of soul as pure being, capable of disembodiment, but spoke, as his Jewish contemporaries did, of future life in terms of bodily resurrection, and on that basis he discussed life after death with the skeptical Sadducees, protesting only against the popular, contemporary ways of conceiving the raised body and its uses in the next world.

The only suffering after death that holds any purpose for men who choose to reject God is the suffering that it takes for the soul and body to be wiped from existence.

However, just like it says in 1 Peter chapter 3 where during the time between Jesus's death and resurrection where he was preaching to the spirits who were in prison who once lived from days of Noah and the flood, that they were actually not lost souls after all.

The soul is therefore immortal and gives us hope of life after death.

The danger of believing that there is something more after death, an after - life for the soul is that you will put off being the best that you can be now in hopes of avoiding expending some effort and sliding in under the wire to a Heaven which no one can prove exists or does not exist.

We're human beings with souls that will give an account after our death.

Am not sure if you are in the dark or the Darkest of all Darks and only God would judge that and may have mercy upon your soul which is clearly suffering the emptiness in life and would do be in pain after death and again on judgment day but the hardest is when you are to pay your dues in the Hells of Fires where it is said that every time skins are burnt they are replaced with other fresh skins to no end if no mercy from God?

However what does your life matter to you after you are dead if your soul (assuming the soul is mortal and simply vanishes with a death of physical body) is no longer in existence.

If there is nothing after death, if a soul is not immortal, and if death is the end, then nothing really matter.

If refusal to face squarely the fact of death is found so widely in these days, so also is loss of belief in a continuation of human existence, beyond death, in what used to be called the «after - life» It is indeed true that among conventionally - minded church - people and many others there is a vague feeling that when the body dies the «soul» goes on.

And when he was thinking about human existence itself, he was intent upon saying that a whole human person was compounded of body as well as of soul; in the end, he said, the two would be reunited after the separation which death had brought about.

All three — Jews, Christians and Muslims - however have different views about what happens to the soul after one's death.

Some 20 years after Marx's death, Sigmund Freud published his cure for human souls.

Premised on the idea that the basic activity of life is the inescapable pursuit of what Hobbes called the «power after power that ceaseth only in death» — Alexis de Tocqueville would later describe it as «inquietude» or «restlessness» — the endless quest for fewer obstacles to self - fulfillment and greater power to actuate the ceaseless cravings of the human soul requires ever - accelerating forms of economic growth and pervasive consumption.

Also, the bull's blood formed the milky way, allowing human souls both to be born and to return to the heavens after death.

In these terms, the proposition that Jesus lives on subjectively is the supreme instance of some more general proposition as to individual survival after death: to reach a decision as to this supreme instance one would first have to investigate the general concept of resurrection, which lies beyond our present task.25 It must here suffice to answer that these proposals neither affirm nor deny the doctrine that both Jesus and the «souls of the righteous» live on subjectively.

Both I and St Thomas consider that the soul continues to exercise thought and understanding (and indeed will, which is intellectual appetite) after death, and, as St Thomas explains, this can not be in synergism with the imagination in the way it is during human life, but is made possible in ways God provides, and in this way the life of purgatory allows the purification that most people need, while the Saints pray for the living and the dead of whom God gives them knowledge through their vision of Him.

One widespread theory held after the Reformation is that the souls of the righteous are made perfect in holiness at the point of death.

Years after her death, biographers have revealed that Mother Teresa's suffering was an experience of the dark night of the soul.

Thirdly, we see various places in the Bible where people talk about what happens after death, and there does not seem to be any «unconscious waiting period» of soul sleep at all.

John Cobb, Jr. in his book, A Christian Natural Theology, 1 makes this same error in his discussion of life after death as a part of a chapter on the human soul.

Kelly remarks that concerning the soul's lot immediately after death «great uncertainty, not to say confusion, seems to have prevailed among the Greek fathers».50

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.

The bodies of men after death return to dust, and see corruption: but their souls, (which neither die nor sleep) having an immortal subsistence, immediately return to God who gave them.

The use of the term «soul» carries no connotation in Whitehead of preexistence or of life after death.

The fact that personal identity in this life depends so little upon the relation to a common body and so much upon unmediated hybrid prehensions of past occasions of the soul's life strengthens the plausibility of the claim that continuity may occur after bodily death.

But in our situation, in which the mind or soul has been naturalized into the spatiotemporal continuum, can natural theology suggest any «place» for any kind of life after death?

That there is a soul or living person, ontologically distinct from the body, is the first condition of the possibility of life after death.

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.

Corresponding to the immortality of the soul, as depicted by the Greek philosophers, there is a particular judgment immediately after death.

«The soul» is nothing more than wishful thinking conceived by those who cling to the hope of life after death.

The afterlife is simply a continuation of this — after one's death, the soul continues its trajectory.