Discover The Secret Of Immortality

Discover The Secret Of Immotality

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No Murderer Hath Eternal Life

Whosoever hateth his brother is a murderer and ye know that no murderer hath eternal life abiding in him. 1 John 3 15. The murderer who dies unpunished will receive what he deserves before he can be happy. But here or hereafter it will always be true that no murderer, whether he hate his brother or destroy his brother's life, hath eternal life abiding in him. Some of Paul's associates had been guilty of the grossest sins, and had cast them off. As long as they were thus sinful, they had not eternal life, but when they were reformed, regenerated, they possessed that life. This will always be true of all souls. No murderer, or other gross sinner, no one whose heart is controlled by evil, possesses eternal life but when the bad spirit is exorcised, the divine life will enter.

The Immortality Of The Soul

Which they appear as pure ideal unities freed from all the accidents of finite existence. And his argument is simply that the soul, in so far as it is capable of grasping such' ideas, must be, like them, lifted above time and ehanga Plato, there-* fore, is not yet prepared to maintain that the soul in its own right is immortal, still less to assert that it is the setf-determining principle which determines all other things, the substantial being that underlies and gives origin to all other reality. He still treats it as a particular existence* which must be proved to be immortal through its special relation to the ideal and eternal.

Immortality and Resurrection

In a wide sense, as when Christians speak of 'the hope of immortality', the word 'immortality' simply means unending life and, as such, includes resurrection. But, more usually, 'immortality' and 'resurrection' are contrasted, the former meaning the soul's non-susceptibility to death, the latter meaning a divine act of reconstitution as the sole source of life beyond death. But even here the contrast is not absolute. Strictly speaking, only God is intrinsically immortal. Dualists who believe in the immortality of the soul as a simple substance still, for the most part (an exception being the atheist philosopher, McTaggart ) hold the immortal soul to be a created substance, held in being by God both in this life and the next. Its immortality, therefore, is contingent upon the creative power and act of its Maker and Sustainer. That the idea of the soul's immortality as a disembodied state beyond death is not popular amongst Christian theologians or among...

Immortality And Survival

Part at least of the meaning traditionally discerned in the phrase 'resurrection of the body' is that you or I survive as recognizably distinct individuals into the Life Everlasting. I am still me, linked by some common thread to the life I have lived on earth. Some views of resurrection have taken this excessively literally, and have then been confronted by such difficulties as what happens when a body has been totally destroyed, or even eaten by someone else. How can it be reconstituted Even to raise such questions is to fall into error. Whatever resurrection means it surely cannot involve the reconstitution of the original matter of the body in conditions mirroring our previous life. St Thomas Aquinas, following Aristotle, found difficulties in reconciling a view of the person as essentially embodied with the idea of immortality. Some hesitations about the propriety of cremation can be traced back to this kind of difficulty. Yet once it is accepted that, if there is a life after...

The Tedium of Immortality

Before we proceed to examine the more specifically theological aspects of Christian hope, it is worth pausing to consider an objection to the notion of unending life after death that has exercised a number of philosophers. Bernard Williams, for example, cites the play, The Makropoulos Case (turned into a splendid opera by Jamcek), in which, unknown to everybody else, the heroine has lived on and on, through one relationship after another, for 342 years, in order to bring out the utterly boring character of the notion of unending life. But such a model of eternal life is hopelessly unimaginative and pedestrian. We cannot think of the life of the world to come simply in terms of an endless continuation of what we experience here on Earth. But there may well be hints in present experience ofwhat life in the resurrection world will be like. Garth Hallett explores a number of such possible analogies in an article on this theme in Faith and Philosophy.37 He is suspicious of the notion of...

How do we obtain eternal life

For the wages of sin is death but the gift of God is eternal life through Jesus Christ our Lord. Romans 6 23. Christ is the source of every right impulse. He is the only one that can implant in the heart enmity against sin. Every desire for truth and purity, every conviction of our own sinfulness, is an evidence that His Spirit is moving upon our hearts. Jesus has said, 'I, if I be lifted up from the earth, will draw all men unto Me.' Christ must be revealed to the sinner as the Saviour dying for the sins of the world, and as we behold the Lamb of God upon the cross of Calvary, the mystery of redemption begins to unfold to our minds, and the goodness of God leads us to repentance. In dying for sinners, Christ manifested a love that is incomprehensible and as the sinner beholds this love, it softens the heart, impresses the mind, and inspires contrition in the soul.

Immortality

Three important statements will serve to clarify this doctrine concerned with the future life. (1) Immortality is not endless existence or mere existence after death (for dying does not terminate human life). The unsaved go on living after death as do the saved, too. (2) Immortality likewise is not the same as the gift of eternal life, that which is bestowed on all who believe in Christ. (3) Immortality is something related to the material part of man rather than the immaterial. The commonly used phrase immortality of the soul is most unscriptural. The soul is never considered mortal by Scripture. Immortality and incorruption, however, are companion terms. As there are two ways of leaving earth for heaven by death and resurrection or by translation directly from the living state, at the coming of Christ so many will see corruption and through resurrection put on incorruption, while others because alive when Christ comes shall put on immortality. In the end both groups reach the same...

The Immortal Soul

The doctrine of the immortality of the soul, virtually universal in paganism, is not taught in either the Old or the New Testaments. Notice the admission of the Interpreter's Dictionary of the Bible in this regard In the KJV of the OT the clue is partly obliterated in modern translations 'soul' represents almost exclusively the Hebrew nephesh. The word 'soul' in English. frequently carries with it overtones, ultimately coming from philosophical Greek (Platonism) and from Orphism and Gnosticism, which are absent in nephesh. In the OT it never means the immortal soul, but is essentially the life principle, or the living being. psuche in the NT corresponds to nephesh in the OT (vol. 4, p. 428). How did the concept of an immortal soul enter into Christianity As early as 200BC, some Jewish sects were beginning to absorb this idea, due to Greek influence, and were attempting to meld it with the biblical teaching of the resurrection. This is illustrated by such intertestamental apocryphal...

Is the soul immortal

The concept of an immortal soul is thus without clear biblical support. The saying of Jesus in Matthew 10 28 should not be construed as teaching the immortality of the soul Do not fear those who kill the body but cannot kill the soul rather fear him who can destroy both soul and body in hell. This does not say that the soul cannot be killed, Barth reminds us, but only that no man can kill it, while God has the power to cause both soul and body to pass away and be destroyed in the nether world. Hence we do not have here a doctrine of the immortality of the soul (1960 379).

Eternal Life

How came death into the world Wherefore as by one man sin entered into the world, and death by sin and so death passed upon all men, for that all have sinned. Rom. 5 12. For the wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord. Rom. 6 23.

Death Is Unconsciousness

Man's desperate efforts to soften the finality of death have led him to believe that he has an 'immortal soul'. Once it is accepted that such an immortal element exists within man, it becomes necessary to think that it must go somewhere after death. This has led to the thought that at death there must be some difference between the fates of the righteous and the concluded that there must be a place for 'good immortal souls' to go, called Heaven, and another place for 'bad immortal souls' to go, called hell. We have shown earlier that an 'immortal soul' is a Biblical impossibility. The other false ideas our 'immortal soul' being assigned to a certain place. 4. That if everyone has an 'immortal soul', then everyone must

Responsibility To

If man has an 'immortal soul' naturally, he is forced to have an eternal destiny somewhere -either in a place of reward or of punishment. This implies that everyone is responsible to God. By contrast, we have shown how the Bible teaches that by nature man is like the animals, without any inherent immortality. However, some men have been offered the prospect of eternal life in God's Kingdom. It should be apparent that not everyone who has ever lived will be resurrected like the animals, man lives and dies, to decompose into dust. Yet because there will be a judgment, with some being condemned and others rewarded with eternal life, we have to conclude that there will be a certain category amongst mankind who will be resurrected in order to be judged and rewarded. Such an honour and privilege inevitably bring responsibilities. Yet these are not designed to be too heavy or onerous for us if we truly love God, we will appreciate that His offer of salvation is not an automatic reward for...

Digression 13 With What Nature Are We Resurrected

We have shown that eternal life and being changed to God's nature are granted to the faithful after the judgment. Christ will firstly resurrect those responsible to his judgment, and then judge them after they have been gathered to him. Seeing that the reward of immortal nature is given at the judgment, it follows that all those who are resurrected have mortal nature first of all. If they are resurrected with immortal bodies, then there is no reason for a judgment seat at which to dispense the rewards. We enter the Kingdom of God straight after the judgment seat (Matt. 25 34) the faithful are therefore not in God's Kingdom before the judgment. Flesh and blood cannot inherit the Kingdom of God (so) we shall all be changed For this corruptible must put on incorruption, and this mortal must put on immortality (1 Cor. 15 50,51,53). It follows that this change of nature, from mortal to immortal, occurs at the judgment seat, seeing that is where we enter the Kingdom. However, the inspired...

Digression 24 Did Jesus Create The Earth

It is in this sense that Jesus is described as the firstborn from the dead (Col.1 18), a phrase which is parallel to the firstborn of every creature or creation (Col. 1 15 R.V.). He therefore speaks of himself as the first begotten of the dead the beginning of the creation of God (Rev.1 5 3 14). Jesus was the first of a new creation of immortal men and women, whose resurrection and full birth as the immortal sons of God has been made possible by the death and resurrection of Jesus (Eph.2 10 4 23,24 2 Cor.5 17). In Christ shall all (true believers) be made alive. But every man in his own order Christ the firstfruits, afterward they that are Christ's at his coming (1 Cor.15 22,23). This is just the same idea as in Col.1. Jesus was the first person to rise from the dead and be given immortality, he was the first of the new creation, and the true believers will follow his pattern at his return.

How Should We Be Baptized

There is therefore a tradition among Christadelphians of holding an in-depth discussion with any candidate for baptism before the actual immersion. A list of questions such as those found at the end of each Study in this book could form the basis for such a discussion. Christadelphians have travelled thousands of miles to assist just one person to be baptized such is the wonder of just one person coming to the true hope of eternal life, that we are not primarily concerned with numbers of converts. Quality rather than quantity is the keynote of our approach.

The Promise to Abraham

By showing a similar faith and acting upon it, we can have the same honour as Abraham - to be called the friends of God (Isa. 41 8), to find the knowledge of God (Gen. 18 17) and to have the sure hope of eternal life in the Kingdom. Again we emphasize that the Gospel of Christ is based on these promises to Abraham. To truly believe in the Christian message we, too, must firmly know the promises to Abraham. Without them our faith is not faith. With eager eyes we should therefore read and re-read the dialogues between God and Abraham. 2) 'You have now arrived in the area. You and your children will live here for ever'. Note how this promise of eternal life is recorded without glamour or emphasis a human author would no doubt have jazzed it up. 2) He was later told that he would have a seed who would come to include many people. These people would spend eternal life, along with himself, in the land at which he had arrived, i.e. Canaan. - The promise of eternal life on earth, through...

The Humanity Of Jesus

Many of the Psalms are prophetic of Jesus when some verses from a Psalm are quoted about Christ in the New Testament, it is reasonable to assume that many of the other verses in the Psalm are about him too. There are a number of occasions where Christ's need for salvation by God is emphasized - Ps. 91 11,12 is quoted about Jesus in Matt. 4 6. Ps. 91 16 prophesies how God would give Jesus salvation With long life (i.e. eternal life) will I satisfy him, and shew him my salvation.-Ps. 69 21 refers to Christ's crucifixion (Matt. 27 34) the whole Psalm describes Christ's thoughts on the cross Save me, O God Draw nigh unto my soul, and redeem it Let thy salvation, O God, set me up on high (vs. 1,18,29). Christ's prayers to God for salvation were heard he was heard because of his personal spirituality, not because of his place in a 'trinity' (Heb. 5 7). That God resurrected Jesus and glorified him with immortality is a major New Testament theme - God raised up Jesus Him hath God exalted with...

In The Beginning Was The Word John 113

Paul obeyed Christ's command to preach the Gospel about him to all nations The preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest made known to all nations (Rom. 16 25,26 cp. 1 Cor. 2 7). Eternal life was only made possible for man through the work of Christ (John 3 16 6 53) yet in the beginning God had this plan to offer man eternal life, knowing as He did the sacrifice which Jesus would make. The full revelation of that offer only came after the birth and death of Jesus Eternal life, which God promised before the world began but hath in due times manifested his word (of life) through preaching (Titus 1 2,3). We have seen how God's prophets are spoken of as always existing (Luke 1 70) in the sense that the word which they spoke existed with God from the beginning. We have seen that God's Word Spirit reflects His purpose, which had been stated throughout the Old Testament. The degree to which...

The Promises Of God Introduction

All this sinks the myth that the Old Testament is merely a rambling history of Israel which does not speak of eternal life. God did not suddenly decide 2,000 years ago that He would offer us eternal life through Jesus. That purpose was with Him from the beginning - (The) hope of eternal life, which God, that cannot lie, promised before the world began but hath in due times manifested his word (concerning it) through preaching (Titus 1 2,3). That eternal life, which was with the Father, and was manifested unto us (1 Jn. 1 2). Seeing that God's purpose of giving His people eternal life was with Him from the beginning, it is unlikely that He would remain silent about it during the 4,000 years of His dealings with men recorded in the Old Testament. In fact, the Old Testament is full of prophecies and promises which each give more detail of this hope which God has prepared for His people. It is because of this that an understanding of God's promises to the Jewish fathers is vital for our...

The Meaning Of Baptism

One of the reasons for baptism by immersion is that going under the water symbolizes our going into the grave - associating us with the death of Christ, and indicating our 'death' to our previous life of sin and ignorance. Coming up out of the water connects us with the resurrection of Christ, relating us to the hope of resurrection to eternal life at his return, as well as to living a new life now, spiritually triumphant over sin on account of Christ's victory achieved by his death and resurrection. Baptism doth also now save us by the resurrection of Jesus Christ (1 Peter 3 21) because our association with Christ's resurrection to eternal life gives us access to the same at his return. It is through sharing in this resurrection, then, that we will finally be saved. Jesus stated this in very - Paul shared in the fellowship of (Christ's) sufferings, being made (by his hard experience of life) conformable unto his death if by any means I might attain unto the resurrection to eternal...

Digression 6 Calvinism

- We will be judged according to our works (Rev.22 12). Why, if our freewill actions are unimportant in relation to salvation Paul said that the Jews judged themselves to be unworthy of eternal life by their rejection of the word of God (Acts 13 46) . They were judging themselves - God was not preventing them. If we say that God is predestinating some people to salvation and others to condemnation, then God is effectively forcing people to be sinners, in the same way as He supposedly forces people to be righteous. Because of Adam's sin, death passed upon all men, for that all have sinned (Romans 5 12) . This is why men die, as a punishment for sin (Rom.6 23), not because God forced them to be sinners at some point in time before Adam's sin.

The Place Of Reward Heaven Or Earth

- Blessed are the meek for they shall inherit the earth (Matt. 5 5) - not ' for their souls shall go to heaven'. This is alluding to Psalm 37, the whole of which emphasizes that the final reward of the righteous will be upon the earth. In the very same location that the wicked had enjoyed their temporary supremacy, the righteous will be recompensed with eternal life, and possess this same earth that the wicked once dominated (Ps. 37 34,35). The meek shall inherit the earth Such as be blessed of him shall inherit the earth The righteous shall inherit the land, and dwell therein for ever (Ps. 37 11,22,29). Living in the earth promised land for ever means that eternal life in heaven is an impossibility. and would fill the whole earth (Dan. 7 27 2 35 cp. v. 44). This everlasting Kingdom shall be given to the people of the saints of the most High (Dan. 7 27) their reward is therefore eternal life in this Kingdom which is to be located on earth, under the heavens.

The personality of

God's purpose is to reveal Himself in a multitude of glorified beings. His memorial name, Jehovah Elohim, indicates this ('He who shall be mighty ones', is an approximate translation). If God is not a corporeal being, then the reward of the faithful is to have a non-physical existence like God. But the descriptions of the reward of the faithful in God's coming Kingdom on earth show that they will have a tangible, bodily existence, although no longer subject to the weaknesses of human nature. Job longed for the latter day when he would have a resurrection of his body (Job 19 25-27) Abraham must be one of the many of them that sleep in the dust of the earth (who) shall awake to everlasting life (Dan. 12 2) so that he can receive the promise of eternal inheritance of the land of Canaan, a physical location on this earth (Gen.17 8). Saints shall shout aloud for joy let them sing aloud upon their beds and execute judgment upon the heathen (Ps.132 16 149 5,7). A failure by both Jew and...

Jesus As Our Representative

Contradiction that if Christ died instead of us, then we should not die. As we still have human nature, we must still die salvation from sin and death will finally be revealed at the judgment (when we are granted immortality). We did not receive this at the time Christ died. Christ's

Baptism And Salvation

Christ's resurrection to eternal life was a sign of his personal triumph over sin. By baptism we associate ourselves with this, and therefore we are spoken of as having been resurrected along with Christ, sin no longer having power over us, as it no longer did over him. Through baptism we are therefore made free from sin sin shall not have dominion over you after baptism (Rom. 6 18,14). However, after baptism we still sin (1 John 1 8,9) sin is still in a position to enslave us again if we turn away from Christ. We are therefore presently sharing in Christ's death and sufferings, although baptism demonstrates how we are also associated with Christ's resurrection, which we have hope of sharing at his return. Even after his baptism, Paul (and all Christians) had to strive towards salvation (Phil. 3 10-13 1 Cor. 9 27) he spoke of the hope of eternal life (Titus 1 2 3 7 1 Thess. 5 8 Rom. 8 24) and of our being heirs of salvation (Heb. 1 14). At the judgment seat, the righteous will enter...

The Victory Of Jesus

Christ did not die on the cross only because he was of human nature. He willingly gave his perfect life as a gift to us he showed his love for us by dying for our sins (1 Cor. 15 3), knowing that through his death he would gain us eventual salvation from sin and death (Eph. 5 2,25 Rev. 1 5 Gal. 2 20). Because Jesus was perfect in character he was able to overcome the result of sin by being the first person to rise from the dead and be given immortal life. All those who identify themselves with Christ through baptism and a Christ-like way of life therefore have hope of a similar resurrection and reward. In this lies the glorious significance of Christ's resurrection. It is the assurance that we will be resurrected and judged (Acts 17 31), and if we have been truly like him, share his reward of immortal life, knowing (confidently) that he which raised up the Lord Jesus shall raise up us also by Jesus (2 Cor. 4 14 1 Cor. 6 14 Rom. 6 3-5). As sinners, we deserve eternal death (Rom. 6 23)...

Defining The Kingdom

Our previous studies have shown that it is God's purpose to reward His faithful people with eternal life at the return of Christ. This eternal life will be spent on earth God's repeated promises concerning this never imply that the faithful will go to heaven. The Gospel (good news) of the kingdom of God (Matt. 4 23) was preached to Abraham in the form of God's promises concerning eternal life on earth (Gal. 3 8). The kingdom of God is therefore the time after Christ's return when these promises will be fulfilled. Whilst God is ultimately the King of His entire creation even now, He has given man freewill to rule the world and his own life as he wishes. Thus at present the world is comprised of the kingdom of men (Dan. 4 17).

Human nature

The repetition of the word all shows that the Angels are not divided into two groups, one good and the other sinful. The importance of clearly understanding the nature of the Angels is that the reward of the faithful is to share their nature They which shall be accounted worthy neither marry neither can they die any more for they are equal unto the Angels (Lk.20 35,36). This is a vital point to grasp. Angels cannot die Death does not lay hold of Angels (Heb 2 16 Diaglott margin) If Angels could sin, then those who are found worthy of reward at Christ's return will also still be able to sin. And seeing that sin brings death (Rom.6 23), they will therefore not have eternal life if we have a possibility of sinning, we have the capability of dying. Thus to say Angels can sin makes God's promise of eternal life meaningless, seeing that our reward is to share the nature of the Angels. The reference to the Angels (Luke 20 35,36) shows that there is no categorization of Angels as good or...

The Soul

In the light of the foregoing it ought to be inconceivable that man has an 'immortal soul' or any immortal element within him naturally. We will now attempt to clear up the confusion surrounding the word 'soul'. clearly means 'Save us from death ' The 'soul' is therefore 'you', or the summation of all the things which make up a person. It is understandable, therefore, that many modern versions of the Bible (e.g. the N.I.V.) rarely use the word 'soul', translating it instead as 'you' or 'the person'. The animals which God created are called moving creatures every living creature (Gen. 1 20,21). The Hebrew word translated creature here is 'nephesh', which is also translated 'soul' for example in Gen. 2 7 and man became a living soul. Thus man is a 'soul', just as the animals are 'souls'. The only difference between mankind and animals is that man is mentally superior to them he is created in the physical image of God (Gen. 1 26 see Study 1.2), and some men are called to know the Gospel...

Fellowship

John recalls how he shared the Gospel of eternal life with others that ye also may have fellowship with us and truly our fellowship is with the Father, and with His Son Jesus Christ (1 John 1 2,3). This shows that fellowship is based around a common understanding of the true Gospel, and that this brings us into fellowship both with other true believers, and also with God and Jesus on a personal level. The more we apply the Gospel to our lives, conquering our sinful tendencies, and the deeper we progress in our understanding of God's Word, the deeper our fellowship will be with God and Christ.

The Millennium

Disputes which Christ will settle (Isa. 2 4), and will still need to work the ground in order to survive, even though this will be much easier than at present. This all seems a far cry from the promises that the righteous will receive eternal life, and a nature like God's, being made equal to the angels, who do not marry or reproduce (Luke 20 35,36) The answer lies in the fact that the first part of the Kingdom of God will last for 1,000 years - a 'Millennium' (see Rev. 20 2-7). During this Millennium there will be two groups of people on earth - 1 The saints - those of us who have followed Christ acceptably in this life, who will have been given eternal life at the judgment seat. Note a 'saint' means 'a called out' person, and refers to any true believer. the righteous given eternal life. Judgment will also be given righteous will join us in having eternal life. The purpose of God with the earth will then have been completed. It will be filled with immortal, righteous beings. God's...

Future

Just the thought of possessing eternal life in the Kingdom is often used as a 'carrot' to induce people to an interest in Christianity. However, our possession of it then, will almost be incidental to the real reason for our being in the Kingdom - which is to glorify God. In what time may remain to us after our baptism, our appreciation of this should continually develop. To the writer, just ten years of living in the joy of absolute perfection and good conscience with God

Life In Christ

There are several examples of people reading Scripture, but in a way not reading it. This is a disease which we are all prone to. The Jews at the time of Christ appeared to have a great zeal for God's word they trusted in the Old Testament writings as being inspired (John 5 45 Acts 6 11) they knew that through studying these Scriptures they could have hope of eternal life (John 5 39), and every week they publicly read them (Acts 15 21). In addition, some of them closely studied these passages during the week. However, they

The Resurrection

Body clearly ceases to exist at death if we can only experience eternal life and immortality in a bodily form, it follows that death must be a state of unconsciousness, until such time as our body is re-created and then given God's nature. The whole of 1 Corinthians 15 speaks in detail of the resurrection it will always repay careful reading. 1 Cor. 15 35-44 explains how that as a seed is sown and then emerges from the ground to be given a body by God, so the dead will likewise rise, to be rewarded with a body. As Christ rose from the grave and had his mortal body changed to an immortalized body, so the true believer will share his reward (Phil. 3 21). Through baptism we associate ourselves with Christ's death and resurrection, showing our belief that we, too, will share the reward which he received through his resurrection (Rom.6 3-5). Through sharing in his sufferings now, we will also share his reward Bearing about (now) in the body the dying of the Lord Jesus, that the life also...

Discovering the real Jesus

To know the real Jesus would include the fact that what He really taught, and what He really did, is essential for eternal life. Praying to His Father, Jesus said, This is eternal life to know you the only true God, and Jesus Christ whom von have sent (John 17 3, Revised English Bible, emphasis added throughout).

Ancient Near Eastern Concepts of Creation

They could be placated by offerings and sacrifices. Although these deities were considered Immortal, their supposed conduct was anything but divine. They were depicted as often fighting among themselves, full of petty envies and lusts and subject to hunger and even death.

Why the phenomenal spread of Christianity

Better than its rivals, Christianity gave to the Graco-Roman world what so many were craving from a religion. To those wishing immortality it pointed to the historic Jesus, risen from the dead, and to the promise that those who believed in him would share with him in glorified, eternal life. To those demanding high morality it offered standards beyond the full attainment of men and the power to grow towards them. To those craving fellowship it presented a community of worship and of mutual aid, with care for the poor, the infirm, and the aged. To those who, distrustful of reason, longed for a faith sanctioned by immemorial antiquity, it pointed to the long record preserved in what it termed the Old Testament, going back to Moses and beyond him and pointing forward to Christ. To those demanding intellectual satisfaction it could present literature prepared by some of the ablest minds of the day. the promise of eternal life through him were their sustaining strength. It was through the...

Theology and Spirituality

To refute the accusation that Armenian doctrine is 'Miaphysite' in the Eutychian sense, the Trisagion as recited in the Armenian liturgy has 'Holy, God, Holy and powerful, Holy and immortal, who was crucified for us.' The crucial clause is 'who was crucified for us'. This phrase is replaced by other phrases according to the occasion 'who did rise from the dead' (Easter), or 'who was born and manifested for us' (Nativity and At the elevation of the Gospel, with spiritual eyes, we see the Son of God seated on a throne high and lifted up. The smell of fragrant incense refers to the teaching and glorification given to those born of the font, the children of the church. . . . Here the suffusion of the Holy Spirit who came from the Father, typified by the incense, takes us all up whence we have fallen. By this incense we come to God's likeness according to his image, and as we boldly process around the table, together with the seraphim, our confession of the immortal one who is crucified...

Conditions favourable to the spread of religion

Slaves, as soldiers, or by free choice found themselves unsupported by the social group in which they had been reared. While in part outwardly preserved and even strengthened, the old city states which had characterized the Mediterranean world and which gave their free citizens a sense of community were basically weakened, absorbed in the large impersonal Empire. Millions were disinherited and deracinated, slaves on the great landed estates or in city mansions, many of them from distant parts of the Empire. They were hungry for a faith which would bring them self-respect. They sought sustaining companionship, many of them in fellowships which combined religious with social purposes. Longing for the assurance of personal immortality was widespread and reached out wistfully for satisfaction through religious faith and ceremonial. As cities multiplied and grew in size, made up as many of them were of strangers and their children, and, like the Empire, impersonal, they provided favourable...

The falasifa on origination

Yet it will not suffice to be disillusioned with philosophers who had been brought to contradict divine revelation one must go on to ascertain the truth of that revelation in ways which the philosophers have been unable to do. So the dimensions of his crisis moved well beyond that of scepticism, and demanded of him a pilgrimage whose ''beginning was to sever my heart's attachments to the world by withdrawing from this abode of delusion and turning to the mansion of immortality and devoting myself with total ardour to God''.25 Now he would address the second and more telling fear that life (and especially the life of

Lessings Ugly Broad Ditch

An impromptu statement sometimes takes on immortality. An image or metaphor, though produced almost offhandedly, sometimes attains universal validity. Lessing's famous metaphor or image of the ugly broad ditch (der garstige breite Graben) is a case in point. This image has played the role of a kind of code or shorthand1 signifying the hiatus between revelation and reason in general, and the divorce between faith and history in particular a problem that is a really serious and difficult problem of modern life.2

Archimandrite Ephrem Lash

Our God, the God who saves Ps 67 (68) 2i , teach us to thank you worthily for all the benefits, which you have done and do for us Tob 12 6 . Do you, our God receive these gifts and cleanse us from every defilement of flesh and spirit 2 Cor 7 1 , and teach us to accomplish holiness in fear of you 2 Cor 7 1 , so that, receiving a part of your holy gifts with the witness of a pure conscience cf. 2 Cor i i2 i Tim 3 9 , we may be made one with the holy body and blood of your Christ. And when we have received them worthily may we have Christ dwelling in our hearts Eph 3 17 , and become a temple of your Holy Spirit i Cor 6 19 . Yes, our God Rev 16 7 , make none of us guilty of these your dread and heavenly Mysteries, nor weak in soul and body through partaking of them unworthily i Cor ii 27, 3o but grant us, until our last breath, to receive our part of your holy things as provision for the journey of eternal life, for an acceptable defence

And The Idea Of God 215

In its totality, he declares,1 has the care of all inanimate or soulless being everywhere, and traverses the whole universe, appearing in divers forms. When it is perfect and its wings have fully grown, it soars upward and orders the whole world but when it loses its wings, it sinks downward, till it reaches the solid ground and takes up its abode in an earthly btody, which seems to move of itself but is really moved by the souL And this compound of soul and body is called a living and mortal creature for immortal no such union can be believed to be, though our sensuous imagination, not having seen or knowtt the nature of God, may picture him as an immortal creature having a body and a soul which are united through all time. It appears, then, that in the PhaeoLrus the soul is taken as the principle of all things, to which all movement all activity and actuality must ultimately be referred. It is the one absolutely universal, and therefore absolutely individual existence, which...

And The Idea Of God 217

Certain mythic element in Plato's statement of this view and we are not able to say how far he means what he says of the pre-natal and the future states to be taken literally. But there cannot be any reasonable doubt that he attributes a self-determined and therefore immortal existence to the soul or, perhaps we should rather say, to the reason or spirit for, in his later and more definite statements, the soul is taken as the principle that connects the pure reason with the mortal body and it is only to the spiritual part of man's being that the attribute of immortality is assigned. It is obvious, however, that Plato could not stop at this point. As he could not rest in the thought of a multiplicity of ideas without referring them back to the one Idea of Good, so neither could he be content with the conception of a multitude of self-determined and immortal souls without referring back to one divine reason, as the source and end of their spiritual life. Hence in the PhUebus we find him...

Theologically [if the term is not too grandiose I imagine the picture [story to be less dissonant from what some

Sauron and Melkor weren't created evil to begin with, but they became evil through pride and hated Eru and his works, especially the Elves and Numenoreans, much like Satan . The evil in the Lord of the Rings is objective, like Satan, i.e. it doesn't originate from within the heart of man or elves, though it may end up there through temptation and corruption. It is an entity in itself. It is also immortal.

The legacy of the Middle Ages

The scholastic synthesis ofAristotelianism and Christianity was made possible by the reception of Aristotelian philosophy into the newly founded universities of Europe during the thirteenth century. This reception was not unproblem-atic. The early teaching of Aristotle in the Latin West triggered a series of condemnations culminating in 1277 when the Bishop of Paris, Etienne Tem-pier, condemned as impious 217 theses which he feared were being drawn from Aristotle.4 The condemnations of 1277 highlighted a number of points of tension between Aristotelian philosophy and Christian beliefs. Aristotle could be read as supporting both the eternity of the world and the mortality of the soul, although Thomas Aquinas skilfully averted conflict by arguing that Aristotle concluded that these points could not be decided from reason alone without impugning reason or the authority of Aristotle, Aquinas argued that these human sources had to be supplemented with the authority of revelation, with its...

What happened to the new wine

Although some striking similarities to the mystery religions are seen in the story of a divine being slain and risen again, of immortality acquired by sharing symbolically in his death and resurrection, of initiatory rites, and of a sacred meal, there is, as we have suggested, no proof of conscious or even unconscious copying and the differences between Christianity and the mystery cults are greater than the similarities. We have also seen that Catholic Christianity fought free of absorption into the current non-Christian Gnosticism. While here and there some transfer from Greek and Roman polytheism may have occurred, as in the cults of some of the saints and in a few of the festivals, all of these contributions were profoundly altered to conform with Christian convictions. A major peril was one of attitude, for converts were inclined to expect Christianity to do for

Article II Concerning Christ

We believe in one Lord Jesus Christ that Jesus of Nazareth is the promised Messiah, the one Mediator between God and men, the Son of God and the Saviour of the world, the brightness of the Father's glory, and the express image of his person that to him the Divine Spirit was given without measure, and hence, God hath made him both Lord and Christ -- given all things into his hand, even power over all flesh, that he should give eternal life to as many as the Father has given him that all that the Father gives him shall so come to him as not to be cast out that he was sent to reveal the true character of God to the world, and save mankind from sin, misery, darkness and death that, to this end, he gave himself a ransom for all, to be testified in due time is a propitiation for our sins, and not for ours only, but also for the sins of the whole world that, having been crucified on the cross, he arose from the dead on the third day, ascended up on high, leading captivity captive, and giving...

The Second Resurrection Revelation 2046

The First Group will be billions of believers who will have lived in their physical bodies during Christ's glorious Millennial Age, and who will rise in their immortal saved bodies at the Second Resurrection. These resurrected believers, whose names are written in the Book of Life, will join the Bride of Christ, God's Elect from the First Resurrection. The Second Group will be probably even larger than the first group. It will consist of many billions of people, all unbelievers who have ever lived and died throughout the Ages from Adam and Eve until the end of the Millennial Age. These unbelievers will rise in their immortal yet still unsaved bodies at the Second Resurrection to face God's Great White Throne Judgement. What about the multiple millions of unborn babies who die every year by either abortion or miscarriage Life begins at conception. We can be sure that all unborn babies will also rise at the Second Resurrection in their new immortal, yet still unsaved adult bodies.

An Objection Answered

Objectors sometimes say, Then eternal life is not endless, for the same Greek adjective qualifies life and punishment. This does not follow, for the word is used in Greek in different senses in the same sentence as in Hab. iii 6. And theeverlasting mountains were scattered, his ways are everlasting. Suppose we apply the popular argument here. The mountains and God must be of equal duration, for the same word is applied to both. Both are temporal or both are endless. But the mountains are expressly stated to be temporal-they were scattered, therefore God is not eternal. Or God is eternal and therefore the mountains must be. But they cannot be, for they were scattered. The argument does not hold water. The aionion mountains are all to be destroyed. Hence the word everlasting may denote both limited and unlimited duration in the same passage, the different meanings to be determined by the subject treated. The phrase everlasting or eternal life does not usually denote endless existence,...

The humanist or existential approach

But if God exists, our lives have an eternal significance because our hope is not death but eternal life (see Why Were You Born beginning on page 52). If God exists, we have a standard of absolute right and wrong residing in the nature of God Himself. This makes our moral choices profoundly significant.

Words Denoting Endlessness

Heb. vii 15-16, And it is yet far more evident for that after the similitude of Melchizedek there ariseth another priest, who is made, not after the law of a carnal commandment, but after the power of an endless (akatalutos, imperishable) life. I Pet. i 3-4, Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, (aphtharton) and undefiled, and thatfadeth not(amaranton) away. I Pet. v 4, and when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not(amarantinos) away. I Tim. i 17, Now unto the King eternal, immortal aphtharto), invisible, the only wise God be honor and glory forever and ever, Amen. Rom. i 23, 'And changed the glory of the incorruptible God into an image made like to corruptible man. I Cor. ix 25, Now they do it to obtain a corruptible crown but we an incorruptible. I Cor. xv 51...

The Ttoo Resurrections

NOTE. - That is, man, when dead, has no use of the powers of mind or body. He cannot, therefore, while in the grave, praise God, or even think of Him (Psalm 6 5) for in the day he dies his thoughts perish. Psalm 146 2-4. (See preceding chapter, Eternal Life - Chapter 104.)

The effect of the Byzantine environment on Christianity

This other-worldliness may also have been seen in the stress on Easter and the resurrection. The Latin wing, while by no means belittling that festival, made more of the crucifixion and the atonement. This may have reflected the tendency in the Greek tradition as it developed in Hellenistic times to emphasize the distinction between matter and spirit, to regard the former as evil and the latter as good, and to think of salvation and immortality as the emancipation of spirit from flesh. Latin Christianity, on the other hand, may have reflected the Roman regard for law and administration, with the desire to real

Further Christological controversies Apollinaris Nestorius Cyril

Catholic Church for himself and his see and by jealousy of the other great episcopal sees of the East, Antioch and Constantinople, both of them occupied by men who endorsed views from which he sharply dissented. Cyril shared in the refusal to accept the solution of Apollinaris, for he maintained that in Christ the divine and the human nature were both complete and that the latter included the rational element. But the unity in Christ, so Cyril held, was through the Logos who became incarnate in Christ, and who in becoming incarnate took on the general characteristics of man. The humanity in Christ was not so much an individual man as humanity in general. Salvation was accomplished by the personal Logos who assumed impersonal human nature, thus uniting it with the divine nature. It is thus, so Cyril taught, that human nature is enabled to become a partaker of God and of immortality. In this Cyril seemed to be following in the footsteps of Athanasius. He applied to the Virgin Mary a...

The Liturgy of the Catechumens

The 'Little Entrance' was originally the entry into church. The deacon carries the Gospel book and precedes the priest around the altar and out of the north door to come before the holy doors. The procession goes to collect the bishop from the body of the church when he celebrates. Appropriate verses followed by the troparia and kontakia of the day are sung as the clergy enter the sanctuary. The singing of the trisagion, 'Holy God, Holy mighty, Holy Immortal have mercy on us' was probably the refrain of the original entry chant. The clergy move during this chant to their places behind the altar, the bishop going to the central throne in the apse, thus completing the entry rite.

Guard the Avenues of the Mind

Obviously, Jesus was not talking about the literal eye or the literal hand. One could violently decimate his body and still be as wicked as ever. Christ was talking about the occupation of the hand and what the eye focuses on. If we find ourselves in a job or any physical situation which opens a door to temptation, the counsel is to cut it off. In other words, get away from any vocation which involves an enticement that is liable to lead into sin. The Master indicated that any radical means should be used to avoid situations which might overwhelm with soul-destroying sin. Even an employment position should be abandoned rather than risk the spiritual loss of eternal life.

Lessing and the Fragments Controversy Fragmentenstreit

The fragments controversy, a dispute ignited by his publication of parts of Hermann Samuel Reimarus's unpublished manuscripts under the title Fragments from an Unnamed Author, made Lessing's name immortal in the history of Protestant theology. Reimarus, a deceased professor of Oriental languages at a Gymnasium in Hamburg, was highly respected during his lifetime for his warm personality and academic excellence. His contemporaries regarded him as a good Christian. He was regarded as standing up for the Christian religion, even if he was not in complete agreement with Lutheran orthodoxy. In his heart of hearts, however, he had become a radical deist. In secret he entertained highly critical and radical ideas about Christianity, expressing his critiques in voluminous, unpublished manuscripts drawn together under the title Apology for Rational Worshippers of God (Apologie oder Schutzschriftf r die vern nftigen Verehrer Gottes). For fear of civil persecution, he did not want to take the...

And The Idea Of God 210

The New Testament God is not the God of the dead, but of the living. And perhaps this is the one argument for immortality, to which much weight can be attached. It appears, then, that Plato's proof of the immortality of the soul ultimately resolves itself into the ontological argument for the being of God or rather, we should say, that it is what that argument becomes when freed from its dualistic presuppositions. In other words, it is a regressive argument, which carries us back to an ultimate unity, prior to all difference, and especially to the difference of thought and being. Further, Plato maintain that this unity must be conceived as a supreme intelligence, which, as such, stands in a peculiar relation to all things who have the principle of intelligence in them. These, and these alone, arc regarded m partaking in the divine life, and, therefore, as lifted above change and death. All other things are, in comparison with them, only appearances, which are continually changing and...

Lessings Historical Position

In this connection, it will be helpful to inquire into the nature of Augustine's Soliloquies. This is a work comprising a fictitious dialogue between the author and Reason. The dialogue centers on the locus of truth and its absoluteness, to which the immortality of the soul is closely related. Reason, by heaping up roundabout arguments, endeavors to convince the author that truth is eternal and the soul immortal. It induces the author to consider what separates the false from imitation, implying that a man painted on a canvas or an actor on the stage is in some respects true and in other respects false. It suggests to him that all these things are in certain aspects true, by this very thing that they are in certain aspects false. Reason then asks him the following question Wherefore, if it avails some things that they be somewhat false in order that they may be somewhat true why do we so greatly dread falsity, and seek truth as the greatest good To this rhetorical question the...

Romanticism And Idealism

That is, God is the supremely wise and powerful creator, but does not act providentially within the natural order, and is not a possible object of human experience. He seems a remote and intellectual absentee God, though Kant finds it necessary to postulate his existence as a support to scientific investigation and moral commitment. Reacting to this austere doctrine, Schleiermacher (1768-1834) argued that religion is based on feeling, not intellect or moral practice. He defined religion, in the Speeches on Religion (1799), as 'a sense and taste for the infinite' 'To be one with the infinite in the midst of the finite and to be eternal in a moment, that is the immortality of religion' (Schleiermacher 1988 140). He was often accused of pantheism, because he often spoke of faith as lying in 'intuition of the universe'. In his later work, The Christian Faith (1821), he redefined religion as 'the feeling of absolute dependence', making it clear that the...

Salvation Is Entrance Into the Kingdom of

Salvation is hardly ever explained the way Jesus explained it. Jesus expressed the Idea of salvation and eternal life in terms of entrance into the Kingdom of God. Notice Jesus' teaching in chapter 19 of Matthew's Gospel. The rich young man came to Jesus and asked, What good thing shall I do that I may have eternal life (verse 16). Jesus responded, If you want to enter Into life, keep the commandments (verse 17). He went on to explain to His disciples that It is hard for a rich man to enter the kingdom of heaven (verse 23) and it Is easier for a camel to go through the eye of Jesus clearly taught, and the disciples clearly understood, that eternal life, being saved and entering the Kingdom of God are all synonymous In the same passage (verses 27-29), when Peter remarked that they had left everything to follow Jesus and asked how this would be rewarded, Jesus answered, When the Son of Man sits on the throne of His glory, you who have followed Me will sit on twelve thrones, judging the...

The Masonic Ladder Of Three Rounds

The initiation into all the ancient mysteries, it will be remembered, was a drama founded upon the astronomical allegory of the death and resurrection of the sun, and was intended to, and did, impress upon the mind of the candidate, in the strongest manner possible, the two great doctrines of the unity of God and the immortality of man.

The Character of God Incommunicable Attributes

Similarly, God is eternal, and we are subject to the limitations of time. However, we see some reflection of God's eternity in the fact that we will live with him forever and enjoy eternal life, as well as in the fact that we have the ability to remember the past and to have a strong sense of awareness of the future (unlike much of God's creation cf. Eccl. 3 11). God's attributes of independence and omnipresence are perhaps those that are least easy to see reflected in our own natures, but even these

Rites of initiation

The final part of the rite begins with a greeting, and the catechumens are signed with oil. The baptism is by triple immersion and the Trinitarian formula, 'N is baptized a lamb in the flock of Christ in the name of the Father (amen) and of the Son (amen) and of the Holy Spirit, for eternal life (amen).' The baptizands are clothed in a white garment, and signed with myron, and there is an optional 'crowning'. A procession in the Church with qolo follows, and there may be a Eucharist if there is no Eucharist the rite ends with a prayer and the removal of the 'crown'.

Antiquity of the Vedas

Metre of Agni, the fire-god, and becomes at times the emblem of Brahma himself, the chief creator, and fashioner of man in his own image. Now Pythagoras says that The number eight, or the Octad, is the first cube, that is to say, squared in all senses, as a die, proceeding from its base two, or even number so is man four-square or perfect. Of course few, except the Pythagoreans and kabalists, can fully comprehend this idea but the illustration will assist in pointing out the close kinship of the numerals with the Vedic Mantras. The chief problems of every theology lie concealed beneath this imagery of fire and the varying rhythm of its flames. The burning bush of the Bible, the Zoroastrian and other sacred fires, Plato's universal soul, and the Rosicrucian doctrines of both soul and body of man being evolved out of fire, the reasoning and immortal element which permeates all things, and which, according to Herakleitus, Hippocrates, and Parmenides, is God, have all the same meaning....

Why Christianity Spread

These misguided creatures start with the general conviction that they are immortal for all time, which explains the contempt of death and voluntary self-devotion which are so common among them and then it was impressed on them by their original lawgiver that they are all brothers, from the moment that they are converted, and deny the gods of Greece, and worship the crucified sage, and live after his laws. All this they take quite on faith, with the result that they despise all worldly goods alike, regarding them merely as common property.14

Caritas The Augustinian Synthesis of Biblical Agape and Hellenistic Eros

Things there lies something beyond, something that calls to God. The sense of not being at home in the world, the sense of alienation is fundamental to Augustine. But of course it is not unique to him or to Christianity. It is the Hellenistic tension between the transient and the permanent, the temporal and the eternal. It is what Plato expressed in the longing to escape the shadows of the cave and enter the sunshine of the intelligible world. It is the goal of immortality expressed in Plato's Symposium. It is even more clearly expressed in the writings of Plotinus whose writings reflecting Plato and Aristotle influenced Augustine. Van Fleteren in his article, ''Ascent of the Soul,'' notes that in antiquity ''ascent of the soul proceeds from the sensible world to the interior self and then to God. This motif underlies most of Augustine's early works, and two of his three major works, Confessiones and De Trinitate.'' Before his conversion Augustine had immersed himself in Hellenistic...

Identity Continuity and the Soul

If resurrection consists in the new creation, not the renewal or even the transformation of the body, then it is clear that the bearer of continuity and identity across the divide between this life and the next must indeed be something like the soul as traditionally conceived, namely as an enduring spiritual substance, preserved by God's sustaining hand through death and resurrection, death being the loss of the old body, resurrection being the gift of a new, imperishable, immortal 'body'. The transformation involved is from the old embodiment to the new. The question now arises does this bring us straight back, as Davis apparently believes, to unqualified soul body dualism

Did Jesus Hope for Vindication after Death

The souls of the righteous are in the hand of God, and no torment will ever touch them. the eyes of the foolish they seemed to have died, and their departure was thought to be a disaster, their going from us to be their destruction but they are at peace. 4Forthough in the sight of others they were punished, their hope is full of immortality. been disciplined a

The Great Resurrection

Every baby who died after birth and every child who ever died will be resurrected to live a full life. All who are resurrected will know the great Eternal God and His ruling Family. At this time, God will work to save mankind and offer him eternal life in His Family. Traditional Christianity teaches that God has been trying Over the past 6,000 years, only 144,000 people have been separated from the rest of mankind to be worked with personally by God in order to be molded, fashioned and trained by Him, so that they could rule with Jesus Christ in His Kingdom. The 144,000, like Jesus Christ, will not live a second time in physical bodies. On the day that Jesus Christ returns to this earth, the 144,000 will be resurrected and given eternal life in spiritual bodies. This will be the first great resurrection. This is the subject The 144,000 will be in the first resurrection. They will reign with Jesus Christ. Death will no longer have power over them because they have been resurrected to...

Numinous Experience Of Joiin Ruskin

'Lastly, although there was no definite religious sentiment mingled witli it, there was a continual perception of Sanctity in the whole of nature, from the slightest thing to the vastest an instinctive awo, mixed with delight an indefinable thrill, such as we sometimes imagine to indicate the presence of a disembodied spirit. I could only feel this perfectly when I was alone and then it would often make me shiver from head to foot with the joy and fear of it, when after being some time away from hills I first got to the shore of a mountain river, where the brown water circled among the pebbles, or when I first saw the swell of distant land against the sunset, or the first low broken wall, covered with mountain moss. I cannot in the least describe the feeling but I do not think this is my fault, nor that of the English language, for I am afraid no feeling is describable. If we had to explain even the sense of bodily hunger to a person who had never felt it, we should bo hard put to it...

Is there Free Will in Heaven

We have already seen, in the chapters on Creation and Incarnation, that freedom cannot be defined in terms of the choice between good and evil. God's freedom and Christ's freedom have to be understood as embracing the whole range of activity and creativity open to perfect goodness. It was pointed out in that connection that the blessed, in the morally frictionless environment ofheaven, will have come to share in the divine attributes, not only of immortality, but also of impeccability. Only under the conditions of

The continuity of selfidentity through death and resurrection

The majority of persons who believe in some form of life after death assume the existence of some form of a non-physical personal entity that survives, whether it is called soul or spirit. Biblical revelation supports the belief that personal self-identity continues after death, but that this is solely due to God's sovereign determination, not due to an immortal soul or mind residing in the human person. What is at stake is not only the belief that there is life after death, but whether or not that life is due to something resident in human nature or whether it is due to God's power and Spirit. The Bible views death as the end of human life in its totality, except for the sovereign power and determination of God only through the death and resurrection of Jesus Christ do we have assurance of our own resurrection and continuing identity following death.

An Incident And Its Lesson

Why did he end thus abruptly, and decline to read what the prophet had spoken of him Because he came to represent God as a Father and Savior, and would not utter of himself one word that would seem to contradict that great fact. Now it is admitted by all commentators that the Old Testament is silent concerning the subject of endless hell, but say some, the New Testament teaches that awful doctrine, and Jesus came to reveal to men endless torment in the immortal world. And yet when Jesus stood for almost the first time in the presence of his people, and read the prophetic declaration concerning himself, he refused to admit that he came to announce a day of vengeance, but rolled up the parchment in the middle of a verse. He would not read language that might seem to teach that he came to represent God as other than the Father and Savior of all.

Love in the Modern World

The means to this transition is woman. Romantics idolized female subjectivity - women are their muses. Life is exalted through ardent fantasy fairy tales and poetry. Heinrich senses immortality through Matilda ''Of what use is a spirit without a heaven to dwell in and you are the heaven that upholds through my love for you. We are eternal because we love.'' Novalis affirmed love to be the primal foundation of the universe ''Love is the goal of the world's history - the Amen of the universe.'' The languages of love and religion become interchangeable. '''O beloved, heaven has given you to me to worship. I pray to you, you are the saint who carries my wishes to the ear of God, through whom he reveals himself to me, through whom he declares to me the abundance of his love. What is religion but an unlimited understanding, an eternal union of loving hearts You are eternal life in most alluring guise . . . I swear to be yours eternally, Matilda, as truly as love, God's presence, is with...

Queering Gender Queering Death

In Foucault's later writings, especially in the volumes of The History of Sexuality and related essays, he does begin to turn slightly in the direction of some of these questions, wanting to investigate the genealogy of the modern subject. Yet as he goes back to antiquity to explore some of the steps in this genealogy, we find again, different though these studies are from his earlier ones, the same entanglements of gender and death. In The Use of Pleasure, Foucault considers the relation of sexuality and reproduction to death and immortality in late antiquity, pointing out Plato's view in the Laws that (hetero)sexual

Revival through monasticism The varied development of the monastic ideal in Europe

Here, we may note, is one of the criteria of vitality in the Christian community. At the times when the tide of life is running low, few new movements appear. When the Christian faith is coursing with vigour through its visible manifestations, old movements are rejuvenated and new ones are born. In the Catholic Church some of the major manifestations of these revivals have been in monasticism. Seeking to attain to the Christian standard of perfection and so to obtain eternal life in heaven, men and women reared in the Catholic Church quite understandably turn to the monastic ideal and either enter existing orders or form fresh ones. In their zeal they may create novel forms of monasticism.

An ecological pneumatology

Augustinian path, Gunton argues, is to see the immanent actions of the Spirit as the 'closing of an eternal circle' in which the Spirit functions as a link between Father and Son, A better option, Gunton maintains, and one more in conformity with the biblical witness, is to see the work of the Spirit as the agent of'the unity of the Godhead, but also of the diversity of the persons'.25 The Spirit frees the becoming-in-communion who is God's Trinity to become 'itself but not in the sense of undifferentiated unity but rather as a community of free persons. The Spirit perfects the Godhead but not towards a unity but rather towards excentric community. Such excen-tric community is 'not a closed circle, but a self-sufficient community of love freely opened outwards to embrace the other'.26 From this position, Gunton draws the following conclusion 'if the Son is the basis of God's movement out into creation to bring that which is not God into covenant relation with him, the Spirit is the...

The Sinners Prayer And A Personal Savior

-1- Here is the classic Sinner's Prayer that appears in the Four Spiritual Laws tract Lord Jesus, I need You. Thank You for dying on the cross for my sins. I open the door of my life and receive You as my Savior and Lord. Thank You for forgiving my sins and giving me eternal life. Take control of the throne of my life. Make me the kind of person You want me to be. In the first century, water baptism was the visible testimony that publicly demonstrated the heart of this prayer.

Illustrated manuscripts

In common with the other Eastern Christian churches the Coptic Church had a flourishing tradition of illustrated manuscripts, many produced in monastery scriptoria. Several manuscripts survived in the Egyptian climate, including the well-known Nag Hammadi Gnostic codices, written on papyrus, whose preservation also extends to their bindings. Others too are of singular importance. The Glazier codex, named after William S. Glazier who acquired it in 1962, is in the Pierpont Morgan Library in New York (G. 67) it is a vellum codex of c.400, its text being part of the Acts of the Apostles written in an archaic Coptic dialect of Middle Egyptian proper. It survives with its original binding of wooden boards and has a tooled leather spine secured by wrapping bands with ornamental bone pieces. At the end of the book is a finispiece depicting a cross, which was common practice in early Christian books. But this is the particularly Egyptian ankh cross, which is shaped as a tau connected to a...

The Bible clearly says that God is the Saviour of the World in John 442 and 1 John

Perhaps there is no other single theologian, who has exerted as much influence as Augustine on Roman Catholicism and Protestantism throughout the history of Christianity, since the fourth century. Augustine was steeped in pagan philosophy and religion before he converted to Roman Catholicism, and the doctrine of hell, which he championed, is entirely pagan in origin. Besides the false doctrine of Hell, Augustine also promoted the false doctrines of Purgatory, the Immortality of the Soul and Amillenniumism (unbelief in Christ's Millennial Kingdom on earth).

Christ Lives Within the True Christian

Jesus Christ is the same yesterday, today and forever (Hebrews 13 8). He will live the same kind of life in you and me today that He lived nearly 2,000 years ago when He walked this earth in the human flesh. At that time, He continually taught obedience to all of God's commandments (Matthew 5 19). We have seen His answer to the young man asking Him how to inherit eternal life Keep the commandments (19 17). Near the end of the Apostolic Age, God inspired the Apostle John to describe the true saints of God Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city (Revelation 22 14).

Sin Satan Death And Hell Destroyed

I shall give you the heathen for your inheritance, and the uttermost parts of the earth for your possession. Ps. 2 8. You has given him power over all flesh, that he should give eternal life to as many as you have given him. And this is life eternal, that they might know you the only true God, and Jesus Christ whom you have sent. John 17 2, 3. And he is the propitiation for our sins and not for ours only, but also for the sins of the WHOLE WORLD. 1 John 2 2. He gave himself a ransom for ALL. 1 Tim. 2 6. He tasted death for EVERY MAN. Heb. 2 9.

Seership of the Soul and of the Spirit

The adept can control the sensations and alter the conditions of the physical and astral bodies of other persons not adepts he can also govern and employ, as he chooses, the spirits of the elements. He cannot control the immortal spirit of any human being, living or dead, for all such spirits are alike sparks of the Divine Essence, and not subject to any foreign domination.

What Does This Salvation Include

The making alive in this passage is more than resurrection alone. It is a making alive beyond the power and reach of death as will be seen from the experience of Christ the FIRSTFRUITS, and those who are Christ's at His coming. Resurrection may be only to mortality as in the case of Lazarus, etc. Making alive here is unto incorruption and immortality (1 Tim. 6 13-16 1 Cor. 15 50-57).

Characteristics Of Daoism

Usually contains a body of basic ideals and conceptual schema. For instance, the ultimate reality of the Buddhist belief, as embodied in the concepts of self-denial, transcendentalism and nirvana, is the insignia which distinguishes it from other religions. The three doctrines of the medieval Christianity--namely, the existence of God, the resurrection of the soul and free will--form its religious philosophy and conceptual schema. If that be the case, does Daoist philosophy contain any doctrines and tenets which differ from those of other religions I think it does, especially in the earlier form of Daoism (Taoism). Whilst almost all religions ask the question, what happens after the demise of a person Daoism (Taoism) wanted to know why humans don't die This basic question serves as the key to the theoretical system of Daoism (Taoism). All this shows that it has characteristics different from those of other religions. The early form of Daoism (Taoism) held that its body of belief was...

The dynamic of Christs sacrifice

The statement Jesus made in His final prayer now comes into its own And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent (John 17 3). His sacrifice would be the final witness, the ultimate statement, of the love God the Father and Jesus Christ had for mankind. The disciples would soon know God in the most profound way and come to the most profound of realizations. God is love, is the way the apostle John expressed it (1 John 4 8, 16).

Will All Who Die In Adam Be Made Alive In Christ

SO ALSO IN CHRIST SHALL ALL BE MADE ALIVE. Think of it -- ALL who die in Adam will be MADE ALIVE IN CHRIST Made alive beyond the reach of death. Made alive unto immortality as was Christ the Firstfruit when He was raised from the dead (1 Tim 6 16). Made alive as those who are Christ's will be made alive at His coming -the dead raised incorruptible and the living changed from mortal to immortal (1 Cor 15 51-55). Marvel of marvels, INCORRUPTIBLE and IMMORTAL -- incapable of being corrupted and incapable of dying. This is the victory that will swallow up all death in due time. What rejoicing there will be then What glory to God and to His Son 1. In the resurrection unto judgment the dead are not made alive unto immortality as is the case in the end order. Were they raised incorruptible and immortal to be judged, they could not afterward die the second death. God's Word makes it clear that if any are not found written in the book of life they will suffer the second death (Rev. 20 13-15).

If there is no hell then what am I saved from

Sin brings death, permanent death without any hope of resurrection. However, God's gift to humanity is life, permanent glorious resurrected immortal life. On the cross, Jesus Christ won the victory over death, which the Bible refers to as the last enemy, and destroyed death permanently through His resurrection. God will grant the gift of resurrected immortal life to all people, firstly to God's Elect Bride of Christ in the First Resurrection, and then to the rest of humanity in the Second Resurrection.

All Men Committed To Christs Care

God gave all beings to Christ that he might save them. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. John 7 2 This plainly evinces, that it was God's design, in giving Christ dominion over all flesh, that they should all enjoy eternal life.

Introduction To Islamic Philosophy Notes

A favourite basis for the division in the Qur'an was the story of Moses' encounter with the servant of God ''whom We had given knowledge from Ourselves'', identified on Ubayy ibn Ka'b's authority with the immortal figure al-Khidr (''the Green One''). Moses' understanding is confounded by the strange actions of this wisdom figure, until he finally rejects Moses ''This is the parting of the ways between me and you'' (18 64-82). An example of the division in hadith is the saying of the Companion Abu Hurayra ''I guard two receptacles from God's Messenger as for the first of them, I have distributed it. As for the other, were I to distribute it this throat of mine would be slit'' (Bukhari, 'Ilm, 61).

Christ Will Accomplish His Mission

And Jesus came and spoke unto them, saying, all power is given unto me in heaven and in earth. Matt. 28 18. As you have given him power over all flesh, that he should give eternal life to as many as you have given him. John 17 2. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. Rom. 14 9. For our conversation is in heaven from whence also we look for the Savior, the Lord Jesus Christ who will change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. Phil. 3 20, 21. The Father loves the Son, and has given all things into his hand. John 3 35. He tasted death for every man, Heb. 2 9, that each might become his disciple, and possess eternal life, and this he declares all men will have, as surely as he is lifted up, that is, crucified. Now is the judgment of this world now shall the prince of this world be cast out. And I, if I be...

World Without Love The Greco Roman World and Early Christianity

While honor is an evident motivation for the ''philanthropy'' of the wealthy, there is little evidence of pity or compassion for the poor in ancient culture. In the ancient world, one gave in order to get. As mentioned earlier, eudaemonism is a perspective that defines the ethical life in relation to happiness or personal well-being. In Plato's Symposium, eudaemonism is the love-impelled ascent toward the good and immortality. But even with Plato's refined eudaemonism, the chief benefit of such love is always one's own benefit. As developed by Aristotle, the point of friendship and generous benevolence is the decorous conduct worthy of a noble person. Classical Greco-Roman understanding of ''charity'' focused only upon those of equal status with a view to advantage. The Aristotelian view was that wealth is useful in securing friendships not in just being amassed. The point of view was the reciprocity of the do ut des principle, ''I give that you may give.'' This principle of quid pro...

Redemption as Gods Solidarity with Humankind

Thus, God's solidarity with humanity in Jesus Christ is an important aspect of the incarnation. But why and how does this solidarity have redemptive significance At least three answers to this question are given by ancient, Eastern Fathers of the Church the incarnate Christ's solidarity with humankind has healing, restorative, and persuasive effect. Let's consider each in turn. First, Jesus Christ was a physician who, being both human and divine, was capable of freeing human souls from death and corruption, healing them from ungodliness, and restoring to health (Ignatius 1993a 52). His was the medicine of immortality, the antidote to sin which prevents us from dying and protects against evil (1993a 57).5 Athanasius wrote

Bishop Hilarion Alfeyev

This theory conflicts with traditional Christian teaching on several counts. It contradicts the vision of the historical process as a path to the final transfiguration and change into a better state, not as a return to the starting point. Secondly, it practically excludes the notion that one can follow Christ into eternal life only of one's free choice. As one modern theologian writes, 'to admit with Origen that evil will come to an end by exhaustion, whereas God alone is able to satisfy the inexhaustible desires of human nature, is to forget the absolute character that belongs to personal freedom precisely because it is in the image of God'.22 Thirdly, in Origen's system the apokatastasis is closely linked with the theory of the pre-existence of souls the life of the soul in the body is viewed as a kind of punishment or trial, necessary for restoration to its primordial dignity. This theory has always been firmly rejected by the Church. Fourthly, Origen's version of the apokatastasis...

Redemption as Gods Deliverance from Sin and Death

It had no origin in God but was allowed as a way of halting the progression of sin and of ensuring that evil would not be victorious He condemned us to the corruption of death in order that that which is evil should not be immortal (John of Damascus 1963 IX, p. 78). Thus, according to Christian tradition, God allowed death to persist as part of the divine, providential care over created things but was not content with turning evil into a benefit, and made appropriate provision for its defeat. God refused to disregard the fragility of the human condition in the grip of death but reached out in love toward it, in order to enable humankind afresh to fulfill its vocation. Redemption is a negative moment in the divine economy in the sense that Jesus Christ became accursed with death to deliver humankind from sin and its consequences. Yet, its essential meaning is positive and aimed at the elevation of humankind to enjoy union and communion with God. Lowering...

Theology in the academy and the input of philosophical anthropology 18801900

By contrast, Sergius does not regard God's justice as being somehow opposed to love. Rather, God's justice consists in his presenting to humanity two alternative afterlife destinations, these being decided on the basis of a person's voluntarily chosen way of life. Sergius sees the essence of a true Orthodox life as consisting in a love which moves beyond the boundaries of self, and denies self for the sake of a greater good. Of course, this presupposes the free following of Jesus Christ out of a desire for eternal life in Him - which should not be regarded as a reward, but as an inner experience of the Kingdom in all its reality. In this way we are purified from the pollution of sin and granted knowledge of and communion with God as we rise to eternal life. In other words, the work of Christ consists in how through grace he has liberated us from our slavery to sin to follow his practical example of repudiating those desires which turn us from God and deprive us of communion with him....

The Idea Of Philosophy

PHILOSOPHY AND THEOLOGY IN THE MIDDLE AGES helpful, and consistent with his Christian belief. It was also not uncongenial to the philosophically minded Christian to go along, at least in part, with the conception of the divine which philosophers had come to find satisfactory emptied, as it were, of any character but those of goodness, beauty, truth, justice sometimes of everything but pure being sometimes even of that. It was therefore neither difficult nor intrinsically objectionable to identify such a Supreme Being with the God of the Christians. No syncretism was involved. One simply took the view that Plato, for example, had come by natural reason to that real but limited understanding of the nature of God which St Paul tells us is to be had by contemplation of his creation (Romans 1.19-20). If philosophers argued that the happy life was attained by those who aspired to rise as high as possible above their lower natures, and to imitate God in a tranquillity which turned its back...

Monotheism and Christology

In the writings of the first and second centuries, different portraits and different expectations are associated with Jesus, many exploring the idea that in some sense he is the pre-existent agent of the one true God (famously John 1 1-18 cf. i Cor 8 6 Phil 2 5-10). Furthermore, the immediate response to Jesus was one of reverence and awe, and a rhetoric of worship is traceable in hymnody and confession already in the New Testament.2 However, believers seem not to have recognised this as a radical challenge to monotheism. Rather, in the second century it permitted a highly paradoxical discourse the invisible is seen the impassible suffers the immortal dies.3 To attack idolatry and

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