By Dan Cohn-Sherbok, Christopher Lewis (eds.)
Read or Download Beyond Death: Theological and Philosophical Reflections of Life after Death PDF
Similar comparative religion books
This pioneering, interdisciplinary paintings exhibits how rituals let us stay in a perennially imperfect global. Drawing on numerous cultural settings, the authors make the most of psychoanalytic and anthropological views to explain how ritual--like play--creates ''as if'' worlds, rooted within the resourceful capability of the human brain to create a subjunctive universe.
There are saints in Orthodox Christian tradition who overturn the normal thought of sainthood. Their behavior will be unruly and salacious, they could blaspheme or even kill--yet, mysteriously, these round them deal with them with much more reverence. Such saints are known as "holy fools. " during this pioneering examine Sergey A.
In a global stricken by spiritual clash, how can a few of the non secular and secular traditions coexist peacefully on this planet? And, what function does sociology play in supporting us comprehend the kingdom of spiritual existence in a globalizing global? In the Fourth Edition ofGods within the worldwide Village, writer Lester Kurtz maintains to deal with those questions.
Secular and religious prophets of doom abound within the information-rich twenty-first century - as they've got for millennia. yet there has but to be around the world floods, meteor influence, international computing device failure, noticeable alien touch, or direct intervention from God to finish the realm as we all know it. contemplating the frequency with which prophecy it appears fails, why do prophecies stay made, and what social features do they serve?
- The Phenomenon of Religion
- A Dictionary of Jewish-Christian Relations
- The Phenomenon of Religion
- Liberation as Affirmation: The Religiosity of Zhuangzi and Nietzsche (SUNY series in Chinese Philosophy and Culture)
Extra resources for Beyond Death: Theological and Philosophical Reflections of Life after Death
Added to this has come the realisation of a very different pattern of hope within the New Testament itself, through the rediscovery of the eschatological character of so much'· of its teaching, that is to say, hope for a radical transformation of this world and the eventual emergence under God at the eschaton (the end) of a new heaven and a new 42 The Christian Heaven 43 earth. Whereas theologians of earlier generations such as Harnack or Bultmann responded to these eschatological elements either by denying their centrality (Harnack) or by insisting upon their demythologisation (Bultmann), much contemporary theology takes such this-worldly hopes as absolutely central to the Christian message.
104. 13. The Diary of a Russian Priest (London, 1967) p. 43. 14. The Service of the Blessing of the Waters on the Epiphany; The Service of Kneeling for Whitsunday (Williams & Norgate: London, 1917) p. 79 (translation modified). 15. the Departed: A Report of the Archbishop's Commission on Christian Doctrine (London, 1971) p. 90. 16. , p. 85. 17. Miracles: A Preliminary Study (London, 1947) p. 180 18. 4: 2nd edn, London, 1983) p. 23-4. 19. D. J. Enright, The Oxford Book of Death (Oxford, 1983) p.
So much of our lives are lived in self-deception, a pretence of our own goodness and a reluctance to face the hurt and damage which we inflict on others. Yet clearly with all such lumber from the past we must properly come to terms, before we can enter the pure and holy presence of God. Little wonder then that T. 5. 7 The Christian Heaven 49 Entry into heaven means that moral perfection has been achieved, but that should not be taken to imply the end of all exploration and development. Bernard Williams had a legitimate point in objecting that boredom would quickly set in for essentially temporal beings like ourselves, unless we had some aims still to be realised.