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Accounts of afterlife are considered to be aimed at the popular prevailing views of the time so as to provide a referential framework without necessarily establishing a belief in the afterlife. Thus while it is also acknowledged that living the life of a householder is above the metaphysical truth, Sikhism can be considered agnostic to the ...
Definition 1: An object is God-like if, and only if, has all positive properties. Axiom 3: The property of being God-like is itself a positive property. Theorem 2: It is possible that there exists a God-like object (in at least one possible world, there exists a God-like object ).
This is an accepted version of this page This is the latest accepted revision, reviewed on 24 December 2024. Philosophical question Part of a series on Theism Types of faith Agnosticism Apatheism Atheism Classical theism Deism Henotheism Ietsism Ignosticism Monotheism Monism Dualism Monolatry Kathenotheism Omnism Pandeism Panentheism Pantheism Polytheism Transtheism Specific conceptions ...
In Christianity, heaven is traditionally the location of the throne of God and the angels of God, [2] [3] and in most forms of Christianity it is the abode of the righteous dead in the afterlife. In some Christian denominations it is understood as a temporary stage before the resurrection of the dead and the saints ' return to the New Earth .
Traditionally Hell is defined in Christianity and Islam as one of two abodes of Afterlife for human beings (the other being Heaven or Jannah), and the one where sinners suffer torment eternally. There are several words in the original languages of the Bible that are translated into the word 'Hell' in English.
The Old Testament view of the afterlife was that all people when they died, whether righteous or unrighteous, went to Sheol, a dark, still place. [8] Several works from the Second Temple period elaborate the concept of Sheol, dividing it into sections based on the righteousness or unrighteousness of those who have died.
The Western Church goes differently by defining the intermediate state, with evidence from as far back as the Passion of Saint Perpetua, Saint Felicitas, and their Companions (203) of the belief that sins can be purged by suffering in an afterlife, and that purgation can be expedited by the intercession of the living.
[214] While Goldingay suggests that Qohelet points out that there is no evidence that "human beings would enjoy a positive afterlife," [215] Philip Johnston argues that a few Psalms, such as Psalm 16, Psalm 49 and Psalm 73, "affirm a continued communion with God after death," but "give no elaboration of how, when or where this communion will ...