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The Blackwell Encyclopedia of Modern Christian Thought (1995) says, "There is no concept of an immortal soul in the Old Testament, nor does the New Testament ever call the human soul immortal." [ 221 ] Harper's Bible Dictionary (1st ed. 1985) says that "For a Hebrew, 'soul' indicated the unity of a human person; Hebrews were living bodies, they ...
The only Hebrew word traditionally translated "soul" (nephesh) in English language Bibles refers to a living, breathing conscious body, rather than to an immortal soul. [b] In the New Testament, the Greek word traditionally translated "soul" (ψυχή) has substantially the same meaning as the Hebrew, without reference to an immortal soul.
Phaedon is a series of three dialogues in which Socrates argues for the immortality of the soul, in preparation for his own death. He published about a third of the original text unaltered and updated the other two thirds, as well as simplifying some passages for lay readers.
The only Hebrew word traditionally translated "soul" (nephesh) in English-language Bibles refers to a living, breathing conscious body, rather than to an immortal soul. [4] In the New Testament, the Greek word traditionally translated "soul" (ψυχή) "psyche", has substantially the same meaning as the Hebrew, without reference to an immortal ...
The philosophical subject of the dialogue is the immortality of the soul. It is set in the last hours prior to the death of Socrates, and is Plato's fourth and last dialogue to detail the philosopher's final days, following Euthyphro, Apology, and Crito. One of the main themes in the Phaedo is the idea that the soul is immortal.
He believed that as bodies die, the soul is continually reborn (metempsychosis) in subsequent bodies. Plato divided the soul into three parts: the logistikon (reason), the thymoeides (spirit, which houses anger, as well as other spirited emotions), and the epithymetikon (appetite or desire, which houses the desire for physical pleasures). [2] [3]
Christian writers from Tertullian to Luther have held to traditional notions of Hell. However, the annihilationist position is not without some historical precedent. Early forms of annihilationism or conditional immortality are claimed to be found in the writings of Ignatius of Antioch [10] [20] (d. 108/140), Justin Martyr [21] [22] (d. 165), and Irenaeus [10] [23] (d. 202), among others.
In Christian theology, conditionalism or conditional immortality is a concept in which the gift of immortality is attached to (conditional upon) belief in Jesus Christ.This concept is based in part upon another biblical argument, that the human soul is naturally mortal, immortality ("eternal life") is therefore granted by God as a gift.