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This is held as indirect evidence of God, given that notions about souls and the afterlife in Judaism, Christianity, and Islam would be consistent with such a claim. The best-known defender of the argument from consciousness is J. P. Moreland. [citation needed]
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 held as indirect evidence of God, given that notions about souls and the afterlife in Judaism, Christianity, and Islam would be consistent with such a claim. The best-known defender of the argument from consciousness is J. P. Moreland. [citation needed]
Richard Dawkins, The God Delusion, Bantam Book: 2006 (ISBN 0-618-68000-4) (although not identified explicitly, the argument from religious experience is dismissed). Joseph Hinman, The Trace of God: A Rational Warrant for Belief (ISBN 978-0-9824087-3-5). William James, The Varieties of Religious Experience, OUP: 2012 [1902] (ISBN 978-0199691647).
Christian anthropology has implications for beliefs about death and the afterlife. The Christian church has traditionally taught that the soul of each individual separates from the body at death, to be reunited at the resurrection. This is closely related to the doctrine of the immortality of the soul.
See God of the Gaps. One example of this argument is the Christological argument: the claim that historical evidence proves that Jesus Christ rose from the dead and that this can be explained only if God exists. Another is the claim that many of the Qur'an's prophecies have been fulfilled and that this too can be explained only if God exists.
The Transcendental Argument for the existence of God (TAG) is an argument that attempts to prove the existence of God by appealing to the necessary conditions for the possibility of experience and knowledge. [1] A version was formulated by Immanuel Kant in his 1763 work The Only Possible Argument in Support of a Demonstration of the Existence ...
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.