Existence Beyond Death? Encouraging Those Who Face Death
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Studies in Romans
Abilene Christian University Digital Commons @ ACU Stone-Campbell Books Stone-Campbell Resources 1957 Studies in Romans R. C. Bell Follow this and additional works at: https://digitalcommons.acu.edu/crs_books Part of the Biblical Studies Commons, Christian Denominations and Sects Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Bell, R. C., "Studies in Romans" (1957). Stone-Campbell Books. 470. https://digitalcommons.acu.edu/crs_books/470 This Book is brought to you for free and open access by the Stone-Campbell Resources at Digital Commons @ ACU. It has been accepted for inclusion in Stone-Campbell Books by an authorized administrator of Digital Commons @ ACU. STUDIESIN ROMANS R.C.BELL F IRM FOUNDATION PUBLISHING HOUSE AUSTIN , TEXAS COPYRIGHT, 1887 FIRM FOUNDATION PUBLISHING HOU SE LESSON 1 Though Romans was written near the close of Paul's mis sionary ministry, reasonably, because of its being a fuller 1-1.ndmore systematic discussion of the fundamentals of Christianity than the other Epistles of the New Testament, 'it is placed before them. Paul's earliest writings, the Thes salonian letters, written some five years before Romans, rea sonably, because they feature Christ's second coming and the end of the age, are placed, save the Pastoral Epistles and Philemon, last of his fourteen Epistles. If Mordecai, with out explicit evidence, believed it was like God to have Esther on the throne at a most crucial time (Esther 4 :14), why should it be "judged incredible" that God had some ~hing to do with this arrangement of his Bible? The theme of the Bible from Eden onward is the redemp tion of fallen man. -
A Re-Examination of Luther's View on the State of the Dead
Journal of the Adventist Theological Society, 22/2 (2011):154-170. Article copyright © 2011 by Trevor O’Reggio. A Re-examination of Luther’s View on the State of the Dead Trevor O’Reggio Seventh-day Adventist Theological Seminary Andrews University Introduction Luther’s theology was forged in the crucible of his struggle to find forgiveness and peace from his overwhelming sense of guilt. He had an acute sense of misery and felt as if he hung in the balance between life and death. The German word that captures something of Luther’s emotional state is Anfechtung—one feels cut off from God and hope is suffocated. “Anfechtung is the foretaste of the peril of death.”1 It was not only the fear of death that terrorized him, but death itself was an ever-present reality for Luther. He lost two of his children in childhood, so by virtue of his experience, and his theology, he was forced to wrestle with the meaning of death and the after-life. It is not surprising then that Luther wrote much about death, some of it at times confusing and complicated. Did Luther believe in soul sleep or in an immortal soul that survives death? There are generally two views concerning the state of the dead among Christians. The first view asserts that when a person dies, his soul survives death and continues to exist in some place. For those who are saved, they go straight into paradise. For those who are not so righteous, they go into some halfway house called purgatory (Catholic view) where they are purified and made ready for paradise. -
Today We Have This Powerful Story of the Raising of the Widow's Son from the Dead. We Know There Are a Couple of Other Exampl
Today we have this powerful story of the raising of the widow’s son from the dead. We know there are a couple of other examples in the Scriptures of Jesus raising people from the dead. Of course, the story of the raising of Lazarus and the story of the raising of the daughter of Jairus. But this raising story, you’ll notice, is a little different. In this story no one is asking Jesus for help. For Lazarus, Martha says “If you had been here, my brother would not have died.” Jairus says, “My daughter is at the point of death. Please, come lay your hands on her that she may get well and live.” Jesus sets on His own initiative and in this we see His great compassion. Let’s look at the scene a little closer. The one who died was the only son of a widow. So she was alone. Her husband had died, and now her only son had died, so she has the terrible grief of losing her son after already having lost her husband. She has the prospect now of being alone, and on top of this, in those days women didn’t really work for income. So now she has to be completely dependent on the charity of others to live. Maybe she now would even have to be reduced to begging. The Lord sees all this going on. The exact scripture we heard was: “When the Lord saw her, He was moved with pity for her.” So we see the Lord’s great compassion here. -
Metaphysical Reflections on Human Personhood
CHAP1.fm Page 15 Wednesday, August 2, 2000 3:03 PM Part One Metaphysical Reflections on Human Personhood CHAP1.fm Page 16 Wednesday, August 2, 2000 3:03 PM Throughout the centuries Christians have believed that each human person consists in a soul and body; that the soul survived the death of the body; and that its future life will be immortal.1 H. D. LEWIS In terms of biblical psychology, man does not have a “soul,” he is one. He is a living and vital whole. It is possible to distinguish between his activities, but we cannot distinguish between the parts, for they have no independent existence.2 J. K. HOWARD How should we think about human persons? What sorts of things, fundamentally, are they? What is it to be a human, what is it to be a human person, and how should we think about personhood? . The first point to note is that on the Christian scheme of things, God is the premier person, the first and chief exemplar of personhood . and the properties most important for an understanding of our personhood are properties we share with him.3 A LVIN PLANTINGA CHAP1.fm Page 17 Wednesday, August 2, 2000 3:03 PM CHAPTER 1 Establishing a Framework for Approaching Human Personhood ................................................... ........................ T IS SAFE TO SAY THAT THROUGHOUT HUMAN HISTORY, THE VAST majority of people, educated and uneducated alike, have been dual- I ists, at least in the sense that they have taken a human to be the sort of being that could enter life after death while one’s corpse was left behind—for example, one could enter life after death as the very same individual or as some sort of spiritual entity that merges with the All. -
A Practitioner's Guide to Culturally Sensitive Practice for Death and Dying Texas Long Term Care Institute
A Practitioner's Guide to Culturally Sensitive Practice for Death and Dying Prepared By Merri Cohoe, BSW Sue Ellen Contreras, BSW Debra Sparks, BSW Texas Long Term Care Institute College of Health Professions Southwest Texas State University San Marcos, Texas TLTCI Series Report 02-2 April 2002 Information presented in this document may be copied for non-commercial purposes only. Please credit the Texas Long Term Care Institute. Additional copies may be obtained from the Texas Long Term Care Institute, 601 University Drive, San Marcos, Texas, 78666 Phone: 512-245-8234 FAX 512-245-7803. Email: L [email protected] Website: http://LTC-Institute.health.swt.edu CWe; w.auU eJw [o;~ tJus; ~fl/ [o;OU/tI~iIv~4tAwv~, ~, and~tuJi4i1vOW1l~. CWe; w.auU ~ eJw [0; ~ aft tJuv Soci.at CW~ wJuy Iuwe; ~ t/te; uuuJ; I<w USJ. ~it is; 0W1I ~ widv [0; ~ tAerrv p;uuul. 2 Table of Contents Introduction ....... ........................................................................ 5 Acknowledgements .......................... ...... ..... ... ............. .............. .... 6 African Methodist Episcopal .................. , ................. " ........... , .... ... .. .. 7 American Evangelical. .. 8 Anglican .................................................................................... 9 Anglican Catholic Church ......... " . " ................................................ '" 10 Assemblies of God .............. , ..... .................... ................ ....... .......... 11-12 Atheism..... .................. ....... .................... ............... -
The Human Encounter with Death
The Human Encounter With Death by STANISLAV GROF, M.D. & JOAN HALIFAX, PH.D. with a Foreword by ELISABETH KÜBLER-ROSS, M.D D 492 / A Dutton Paperback / $3.95 / In Canada $4.75 Stanislav Grof, M.D., and Joan Halifax, Ph.D., have a unique authority and competence in the interpretation of the human encounter with death. Theirs is an extraordin ary range of experience, in clinical research with psyche- delic substances, in cross-cultural and medical anthropology, and in the analysis of Oriental and archaic literatures. Their pioneering work with psychedelics ad ministered to individuals dying of cancer opened domains of experience that proved to be nearly identical to those al ready mapped in the "Books of the Dead," those mystical visionary accounts of the posthumous journeys of the soul. The Grof/Halifax book and these ancient resources both show the imminent experience of death as a continuation of what had been the hidden aspect of the experience of life. —Joseph Campbell The authors have assisted persons dying of cancer in tran scending the anxiety and anger around their personal fate. Using psychedelics, they have guided the patients to death- rebirth experiences that resemble transformation rites practiced in a variety of cultures. Physician and medical anthropologist join here in recreating an old art—the art of dying. —June Singer The Human Encounter With Death is the latest of many re cent publications in the newly evolving field of thanatology. It is, however, a quite different kind of book—one that be longs in every library of anyone who seriously tries to un derstand the phenomenon we call death. -
Problematics of the Dimensions of Death
2424 6 May 90 PROBLEMATICS OF THE DIMENSIONS OF DEATH ELLIOTT THINKSHEETS 309 L.Eliz.Dr., Craigville, MA 02636 Among the fears ineluctably buzzing around death both as fact Phone 508.775.8008 & as idea is the fear of the spiritual dimension of life, even of Noncommercial reproduction permitted the very word "spiritual." Eg, Lloyd Glaubermen, inventor of Hypno-Peripheral Pro- cessing (the latest in psychotechnology: multiple-track audiotapes to pre-change behavior from the unconscious to conscious living--incorporating Milton Erikson's subliminal story-telling & Neuro-Linguistic Programming's dual induction--"to build self-esteem, dispel depression, and generate a healing effect in both mind and body") says the use of myths-stories "can bring meaning and purpose to many of us. I hesitate to say that the stories have a spiritual message , since this word for many may equate to a lack of substance. Rather, I might just say that the stories, the myths, have a universal application and appeal." (Interview by David Beeman in April- May/90 PASTORAL COUNSELING LETTER; boldface, mine) The S-word is scary for a profounder reason than this that our psychoacoustical stress-manager alludes to. It is scary fundamentally because "spiritual" signals the deepest/highest dimension of our lives, where most--indeed, everything--is at risk as we face the "Mysterium tremendum et fascinosum" ("the Mystery that causes us to tremble, but so fascinates us we can't run away"). And of all life-events, none other can compare with death in grabbing our attention for the "spiritual" dimension. No wonder the current flood of books on the death/spirituality relationship--many on Hospice chaplaincy. -
Death in the Spirituality of the Desert Daniel Lemeni
The Untimely Tomb: Death in the Spirituality of the Desert Daniel Lemeni UDC: 27-788"03/05" D. Lemeni 27-35"03/05" West University of Timişoara Review Faculty of Teology Manuscript received: 22. 10. 2016. Str. Intrarea Sabinei, nr.1, ap. 6 Revised manuscript accepted: 07. 02. 2017. 300422 Timişoara, Timiş, Romania DOI: 10.1484/J.HAM.5.113743 [email protected] In this paper we will explore the “practice of death” in the spirituality of the desert. e paper is divided into two sections. Section 1 explores the desert as place of the death. e monk has symbolized this death by locating his existence in the desert, because the renunciation of secular life led the monk to regard himself as dead. Section 2 points out depictions of monks as dead or entombed. We will examine here the role played by “daily dying” in the Life of Antony. Antony the Great characterizes his life as a kind of “death”, because he lives as though dying each day. In other words, the monk, though not actually dead, eectively dies each day. is kind of “death” (daily dying) contains the seeds of later ascetic tradition on a “practice of death”. Keywords: death, Desert Fathers, Late Antiquity, monasticism, Antony the Great. INTRODUCTION growth of monasticism in fourth-century Egypt has long been recognized as one of the most significant and alluring The withdrawal from the world is the most powerful moments of early Christianity. In the withdrawal from the metaphor to describe the mortification in the spirituality mainstream of society and culture to the stark solitude of of the desert. -
(1) the End Times Our Hope & God's Promise Part One Individual
Sam Storms Bridgeway Church / Foundations The End Times (1) The End Times Our Hope & God’s Promise Part One Individual Eschatology: Death, the Intermediate State, Resurrection, and Judgment (“Let us consider this settled,” said Calvin, “that no one has made progress in the school of Christ who does not joyfully await the day of death and final resurrection” [Institutes, 3.10.5].) Biblical eschatology is a vast field of study encompassing far more than merely “end-time” events, or what we customarily speak of as “prophecy”. Also included within the discipline of eschatology is the destiny of the individual, most often conceived as entailing 4 phases or experiences: (1) physical death, (2) the intermediate state, (3) the bodily resurrection, and (4) the judgment of the believer. Physical Death The word “death” is used in Scripture to describe three experiences: (1) spiritual death, or the separation or alienation of the individual soul from God (cf. Gen. 2:17; 3:3,8-9; Eph. 2:1,5); (2) eternal death or second death, which is the culmination or eternal continuation of spiritual death (cf. Rev. 2:11; 20:6,14; 21:8); and (3) physical death which is the temporary separation of the material and immaterial aspects of the human constitution (cf. Gen. 35:18; James 2:26; Phil. 1:21-24; 2 Cor. 5:1-8, I Cor. 15:35-58). Insofar as this study concerns the destiny of individual Christians, those who have been saved from spiritual death, we will focus only on (3) physical death. The Character and Cause of Physical Death The character of physical death, or, what is it? • The absence of clinically detectable signs such as the heart stopping and the decrease of blood pressure and body temperature? • The absence of brain wave activity? • The irreversible loss of vital functions? • The Scriptures answer the question spiritually, not clinically. -
What Happens After Death According to the Hymns in the LSB
What Happens after Death According to the Hymns in the LSB What follows is meant to be proactive, meaning that I intend it to be a guide for those who write hymn texts and for those who select hymns for publication in the future, rather than a critique of texts that have been written and published in the past. I have wanted to do a study like this ever since seminary days when I heard professor Arthur Carl Piepkorn say that the laity in our Church get their theology primarily from hymns. That struck me as true then, and I think it is still true today. If it is true, then what follows should be of interest to anyone who writes hymns texts, translates them from other languages, edits earlier translations, selects hymn texts for publication, or reviews them for doctrinal correctness, as well as to everyone who uses them in worship, mediation or prayer. In my own case, before I got to the seminary, I believed that at death believers go immediately to heaven in the full sense of the word, a belief held by many of our lay people and many pastors. This is not surprising since the Book of Concord, which we believe is a correct and authoritative interpretation of the Sacred Scriptures, states: “We grant that the angels pray for us . We also grant that the saints in heaven (in coelis, im Himmel) pray for the church in general, as they prayed for the church while they were on earth. But neither a command nor a promise nor an example can be shown from Scripture for the invocation of the saints; from this it follows that consciences cannot be sure about such invocation.” (My italics. -
©2011 Steven M. Kawczak All Rights Reserved
©2011 STEVEN M. KAWCZAK ALL RIGHTS RESERVED BELIEFS AND APPROACHES TO DEATH AND DYING IN LATE SEVENTEENTH-CENTURY ENGLAND A Dissertation Presented to The Graduate Faculty of The University of Akron In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy Steven M. Kawczak December, 2011 BELIEFS AND APPROACHES TO DEATH AND DYING IN LATE SEVENTEENTH-CENTURY ENGLAND Steven M. Kawczak Dissertation Approved: Accepted: ____________________________ ____________________________ Advisor Department Chair Michael F. Graham, Ph.D. Michael Sheng, Ph.D. ____________________________ ____________________________ Faculty Reader Dean of the College Michael Levin, Ph.D. Chand K. Midha, Ph.D. ____________________________ ____________________________ Faculty Reader Dean of the Graduate School Constance Bouchard, Ph.D. George R. Newkome, Ph.D. ____________________________ ____________________________ Faculty Reader Date Howard Ducharme, Ph.D. ____________________________ Faculty Reader Matthew Crawford, Ph.D. ii ABSTRACT This dissertation is about death and its relationship to religion in late seventeenth- century England. The primary argument is that while beliefs about death stemmed from the Reformation tradition, divergent religious reforms of Puritanism and Arminianism did not lead to differing approaches to death. People adapted religious ideas on general terms of Protestant Christianity and not specifically aligned with varying reform movements. This study links apologetics and sermons concerning spiritual death, physical death, and remedies for each to cultural practice through the lens of wills and graves to gauge religious influence. Readers are reminded of the origins of reformed thought, which is what seventeenth-century English theologians built their ideas upon. Religious debates of the day centered on the Puritan and Arminian divide, which contained significantly different ideas of soteriology, a key aspect of a good death in the English ars moriendi. -
UC Irvine UC Irvine Previously Published Works
UC Irvine UC Irvine Previously Published Works Title The making of a shaman: Calling, training and culmination Permalink https://escholarship.org/uc/item/4n0767rw Journal Journal of Humanistic Psychology, 34(3) Author Walsh, RN Publication Date 1994 License https://creativecommons.org/licenses/by/4.0/ 4.0 Peer reviewed eScholarship.org Powered by the California Digital Library University of California THE MAKING OF A SHAMAN: CALLING, TRAINING, AND CULMINATION ROGER WALSH is a professor of psychiatry, phi losophy, and anthropology at the University of California at Irvine. His publications include The Spirit of Shamanism, Meditation: Classic and Contemporary Perspectives, and Paths Beyond Ego: The Transpersonal Vision. Summary Shamanism and especially the psychological health of shamans remain topics of considerable confusion. This article, therefore, examines the shamanic training process from a specifically psycho logical perspective. Much in this ancient tradition that formerly appeared arcane, nonsensical, or pathological is found to be under standable in psychological terms. The initial shamanic crisis is seen to be a culture-specific form of developmental crisis rather than being evidence of severe psychopathology. Commonalities are noted between certain shamanic training experiences and those of other religious traditions and various psychotherapies. Psychologically effective shamanic techniques are distinguished from merely super stitious practices and several shamanic techniques are seen to foreshadow ones now found in contemporary