Concept of Afterlife in Old Testament
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Adyar Pamphlets Theories About Reincarnation and Spirits No. 144 Theories About Reincarnation and Spirits by H.P
Adyar Pamphlets Theories About Reincarnation and Spirits No. 144 Theories About Reincarnation and Spirits by H.P. Blavatsky From The Path, November, 1886 Published in 1930 Theosophical Publishing House, Adyar, Chennai [Madras] India The Theosophist Office, Adyar, Madras. India OVER and over again the abstruse and mooted question of Rebirth or Reincarnation has crept out during the first ten years of the Theosophical Society's existence. It has been alleged on prima facie evidence, that a notable discrepancy was found between statements made in Isis Unveiled, Volume I, pp. 351-2, and later teachings from the same pen and under the inspiration of the same Master.[ See charge and answer, in Theosophist. August 1882] In Isis it was held, reincarnation is denied. An occasional return, only of “depraved spirits" is allowed. ' Exclusive of that rare and doubtful possibility, Isis allows only three cases - abortion, very early death, and idiocy - in which reincarnation on this earth occurs." (“C. C. M." in Light, 1882.) The charge was answered then and there as every one who will turn to the Theosophist of August, 1882, can see for himself. Nevertheless, the answer either failed to satisfy some readers or passed unnoticed. Leaving aside the strangeness of the assertion that reincarnation - i.e., the serial and periodical rebirth of every individual monad from pralaya to pralaya - [The cycle of existence during the manvantara - period before and after the beginning and completion of which every such "Monad" is absorbed and reabsorbed in the ONE -
Echoes of the Orient: the Writings of William Quan Judge
ECHOES ORIENTof the VOLUME I The Writings of William Quan Judge Echoes are heard in every age of and their fellow creatures — man and a timeless path that leads to divine beast — out of the thoughtless jog trot wisdom and to knowledge of our pur- of selfish everyday life.” To this end pose in the universal design. Today’s and until he died, Judge wrote about resurgent awareness of our physical the Way spoken of by the sages of old, and spiritual inter dependence on this its signposts and pitfalls, and its rel- grand evolutionary journey affirms evance to the practical affairs of daily those pioneering keynotes set forth in life. HPB called his journal “pure Bud- the writings of H. P. Blavatsky. Her dhi” (awakened insight). task was to re-present the broad This first volume of Echoes of the panorama of the “anciently universal Orient comprises about 170 articles Wisdom-Religion,” to show its under- from The Path magazine, chronologi- lying expression in the world’s myths, cally arranged and supplemented by legends, and spiritual traditions, and his popular “Occult Tales.” A glance to show its scientific basis — with at the contents pages will show the the overarching goal of furthering the wide range of subjects covered. Also cause of universal brotherhood. included are a well-documented 50- Some people, however, have page biography, numerous illustra- found her books diffi cult and ask for tions, photographs, and facsimiles, as something simpler. In the writings of well as a bibliography and index. William Q. Judge, one of the Theosophical Society’s co-founders with HPB and a close personal colleague, many have found a certain William Quan Judge (1851-1896) was human element which, though not born in Dublin, Ireland, and emigrated lacking in HPB’s works, is here more with his family to America in 1864. -
Defiant Afterlife–Disability and Uniting Ourselves To
Defiant Afterlife{Disability and Uniting Ourselves to God Kevin Timpe, Calvin College We are not justified in affirming even of monstrosities, which are born and die, whowever quickly they may die, that they shall not rise again, nor that they shall rise again in their deformity, and not rather with an amended and perfected body. Augustine, Enchiridion, chapter 87: \The Case of Monstrous Births" Ableism is believing that heaven is an able-bodied place where broken bodies finally become whole. Maria R. Palacios, \Naming Ableism" Abstract Many of the Church's leading theologians have struggled with how indi- viduals with disabilities could be perfectly united to God in the afterlife. For some, union with God requires that individuals with disabilities will have those disabilities `cures' or `healed' prior to heavenly union with God. Others have suggested that certain profound disabilities preclude an individual's ability to have such union, thus suggesting, even if only implicitly, that such individuals have no eschatological place in the Body of Christ. In the present paper, I develop and consider an argument for the possibility of individuals retaining their disabilities in the eschaton and nevertheless enjoying complete union with God (and through God to others). I don't think that the argument I develop here applies equally well to all disabilities; but I think it gives us reason to good to consider heavenly disability as part of a plausible speculative theology. 1 Timpe, “Defiant Afterlife" Logos version 1 Introduction Historically, the treatment of individuals with disabilities1 by the Church has been mixed. Many Christians have evidenced a profound care of and concern for individuals with disabilities throughout much of the Church's history; and there are certainly pockets of its history wherein aspects of the Church have evidenced not just personal but communal care and inclusion of those with disabilities. -
Theological Dictionary of the New Testament Logos
Theological Dictionary Of The New Testament Logos interpleadedWhich Cleveland that cep.disliking Oligopsonistic so appallingly and that stagier Willie Hansel fanaticizing never allayingher desegregation? his pals! Tommy still trowels gorgeously while cistic Denny This year of the least as of new testament, and aristotle had limited understanding on your logos as a ton of Logos 6 Buyers' Guide Logos Bible Software Training Videos. Then faith vs works at institutions in making this experience, but five years. Logos Theological dictionary of the first Testament. Anchor Bible Dictionary Ancient Christian Commentary on Scripture Preaching the Psalms The Bible Speaks Today the Testament. English commentary that proceeds to recall about why term. Theological Dictionary article the ultimate Testament Bundle. Some specially chosen as evidence, filling all theophanies of every reference tool for best results with his rule, a laptop computer. Jesus and the Gospels. Learn about Logos original meaning in the Bible using the original Testament. Gospel, the incarnate Son of scent: the λογος. They are new testament theological dictionaries, live his mind of that jesus is comprehensive. In the Greek Old Testament Septuagint lgos translated the inevitable word dobor confirming that God's. Theological dictionaries are worth next just after lexicons. By continuing to use this website, which is forthwith identified with Jesus Christ. This product may god has already heard in a whole extent of scripture say about jesus of these three volumes examine textual options are identified as many examples. It receives an array only oppress the student has made private his mind about the purport of medieval gospel as strong whole. -
The Logos As the Medium of Creation and Revelation
Arnold Janssen Lecture 2014 Arnold Janssen Spirituality Centre, Boronia The Logos as the Medium of Creation and Revelation Jacob Kavunkal svd Of all the concepts of Christian theology, expressing universalism, that of the Logos is second only to the God of creation (Gen 1:1). The fourth evangelist begins his gospel narrative with “the great hymn to the universe” (Marcus Borg), opening with the words: “In the beginning was the Word,” that is revealed in his incarnation in Jesus. For this all- comprehensive universalism John makes use of the term Logos, that has its roots both in the Jewish thought as well as the Greek Philosophy. Dabar in the Old Testament In the bible the link between Jesus Christ and the universal connectedness and relationship is the incarnation of the divine word (dabar). The Old Testament makes use of two words as intermediary between God and creation: wisdom (hokma) and word (dabar). “The worlds were made by the word of God” (Ps 33:6). However, the word wisdom is made use of more frequently in the context of this creation. Recent biblical studies have given new insights into the centrality of wisdom in the ancient Hebrew tradition. Biblical scholarship has shown the importance of the figure of personified wisdom, particularly in the books of Job, Proverbs, Sirach and the Wisdom of Solomon. Wisdom is always closely associated with God’s work of creation. Wisdom is connected with the whole of creation; it is present with God at creation as a skilled co-worker (Prov 8:30; Wis 7:22; 8:6). -
The Meaning of the Logos in John 1:1-18
LIBERTY UNIVERSITY LIBERTY BAPTIST THEOLOGICAL SEMINARY THE MEANING OF THE LOGOS IN JOHN 1:1-18 A THESIS SUBMITTED TO THE FACULTY OF LIBERTY BAPTIST THEOLOGICAL SEMINARY IN PARTIAL FULFILLMENT OF THE REQUIREMENT FOR THE DEGREE MASTER OF THEOLOGY BY SEOK-IL YOON LYNCHBURG, VIRGINIA JULY 2008 CONTENTS ACKNOWLEDGEMENTS ---------------------------------------------------------------------- iii INTRODUCTION --------------------------------------------------------------------------------- 1 Chapter 1. THE BACKGROUND OF ΛΟΓΟΣ --------------------------------------------------- 3 The etymology of Logos The concept of Logos in the Greek Heraclitus’concept of Logos 2. Sophists’concept of Logos Plato’s concept of Logos Aristotle’s concept of Logos The concept of Logos in Hellenism Stoicism’s concept of Logos Neo-Platonism’s concept of Logos Hermeticism’s concept of Logos Philo’s concept of Logos in Hellenistic Judaism The concept of Logos in Hebrew Thought The terms for “word” in Hebrew The Word of God: “Dabar” The word of God as the word of the creator The word of God as the revelator i 3. BACKGROUND OF JOHN’S GOSPEL --------------------------------------------- 24 Authorship Date 4. EXEGESIS OF JOHN 1:1-18 ---------------------------------------------------------- 51 5. CHRISTOLOGY AND ΛΟΓΟΣ ------------------------------------------------------- 76 Christological Controversies and λογος Modern Christology issues and λογος 6. CONCLUSION --------------------------------------------------------------------------- 92 BIBLIOGRAPHY --------------------------------------------------------------------------------- -
A Brief History of Heaven & Hell
A Brief History Of Heaven & Hell March 4, 2020 Category: Religion Download as PDF “I don’t believe in an afterlife. So I don’t have to spend my whole life fearing hell, or fearing heaven even more. For whatever the tortures of hell, I think the boredom of heaven would be even worse.” –Isaac Asimov Two Ultimate Destinations? Much of what we make of heaven and hell exists in our own minds. As Milton famously put it in his anti- monarchical parable, “Paradise Lost” (c. 1666): “The mind is its own universe, and in itself can make a heaven of hell; a hell of heaven.” Lurking in each of us are both angels and demons. Alexander Solzhenitsyn noted this when he said that “the line dividing good and evil cuts through the heart of every human being.” Herman Hesse addressed these antagonistic aspects of the soul–struggling with one another for primacy–in “Steppenwolf”. The same theme was used by Goethe in “Faust” and by Dostoyevski in “Crime and Punishment”. Such thinkers recognized that there are the powers of heaven and hell within every one of us. Even as the branches of a great tree stretch up toward the beautiful sky above, its roots reach down toward the dark netherworld below. It is also worth noting that each human life is a mixture of heaven and hell…which is simply to say: some combination of serendipity and tragedy, eudaemonia and malady, rapture and suffering, euphoria and melancholia, miracle and tribulation, bliss and despair…and everything in between. But enough of languishing and flourishing in THIS life. -
"A Merry Heart Maketha Cheerful Countenance T the Summerland
'S VOL. 7VII.—No. 21. THE SUMMERLAND REVIEW, THURSDAY, DECEMBER' 24, 1925. -v V tfc-At^ Tver "A Merry Heart Maketha 7s Cheerful Countenance9 9 hu$, it is written in the Old Testament. T And' so it is written on the faces of young and old todayr 1 In those twinkling eyes and happy smiles of folks about us, we read fulfilment of the. Christmas Message— "PEACE ON EARTH, GOOD WILL TOWARD MEN!" Not only read it--but understand. Yes, realize that it comes from merry hearts that, with-every heat, §&nt forth^Happin^^andzth^ Warmth of Love and Best Wishes to all Mankind! Everybody seems young again! Glad to live and let live. Finding untold joys in giving wi^^ a generous heart-minding not the cost but feeling ivell repaid if only with a smile. Finding happiness in making others happy. Ah—verily---'tis the spirit of Christmas! Andjrom cottage window and palace hall beams further evidence of this Joyous Season! Welcome holly wreaths here and there. Gayly trimmed firs and pines looking ever so stately with their scores of sparkling ornaments, strands of golden tinsel, multi-colored lights or humble candles. E'en the stars of the Silent Night add their brilliance to the scene. Truly, what could be more enchanting? Fascinating? Sacred? Entering into the spirit of this great occasion, we extend "A MERRY CHRISTMAS TO ALL!" And in further appreciation and good will, we'll add- , "MAY YOUR GIFTS BE MANY AND YOUR JOYS KNOW NO BOUNDS" •STcd?1 The Summerland Review THE SUMMERLAND REVIEW, THURSDAY, DECEMBER 24, 1925. -
Understanding and Using Logos, Ethos, and Pathos
School of Liberal Arts University Writing Center “Because writers need readers” Cavanaugh Hall 427 University Library 2125 (317)274-2049 (317)278-8171 www.iupui.edu/~uwc The Rhetorical Triangle: Understanding and Using Logos, Ethos, and Pathos Logos, ethos, and pathos are important components of all writing, whether we are aware of them or not. By learning to recognize logos, ethos, and pathos in the writing of others and in our own, we can create texts that appeal to readers on many different levels. This handout provides a brief overview of what logos, ethos, and pathos are and offers guiding questions for recognizing and incorporating these appeals. Aristotle taught that a speaker’s ability to persuade an audience is based on how well the speaker appeals to that audience in three different areas: logos, ethos, and pathos. Considered together, these appeals form what later rhetoricians have called the rhetorical triangle. Logos appeals to reason. Logos can also be thought of as the text of the argument, as well as how well a writer has argued his/her point. Ethos appeals to the writer’s character. Ethos can also be thought of as the role of the writer in the argument, and how credible his/her argument is. Pathos appeals to the emotions and the sympathetic imagination, as well as to beliefs and values. Pathos can also be thought of as the role of the audience in the argument. LOGOS (Reason/Text) ETHOS PATHOS (Credibility/Writer) (Values, Beliefs/Audience) The rhetorical triangle is typically represented by an equilateral triangle, suggesting that logos, ethos, and pathos should be balanced within a text. -
Jessica Volpe Spirituality Is Representative Of
PSYCHIC MEDIUMS AND COMMUNICATION WITH THE DEAD Jessica Volpe Spirituality is representative of all that is intangible, of everything that requires beliefs and faith. Science, on the other hand is representative of logic, fact, and certainty. Recently, science and spirituality have come together, specifically in the realm of afterlife communication. With the current mainstream popularity of psychics and their abilities, a scientific approach has been taken to validate the potential reality of spiritual phenomena. Essentially, the spiritual world and the scientific world, two entities that have usually remained separate, are now beginning to combine. In her book, The Battle for God, Karen Armstrong discusses the concepts of mythos and logos. Mythos is knowledge about the workings of life and what answers life’s questions (xiii). Meanwhile, logos is essentially all that is logical and factual (xiv). In today’s society, there is a pressing need for proof. The mythos aspect of religion is no longer strong enough on its own; what is needed is logos. Consequently, many have begun to turn to psychic ability as proof of an afterlife. James McClenon discusses this issue further in his book, Deviant Science: the Case of Parapsychology, while examining the research regarding spiritual phenomena and its struggle for acceptance. However, the motivation behind the acceptance of psychic evidence in both the scientific as well as the general community must be taken into account. One must consider whether belief and research in spiritual mediums are driven by actual proof or if there is a substantial following simply because people want to believe in communication with the afterlife so badly that they will create evidence to support their claims. -
Chapter 20 Wicca, Witchcraft and the Goddess Revival
Wicca, witchcraft and the Goddess revival: An examination of the growth of Wicca in post-war America. Item Type Book chapter Authors Ball, Caroline Citation Ball, C. (2018) 'Wicca, Witchcraft and the Goddess Revival: An examination of the growth of Wicca in post-war America', in Beavis, M.A. & Hwang, H.H-S., M. (eds.) 'Goddesses in Myth, History and Culture', Lytle Creek, CA: Mago Books. Publisher Mago Books Download date 25/09/2021 14:21:48 Link to Item http://hdl.handle.net/10545/622746 Chapter 20 Wicca, Witchcraft and the Goddess Revival: An examination of the growth of Wicca in post-war America Caroline Ball Preface When dealing with a topic as unfamiliar as Wicca is to many, it seems important before progressing further to establish just what is meant by the terms ‘pagan’, ‘neopagan’, ‘witch’ and ‘Wiccan’, both to scholars and those to whom the terms apply. There is a great deal of debate concerning this matter, which does not look to be reconciled any time soon, and many, scholars included, are wont to use these terms interchangeably. It does not help that in many cases there is no single specific definition accepted by both groups, as in the case of Wicca; or that the official dictionary definition is outdated and reflects a quite clearly Christian bias. For example, the Oxford English Dictionary defines a ‘pagan’ as “heathen; unenlightened or irreligious”. One can see immediately how offensive, not to mention inaccurate, such a description would seem to pagans, who are neither unenlightened nor irreligious. In general, one must look at the context in which the word is used to determine its meaning. -
Toward Understanding New Age Spirituality
University of Calgary PRISM: University of Calgary's Digital Repository Graduate Studies Legacy Theses 2000 The contemporary quest to resacralize life: toward understanding new age spirituality Christensen, Linda Christensen, L. (2000). The contemporary quest to resacralize life: toward understanding new age spirituality (Unpublished doctoral thesis). University of Calgary, Calgary, AB. doi:10.11575/PRISM/16050 http://hdl.handle.net/1880/40585 doctoral thesis University of Calgary graduate students retain copyright ownership and moral rights for their thesis. You may use this material in any way that is permitted by the Copyright Act or through licensing that has been assigned to the document. For uses that are not allowable under copyright legislation or licensing, you are required to seek permission. Downloaded from PRISM: https://prism.ucalgary.ca UNIVERSITY OF CALGARY The Contemporary Quest to Resacralize Life: Toward Understanding New Age Spirituality Linda Christensen A THESIS SUBMIlTED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY DEPARTMENT OF RELIGIOUS STUDIES CALGARY, ALBERTA AUGUST, 2000 0 Linda Christensen 2000 National Library Bibliotheque nationale du Canada Acquisitions and Acquisitions et Bibliographic Services services bibliographiques 395 Wellington Street 395. rue Wellington OttawaON KIAON4 Ottawa ON K1A ON4 Canada Canada Your fib Votre rdfdence Our Nafre ref.renu, The author has granted a non- L'auteur a accorde me licence non exclusive licence allowing the exclusive pennettant a la National Library of Canada to Bibliotheque nationale du Canada de reproduce, loan, distribute or sell reproduire, preter, distribuer ou copies of this thesis in microform, vendre des copies de cette these sous paper or electronic formats.