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But if one analyses the Sikh Scriptures carefully, one may find that on many occasions the afterlife and the existence of heaven and hell are mentioned and criticised in Guru Granth Sahib and in Dasam Granth as non-true man made ideas, so from that it can be concluded that Sikhism does not believe in the existence of heaven and hell; however ...
[4] and that "love is being in actuality and love is the moving power of life" [5] and that an understanding of this should lead us to "turn from the naive nominalism in which the modern world lives". [6] The theologian Michael Lloyd suggests that "In the end there are basically only two possible sets of views about the universe in which we live.
The child notes a definite plan in the arrangement of the books, a mysterious order, which it does not comprehend, but only dimly suspects. That, it seems to me, is the attitude of the human mind, even the greatest and most cultured, toward God. We see a universe marvelously arranged, obeying certain laws, but we understand the laws only dimly.
That sense of an alternative belief system underlies the descriptions of near-death experiences, at least as they’re documented by the Christian researchers in "After Death." The floating, the ...
For example, the Eastern Orthodox see it as a condition brought about by, and the natural consequence of, free rejection of God's love. [14] In some ancient Eastern Christian traditions, (such as 7th century Syriac Christianity), Hell and Heaven are distinguished not spatially, but by the relation of a deceased person to God's love.
Eternal oblivion (also referred to as non-existence or nothingness) [1] [2] is the philosophical, religious, or scientific concept of one's consciousness forever ceasing upon death. Pamela Health and Jon Klimo write that this concept is mostly associated with religious skepticism , secular humanism , nihilism , agnosticism , and atheism . [ 3 ]
Therefore, God exists. Peter Kreeft has put forward a deductive form of the argument from consciousness [7] based upon the intelligibility of the universe despite the limitations of our minds. He phrases it deductively as follows: "We experience the universe as intelligible. This intelligibility means that the universe is graspable by ...
Nothing exists outside or beyond the physical universe. The argument from reason seeks to show that naturalism is self-refuting, or otherwise false and indefensible. According to Lewis, One absolutely central inconsistency ruins [the naturalistic worldview].... The whole picture professes to depend on inferences from observed facts.
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