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Reform and Reconstructionist Judaism affirm belief in the afterlife, though they downplay the theological implications in favor of emphasizing the importance of the "here and now", as opposed to reward and punishment. The Union for Reform Judaism believes the righteous of any faith have a place in heaven but does not believe in a concept of ...
Judaism acknowledges an afterlife, but does not have a single or systemic way of thinking about the afterlife. Judaism places its overwhelming stress on Olam HaZeh (this world) rather than Olam haba (the World to Come), and "speculations about the World to Come are peripheral to mainstream Judaism". [37]
Although discomforts are made part of certain Jewish conceptions of the afterlife, the concept of eternal damnation is not a tenet of the Jewish afterlife. According to the Talmud, extinction of the soul is reserved for a far smaller group of malicious and evil leaders whose very evil deeds go way beyond norms or who lead large groups of people ...
Judaism teaches that the soul continues to exist after death, and that it is subject to both reward and punishment after death. [11] However, this punishment is held to be temporary, normally only lasting up to 12 months after death. [12] After this period, the soul is able to enjoy the light of God in the afterlife.
Heaven and Hell: A History of the Afterlife is a book by American New Testament scholar Bart D. Ehrman.Published in 2020 by Simon & Schuster, the book examines the historical development of the concepts of the afterlife throughout Greek, Jewish, and early Christian cultures, and how they eventually converged into the concepts of Heaven and Hell, that modern Christians believe in. [1] [2]
Apocalypticism is the religious belief that the end of the world is imminent, even within one's own lifetime. [1] This belief is usually accompanied by the idea that civilization will soon come to a tumultuous end due to some sort of catastrophic global event.
Although the term is not found in the Hebrew Bible (the Canonical collection of Hebrew scriptures), Harry Sysling, in his study (1996) of Teḥiyyat ha-metim (Hebrew; "the resurrection of the dead") in the Palestinian Targums, identifies a consistent usage of the term "second death" in texts of the Second Temple period and early rabbinical writings.
Islamic scholars in the medieval and modern era have tried to reconcile the problem of evil with the afterlife theodicy. [90] [91] [92] According to Nursi, the temporal world has many evils such as the destruction of Ottoman Empire and its substitution with secularism, and such evils are impossible to understand unless there is an afterlife. [90]