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Most Christian traditions teach belief in life after death as a central and indispensable tenet of their faith. Critics argue that the Christian conception of the afterlife is inconsistent with that of the Hebrew Bible. George E. Mendenhall believes there is no concept of immortality or life after death in the Hebrew Bible. [183]
Specific collections of biblical writings, such as the Hebrew Bible and Christian Bibles, are considered sacred and authoritative by their respective faith groups. [11] The limits of the canon were effectively set by the proto-orthodox churches from the 1st throughout the 4th century; however, the status of the scriptures has been a topic of scholarly discussion in the later churches.
This quote emphasizes the importance of self-awareness and questioning one's beliefs, actions, and purpose in life. [2] The words were supposedly spoken by Socrates at his trial after he chose death, rather than exile. They represent (in modern terms) the noble choice, that is, the choice of death in the face of an alternative. [3]
The Bible verses about death remind us that while we will all go through it before Jesus ... But there is hope and comfort in knowing that although death is the ending of life on this earth ...
Avery-Peck 2000 says, "Scripture does not present even a rudimentarily developed theology of the soul" [224] and "The notion of the soul as an independent force that animates human life but that can exist apart from the human body—either prior to conception and birth or subsequent to life and death—is the product only of later Judaism". [225]
The belief in the rebirth after death became the driving force behind funeral practices; for them, death was a temporary interruption rather than complete cessation of life. Eternal life could be ensured by means like piety to the gods, preservation of the physical form through mummification , and the provision of statuary and other funerary ...
Christian writers from Tertullian to Luther have held to traditional notions of Hell. However, the annihilationist position is not without some historical precedent. Early forms of annihilationism or conditional immortality are claimed to be found in the writings of Ignatius of Antioch [10] [20] (d. 108/140), Justin Martyr [21] [22] (d. 165), and Irenaeus [10] [23] (d. 202), among others.
"For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord." Romans 6:23 (KJV) And that the consequence for sin at the day of judgment when God will judge both the living and the dead when He appears is death, not burning forever. God's gift is eternal life, very different from the penalty of sin: