Second death The second death is an eschatological concept in Judaism and Christianity related to punishment after a first, natural, death. Judaism[edit] Although the term is not found in the Hebrew Bible, Sysling in his study (1996) of Teḥiyyat ha-metim (Hebrew; "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. In most cases this "second death" is identical with the judgment, following resurrection, in Gehinnom at the Last Day.[1] Targum Deuteronomy[edit] In Targum Neofiti (Neof.) and the fragments (FTP and FTV) the "second death" is the death the wicked die.[2] Targum Isaiah[edit] Targum Isaiah has three occurrences. Targum Jeremiah[edit] Targum Psalms[edit] The majority reading of Targum Psalm 49:11 has the Aramaic translation "For the wise see that the evildoers are judged in Gehinnom". Rabbinic interpretations[edit] Christianity[edit] Different views[edit] See also[edit]
Underworld Yggdrasil, a modern attempt to reconstruct the Norse world tree which connects the heavens, the world, and the underworld. The legs of the god Vishnu as the Cosmic Man depict earth and the seven realms of the Hindu underworld of Patala. The feet rest on cosmic serpent Shesha. The underworld is the world of the dead in various religious traditions, located below the world of the living.[1] Chthonic is the technical adjective for things of the underworld. The concept of an underworld is found in almost every civilization, and "may be as old as humanity itself".[2] Common features of underworld myths are accounts of living people making journeys to the underworld, often for some heroic purpose. By mythology[edit] This list includes underworlds in various mythology, with links to corresponding articles. Underworld figures[edit] This list includes rulers or guardians of the underworld in various mythologies, with links to corresponding articles. See also[edit] References[edit] ^ "Underworld".
Medieval philosophy Philosophy during the medieval period Medieval philosophy is the philosophy that existed through the Middle Ages, the period roughly extending from the fall of the Western Roman Empire in the 5th century until after the Renaissance in the 13th and 14th centuries.[1] Medieval philosophy, understood as a project of independent philosophical inquiry, began in Baghdad, in the middle of the 8th century,[1] and in France, in the itinerant court of Charlemagne, in the last quarter of the 8th century.[1][2] It is defined partly by the process of rediscovering the ancient culture developed in Greece and Rome during the Classical period,[1] and partly by the need to address theological problems and to integrate sacred doctrine with secular learning. The problems discussed throughout this period are the relation of faith to reason, the existence and simplicity of God, the purpose of theology and metaphysics, and the problems of knowledge, of universals, and of individuation.[4]: 1 History[edit]
Eternal oblivion Consciousness permanently ceases upon death Eternal oblivion (also referred to as non-existence or nothingness)[1][2][page needed] is the philosophical or religious concept of one's consciousness permanently ceasing upon death. This concept is often associated with religious skepticism and atheism.[3] Through a naturalist analysis of the mind (an approach adopted by many philosophers of mind and neuroscientists), it is regarded as being dependent on the brain, as shown from the various effects of brain damage.[4] In philosophy[edit] Cicero, writing three centuries later in his treatise On Old Age, in the voice of Cato the Elder, similarly discussed the prospects of death, frequently referring to the works of earlier Greek writers. Similar thoughts about death were expressed by the Roman poet and philosopher Lucretius in his first-century BC didactic poem De rerum natura and by the ancient Greek philosopher Epicurus in his Letter to Menoeceus, in which he writes;[5][6] Legal use[edit]
Temptation More informally, temptation may be used to mean "the state of being attracted and enticed" without anything to do with moral, ethical, or ideological valuation; for example, one may say that a piece of food looks "tempting" even though eating it would result in no negative consequences. Religious usage[edit] Temptation has implications deeply rooted in Judaism and the The Old Testament, starting with the story of Eve and the original sin. In the text of the Lord's Prayer, the King James Version uses "temptation" to translate the Greek word πειρασμός peirasmos.[1] This word has nothing to do with "temptation" with moral-ethical or spiritual-eschatological overtones. Non-religious usage[edit] Temptation is usually used in a loose sense to describe actions which indicate a lack of self control. In advertising, "temptation" is a theme common to many of the marketing and advertising techniques used to make products more attractive. See also[edit] References[edit]
Ancient Egyptian concept of the soul Ib (heart)[edit] To ancient Egyptians, the heart was the seat of emotion, thought, will and intention. This is evidenced by the many expressions in the Egyptian language which incorporate the word ib, Awt-ib: happiness (literally, wideness of heart), Xak-ib: estranged (literally, truncated of heart). In Egyptian religion, the heart was the key to the afterlife. Sheut (shadow)[edit] A person's shadow or silhouette, Sheut (šwt in Egyptian), is always present. The shadow was also representative to Egyptians of a figure of death, or servant of Anubis, and was depicted graphically as a small human figure painted completely black. Ren (name)[edit] Ba[edit] Ba takes the form of a bird with a human head. The 'Ba' (bꜣ) was everything that makes an individual unique, similar to the notion of 'personality'. In the Coffin Texts one form of the Ba that comes into existence after death is corporeal, eating, drinking and copulating. Ka[edit] Akh[edit] Akh glyph Relationships[edit] See also[edit] Notes[edit]
Divine Comedy Long Italian narrative poem by Dante Alighieri Dante shown holding a copy of the Divine Comedy, next to the entrance to Hell, the seven terraces of Mount Purgatory and the city of Florence, with the spheres of Heaven above, in Michelino's fresco The work was originally simply titled Comedìa (pronounced [komeˈdiːa]; so also in the first printed edition, published in 1472), Tuscan for "Comedy", later adjusted to the modern Italian Commedia. The adjective Divina was added by Giovanni Boccaccio, and the first edition to name the poem Divina Comedia in the title was that of the Venetian humanist Lodovico Dolce,[19] published in 1555 by Gabriele Giolito de' Ferrari. Structure and story[edit] The Divine Comedy is composed of 14,233 lines that are divided into three cantiche (singular cantica) – Inferno (Hell), Purgatorio (Purgatory), and Paradiso (Paradise) – each consisting of 33 cantos (Italian plural canti). The last word in each of the three cantiche is stelle ("stars"). Inferno[edit] Audio
Why Do People Believe in Hell? Admittedly, much theological ink has been spilled over the years explaining away the plain meaning of those verses. But it’s instructive that during the first half millennium of Christianity — especially in the Greek-speaking Hellenistic and Semitic East — believers in universal salvation apparently enjoyed their largest presence as a relative ratio of the faithful. Late in the fourth century, in fact, the theologian Basil the Great reported that the dominant view of hell among the believers he knew was of a limited, “purgatorial” suffering. Those were also the centuries that gave us many of the greatest Christian “universalists”: Clement of Alexandria, Origen, Gregory of Nyssa, Didymus the Blind, Theodore of Mopsuestia, Diodore of Tarsus and others. Of course, once the Christian Church became part of the Roman Empire’s political apparatus, the grimmest view naturally triumphed. How can we be winners, after all, if there are no losers? Not to sound too cynical.
Old Earth creationism Old Earth creationism is an umbrella term for a number of types of creationism, including gap creationism, progressive creationism, and evolutionary creationism.[1] Old Earth creationism is typically more compatible with mainstream scientific thought on the issues of physics, chemistry, geology and the age of the Earth, in comparison to young Earth creationism.[2] Types of old Earth creationism[edit] Gap creationism[edit] Gap creationism states that life was immediately and recently created on a pre-existing old Earth. "In the beginning ... the earth was formless and void." This is taken by Gap creationists to imply that the earth already existed, but had passed into decay during an earlier age of existence, and was now being "shaped anew". Progressive creationism[edit] This view of creationism allows for and accepts fluctuation within defined species but rejects transitional evolution as a viable mechanism to create a gradual ascent from unicellular organisms to advanced life.
Nile Delta Delta produced by the Nile River at its mouth in the Mediterranean Sea Coordinates: 30°54′N 31°7′E / 30.900°N 31.117°E / 30.900; 31.117 NASA satellite photograph of the Nile Delta (shown in false color) The Nile Delta at night as seen from the ISS in October 2010. The Nile Delta (Arabic: دلتا النيل Delta an-Nīl or simply الدلتا ad-Delta) is the delta formed in Lower Egypt where the Nile River spreads out and drains into the Mediterranean Sea. It is one of the world's largest river deltas—from Alexandria in the west to Port Said in the east, it covers 240 km (150 mi) of Mediterranean coastline and is a rich agricultural region. Geography[edit] From north to south, the delta is approximately 160 km (99 mi) in length. The Suez Canal is east of the delta and enters the coastal Lake Manzala in the north-east of the delta. The Nile is considered to be an "arcuate" delta (arc-shaped), as it resembles a triangle or flower when seen from above. History[edit] Ancient branches of the Nile[edit]
Heaven in Christianity In Christianity, heaven is traditionally the location of the throne of God as well as the holy angels.[2][3] In traditional Christianity, it is considered to be a physical place in the afterlife. In most forms of Christianity, Heaven is also understood as the abode for the righteous dead in the afterlife, usually a temporary stage before the resurrection of the dead and the saints' return to the New Earth. Early Christianity[edit] The earliest of the Apostolic Fathers, Clement of Rome, does not mention entry into Heaven after death but instead expresses belief in the resurrection of the dead after a period of "slumber"[4] at the Second Coming.[5] A fragment from the early 2nd century of one of the lost volumes of Papias, a Christian bishop, expounds that "heaven" was separated into three distinct layers. Orthodox Christianity[edit] Eastern Orthodox cosmology[edit] Roman Catholicism[edit] by his death and Resurrection, Jesus Christ has 'opened' heaven to us. According to Pope John Paul II,
John Hick John Harwood Hick (20 January 1922 – 9 February 2012) was a philosopher of religion and theologian born in England who taught in the United States for the larger part of his career. In philosophical theology, he made contributions in the areas of theodicy, eschatology, and Christology, and in the philosophy of religion he contributed to the areas of epistemology of religion and religious pluralism.[3] Life[edit] John Hick was born on 20 January 1922 to a middle-class family in Scarborough, England. In his teens, he developed an interest in philosophy and religion, being encouraged by his uncle, who was an author and teacher at the University of Manchester. Hick initially when to Bootham School in York which is Quaker, and then pursued a law degree at the University of Hull, but, having converted to Evangelical Christianity, he decided to change his career and he enrolled at the University of Edinburgh in 1941. Career[edit] Hick was twice the subject of heresy proceedings. Pluralism[edit]
Serpent (Bible) In the Hebrew Bible, the Book of Genesis refers to the serpent who was partly responsible for the Fall of Man (Gen 3:1-20). Serpent is also used to describe sea monsters. Examples of these identifications are in the Book of Isaiah where a reference is made to a serpent-like Leviathan (Isaiah 27:1), and in the Book of Amos where a serpent resides at the bottom of the sea (Amos 9:3). The Hebrew word nahash is used to identify the serpent that appears in Genesis 3:1, in the Garden of Eden. God placed Adam in the Garden to tend it and warned Adam not to eat the fruit of the Tree of Knowledge of Good and Evil, "for in the day that thou eatest thereof thou shalt surely die Debate about the serpent in Eden is whether it should be viewed figuratively or as a literal animal. 20th century scholars such as W. The Book of Isaiah expounds on the description of these fiery serpents as "flying saraphs"(YLT), or flying dragons,[18] in the land of trouble and anguish (Isaiah 30:6).
Seker Seker (; also spelled Sokar) is a falcon god of the Memphite necropolis. Seker-Osiris. The syncretized god Sokar-Osiris stands in a shrine. His iconography combines that of Osiris (atef-crown, crook and flail) and Sokar (falcon head, was-sceptre). Name[edit] Although the meaning of his name remains uncertain, the Egyptians in the Pyramid Texts linked his name to the anguished cry of Osiris to Isis 'Sy-k-ri' ('hurry to me'),[1] or possibly skr, meaning "cleaning the mouth".[2] In the underworld, Seker is strongly linked with two other gods, Ptah the Creator god and chief god of Memphis, and Osiris the god of the dead. Ptah-Sokar-Osiris, composite god Appearance[edit] Seker was usually depicted as a mummified hawk and sometimes as a mound from which the head of a hawk appears. Roles and cults[edit] Seker, possibly through his association with Ptah, also has a connection with craftsmen. Also, the god was depicted as assisting in various tasks such as digging ditches and canals. References[edit]