Do you believe in life after death?

Do you believe in life after death?

  • Yes

    Votes: 83 39.7%
  • No

    Votes: 88 42.1%
  • I don't know

    Votes: 38 18.2%

  • Total voters
    209
Jun 2016
1,812
England, 200 yards from Wales
To understand "the ancients" we first have to understand their meanings, which are not seldom different from ours. They understood "temporality" to be related to material, sensible, movement, not aeonic one. See e.g. what St. Paul wrote in 2 Cor. 4:18: "While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are aeons", where "aeons" are called the things which have their being in the "non-temporal" aeon/eternity, as distinguished from those which partake to time. This also had in view the author of the Scholia to the works of St. Dionysius the Areopagite, who commenting on a passage from The Divine Names, X wrote that:



In our understanding we can say that the things partaking to the spiritual aeon/eternity partake to a certain kind of "temporality", as only God Almighty is before and above times and aeons, but not in the meaning in which they can suffer alteration like the the things of this world.

Edit: BTW, the Latin medievals, according to their understanding, called the "non-temporal" aeon as .
But, none of that really addresses the point that, as far as I can see, if there is survival after death of one's self or consciousness then there must be time for how else can thought function but temporal sequence. I have no idea what " a certain kind of "temporality" would be, is there time or not? If there is no alteration how can there be thought, unless mental states can alter from one moment to the next?
 

Ficino

Ad Honorem
Apr 2012
6,913
Romania
But, none of that really addresses the point that, as far as I can see, if there is survival after death of one's self or consciousness then there must be time for how else can thought function but temporal sequence. I have no idea what " a certain kind of "temporality" would be, is there time or not? If there is no alteration how can there be thought, unless mental states can alter from one moment to the next?
I provided above the link to a conjectural view about aeon and time, which I think that explains coherently in what meaning the beings that partake to the aeon are changeable (and which regards their changeability as involving time), but anyway, to make a personal comment on what you wrote above: alteration in mind is only when it moves from thought to thought or when it thinks something more or less comprehensively, not when it thinks encompassing everything in a single all-comprehensive thought, because then there is nothing left to be thought or to be thought better, and it doesn't have where to move. To provide a conjectural view about the state of the saints (which, as was mentioned, even transcends the aeon), I continue to quote from the text of St. Maximus the Confessor:

88. Some seek to discover what the state of perfection of the saints in the kingdom of God is like. Does it involve progress and change or is it a fixed condition? In what way must bodies and souls be thought to exist? Speaking conjecturally, one may suggest a parallel between the life of the body and that of the soul. In the case of physical life the reason for taking food is twofold: first for growth and second for sustenance when we have already grown up. Until we reach physical maturity we feed ourselves in order to grow; but when the body reaches its full stature it is fed no longer for growth but for sustenance. In the same way the reason for nourishing the soul is also twofold. While it is advancing along the spiritual path it is nourished by virtue and contemplation, until it transcends all created things and attains 'the measure of the stature of the fullness of Christ' (Eph. 4:13). Once it has entered this state it ceases from all increase and growth nourished by indirect means and is nourished directly, in a manner which passes understanding. Having now completed the stage of growth, the soul receives the kind of incorruptible nourishment which sustains the godlike perfection granted to it, and receives a state of eternal well-being. Then the infinite splendors inherent in this nourishment are revealed to the soul, and it becomes god by participation in divine grace, ceasing from all activity of intellect and sense, and at the same time suspending all the natural operations of the body. For the body is deified along with the soul through its own corresponding participation in the process of deification. Thus God alone is made manifest through the soul and the body, since their natural properties have been overcome by the superabundance of His glory.

89. Some scholars try to discover how the eternal dwelling-places and things promised differ from each other. Is there a difference in their actual locality? Or does the difference arise from our conception of the spiritual quality and quantity peculiar to each dwelling-place? Some think the first and some the second. He who knows the meaning of "The kingdom of God is within you' (Luke 17:21), and 'In my Father's house are many dwelling-places' (John 14:2), will prefer the second explanation.

90. Some try to discover how the kingdom of heaven differs from the kingdom of God. Is there a difference in their actual nature, or is the difference a conceptual one? The answer is that they do not differ in their actual natures, but merely in our conception of them. The kingdom of heaven consists in possessing an inviolate and pre-etemal knowledge of created things through perceiving their inner essences as they exist in God. The kingdom of God is the imparting through grace of those blessings which pertain naturally to God. The first concerns the consummation of created things, the second our conception of their state after they reach their consummation.

91. The text, 'The kingdom of heaven has drawn near' (Matt. 3:2: 4:17), does not in my judgment imply any temporal limitation. For the kingdom 'does not come in a way that can be observed: one cannot say, "Look, it is here" or "Look, it is there" ' (Luke 17:20-21). The phrase has reference to the relationship which the saints have with the kingdom, each according to his or her inner state. For 'the kingdom of God', says Scripture, 'is within you" (Luke 17:21).

92. The kingdom of God the Father is present in all believers in potentiality; it is present in actuality in those who after totally expelling all natural life of soul and body from their inner state, have attained the life of the Spirit alone and are able to say, "I no longer live, but Christ lives in me" (Gal. 2:20).

93. Some say that the kingdom of heaven is the way of life which the saints lead in heaven: others that it is a state similar to that of the angels, attained by those who are saved; others that it is the very form of the divine beauty of those who 'wear the image of Him who is from heaven" (1 Cor. 15:49). In my judgment each of these three views is correct. For the grace of the kingdom is given to all according to the quality and quantity of the righteousness that is in them. [...]
 
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Oct 2018
1,209
Adelaide south Australia
Some religions support such a canon as life after life, but personally I think that humanity cannot comprehend the whole structure of the universe and think about such things is simply meaningless.

I think you're probably right. I really can't grasp the distances involved in objects light years away. The notion of 'eternity' is meaningless to me, in that I can't grasp it. Besides, it's meaningless from another perspective; I believe one's existence ceases to be at death, so the question of eternity is irrelevant to me..

I quote an ancient inscription found on a tomb outside Rome:

" I was not
I was
I am not
I don't care"

Man is the only animal aware of its mortality. We have invented religious belief, in part, to deal with our terror of death, perhaps our most basic fear..

An aside; a very old theological question: Q: " How many angels can dance on the head of a pin? " A: "As many as want to"
 

arkteia

Ad Honorem
Nov 2012
4,722
Seattle
It is interesting that a number of “believers” and “non-believers” is equal. I bet if we did a study, there would be very few, if any, differences, between the historumites who checked “yes” and “no”.

I wonder what drives people to believe, is it hope?
 
Oct 2015
5,183
Matosinhos Portugal
I believe. Died is over.


There are two, it is life and death.
As there are three others that are super connected. Life only one, mother only one, death only one.

Mother - Life - Morte. Only
 
Jun 2018
386
New Hampshire
As a Christian, I believe in an afterlife. Those who have accepted Christ's sacrifice on their behalf will join Him in Heaven. Those who reject Christ will spend eternity in Hell.

Being good or evil has nothing to do where one spends eternity. Works has nothing to do with it. Eternal life in Heaven depends solely upon the works (sinless life, death and resurrection) of Jesus Christ, and His perfect righteousness.

As the old Christian hymnal says "I need no other argument, I need no other plea, it is enough that Jesus died, and that He died for me."
 
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Aupmanyav

Ad Honorem
Jun 2014
5,391
New Delhi, India
And hope that God will fulfill our pure as well as impure desires (He is the boss, won't he do it once for his devoted servant), and save us from or remove all obstacles that we may be facing in our life, much like a mafia Capo. :)
 

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