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I agreed with Paul's perspective that the resurrection of Jesus is spiritual and cannot be fully understood by the human mind. I also believe that following death, Christians will not experience a physical rebirth, but expect to live an immortal, spiritual life in heaven. Paul's perspective encourages rebirth as a spiritual phenomenon. I think this belief closely ties with the second view of the resurrection, which is the resurrection occurred only in the imagination or faith of those closest to Jesus. Paul believes the resurrection of Jesus is spiritual, and liberates Christians from death by promising an immortal life in the likeness of Jesus. I feel there is a strong psychological element to this belief that can be explained as faith and the hope for death to not be the end of existence. Paul's point-of-view explains death is not an ending, but the beginning of immortal life. I agree with Paul's point-of-view because it seems more reasonable (versus a physical rebirth), however there is a psychological influence that is having the faith death will bring a heavenly, immortal life.
The variations of the Christian faith portray the promise of eternal life following death. The resurrection of Jesus is commonly viewed as the promise, and proof, of life after death. According to the apostle Paul, the resurrection of Jesus was not physiological, but spiritual and beyond human understanding. The resurrection of Jesus marks liberation from death for Christians as death is no longer an ending, it is the beginning of immortal life in the kingdom of God. My point-of-view on what Paul says is in agreement to a point, as I agree the resurrection of Jesus was not physical and exceeds human comprehension. I feel there is also a strong psychological reason for this perspective in order to have the faith to believe immortal life follows death. Although the perspectives on the resurrection of Jesus vary, there is a shared Christian belief regarding promise of heavenly, eternal life as a consequence of Jesus' bodily sacrifice.
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Elinor Oettinger was born on September 8, 1929 in Amsterdam, Holland. She was the daughter of Herbert and Betty, and older sister to Ralf Oettinger. The Oettinger family lived comfortably in Amsterdam until the Germans occupied Holland in May 1940. The German presence forced anti-Semitic practices as Jews were banned from most professions and public schools. Elinor attended a private Jewish school, was forced to wear the yellow star, and could not longer play with her non-Jewish friends. In 1942, the Germans conducted a door-to-door raid arresting Jews. Elinor and her family were arrested and forced to live in the sealed-off ghetto in Theresienstadt, Czechoslovakia. Men, women, and children were forced to live in separate, overpopulated barracks, with poor (if any) heat and sanitation. There were also food shortages and disease infested rodents in the ghetto. Elinor and her family lived in the ghetto for almost two years. In September 1944, Elinor's father was sent on a transport to the Auschwitz death camp, and two weeks later Elinor, her mother, and brother were also sent to Auschwitz. Upon their arrival at Auschwitz, they were all immediately sent to the gas chambers.
It is important to study and remember the lives of children from the Holocaust to remind ourselves of the magnitude of evil that has existed in the last seventy years of human history. The children of the Holocaust represent the most innocent of lives that were lost to the Nazi agenda. It did not matter if the child was only months old, a teenager, a boy, or a girl, the evil of the Nazi party did not discriminate. To put simply, history repeats itself. If we try to forget the history of the Holocaust, or fail to remind ourselves of its history, the human population is at risk of seeing a similar atrocity happen again. Studying and remembering the children of the Holocaust reminds us of the capacity humans can cause harm to other humans. It reminds us of the power of human influence, propaganda, and bigotry. We honor the lives of these children by…[continue]
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A key celebration in the village invites a festive dance in which the performers fall into a stupor and try to stab themselves with knives (Heinrich, 2005 p. 78). Rituals in life are pertinent events for religious display and artistic expression. Events of puberty, marriage life and burial offer opportunities for Balinese to express their notions regarding statuses, society and the afterlife. The Balinese denomination organizes their faith in a
3. Ahab and Manasseh are powerful examples of how the human will is ultimately weak without God. Their failure to effectively lead the Israelites through a vulnerable period of history shows that neither Ahab nor Manasseh understood how important their faith was to their ability to govern. The stories of Ahab and Manasseh can therefore illustrate valuable lessons related to leadership in general. One of the ways these stories can
9%-11.2% while the proportion of Hindus decreased from 84.9%-82.7%. He could not attribute the proportional changes to differences in migration or mortality, but to differences in fertility. Census and survey data show fertility is higher among Muslims than among Hindus, he claims. The total marital fertility rate for Muslim women was 11% higher in urban areas and 20% higher in rural areas than the rate for Hindus in those same
. The Dao is the source of all power which embodies all beings and encompasses both the yin and the yang. Remarkable quiet and serene, the Dao is rarely detected by humans, but provides invulnerability to those who posses it. Dao philosophy calls for its followers to refrain from certain foods and sexual activity, and also separates the role of the state from the lives of its citizens. The great philosopher
Diana Eck's new book about religion, entitled, "A New Religious America: How a "Christian Country" Has Now Become the World's Most Religiously Diverse Nation" talks about the growing diversity in religious affiliations in America especially among its immigrants and native people. Eck provides her readers a new issue that is controversial politically, sociologically, and personally among America's citizens. The book was released before the September 11, 2001 bombings at the
Roman Religions (Chicago Citation) Chapter six is a detailed examination of the iconography of the Roman god Sol, particularly the depiction of the rays, or radiant energy associated with the sun god. Many historians automatically assume that any artwork that contains a depiction of symbolic light must be associated with Sol, but the author, Steven Hijman, explained how the only acceptable forms of symbolic light that are associated with Sol are rays,
' For example, "the most devout Muslim is one who prays all five prayers immediately when they become due -- which, for the first prayer of the day, involves getting up before sunrise. Such a person only misses a prayer in the most unusual and extreme circumstances, and is fairly scrupulous in following the Sharia (including many of the parts of it that are merely sunna)" (Segwick 2009: 42). In