For those who support this notion of hell, its purpose illustrates the necessity of belief in Christ and the need for repentance. This interpretation of hell does not assume an afterlife, and so, in many ways, it avoids the philosophical problems that these ideas raise.
The rich man who has been too interested in material possessions and has ignored the poor man at his gate is sent to eternal punishment, while Lazarus is united with Abraham in heaven. Hell is seen figuratively as being downwards, below the physical world. Paul Tillich follows the argument going back to Origen that if out of love God reconciles all things to himself, then it would be contradictory and immoral to exclude some of his creatures to a place of eternal torment.
So in this sense hell is not a place but a state of mind. Hell, because it is in a different dimension from this world, has to be described figuratively, with different metaphors and symbols to help point the believer in the right direction while still recognising that the afterlife is a mystery.
Similarly Gregory of Nyssa believed that descriptions of An essay on the ideas of the afterlife symbolise the guilty conscience that will be felt when a person is placed in front of Christ at the Parousia.
He argues against the notion of hell as an actual place but rather that this belief was developed as a form of social control, encouraging people to be fearful of disobeying the teachings of those in religious authority, and that it is not conceivable that a God of infinite love and mercy would consign his creatures to a punishment from which they had no hope of escaping.
Hell is not seen as something that God wills for his creation but it is reserved for those who persistently reject goodness until final judgement. It is often depicted in art as a place in which people are tortured by demons and with fire.
In the book of Revelation, the writer has a vision in which the bad people are thrown into a lake of fiery sulphur Revelation Hell is not something actively chosen by God, but rather the responsibility lies with the free choices we make and thus hell is seen as self-imposed.
But Paul is ambiguous, comparing the body now to a seed that will grow into something far different, suggesting that the body will be transformed and radically changed, although it is not clear how.
However, in order to make this interpretation, many biblical teachings about heaven and hell have to be discarded as they often refer to heaven and hell in the context of life after physical death of the body.
If it is a disembodied spiritual experience, it would not make sense to talk of hell as a place, but rather as a spiritual state of mind. Hell maintains its psychological power as the idea of life alienated from God. So, the question is can hell be a place, or is such language without meaning and therefore to be abandoned?
If it is made of material stuff, then we must presume the afterlife to be a physical place. Paul who himself claimed to have seen the risen Christ provided the most comprehensive account of the nature of resurrection, was quite clear that the resurrection of Christ was a promise for all Christians that they too would be resurrected: Protestants have tended to understand hell in a very literal sense.
It is traditionally believed that hell will involve some kind of physical existence for the people there, and whilst this may not be the same kind of physical existence that we are used to, it is a physical place that comprises of whole people body and soul. John Hick rejects the traditional doctrine of hell, because in his view it is incompatible with belief in a God of love.
Can the existence of hell, with eternal punishment that can never be escaped, be compatible with the existence of a perfectly loving and perfectly just God? In the Bible, hell is sometimes described figuratively as a rubbish dump, where the useless people are thrown; sometimes a metaphor from agriculture is used, where the good wheat is kept but the left over husks and weeds are burned to get rid of them.
However, regarding hell as a physical place of eternal torment brings into question the omnibenevolence of God.
Hell is not merely an idea, but a very real eternal state.Afterlife essaysAt some point in everyone's life they experience thoughts about death, whether that they're positive or negative depends on their outlook on the after life.
While some view death as only the beginning of their eternal life others view it. - Exploring the Three Types of Afterlife People Believe In There are three main types of afterlife in which the religious may believe: the survival of the 'soul,' a notion adhered to by many philosophers and theologians; the 'resurrection of.
The Afterlife Essay the land of the Egyptians these pictures found in the Egyptian tombs were symbolically connected with the idea of afterlife; literature, this was characterized by it’s diversity with a wide array of topics; lastly, music had considerable attention since the 1st Dynasty.
The afterlife allows for so many possibilities because no one truly knows what will become of them or their “soul” once they have passed on.
Each of these religions explores different theories and philosophies and has come to their own ideas on the subject, however despite their differences one similar tenant does run through them. In defence of hell as an idea rather than a place, it could also be argued that hell, and similarly purgatory and heaven, are all symbols of a person’s moral and spiritual life as experienced on this earth, rather than after death.
The Afterlife Essay Words | 7 Pages. would live forever. They believed that a person’s soul would journey through various tests to enter the afterlife. The Egyptians believed the soul of a person would continue to live in .Download