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PTE > death and the afterlife > Flashcards

death and the afterlife Flashcards

1
Q

Parousia

A

the second coming of Christ

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2
Q

Election

A

God choosing the saved

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3
Q

Purgatory

A

place/state of cleansing sin before heaven > not biblical so causes problems for Protestants (whose authority is purely the Bible)

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4
Q

Beatific Vision

A

meeting God face to face

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5
Q

Resurrection

A

restored in bodily form

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6
Q

‘bury me as you wish […] when I…’

A

‘bury me as you wish […] when I drink the poison I will no longer remain with you, but shall go off and depart for some happy state of the blessed’ - Socrates as recounted by Plato
- Greek influence
- the immaterial soul continues independently from the physical body

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7
Q

‘Multitudes who sleep in the…’

A

‘Multitudes who sleep in the dust of the earth will wake: some to everlasting life, other to shame and everlasting contempt.’ - Daniel, 12:2
- written (probably) as encouragement for Jews prosecuted for their faith (old testament, 165BC)
- the same body will be used for resurrection
- collective, delayed judgement
- restoration of justice to the Jewish people

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8
Q

Biblical roots for the idea of future resurrection

A
  • if God is brings living creatures into being, and God is eternal, then isn’t life eternal? Even for those who die?
  • the Bible tells several instances of prophets restoring life to those who have died eg. Elijah and his disciple Elisha so why can’t God do the same?
  • the Bible also talks about how God would restore the nation of Israel, his chosen people (misunderstood as a prophecy of the death and resurrection of Jesus by Christian interpreters)
    > the passage refers to a “suffering servant” of the Lord
    > doesn’t refer to Jesus or the messiah directly at all
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9
Q

What is the Christian view of the afterlife?

A
  • influenced by the concept of bodily resurrection
  • adopted by the pharisees and cemented by the recordings of Jesus’ resurrection
  • the recordings indicate a real, physical existence in a human body, perhaps one that is spiritually perfect and immortal
  • the afterlife this body will inhabit is understood to be a concept known as the Kingdom of God
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10
Q

What did early Christian writers generally agree on?

A
  • Jesus’ resurrection did not mark the end of the world but the beginning of the Jesus movement and the foundation of Christianity
  • Jesus’ resurrection was a moment of hope
  • Jesus’ resurrection was a moment in which God acted in a mysterious and spectacular way

> As time went on the early Christians reflected on these ideas and began to give them greater theological and philosophical emphasis.

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11
Q

What did Jesus teach about death?

A
  • not just about immortality but the establishment of a new world order
  • his life was a sacrifice for sin
  • his death would prompt God to establish a new world order/kingdom
  • he would be raised up with the saints and martyrs who had died before him and his followers would have a place in the new kingdom
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12
Q

‘The time is fulfilled, and…’

A

‘The time is fulfilled, and the kingdom of God has come near.’ - Mark, 1:14

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13
Q

‘Truly I tell you, there are some standing…’

A

‘Truly I tell you, there are some standing here who will not taste death until they see that the kingdom has come with power.’ - Mark, 9:1
- possibly driven by political motives (overthrowing the Roman empire in a lifetime)

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14
Q

‘But if it is by the finger of…’

A

‘But if it is by the finger of God that I cast out the demons, then the kingdom of God has come to you.’ - Luke, 11:20

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15
Q

‘My kingdom is not of…’

A

‘My kingdom is not of this earth’ - John 18:35
- suggests a spiritual kingdom which contradicts other passages
- Reza Aslan suggests this is a bad translation

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16
Q

What did many early Christians expect after Jesus’ ascension?

A
  • they were living on the threshold of a new era
  • seem to have expected the resurrected Jesus to return shortly and herald in the new glorious state
  • parousia when God would judge the world and select those who have lived a good life to live eternally in restored and renewed world
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17
Q

Book of Revelations’ description of the Kingdom of God

A
  • fullest descriptions of the restored world
  • no more suffering and new heavenly Jerusalem would descend to Earth as a symbol of the renewed world
  • ‘Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more.’ - Book of Revelation, 21:1-4
  • ‘Death shall be no more; mourning and crying and pain will be no more, for the first things have passed away.’ - Book of Revelations, 21:1-4
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18
Q

‘Then I saw a new heaven and…’

A

‘Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more.’ - Book of Revelation, 21:1-4

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19
Q

‘Death shall be no…’

A

‘Death shall be no more; mourning and crying and pain will be no more, for the first things have passed away.’ - Book of Revelations, 21:1-4

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20
Q

what are the possible interpretations for what Jesus meant by the Kingdom of God?

A
  1. an actual place
  2. a spiritual state
  3. a symbol of the moral life
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21
Q

What is ‘inaugurated eschatology’?

A
  • scholars used the term to refer to the way Jesus presented the Kingdom of God as if it had already started
  • eg. Jesus’ healing miracles
  • St Paul argues that Jesus’ resurrection is the first sign that the fallen world is restored and that humans can at last ‘see’ God face to face (1 Corinthians)
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22
Q

What did Jesus preach about the new Kingdom of God?

A
  • that the future Kingdom is a state where the righteous live in perfect harmony with God in a redeemed world.
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23
Q

What did St Paul argue about the Kingdom of God?

A
  • that Jesus’ resurrection is the first sign that the fallen world is restored and that humans can at last ‘see’ and ‘know’ God face to face (1 Corinthians 13:12)
  • that before Christ, humans were only able to see the future heavenly state dimly or through a ‘dark glass’ but now it is possible to glimpse what the future will look like ‘clearly’
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24
Q

Hades

A
  • The Gospel of Matthew in particular refers to the state of hell as Hades and sometimes as Gehenna
  • (in Greek thought) Hades was a shadowy half existence of human spirits after death awaiting judgement
  • The Old Testament equivalent to Hades is Sheol, the underworld of departed spirits
  • Matthew combines all these ideas to warn the unrighteous that the state of hell is fire, torment, wailing and lament
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25
Q

Gehenna

A
  • The Gospel of Matthew in particular refers to the state as Hades and sometimes as Gehenna
  • often translated as hell
  • in later Jewish thought, Gehenna was a place of torment and suffering for the wicked
  • Matthew combines all these ideas to warn the unrighteous that the state of hell is fire, torment, wailing and lament
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26
Q

How does the Book of Revelation describe hell?

A
  • a lake of fire.
  • Eg. the story of The Richman and Lazarus
  • Some scholars suggest that the rich man may have been a wealthy Sadducee (a priest who maintains the Temple in Jerusalem and does not believe in the afterlife.
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27
Q

Issues with the Christian notion of the afterlife

A
  • there has not been a new Kingdom of God yet
  • misinterpretation of the “suffering servant”
  • contradiction as to whether the Kingdom is actual, spiritual, or symbolic > there is also no clear picture of heaven and hell, maybe not what JC was talking about
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28
Q

buddhist criticism of Christian ideas of the afterlife

A

> ‘Transient are all compound things […] sorrowful are all compound things […] all things are without self’ - The Buddha (Anatta - not having self)
Christian reliance on continued existence of self is an illusion and prevents us from reaching enlightenment
arguably this is a dehumanising idea

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29
Q

Jesus’ discussion with the non-apocalyptic Sadducees

A

[Mark 12:18-27]
- the Sadducees propose a situation where a woman would be resurrected with multiple husbands due to the Law of Moses
- Jesus said they didn’t understand the Scripture
- instead, no one will be married at the resurrection since those who are raised will be ‘like the angels in heaven’ - unmarried and, presumably, eternally happy about it

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30
Q

evidence for (general) resurrection in the Hebrew Bible

A

when God addresses Moses out of the burning bush, he tells him: ‘I am… the God of Abraham, the God of Isaac, and the God of Jacob’ (Exodus, 3:6). These three patriarchs had live centuries before Moses but God used the present tense ‘am’ suggesting that they were still alive.

31
Q

How did Jesus teach the righteous would be resurrected?

A
  • not simply be revivified and brought back from a very long near-death experience only to lead another life leading up to a second death
  • given a glorified, immortal existence comparable to that of the angels
  • According to the Book of Daniel, the resurrection of the dead meant being given an exalted existence for all eternity
  • not a mere replication of life people have now in this world, it would be like the lives of God’s powerful and glorious angels
  • an eternal life blessed by God in a world where there would no longer be any traces of evil
32
Q

‘My father’s house has…’

A

‘My father’s house has many rooms’ - John 14:2
> there is space for many of us, not an exclusive salvation

33
Q

‘the great street of the city was…’

A

‘the great street of the city was of gold, as pure as transparent glass.’ - Revelations
> metaphorical abundance and comfort
> reversal of fortune for the poor
> the reward of heaven is greater than any earthly wealth

34
Q

‘for now I see only a…’

A

‘for now I see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.’ - 1 Corinthians 13
> on earth, we can only partly know God and heaven but - after we die - we’ll meet God face to face and see clearly

35
Q

‘flesh and blood cannot…’

A

‘flesh and blood cannot inherit the kingdom of God.’ - 1 Corinthians 15:5
> We won’t be resurrected in terms of our physical bodies
> heaven will be a spiritual life with a spiritual body

36
Q

‘truly I tell you, today…’

A

‘truly I tell you, today you will be with me in heaven’ - Jesus to one of the other men being crucified
> suggest immediate resurrection
> the comma is disputed, if it was after the ‘today’ then the meaning is changed

37
Q

Problems with Christianity’s view of resurrection/Heaven

A
  • the idea is that we will feel and experience eternity, surely we will eventually get bored (pointed out by Bernard Williams in Problems of Self –> an anthropocentric focus on pleasure doesn’t work)
  • eternal heaven cannot be good - all pleasures must end or they cannot be enjoyed eg. a good book or a cake
  • would we really want an eternal life with no pain or suffering? Arguably we would be losing the very things that make existence worth it, there would be no purpose to an eternal life
38
Q

Nietsche’s view of the afterlife

A

the point is to develop and live as good a life as possible on the basis of us reliving this same life forever

39
Q

Humanist view of the afterlife

A

we should live the life we do have, and do good without the expectation of reward. When we die we live on in the minds of others and our bodies break down to make up other things - like butterflies and flowers.

40
Q

Aquinas’ view of the afterlife

A
  • the Beatific Vision
  • meeting God face to face
  • heaven is theocentric and we spend our time there meting and knowing God
  • based on 1 Corinthians which teaches that ‘for now I see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.’ - 15:5
41
Q

evaluation of Aquinas’ view of the afterlife

A

+ avoids problems such as Williams’ boredom point - God is eternal so we can’t get bored of knowing Him
- no longer able to develop or maintain our personalities
- if we become angel-like when we are resurrected then surely we aren’t us anymore - therefore our history and memories are pointless so why send anyone to hell or even have us experience life
- forced happiness > lack of free will or self > why not just do this from the beginning?
- Nietsche - the point is to develop and live as good a life as possible on the basis of us reliving this same life forever

42
Q

What are the main theories of hell?

A

four main theories of hell: the punishment model, annihilationism, universal salvation, and second chance views.

43
Q

the punishment model

A
  • hell is a real place of punishment and justice
  • according to Pope John Paul II, the church has condemned no one to hell, not even Judas, it is God that decides. However the God of love is also the God of justice.
  • in Mark 9:47-48, Jesus warns ‘[It] is better for you to enter the kingdom of God with one eye than with two eyes be thrown into hell, where the worm does not die, and the fire is not quenched’
  • the descriptions of torment and suffering from the New Testament only make sense if hell is an actual physical state
  • Matthew 25:31-46 - The parable of the sheep and the goats describes how those who fail to follow Jesus, and fail to love their neighbour or care for others will be damned. Hell is described as a place of fire where there is wailing and gnashing of teeth
  • Revelation 20:15 - Hell is depicted as a lake of fire
44
Q

Kvanvig’s four separable theses of the punishment model of hell

A
  1. The Punishment Thesis: the purpose of hell is to punish those whose earthly lives and behaviour warrant it
  2. The No-Escape Thesis: it is metaphysically impossible to get out of hell once consigned there
  3. The Anti-Universalism Thesis: some people will be consigned to hell
  4. The Eternal Existence Thesis: hell is a place of conscious existence
45
Q

annihilationism

A
  • the view that those who are wicked will simply cease to exist (denies the eternal existence thesis (4))
  • the Catholic Church describes hell as ‘eternal separation from God, in whom alone man can possess the life and happiness for which he was created and for which he longs’
  • understand hell as a reference to non-existence
  • only works if cessation of existence is somehow preferable to unending conscious existence in hell (however, we see capital punishment as worse than life imprisonment)
  • confuses the literary pictures of hell in Jesus’ rich man and Lazarus parable and Dante’s descriptions with the real doctrines - there is nothing that requires torture with fire and brimstone of those un hell
46
Q

universal salvation

A
  • everyone will be saved and granted eternal life (denies that anyone will be consigned to hell (3))
  • Origen - hell is a place of absence of God’s Grace. God is omnibenevolent and reconciles all things, then eventually everyone will be forgiven and go to heaven
  • if it is necessarily true that everyone is saved, then no matter what a person chooses, they cannot choose complete rebellion against God, therefore compromising free will
47
Q

second chance views of hell

A
  • rejects the No-Escape thesis (2)
  • C.S Lewis ‘The gates of hell are locked from within’ - The Great Divorce - Lewis uses the analogy of a bus service from Hell to Heaven to describe how God always seeks to bring people to heaven but many are not willing to go because they prefer a life of sin, even in death.
  • if such a second chance is deserved, then why isn’t a third, and so on until there is an infinite sequence of delays - an infinitely delayed punishment is punishment at all
  • other second chance views argue that consignment to hell cannot be postponed but that it is possible to escape by making the same change of heart, mind, and will as was needed in life - this contradicts the eschatology of heaven and hell (finality), making the afterlife a mere extension of life on earth
48
Q

Matthew 12:32

A

Christ warns the Pharisees that anyone who speaks against the Holy Spirit will not be forgiven either in this world or in the next.’
> suggests that you can be forgiven for some sins
> punishment model and second chance view

49
Q

Eleanor Stump - Do Heaven and Hell really exist?

A
  • eternal punishment for temporal sin is that it seems unfair and out of proportion
  • inconsistencies between the loving God and a just God
  • God wants love and union with each person, for which he needs to give them free will so that the person can choose - Peter Vardy King and Peasant Girl analogy
  • imbalance of power so God doesn’t given definitive proof of His existence instead presenting himself in a human way (eg. through Christ) so that we can have a free choice
  • the traditional view is that people who are sent to hell, stay in hell.
50
Q

Stump’s criticism of C.S Lewis

A
  • he turns hell into purgatory by suggesting that people can leave
  • if there’s potential for change, people could also leave heaven - making it a repeat of life
51
Q

Kvanvig and the infinite punishment-temporal sin problem

A
  • one standard reply is that it matters not only what the character of you sin it but also who the sin is against however, this presumes some way of ranking individuals in which sinning against God deserves infinite punishment
  • this is difficult to maintain because punishment deserved is not directly correlated to seriousness of wrong done (eg. there are some ways of killing someone that do not deserve any punishment, just war, accidental killing, etc.)
  • punishment deserved must therefore be a function of both seriousness and intentions
52
Q

the choice model

A
  • an alternative model to the punishment model
  • hell may be a place where some people are punished but the fundamental purpose of hell is not to punish but to honour their choices (whether or not to be with God)
  • deals with the issue of a loving God creating heaven and a just one creating Hell
  • if hell is constructed to honour the choices that free individuals might make, we can see why a loving God might construct it since, in truly loving another, we often must risk losing them.
53
Q

limited selection

A
  • only some people - chosen by God - are saved
  • eg. Augustine - all sinful due to Adam, can’t earn salvation through our own means it is up to God
  • Romans 8:28-30 - ‘For those God foreknew he also predestined to be conformed to the image of his son […] And those he predestined he also called; those he called, he also justified; those he justified, he also glorified.’
  • Calvin - God in absolute control of everything predestined some people to eternal punishment and others eternal life with God
54
Q

unlimited selection

A

Barth - salvation available for everyone who has faith in Jesus Christ’s salvation for the whole world. He challenges the idea that people are only saved if God chooses and not through their own efforts. Jesus is both the ‘electing God’ and the ‘elected man’.

55
Q

Objection 1 - Hell would challenge God’s benevolence

A
  • Hume - ‘If god metes out infinite punishment for finite crimes, then God is omni-vindictive’
    > Response - If hell is not a torture chamber, but the absence of God which people choose freely, it avoids the accusation that God is not benevolent
56
Q

Objection 2 - universalism

A
  • All human beings will ultimately be saved and restored to a right relationship with God (either no hell or temporary hell)
  • Hick - salvation is available for everyone because God is a God of love + suffering helps us to develop
  • Origen - God is omnibenevolent and reconciles all things, then eventually everyone will be forgiven and go to heaven
  • Matthew 25 - the emphasis on good works in the Parable of the Sheep and the Goats, rather than beliefs, could support the view that good people of other faiths may be worthy of salvation and heaven
57
Q

Responses to the universalism objection to hell

A

> Ratzinger said that Hick’s view undermines Christ’s death on the cross
universalism can also be criticised for limiting our free will as we cannot choose complete rebellion against God
could be argued to be unjust since evil people can go to heaven

58
Q

Objection 3 - Annihilationism

A
  • after the final judgement, all unsaved human beings, all fallen angels, and Satan himself will be totally destroyed (conditional immortality) - God’s love is described as an ‘all-consuming fire’ that sinful creatures cannot stand
  • Psalm 1:6 - ‘the way of the ungodly shall perish’
  • Psalm 92:7 - ‘shall be destroyed forever’
  • James 4:12a - ‘There is one lawgiver, who is able to save and to destroy’
    > Christians can attack annihilationism by pointing to biblical references to eternal punishment such as the unquenchable fire, everlasting shame and the “worm” that never dies
59
Q

Objection 4 - Historical basis for Christian hell

A
  • Gehenna: the image of hell as a place of fire likely originates from a rubbish dump outside Jerusalem in a small valley called Gehenna
  • in the Jewish times, rubbish was burned in Gehenna and pagan Gods were worshipped there, forming a link between ‘unclean’ people and cleansing/punishment by fire
60
Q

Objection 5 - Hell is not a physical place

A
  • if Jesus’ teaching on the kingdom of God referred to his kingly rule or if the Kingdom of God is an inner spiritual kingdom then hell (and heaven) are not places but the experience of being alienated from His presence
  • equally, if the images of hell in Matthew’s Gospel are interpreted as metaphors, then hell is an idea
61
Q

Objection 6 - ‘Hell is other people’ (Sartre)

A
  • For Sartre, there is a difficult coexistence of people: the fact that others - and their gaze - is what alienates and locks me in a particular kind of being, which in turn deprives me of my freedom
62
Q

Objection 7 - There is no afterlife

A
  • Dawkins is a materialist so would point to the impossibility of us having a soul and the lack of empirical evidence for an afterlife
    > Response: Swinburn and Ward both defend the idea that humans have souls distinct from bodies which are capable of surviving after death eg. near death experiences
63
Q

Hick’s response to problems with the afterlife

A
  • Jesus was a preacher ‘wresting with individual men and women, trying to win them back from self-destructive sinfulness.’ eg. in the Parable of the Sheep and the Goats, he was ‘warning his followers […] if you go on like this you will be damned’
  • does not have to imply a literal meaning, Jesus often spoke in parabolic metaphors to win over emotion.
  • St Paul, who had time to ‘step back and reflect’ on theological meaning of Jesus’ teachings states: ‘As in Adam all die, so in Christ all shall be made alive.’ - 1 Corinthians 15
    > could be interpreted as supporting universalism
  • Jesus is seen to make statements where justice only follows if the punishment fits the crime:
    ‘I say to you, you will never get out until you have paid the last penny.’
    > not saying eternal punishment
  • God made us with a particular human nature, with a ‘gravitation towards Him’. Seeking God is the the Telos of life. It is the ultimate good for which we were made and can benefit when freely chosen
64
Q

Kierkegaard’s response to problems with the afterlife

A
  • the inconsistencies don’t matter - part of having faith in Christianity was living in absurd faith
  • Christian dogma, according to Kierkegaard, embodies paradoxes which are offensive to reason eg. the assertion that the eternal, infinite, transcendent God simultaneously became incarnated as a temporal, finite, human being.
  • Jesus’ response to questions of his divine nature was: ‘blessed are those who believe and yet have not seen’ - John.
  • eg. Abraham who was promised to be ‘The father of many nations’ yet later told to destroy this possibility by sacrificing his son. This is an absurd situation but Abraham gets a reprieve from having to sacrifice Isaac, because of faith. ‘Faith is the most important factor in religious questions’.
65
Q

salvation through works

A
  • what we do, our actions count towards our salvation - if we are good people we can expect to have earned eternal life
    > detracts from the importance of faith
    > how does the crucifixion fit into this?
66
Q

salvation through grace

A
  • humans cannot achieve salvation on their own terms, we require the grace - help and intervention from God - to achieve this, ‘No one comes to the Father except through me’ - John 14
    • Augustine
      > unfair - people who didn’t know
      > why do we need to do good, as long as we follow God we can still go to heaven?
67
Q

‘Going to Church doesn’t…’

A

‘Going to Church doesn’t make you a Christian anymore than standing in a garage makes you a car’ - C. S. Lewis

68
Q

‘truly I tell…’

A

‘truly I tell you, today you will be with me in Paradise’ - Jesus to the man being crucified alongside him - Luke 23:43
> particular judgement (Lazarus and the Rich Man also suggests this)

69
Q

Matthew 25

A
  • collective judgement
  • salvation through works - no mention of faith
    > Pelagius
  • no inbetween either ‘sheep’ or ‘goats’
  • ‘Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels’ - Jesus
  • those who did not help others go to ‘everlasting punishment’ and those who did go ‘into life eternal’
  • ‘everlasting punishment’ for finite sins/non-actions
  • predestination - heaven and hell are ‘prepared for you’ and some people are ‘blessed of [the] Father’
    > Calvin and Augustine
70
Q

‘Then shall he say also unto them…’

A

‘Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels’ - Matthew 25

71
Q

what is the danger of a binary heaven and hell?

A

It arguably leads to lax morals since those with “basic faith” (not overly religious but not committing significant sins) are offered the same reward as those who are truly righteous. Equally do those who are faithful sinners go to heaven and if so what is the incentive not to sin once one is baptised?

72
Q

when did purgatory become an official part of the catholic church?

A

It became an official part of the Church in the Second Council of Lyons in 1274

73
Q

Karl Barth

A
  • the teaching that God necessarily must save all individuals undermines the biblical warnings about sin, and nullifies the biblical threats towards sin
  • God is not obligated to save any sinner, and it is only by his Grace that anyone is saved
  • it is arrogant to expect universal salvation
  • We do not have assurance or promise that all people will be saved at the end of the age, so it may not be asserted as such
  • Although universalism may not be affirmed, the Bible provides us hope that all people will be saved (Jesus’ sacrifice opens up the possibility)
  • rejected predestination for being too speculative

PTE (13 decks)

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