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John A. Widtsoe said "The Gospel may be said to be 'The philosophy of Eternalism.' The Gospel is immersed in the ocean of eternity." Neal A. Maxwell said "Eternalism is defined as that view of man and the universe which not only acknowledges, but exults in, the existence of a Heavenly Father...Eternalism focuses on the individual and on those processes in which the individual is taught correct principles and then is given optimum opportunity to govern himself...For those who believe we are all going to be around forever, it is both natural and wise to concern ourselves with such questions and also with such principles which are also going to be around forever." These quotes involving the word "Eternalism" indicate a deep philosophical foundation underlying everything about the restored gospel of Jesus Christ. This book describes some of the philosophical foundations of what Latter-day Saints call the Restoration. In the broadest sense, philosophy is concerned with mankind's relationship to existence, whereas theology is concerned with mankind's relationship to God. Both philosophy and theology are important to Latter-Day Saints because one's view of God is greatly influenced by one's view of reality. Eternalism then, in the broadest sense, is Latter-day Saint theology explained within a philosophically sound structure.
It's likely the most difficult problem in the Christian faith. It was a major reason that Bertrand Russell, John Stuart Mill, and countless others rejected Christianity. It was an ax that began to chip away at Charles Darwin's early faith. How could he accept that his closest relatives and loved ones would be spending an eternity in agonizing torment? Yet the Christian doctrine of an everlasting hell has turned out to be a completely unnecessary problem. A close examination of the Bible rejects any form of universalism that trivializes personal obligations to God or denies the possibility of permanent condemnation. Yet Christians can fully affirm the goodness, justice, and love of God. They have no reason to believe in a never-ending hell of excruciating suffering. This study reviews the biblical and philosophical evidence behind the various Christian views of the afterlife for those who reject their God: universalism, eternalism or traditionalism, and annihilationism. It concludes by taking a position between universalism and annihilationism: God will forever honor the final choices of those who reject God, and yet, in the end, all things will be reconciled to God.
This remarkable work offers an analytical exploration of the nature of divine eternity and God's relationship to time.
The claim that God is timeless has been the majority view throughout church history. However, it is not obvious that divine timelessness is compatible with fundamental Christian doctrines such as creation and incarnation. Theologians have long been aware of the conflict between divine timelessness and Christian doctrine, and various solutions to these conflicts have been developed. In contemporary thought, it is widely agreed that new theories on the nature of time can further help solve these conflicts. Do these solutions actually solve the conflict? Can the Christian God be timeless? The End of the Timeless God sets forth a thorough investigation into the Christian understanding of God and the God-world relationship. It argues that the Christian God cannot be timeless.
This book was originally written as an accredited Ph.D. thesis - but one that broke all the usual rules. Rather than focusing on a small area like most theses, this is a inter-disciplinary philosophical treatise that attempts to establish a new approach to the whole question of objectivity, especially in ethics. Inspired by the Buddhist Middle Way, but argued in Western terms from first premises, this book challenges widespread assumptions found in both analytic and continental traditions of philosophy. It seeks to establish a Middle Way between absolutism and relativism, using evidence from philosophy, psychology, religion and history. The author, Robert M. Ellis, is a philosopher and teacher, and was also a Buddhist practitioner for many years. However, he has now withdrawn from any commitment to the Buddhist tradition to concentrate on developing a universal Middle Way philosophy, promoted on his website, www.moralobjectivity.net.
In contemporary discussions it is often assumed that God cannot be timeless if presentism is true, but that God can be timeless if four-dimensional eternalism is true. I argue that the Christian God cannot be timeless on either ontology of time. Contemporary atemporalists have not fully grasped the details of eternalism, nor fleshed out the implications of eternalism for understanding the Christian doctrines of creation, conservation, and incarnation. Once the details are developed, it can be shown that eternalism is not compatible with divine timelessness. Instead, the Christian God would be temporal as understood on eternalism. In order to demonstrate this, I shall do the following in this thesis. In chapter 1 I shall lay out the relevant desiderata and methods for assessing the doctrine of divine timelessness. Chapter 2 will give an up-to-date discussion of the philosophy of time, and lay out the theories that are needed to understand the doctrine of divine timelessness. Chapter 3 will articulate the traditional doctrine of divine timelessness and develop its systematic connections to the doctrines of divine immutability and simplicity. Chapter 4 shall argue that the classical Christian theologians were committed to presentism. It shall also argue that their commitment to presentism conflicts with their commitment to divine timelessness and omniscience. In chapter 5 I shall argue that classical Christian theology cannot reconcile divine timelessness with their doctrines of creation and conservation. In chapter 6, it will be shown how four-dimensional eternalism can help Christian theology solve some of these problems for divine timelessness. However, it will also be argued that four-dimensional eternalism conflicts with Christian theology, and that four-dimensional eternalism is not compatible with divine timelessness. Chapter 7 offers a thorough examination of the doctrine of the incarnation. It is argued that divine timelessness is not compatible with the incarnation.
"Amazingly enough, Christ is the Jehovah of the Old Testament and the God of Israel. It was Christ who led the nation of Israel out of Egyptian bondage, and it was he who gave and fulfilled the Law of Moses." This book is different from other books about the Latter-day Saints (LDS) in at least two ways. First, it focuses on details of LDS doctrine that are relatively unknown, even to church members. Second, because its purpose is to inform, not persuade, it presents these details in a neutral, unflinching, warts-and-all way. The reader can then decide for him- or herself what to believe. As Jensen states in his Introduction, he wrote the book for three audiences. First, he wrote it for himself. Although he grew up in the church and served a church mission, he was often confused about the more cryptic points of LDS doctrine, of which there are many. For example, if someone had asked him to explain in detail the LDS position on angels, or Jews, or Zion, he knew wouldn't have been able to. So he wrote the book to understand - to "get to the bottom of" - the church's more obscure beliefs and follow the implications to their logical conclusion. Second, he wrote it for non-Mormons who are curious about the religion and seek a book that is unbiased and informative while also being light and readable. Third, he wrote it for members of the church who are fuzzy on the details of the topics discussed in the book and would like to understand them better. The church has always placed great stock in education, especially as it relates to God's plans for us. This book will help educate church members on the finer points of their doctrine - on what one actually believes, or should believe, as a Latter-day Saint. Were Adam and Eve married? Is there a hell of fire and brimstone? Does the earth have a spirit? Does Satan have a body? Who are the Lost 10 Tribes? Where did Noah set off from in his ark? Will animals and plants be resurrected? In this book, you'll find unflinching answers (from the LDS perspective) to those important and interesting questions - and many more.
The claim that God is timeless has been the majority view throughout church history. However, it is not obvious that divine timelessness is compatible with fundamental Christian doctrines such as creation and incarnation. Theologians have long been aware of the conflict between divine timelessness and Christian doctrine, and various solutions to these conflicts have been developed. In contemporary thought, it is widely agreed that new theories on the nature of time can further help solve these conflicts. Do these solutions actually solve the conflict? Can the Christian God be timeless? The End of the Timeless God sets forth a thorough investigation into the Christian understanding of God and the God-world relationship. It argues that the Christian God cannot be timeless.
Demonstrates how learning to engage with different religious traditions can deepen and reinvigorate one's own faith.
This volume showcases the work of a new generation of scholars interested in the historical connection between religion and human rights in the twentieth century, offering a truly global perspective on the internal diversity, theological roots, and political implications of Christian human rights theory.