How can heaven and hell coexist

This would be wrong to do. This site uses Akismet to reduce spam. Learn how your comment data is processed. If you have any issues, please call the office at or email us at info carm. Jesus was born in Bethlehem, a small town a few miles from Jerusalem where King David was born 1 Samuel , etc. Crucifixion is a method of execution that involves putting someone to death "by nailing or binding the wrists or hands Who is the Son of God?

This question can be taken in two different ways. One might already have in mind a clear Search for:. Can heaven and hell coexist?

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We also get your email address to automatically create an account for you in our website. Once your account is created, you'll be logged-in to this account. Disagree Agree. Notify of. Inline Feedbacks. Load More Comments. We greatly appreciate your consideration! But he was an entirely different man, no longer a neuroscientist like other neuroscientists. But that belief, that theory, now lies broken at our feet. What happened to me destroyed it. For their part, non-materialist neuroscientists, like University of Montreal professor Mario Beauregard, have long critiqued Blackmore and point out that brain research was in its infancy 20 years ago.

Blackmore argued that a lack of oxygen or anoxia during the dying process might induce abnormal firing of neurons in the part of the brain that controls vision, leading to the illusion of seeing a bright light at the end of a dark tunnel.

Beauregard cites objections by Dutch cardiologist Pim Van Lommel that if anoxia lack of oxygen was central to NDEs, far more cardiac arrest patients would report such an experience.

Two decades of research and medical advances have moved near-death experiences from rare events to common occurrences. In his book Erasing Death , Parnia cites a year-old Japanese woman as the current record holder in terms of time for someone who was found dead and restored to life. Those whose NDEs also involved an out-of-body experience raise the stakes further. Materialist skeptics are not troubled by accounts of tunnels of light or angelic beings.

Too much carbon dioxide in the blood perhaps or, as a recent study from the University of Kentucky posits, NDEs are really an instance of a sleep disorder, rapid eye movement REM intrusion.

Cardiac arrest could trigger a REM intrusion in the brain stem—the region that controls the most basic functions of the body and which can operate independently from the now dead higher brain. The resulting NDE would actually be a dream.

But that hypothesis still cannot account for people who report seeing, during their out-of-body experiences, what they could not have. Perhaps the most famous corroborated case, cited by Beauregard, is that of a migrant worker named Maria, whose story was documented by her critical care social worker, Kimberly Clark.

The day after she had been resuscitated after cardiac arrest, Maria told Clark how she had been able to look down from the ceiling and left the OR. She described it in detail. In a similar vein, many traditional Christians are more than a little wary of the reported experiences of the heaven travellers. For them the idea—so intolerable to materialist skeptics—that consciousness, or the soul, can and does exist outside the body is an article of faith.

But some of the new afterlife, however seemingly Christian in outline, is often troubling, especially in its utter lack of judgment. The division over the possibility of continuing human consciousness is not entirely between the religious and the secular. And the extraordinary popularity of heaven tourism—books have continued to pour down the publishing pike this year, including I Believe in Heaven by Cecil Murphy, one of the pioneers in the genre—is not entirely driven by evangelical enthusiasm.

In that regard, the storm stirred up by Proof of Heaven only obscures the wider significance of the afterlife books. There are elements, from key plot points to tiny details, that link their stories, starting with two obvious points. The idea that major scientists no longer dismiss the idea of continuing consciousness colours all accounts, as does the fact that, whether truth or fantasy, the experiences are necessarily culturally specific.

All overwhelming and bewildering mental states have to be sorted, defined and made comprehensible in the light of the familiar—what else do our brains have to work with? Many of the writers share a common gaping wound, centred on lost children, a wound usually healed by simultaneously finding the child and realizing there is no blame or judgment to suffer, no forgiveness to offer or seek.

Her tearful father then told her about the son who had died three months before her birth. Eben Alexander, who—unlike most NDE cases—lost all sense of personal identity during his experience, was troubled because that loss meant no relative offered him assurances of love and acceptance.

Afterwards though, Alexander—an adopted child who had felt abandoned his whole life—saw a picture of his deceased natural sister, whom he had never met in life. She was the girl on the butterfly.

They are all, even the children, witnesses who experienced what they did—and came back, reluctantly—for a reason. Those similarities in form pale beside the deep thematic link between the new bestsellers: the previously undiscovered country is a place of unconditional love.

Several of the writers pause, sometimes for pages, to stress the adjective as much as the noun. He boils those down to one word—love—but the key phrase may be the third sentence of his longer version:.

That an individual like any of the authors, someone of broadly Christian background coping with emotional pain, should undergo such a heaven-centred experience when in the throes of physical trauma, is broadly predictable and easy to dismiss as wish-fulfillment.

The fact it has happened to a group of such similar individuals does not in itself prove the truth or the falsity of the experiences; what that does, though, is illuminate a culture that increasingly rejects the very notion of judgment while equating salvation with personal healing. Largely ignored by the non-religious world and looked at askance by many Christian commentators, 90 Minutes sold like hotcakes.

And while it set the template for what was to come, what stands out about it today is its modesty. Piper was declared dead at the scene of an auto crash on Jan. His body was left in place while the authorities waited for the tools needed to extract him from the wreckage.