Certainly, you are perplexed in front of such a speech.
It is true, problems of the life's sense and of the existence or not, of a post-mortem life (life after death), are the major stumbling-blocks of philosophers and theologians.
And however,
is it reasonable to believe that we reached exceptional level of world's intelligence which characterizes us, only so that during some micro-moments in the eternal universe's history, we were colonizing the earth and improving our conditions of material life ?
No of course.

Leibniz had the presentiment that "nothing is without reason" (nihil est sine ratione) and Spinoza was talking of " intelligence of the necessity".

Today too,
"In the face of these immense efforts which already preoccupy the whole human race, men agitate numerous questions among themselves. What is the meaning and value of this feverish activity ? How should all these things be used ? To the achievement of what goal are the strivings of individuals and societies heading ? The Church guards the heritage of God's word and draws from it moral and religious principles without always having at hand the solution to particular problems." (Cf. Vatican II - The Church in the modern world - Chapter III, 33).

Is not it also absurd to think that universe exists, eternally and in its immensity, only so that some dozens billion men, on only earth, have had possibility to recognize and worship God, even, from dying for Him ?

Because of ceaseless creative activities which take place in extreme depths of our cells, in quantum domain which founds reality, is not it more reasonable to believe that we participate to management of universal dynamics ?

And with regard to the perenniality after death, of some characters of our spiritual identity, let’s remember Plato sensible to world of the ideas and eternal forms.
Regrettably, although resumed and developed by a profound and exceptional mystic: Plotinus, his (this) opening on "transcendency" and "eternity", has been quickly forsaken ; the monotheism's theologians contented themselves from giving a sacred character to some simple stories which were transmitted from generation to generation and quoted by bible : stories of Adam, Eve and paradise, …, Moses saved from the waters …

Let's take again therefore fearlessly, neo-platonic torch (of Plotinus) for wondering without systematic rejects :
our spiritual identity, our soul, is not it receptacle of experiences memorized for ever because necessary to the divine creative entity (to the Divine) who, eternally, "leads" world ?
We are convinced of it and consequently we believe in one spiritual life after death (to post-mortem life).

On the other hand, certainly "deification" of the man comes from God,
God that we postulate out of necessity and of whom we know nothing,
but then,
what can we say about the "Divine" who in us, must work to know and research to know more, and thus, who is paradoxically not omnipotent ?,
what is "finality" ?

Vast program for theologians of the third millennium !

Paul  Moyne