The Pope Declares There Is No Hell
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06.07 Holy Saturday and Harrowing of Hell.Indd
Association of Hebrew Catholics Lecture Series The Mystery of Israel and the Church Spring 2010 – Series 6 Themes of the Incarnation Talk #7 Holy Saturday and the Harrowing of Hell © Dr. Lawrence Feingold STD Associate Professor of Theology and Philosophy Kenrick-Glennon Seminary, Archdiocese of St. Louis, Missouri Note: This document contains the unedited text of Dr. Feingold’s talk. It will eventually undergo final editing for inclusion in the series of books being published by The Miriam Press under the series title: “The Mystery of Israel and the Church”. If you find errors of any type, please send your observations [email protected] This document may be copied and given to others. It may not be modified, sold, or placed on any web site. The actual recording of this talk, as well as the talks from all series, may be found on the AHC website at: http://www.hebrewcatholic.net/studies/mystery-of-israel-church/ Association of Hebrew Catholics • 4120 W Pine Blvd • Saint Louis MO 63108 www.hebrewcatholic.net • [email protected] Holy Saturday and the Harrowing of Hell Whereas the events of Good Friday and Easter Sunday Body as it lay in the tomb still the Body of God? Yes, are well understood by the faithful and were visible in indeed. The humanity assumed by the Son of God in the this world, the mystery of Holy Saturday is obscure to Annunciation in the womb of the Blessed Virgin is forever the faithful today, and was itself invisible to our world His. The hypostatic union was not disrupted by death. -
Hell: Never, Forever, Or Just for Awhile?
TMSJ 9/2 (Fall 1998) 129-145 HELL: NEVER, FOREVER, OR JUST FOR AWHILE? Richard L. Mayhue Senior Vice President and Dean Professor of Theology and Pastoral Ministries The plethora of literature produced in the last two decades on the basic nature of hell indicates a growing debate in evangelicalism that has not been experienced since the latter half of the nineteenth century. This introductory article to the entire theme issue of TMSJ sets forth the context of the question of whether hell involves conscious torment forever in Gehenna for unbelievers or their annihilation after the final judgment. It discusses historical, philosophical, lexical, contextual, and theological issues that prove crucial to reaching a definitive biblical conclusion. In the end, hell is a conscious, personal torment forever; it is not “just for awhile” before annihilation after the final judgment (conditional immortality) nor is its final retribution “never” (universalism). * * * * * A few noted evangelicals such as Clark Pinnock,1 John Stott,2 and John Wenham3 have in recent years challenged the doctrine of eternal torment forever in hell as God’s final judgment on all unbelievers. James Hunter, in his landmark “sociological interpretation” of evangelicalism, notes that “. it is clear that there is a measurable degree of uneasiness within this generation of Evangelicals with the notion of an eternal damnation.”4 The 1989 evangelical doctrinal caucus “Evangelical Affirmations” surprisingly debated this issue. “Strong disagreements did surface over the position of annihilationism, a view that holds that unsaved souls 1Clark H. Pinnock, “The Conditional View,” in Four Views on Hell, ed. by William Crockett (Grand Rapids: Zondervan, 1996) 135-66. -
The 4 Last Things: Death, Judgment, Heaven & Hell
THE 4 LAST THINGS: DEATH, JUDGMENT, HEAVEN & HELL Jesus Christ spoke about the certainties of Death, Judgment, Heaven and Hell more than just about any- one else (before or since His time walking the Earth). To take it a step further, using the infallible Holy Scriptures (http://cmvic.net/new-american-bible) as a benchmark, Jesus spoke more about Hell than He did about Heaven. Present day, many Church leaders have expressed a need for teachings on Hell to be exhorted more often in homilies, Religious Education classes and church bulletins, for we cannot teach half of the mes- sage, yet still expect our flock or those desiring to join our Faith to feel spiritually nourished with The Truth (John 14:6) when a pivotal piece of the spiritual meal- the Fresh Manna of Jesus- is missing. A few Scriptural references regarding our Day of Judgment- which decides whether we spend eternity with Christ or in Hell- includes, but is not limited to (listed canonically): The Parable of the Weeds Among the Wheat (Matthew 13:24-30) The Parable of the Net (Matthew 13:44-50) The Parable of the Unforgiving Servant (Matthew 18:21-25) The Parable of the Ten Virgins (Matthew 25:1-13) The Judgment of the Nations (Matthew 25:31-46) The Parable of the Rich Man and Lazarus (Luke 16:19-31) Disregarding the real presence of Hell, in part or completely, discounts the entire purpose of Christ's Resurrection and, therefore, our Hope. For, if there is no Hell, that translates into there being no En- emy. -
Changing Images of Purgatory in Selected Us
FROM PAINFUL PRISON TO HOPEFUL PURIFICATION: CHANGING IMAGES OF PURGATORY IN SELECTED U.S. CATHOLIC PERIODICALS, 1909-1960 Dissertation Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree Doctor of Philosophy in Theology By Timothy G. Dillon UNIVERSITY OF DAYTON Dayton, Ohio December, 2013 FROM PAINFUL PRISON TO HOPEFUL PURIFICATION: CHANGING IMAGES OF PURGATORY IN SELECTED U.S. CATHOLIC PERIODICALS, 1909-1960 Name: Dillon, Timothy Gerard APPROVED BY: __________________________________________ William L. Portier, Ph. D. Faculty Advisor __________________________________________ Patrick Carey, Ph.D. External Faculty Reader __________________________________________ Dennis Doyle, Ph.D. Faculty Reader __________________________________________ Anthony Smith, Ph.D. Faculty Reader __________________________________________ Sandra Yocum, Ph.D. Faculty Reader ii ABSTRACT FROM PAINFUL PRISON TO HOPEFUL PURIFICATION: CHANGING IMAGES OF PURGATORY IN SELECTED U.S. CATHOLIC PERIODICALS, 1909-1960 Name: Dillon, Timothy Gerard University of Dayton Advisor: Dr. William L. Portier Prior to 1960, U.S. Catholic periodicals regularly featured articles on the topic of purgatory, especially in November, the month for remembering the dead. Over the next three decades were very few articles on the topic. The dramatic decrease in the number of articles concerning purgatory reflected changes in theology, practice, and society. This dissertation argues that the decreased attention -
Distorting Hippolytus by Edward T
Distorting Hippolytus by Edward T. Snyder Today's liturgical reformers claim that the writings of this third-century martyr support their innovations. But do they? When Pope Paul VI allowed the liturgical commission known as the Consilium, headed by Archbishop Annibale Bugnini, to issue three new Eucharistic Prayers, a supposed adaptation of one by Hippolytus (died c. 236) was produced as Eucharistic Prayer II. This is the shortest of the Eucharistic Prayers in the new Mass, and is therefore the one most popularly used by priests. In looking critically at the modern adaptation of Hippolytus' Eucharistic Prayer as it is used in the Mass of Pope Paul VI, we are following the lead of Cardinal Ratzinger, who has called for a "reform of the reform." It is noteworthy that the January bulletin of Fr. Joseph Fessio's Adoremus, which has been warmly endorsed by Cardinal Ratzinger, calls for Eucharistic Prayer II to be deleted. Hippolytus' writings, known as the "Church Orders," consisted of church regulations that originally were viewed as being in agreement with the teachings of the apostles. When the first ecumenical councils met in the fourth century, they replaced Hippolytus' rules with local collections of canon law and the first liturgical books. The Church Orders had no lasting effect on the Church in the West. In 1934 they were published by Cambridge University Press in a translation by Burton Scott Easton entitled The Apostolic Tradition of Hippolytus. Easton revealed that the originals were written when Hippolytus was a schismatic bishop. His writings affects the Eastern liturgies, especially the Coptic Egyptian Church. -
The Harrowing of Hell: Salvation for the Dead in Early Christianity
Journal of Book of Mormon Studies Volume 19 Number 1 Article 7 1-31-2010 The Harrowing of Hell: Salvation for the Dead in Early Christianity David L. Paulsen Roger D. Cook Kendel J. Christensen Follow this and additional works at: https://scholarsarchive.byu.edu/jbms BYU ScholarsArchive Citation Paulsen, David L.; Cook, Roger D.; and Christensen, Kendel J. (2010) "The Harrowing of Hell: Salvation for the Dead in Early Christianity," Journal of Book of Mormon Studies: Vol. 19 : No. 1 , Article 7. Available at: https://scholarsarchive.byu.edu/jbms/vol19/iss1/7 This Feature Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Journal of Book of Mormon Studies by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title The Harrowing of Hell: Salvation for the Dead in Early Christianity Author(s) David L. Paulsen, Roger D. Cook, and Kendel J. Christensen Reference Journal of the Book of Mormon and Other Restoration Scripture 19/1 (2010): 56–77. ISSN 1948-7487 (print), 2167-7565 (online) Abstract One of the largest theological issues throughout Christian history is the fate of the unevangelized dead: Will they be eternally damned? Will they be lesser citizens in the kingdom of God? Will they have a chance to accept Christ postmortally? These issues are related to the soteriological problem of evil. The belief of the earliest Christians, even through the time of the church fathers Origen and Clement of Alexandria, was that postmortal evangelization was possible. -
“He Descended Into Hell” by Keith L
Copyright © 2014 Institute for Faith and Learning at Baylor University 27 “He Descended into Hell” BY KEITH L. JOHNSON In the Apostle’s Creed we affirm that Jesus Christ “descended into hell.” Exactly what and where is this hell to which he descended? Why did he have to go there? What did he do when he arrived in hell? And why are his descent and our confession of it central to our faith? henever my church prints the Apostle’s Creed in the Sunday worship bulletin, one phrase has an asterisk attached to it: “he Wdescended into hell*….” An explanation is provided at the bottom of the page: “hell refers to the realm of the dead rather than the place of punishment.” I have long found the presence of this asterisk and explanation disheartening. After all, if John Calvin is right that the Apostle’s Creed contains “a summary of our faith, full and complete in all details,” then doesn’t our need to asterisk the Creed signify that we do not truly understand what we believe?1 Wouldn’t better catechesis be a more fitting solution? On my better days, however, I can hardly blame my church leaders for making the addition, because I know that they are simply trying to address a real point of confusion in my church and others like it. Many sincere Christians recite the Apostle’s Creed every week without knowing what it means to confess that Jesus Christ “descended into hell.” What are we affirming when we say this phrase? Exactly what and where is this hell to which Jesus descended? Why did Jesus have to go there? What did Jesus do when he arrived in hell? Whom did he meet? And why are his descent and our confession of it central to our faith? 28 Easter Christ’S DESCENT IN SCRIPTURE Scripture provides limited resources to directly address these questions. -
The Salvation of the Cosmos: Benedict XVI's Eschatology and Its
Duquesne University Duquesne Scholarship Collection Electronic Theses and Dissertations Fall 1-1-2017 The alS vation of the Cosmos: Benedict XVI's Eschatology and its Relevance for the Current Ecological Crisis Jeremiah Vallery Follow this and additional works at: https://dsc.duq.edu/etd Part of the Catholic Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Vallery, J. (2017). The alvS ation of the Cosmos: Benedict XVI's Eschatology and its Relevance for the Current Ecological Crisis (Doctoral dissertation, Duquesne University). Retrieved from https://dsc.duq.edu/etd/205 This Immediate Access is brought to you for free and open access by Duquesne Scholarship Collection. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Duquesne Scholarship Collection. For more information, please contact [email protected]. THE SALVATION OF THE COSMOS: BENEDICT XVI’S ESCHATOLOGY AND ITS RELEVANCE FOR THE CURRENT ECOLOGICAL CRISIS A Dissertation Submitted to the McAnulty College and Graduate School of Liberal Arts Duquesne University In partial fulfillment of the requirements for the degree of Doctor of Philosophy By Jeremiah Vallery December 2017 Copyright by Jeremiah Vallery 2017 THE SALVATION OF THE COSMOS: BENEDICT XVI’S ESCHATOLOGY AND ITS RELEVANCE FOR THE CURRENT ECOLOGICAL CRISIS By Jeremiah Vallery Approved October 30, 2017 ________________________________ Radu Bordeianu, Ph.D. Associate Professor of Theology (Committee Chair) ________________________________ ________________________________ Daniel Scheid, Ph.D. William Wright, Ph.D. Associate Professor of Theology Associate Professor of Theology (Committee Member) (Committee Member) ________________________________ ________________________________ James Swindal, Ph.D. Marinus Iwuchukwu, Ph.D. -
The Religious Practice of Maryland's First Catholics
The Religious Practice of Maryland’s First Catholics by Rev. Rory T. Conley, Ph. D. Fr. Conley is the pastor of St. Mary's Church in Bryantown as well as the Historian for the Archdiocese of Washingtion. He earned his doctoral degree in Church History at the Catholic University of America in 1996. He is a past president of the Catholic Historical Society of Washington and he is on the Board of Directors of the St. Mary's County Historical Society. Four Sources. There were four sources or factors which influenced religious practice of Maryland’s first Catholics. I. Catholicism in England - Modern historical scholarship has discovered that the practice of Catholicism in England was actually fairly strong before the Reformation . II. The Spirituality of the Council of Trent as mediated by the English Jesuits. The Council of Trent was a reform council of the Catholic Church which met between 1545-1563 in response to the Protestant Reformation III. The Recusant Experience- A “recusant” is someone who refuses to comply with a law. The term was applied to English Catholics because of their refusal to recognize the legitimacy of the Church of England. The condition of being a small, outlawed minority had a definite impact on the religious practices of English Catholics on both sides of the Atlantic. IV. The Maryland Experience. The religious practices of Catholics in Maryland were also effected by their experiences in the colony. During the 141 years that passed from the founding of Maryland in 1634 and the American revolution in 1775, Catholics were only legally free to practice their religion for about forty years (1634-1645 and 1660 to 1690). -
The Apostolic Tradition of Hippolytus
APOSTOLIC TRADITION OF HIPPOLYTUS THE APOSTOLIC TRADITION OF HIPPOLYTUS 1 APOSTOLIC TRADITION OF HIPPOLYTUS THE APOSTOLIC TRADITION OF HIPPOLYTUS TRANSLATED INTO ENGLISH WITH INTRODUCTION AND NOTES BY BURTON SCOTT EASTON 2 APOSTOLIC TRADITION OF HIPPOLYTUS COPYRIGHT 1934, CAMBRIDGE UNIVERSITY PRESS REPRINTED 1962 BY ARRANGEMENT WITH CAMBRIDGE UNIVERSITY PRESS PRINTED IN THE UNITED STATES OF AMERICA PHOTOLITHOPRINTED BY CUSHING - MALLOY, INC. ANN ARBOR, MICHIGAN, UNITED STATES OF AMERICA 1962 3 APOSTOLIC TRADITION OF HIPPOLYTUS To FRANK GAVIN 4 APOSTOLIC TRADITION OF HIPPOLYTUS PREFATORY NOTE This book was originally planned as the joint work of my colleague, Dr Frank Gavin, and myself. Other duties compelled him to withdraw from the under- taking, but it none the less owes more than can be told to his expert knowledge and lavishly given ad vice. Appreciative thanks are also due to Dr E. R. Hardy for his generous help in checking the translation from the Sahidic. 5 APOSTOLIC TRADITION OF HIPPOLYTUS CONTENTS Prefatory Note page vii INTRODUCTION I I. CHURCH ORDERS 1 II. HIPPOLYTUS l6 TRANSLATION 33 NOTES 63 INDEXES 107 6 APOSTOLIC TRADITION OF HIPPOLYTUS THE IMPORTANT BOOKS EDMUND HAULER , Didascalia Apostolorum Fragmenta Ueron- ensia Latina. Accedunt Canonum qui Dicuntur Apostolorum et Aegyptiorum Reliquiae. Leipzig, 1900. PAUL DE LAGARDE , Aegyptiaca. Göttingen, 1883. GEORGE HORNER , The Statutes of the Apostles or Canones Ecclesiastici. London, 1904. Since 1915 published by the Oxford University Press; the English translations only are included. R. HUGH CONNOLLY , The So-called Egyptian Church Order and Derived Documents. Cambridge, 1916. ERNST JUNGKLAUS , Die Gemeinde Hippolyts. Leipzig, 1928. At first included in the Texte und Untersuchungen. -
Read Book the History of Hell
THE HISTORY OF HELL PDF, EPUB, EBOOK Alice K Turner,Donadio & Olson | 288 pages | 13 Oct 1995 | HOUGHTON MIFFLIN | 9780156001373 | English | San Diego, CA, United States The History of Hell PDF Book View offers. Irenaeus of Gaul d. He compares our own longevity to that of the heavenly bodies: For as the heaven which is above us, the firmament, the sun, the moon, the rest of the stars, and all their grandeur, although they had no previous existence, were called into being, and continue throughout a long course of time according to the will of God, so also any one who thinks thus respecting souls and spirits, and, in fact, respecting all created things, will not by any means go far astray, inasmuch as all things that have been made had a beginning when they were formed, but endure as long as God wills that they should have an existence and continuance. The Bible is the holy scripture of the Christian religion, purporting to tell the history of the Earth from its earliest creation to the spread of Christianity in the first century A. I agree with Bob that we have a faulty conception of the English word eternal and of everlasting. Retrieved 18 August Turning back into the nothing that they were before they were created? In the tale, the rich man feasts while Lazarus subsists on the scraps that fall from his table, dogs licking his open sores. But this is clearly not the case, for the simple reason that — withing a Christian framework — death is not forever. -
Salvation As a Selective Incentive: an Olsonian Analysis of the Faith Vs
George Mason University SCHOOL of LAW Salvation as a Selective Incentive: An Olsonian Analysis of the Faith vs. Works Cleavage Jonathan Klick Robert A. Levy Fellow in Law and Liberty 02-14 LAW AND ECONOMICS WORKING PAPER SERIES This paper can be downloaded without charge from the Social Science Research Network Electronic Paper Collection: http://ssrn.com/abstract_id= 308582 Abstract: As club goods, religions face the problem of free riding. Smaller religious clubs, such as cults or sects, can often surmount this problem through communal pressures or by requiring their members to provide easily monitored signals. Generally, however, such tactics will be unavailable or too costly for large denominations, and, as such, these denominations must look for other techniques to avoid free riding. This paper argues that the Roman Catholic doctrine of justification by faith and works serves as an Olsonian selective incentive, and presents empirical evidence in support of this claim. It also examines the historical and theological development of the doctrine in an attempt to discern if the faith plus works model of salvation evolved in the Roman Catholic Church for economic, as opposed to theological, reasons. Introduction The Reformation marked the beginning of the end of the Roman Catholic Church’s religious monopoly in the western world. Although the ultimate issues of contention, the church’s doctrines of justification and ultimate salvation, had been amorphous and malleable for much of Christianity’s existence,1 the leaders of the church chose to force Martin Luther and the dissidents he inspired out of their community and create an irreparable fissure among Christians, rather than question or modify the faith plus works model of salvation.