The Immediate Judgement, Intermediate State and Resurrection
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Message Four Being Faithful in Service in the Lord's Commission
THE CHRISTIAN LIFE, THE CHURCH LIFE, THE CONSUMMATION OF THE AGE, AND THE COMING OF THE LORD (Saturday—First Morning Session) Message Four Being Faithful in Service in the Lord’s Commission and in His Gifts for His Second and Imminent Coming Scripture Reading: Matt. 24:45-51; 25:14-30 Matt 24:45 Who then is the faithful and prudent slave, whom the master has set over his household to give them food at the proper time? Matt 24:46 Blessed is that slave whom his master, when he comes, will find so doing. Matt 24:47 Truly I say to you that he will set him over all his possessions. Matt 24:48 But if that evil slave says in his heart, My master delays, Matt 24:49 And begins to beat his fellow slaves and eats and drinks with the drunken, Matt 24:50 The master of that slave will come on a day when he does not expect him and at an hour which he does not know, Matt 24:51 And will cut him asunder and appoint his portion with the hypocrites. In that place there will be the weeping and the gnashing of teeth. Matt 25:14 For the kingdom of the heavens is just like a man about to go abroad, who called his own slaves and delivered to them his possessions. Matt 25:15 To one he gave five talents, and to another two, and to another one, to each according to his own ability. And he went abroad. Matt 25:16 Immediately he who had received the five talents went and traded with them and gained another five. -
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. -
A Re-Examination of Luther's View on the State of the Dead
Journal of the Adventist Theological Society, 22/2 (2011):154-170. Article copyright © 2011 by Trevor O’Reggio. A Re-examination of Luther’s View on the State of the Dead Trevor O’Reggio Seventh-day Adventist Theological Seminary Andrews University Introduction Luther’s theology was forged in the crucible of his struggle to find forgiveness and peace from his overwhelming sense of guilt. He had an acute sense of misery and felt as if he hung in the balance between life and death. The German word that captures something of Luther’s emotional state is Anfechtung—one feels cut off from God and hope is suffocated. “Anfechtung is the foretaste of the peril of death.”1 It was not only the fear of death that terrorized him, but death itself was an ever-present reality for Luther. He lost two of his children in childhood, so by virtue of his experience, and his theology, he was forced to wrestle with the meaning of death and the after-life. It is not surprising then that Luther wrote much about death, some of it at times confusing and complicated. Did Luther believe in soul sleep or in an immortal soul that survives death? There are generally two views concerning the state of the dead among Christians. The first view asserts that when a person dies, his soul survives death and continues to exist in some place. For those who are saved, they go straight into paradise. For those who are not so righteous, they go into some halfway house called purgatory (Catholic view) where they are purified and made ready for paradise. -
Metaphysical Reflections on Human Personhood
CHAP1.fm Page 15 Wednesday, August 2, 2000 3:03 PM Part One Metaphysical Reflections on Human Personhood CHAP1.fm Page 16 Wednesday, August 2, 2000 3:03 PM Throughout the centuries Christians have believed that each human person consists in a soul and body; that the soul survived the death of the body; and that its future life will be immortal.1 H. D. LEWIS In terms of biblical psychology, man does not have a “soul,” he is one. He is a living and vital whole. It is possible to distinguish between his activities, but we cannot distinguish between the parts, for they have no independent existence.2 J. K. HOWARD How should we think about human persons? What sorts of things, fundamentally, are they? What is it to be a human, what is it to be a human person, and how should we think about personhood? . The first point to note is that on the Christian scheme of things, God is the premier person, the first and chief exemplar of personhood . and the properties most important for an understanding of our personhood are properties we share with him.3 A LVIN PLANTINGA CHAP1.fm Page 17 Wednesday, August 2, 2000 3:03 PM CHAPTER 1 Establishing a Framework for Approaching Human Personhood ................................................... ........................ T IS SAFE TO SAY THAT THROUGHOUT HUMAN HISTORY, THE VAST majority of people, educated and uneducated alike, have been dual- I ists, at least in the sense that they have taken a human to be the sort of being that could enter life after death while one’s corpse was left behind—for example, one could enter life after death as the very same individual or as some sort of spiritual entity that merges with the All. -
Immortality of the Soul (Plat Ōn) and Bodily Resurrection (Paul) — Any Rapprochement?
IMMORTALITY OF THE SOUL (PLAT ŌN) AND BODILY RESURRECTION (PAUL) — ANY RAPPROCHEMENT? ChrYs C. Caragounis [email protected] ABSTRACT It is a usual assumption among NeW Testament scholars that in his discussion of the resurrec - tion of the dead, Paul holds to the JeWish VieW of the resurrection of the bodY, not to the Hellenic (Platonic) VieW of the immortalitY of the soul. As this question impinges on the question of anthropologY, it is further stated that according to the Hellenic VieW man has a bodY — Which, moreoVer is conceiVed as a tomb of the soul (Orphics) — Whereas accor - ding to the JeWish VieW man is a bodY. A careful inVestigation of the Hellenic and OT-JeWish eVidence shoWs that it is a metho - dological miss to confuse VieWs in Hom ēros and the Orphics With later VieWs in Sokrates and Plat ōn. MoreoVer there neVer Was a “JeWish VieW” of the resurrection. There Were fiVe/siX VieWs. The resurrection of the bodY Was a minoritY VieW. The Pauline teXts shoW that Paul speaks of the resurrection of the dead but neVer of the resurrection of the bodY as Well as that man has a bodY. It is thus intriguing to compare Paul’s VieW of resurrection With Plat ōn’s VieW of the immortalitY of the soul and see hoW far apart theY are from one another. KEY WORDS : First Corinthians, Resurrection (of the bodY), ImmortalitY of the soul. 3 2 1 5 - 1. INTRODUCTION 3 2 . P P , Ernest Best prefaces his discussion of 1 Th 5:23 in his commentarY With 6 1 0 the remark that “To the Greek for Whom the bodY Was the tomb or prison of the 2 ; 1 7 immortal soul its ultimate fate Was unimportant” . -
The Extinction and De-Extinction of Species
Linfield University DigitalCommons@Linfield Faculty Publications Faculty Scholarship & Creative Works 2017 The Extinction and De-Extinction of Species Helena Siipi University of Turku Leonard Finkelman Linfield College Follow this and additional works at: https://digitalcommons.linfield.edu/philfac_pubs Part of the Biology Commons, and the Philosophy of Science Commons DigitalCommons@Linfield Citation Siipi, Helena and Finkelman, Leonard, "The Extinction and De-Extinction of Species" (2017). Faculty Publications. Accepted Version. Submission 3. https://digitalcommons.linfield.edu/philfac_pubs/3 This Accepted Version is protected by copyright and/or related rights. It is brought to you for free via open access, courtesy of DigitalCommons@Linfield, with permission from the rights-holder(s). Your use of this Accepted Version must comply with the Terms of Use for material posted in DigitalCommons@Linfield, or with other stated terms (such as a Creative Commons license) indicated in the record and/or on the work itself. For more information, or if you have questions about permitted uses, please contact [email protected]. The extinction and de-extinction of species I. Introduction WhendeathcameforCelia,ittooktheformoftree.Heedlessofthedangerposed bybranchesoverladenwithsnow,CeliawanderedthroughthelandscapeofSpain’s OrdesanationalparkinJanuary2000.branchfellonherskullandcrushedit.So deathcameandtookher,leavingbodytobefoundbyparkrangersandlegacyto bemournedbyconservationistsaroundtheworld. Theconservationistsmournednotonlythedeathoftheorganism,butalsoan -
Remember Your Death : Memento Mori Lenten Devotional / by Theresa Aletheia Noble, FSP
Front 5.25" 0.609" 5.25" “Teach us to count our days aright, that we may gain wisdom of heart.” —Ps 90:12 Journey through Lent to Easter Sunday with this memento mori-inspired devotional. Discover the ancient tradition of remembering death daily, encouraged by Scripture and countless saints. Experience Christ’s victory over sin and death as you meditate on the priceless treasure of each moment and the gift of heaven. 8" Each day includes ~ Scripture passage ~ Lenten meditation ~ Memento mori examen ~ Intercessory prayer ~ Prompts for journaling and prayer Sr. Theresa Aletheia Noble, FSP, has a skull on her desk as a reminder of her inevitable death. Meditating on her death daily has changed her life. You can find her tweets about memento Lenten Devotional s n o m mori @pursuedbytruth. Si Jill Photo by $16.95 U.S. ISBN 0-8198-6517-6 NOBLE THERESA ALETHEIA NOBLE, FSP Green grid lines will not print. Grid lines can be toggled off in Acrobat using View>Show Hide>Navigation Panes>Layers Lenten Devotional By Theresa Aletheia Noble, FSP Library of Congress Cataloging-in-Publication Data Names: Noble, Theresa, author. Title: Remember your death : Memento mori Lenten devotional / by Theresa Aletheia Noble, FSP. Description: Boston, MA : Pauline Books & Media, 2019. Identifiers: LCCN 2018036691| ISBN 9780819865175 (pbk.) | ISBN 0819865176 (pbk.) Subjects: LCSH: Death--Religious aspects--Catholic Church--Prayers and de- votions. | Lent--Prayers and devotions. | Memento mori--Miscellanea. Classification: LCC BT825 .N63 2019 | DDC 236/.1--dc23 LC record available at https://lccn.loc.gov/2018036691 Many manufacturers and sellers distinguish their products through the use of trademarks. -
Limbo's Not a Thing, Right?
Limbo’s Not a Thing, Right? Is Limbo just another name for purgatory? Nope! So what is Limbo, and what does the Church say about it? Let’s find out! Purgatory and Limbo can sound like the same Church teaching—but they’re not. Purgatory is a state of purification for those who have died imperfect but in a state of grace. Once they are purified, they enter the joy of heaven. This is a doctrine of the Church—which means that all Catholics are required to believe it. So what’s Limbo? Limbo is a speculation that some theologians began to suggest as early as the Medieval Ages, as a “place” where the souls of unbaptized infants might go after death. This theory honored two fundamental Catholic teachings: 1) that God desires salvation for all and 2) that to enter heaven, one must be free from original sin. Because Limbo was speculation, not doctrine, the Church never defined it as official teaching nor does she officially use the term “Limbo” in any of her documents. In his book What Catholics Really Believe: 52 Answers to Common Misconceptions About the Catholic Faith, Karl Keating says that most theologians today (Pope Benedict XVI, for example) “see no need for limbo, suggesting that God provides some way for unbaptized infants to make a decision for or against him immediately after death.” What we do know for certain is that our God is a God of mercy and love who wants every one of His children to join Him in Heaven. We can trust everything and everyone to Him. -
Paradise - Purgatory - Perdition
PARADISE - PURGATORY - PERDITION A short time before the Lord Jesus Christ went to the cross of Calvary to put away sin by the sacrifice of Himself, He said, concerning His disciples: “While I was with them in the world, I kept them in Thy name: those that Thou gavest Me I have kept, and none of them is lost, but the son of PERDITION: that the Scripture might he fulfilled:” John 17:12. Judas Iscariot was “the son of perdition.” Then note II Thessalonians 2:3: “Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of PERDITION.” The coming of the “man of sin” will also be “the son of perdition.” Then note Revelation 17:8: “The beast that thou sawest was and is not; and shall ascend out of the bottom less pit, and go into PERDITION: and they that dwell on the earth shall wonder, whose names were not written in the Book of Life from the foundation of the world, when they, behold the beast that was, and is not, and yet is.” Then we read in Hebrews 10:39 and II Peter 3:7 concerning some who shall go to perdition: “But we are not of them who draw back unto PERDITION; but of them that believe to the saving of the soul.” “But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment and PERDITION of ungodly men.” PARADISE When the Lord Jesus was dying on the cross, a thief near by on another cross called on Him. -
Sheol by Saying “Lowest” Hell
Jesus went there as well, “For thou wilt ever use a personal name. He may say, not leave my soul in hell; neither wilt thou “there once was a king,” or “there once FROM THE BEGINNING suffer thine Holy One to see corruption” was a man” but He never uses names. In www.creationinstruction.org (402) 756-5121 [email protected] (Ps 16:10). Yet at the same time, the this story Jesus names a real person named wicked receive punishment there: “For a Lazarus. He also names Abraham, a real, 1770 S Overland Ave – Juniata NE 68955 fire is kindled in mine anger, and shall living spirit. The “rich man” goes to the Oct-Dec 2006 VOL. 45 burn unto the lowest hell” (Deut 32:22). same place upon death that Lazarus does, Note, that this verse suggests different however, it seems that this hadee is levels of sheol by saying “lowest” hell. separated into two sections. People cannot Greetings in Christ! Our new website is up and going. It is the same address just with (See also Num 16:30; Ps 9:17 and Matt pass from the lower portion to the upper improved functionality. Please visit the forum section where you can communicate with 11:23). At the same time, the same place is portion. The lower portion, where the rich others and put any feedback you have regarding this newsletter or any other topic you desire. considered to be a place of reward for the man is, is still a place of torment since he You can win a free DVD by posting a comment. -
26 Sunday in Ordinary Time – Year C Luke 16:19-31 Yet
26th Sunday in ordinary Time – year C Luke 16:19-31 Yet another very unusual parable, which Jesus shares with the Pharisees (and us!)… What exactly does Jesus seek to reveal? Jesus contrasts great comfort with great distress: a rich man who dressed and ate well and a poor man who did not. Jesus contrasts, more deeply, self-satisfaction with yearning. Jesus contrasts a closed heart with an open heart. The two men die. The poor man dies and is immediately taken to the bosom of Abraham, the abode of bliss. The rich man dies and is simply buried, and from there, the netherworld, cries. As far as I can tell, this is not primarily a parable about heaven and hell. Jesus is speaking to the Pharisees, in relation to their beliefs (which, regarding heaven and hell, are unclear). The netherworld – Hades in Greek, Sheol in Hebrew – is not hell (which is Gehenna). The netherworld is • the abode of the dead • the unknown region • the invisible world of departed souls It is to this netherworld that Jesus, when He dies, descends to free the just. [Jesus does not descend into hell, where there is no room or receptivity.] There are other signs that the rich man is not in hell: 1. The love he exhibits for his relatives. There is no love in hell. 2. The original Greek terms that are translated “torture” or “torment”. • do not suggest the pain of definitive separation but the different pain of testing, purification, correction • have a connotation of sorrow or internal pain 3. -
Dale Allison's Resurrection Skepticism
Scholars Crossing LBTS Faculty Publications and Presentations Winter 2008 Dale Allison’s Resurrection Skepticism: A Critique Gary R. Habermas Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/lts_fac_pubs Part of the Biblical Studies Commons, Comparative Methodologies and Theories Commons, Ethics in Religion Commons, History of Religions of Eastern Origins Commons, History of Religions of Western Origin Commons, Other Religion Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Habermas, Gary R., "Dale Allison’s Resurrection Skepticism: A Critique" (2008). LBTS Faculty Publications and Presentations. 342. https://digitalcommons.liberty.edu/lts_fac_pubs/342 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in LBTS Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. PHILO SOPHIA CHRISTI VOL. 10, No.2 ©2008 Dale Allison f s Resurrection Skepticism A Critique GARY R. HABERMAS Department of Philosophy and Tlzeology Liberty University Lynchburg, Virginia Part 6 of Dale Allison's volume, Resurrecting Jesus: The Earliest Chris tian Tradition and its Intelpreters,l is a rare, balanced mixture of mature skepticism with a healthy respect for the relevant historical and theological data. Perhaps not since Peter Carnley's The Structure a/Resurrection Belief has there been another work on the resutTection that weaves together these contrasting elements. 2 Yet, not only do these two texts present very different perspectives, but Allison's exhibits a far greater command of the gennane historical issues, both skeptical alternative responses as well as what can be concluded from the relevant New Testament texts.