5. You Must Trust Jesus' Death Alone to Save You from Hell and Take You To
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Justice of God in Damnation
THE JUSTICE OF GOD IN THE DAMNATION OF SINNERS “That every mouth may be stopped” (Romans 3:19). By Jonathan Edwards Online Edition by: International Outreach, Inc. PO Box 1286, Ames, Iowa 50014 (515) 292-9594 THE JUSTICE OF GOD IN THE DAMNATION OF SINNERS By Jonathan Edwards "That every mouth may be stopped." (Romans 3:19) The main subject of the doctrinal part of this epistle, is the free grace of God in the salvation of men by Christ Jesus; especially as it appears in the doctrine of justification by faith alone. And the more clearly to evince this doctrine, and show the reason of it, the apostle, in the first place, establishes that point, that no flesh living can be justified by the deeds of the law. And to prove it, he is very large and particular in showing, that all mankind, not only the Gentiles, but Jews, are under sin, and so under the condemnation of the law; which is what he insists upon from the beginning of the epistle to this place. He first begins with the Gentiles; and in the first chapter shows that they are under sin, by setting forth the exceeding corruptions and horrid wickedness that overspread the Gentile world: and then through the second chapter, and the former part of this third chapter, to the text and following verse, he shows the same of the Jews, that they also are in the same circumstances with the Gentiles in this regard. They had a high thought of themselves, because they were God's covenant people, and circumcised, and the children of Abraham. -
Purgatory--Purification After Death by Fire Heb. 12:29
Purgatory--Purification After Death By Fire Heb. 12:29 - God is a consuming fire (of love in heaven, of purgation in purgatory, or of suffering and damnation in hell). 1 Cor. 3:10-15 - works are judged after death and tested by fire. Some works are lost, but the person is still saved. Paul is referring to the state of purgation called purgatory. The venial sins (bad works) that were committed are burned up after death, but the person is still brought to salvation. This state after death cannot be heaven (no one with venial sins is present) or hell (there is no forgiveness and salvation). 1 Cor. 3:15 – “if any man’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.” The phrase for "suffer loss" in the Greek is "zemiothesetai." The root word is "zemioo" which also refers to punishment. The construction “zemiothesetai” is used in Ex. 21:22 and Prov. 19:19 which refers to punishment (from the Hebrew “anash” meaning “punish” or “penalty”). Hence, this verse proves that there is an expiation of temporal punishment after our death, but the person is still saved. This cannot mean heaven (there is no punishment in heaven) and this cannot mean hell (the possibility of expiation no longer exists and the person is not saved). 1 Cor. 3:15 – further, Paul writes “he himself will be saved, "but only" (or “yet so”) as through fire.” “He will be saved” in the Greek is “sothesetai” (which means eternal salvation). -
44-How Can Ye Escape the Damnation of Hell?
More About Jesus #44 (9/25/16) Bible Bap3st Church, Port Orchard, WA — Dr. Al Hughes “How Can Ye Escape the Damnation of Hell?” Matthew 23:33 Matthew 23 is one of the least preached passages in the New Testa- ment. It would be classified as “hate literature” by the media today. This was the last public sermon Jesus preached before He was arrested and delivered up to be crucified. The setting is the Temple in Jerusalem (21:23 cf. 24:1). This scathing sermon is filled with warnings of judgment, woes upon hypocrisy, and dripping with sarcasm. Nothing like this would ever be preached in Joel Osteen’s church. READ MATTHEW 23. It is no wonder that after Jesus finishes this sermon, the Pharisees plot to kill Him (26:1-4). It is fitting that the last message Jesus preached on earth would be cli- maxed with an admonition about hell (v. 33). Strong language similar to the preaching of John the Baptist (Mt. 3:7). I. The PREACHING on hell. Not much preaching on hell today. A. The PREACHER—Most of what we know about hell, we learn from the teaching of Jesus. He preached more about hell than He did heaven! Jesus was a “hell-fire and damnation” preacher. • Mt. 5:22–…in danger of hell fire. (from Sermon on the Mount) • Mt. 5:29–…thy whole body should be cast into hell... • Mt. 16:18–…the gates of hell… • Mt. 23:15–…the child of hell… • Mt. 23:33–…how can ye escape the damnation of hell? • Mk. -
Occupational Limbo, Transitional Liminality and Permanent Liminality: New Conceptual Distinctions
Occupational limbo, transitional liminality and permanent liminality: New conceptual distinctions Matthew Bamber, Jacquelyn Allen-Collinson and John McCormack Abstract This article contributes new theoretical perspectives and empirical findings to the conceptualisation of occupational liminality. Here, we posit ‘occupational limbo’ as a state distinct from both transitional and permanent liminality; an important analytic distinction in better understanding occupational experiences. In its anthropological sense, liminality refers to a state of being betwixt and between; it is temporary and transitional. Permanent liminality refers to a state of being neither-this-nor-that, or both-this-and-that. We extend this framework in proposing a conceptualisation of occupational limbo as always-this-and-never- that, where this is less desirable than that. Based on interviews with 51 teaching-only staff at 20 research-intensive ‘Russell Group’ universities in the United Kingdom, the findings highlight some challenging occupational experiences. Interviewees reported feeling ‘locked- in’ to an uncomfortable state by a set of structural and social barriers often perceived as insurmountable. Teaching-only staff were found to engage in negative and often self- depreciatory identity talk that highlighted a felt inability to cross the līmen to the elevated status of ‘proper academics’. The research findings and the new conceptual framework provide analytic insights with wider application to other occupational spheres, and can thus enhance the understanding not just of teaching-only staff and academics, but also of other workers and managers. Keywords Academic careers, liminality, limbo organisational theory, work environment Introduction The purpose of this article is to analyse and extend current understandings of the concept of liminality, originally utilised in anthropology in relation to rites of passage (Van Gennep, 1960). -
Father God Explains the Souls in Purgatory's Anguish To
Behold, he cometh with the clouds, and every eye shall see him, and they also that pierced him. And all the tribes of the earth shall bewail themselves because of him. Even so. Amen. I am Alpha and Omega, the beginning and the end, saith the Lord God, who is, and who was, and who is to come, the Almighty. Revelation 1:7–8 Father God Explains the Souls in Purgatory’s Anguish to Contact Their Loved Ones and What They Need from Earth to Be Released into Heaven 08/03/2016 Father God, Jesus Christ and Mother Mary Thank you, my daughter, for sitting with me, your Father God, the Holy Spirit and Blessed Mother Mary. My little one, I, your Father God, I am here with you, sitting next to you. Oh, today you have been very occupied with many chores of your daily life. It was needed. Soon you are going to have a helping hand. I desire for you to be totally absorbed in the intimacy of our hearts − no other distractions. There is so much to be done. Today is very prognostic of many souls in need of coming to heaven. My little lamb, I, your Father, I am going to explain more profoundly about these souls coming to heaven. My little lamb, there are many souls waiting to be released with prayers, to come, to enter heaven. These souls are thirsty for their coming into heaven. There are many waiting for long, long years without relief from earth to heaven. My little one, I have told you before: Holy Mass is very essential as my people come to eternal life. -
Universal Salvation and the Problem of Hell John R
Theological Studies 52 (1991) CURRENT ESCHATOLOGY: UNIVERSAL SALVATION AND THE PROBLEM OF HELL JOHN R. SACHS, S.J. Weston School of Theology, Cambridge, Mass. HE PURPOSE of this article is to take a fresh look at the ancient and Tmuch misunderstood theme of apocatastasis. Increasing contempo rary use of the apocalyptic language of hell, hand in hand with the alarming appeal and growth of fundamentalism, sectarianism, and inte- gralism, suggest the urgency of this endeavor. After first surveying the checkered history of this theme from biblical times to the present, I will, second, state and describe the central points of current Catholic theology on these issues. It manifests a remarkable degree of consensus. Third, I shall turn more closely to the highly original thought of Hans Urs von Balthasar, whose approach seems most challenging. Fourth, I shall raise a question concerning the ability of human freedom to reject God defin itively. Finally, my conclusion will stress how a properly understood Christian universalism is not only consonant with several central strands of Christian belief, but is also profoundly relevant to the religious and cultural developments of the present age. THE DOCTRINE OF APOCATASTASIS The doctrine of apocatastasis, commonly attributed to Origen, main tained that the entire creation, including sinners, the damned, and the devil, would finally be restored to a condition of eternal happiness and salvation. This was an important theme in early Christian eschatology.1 Even before the Christian era, of course, the idea of an apokatastasis paritàri was well known in ancient religion and philosophy. In Eastern thought especially, one finds a predominantly cyclical conception of time and history according to which the end always involves a return to the 1 See, for example, Brian E. -
What Is Hades, Hell and Heaven? Many People Are Confused About
What is hades, hell and heaven? Many people are confused about the difference between "hades" and "hell." Some Bible translations make no distinction in the two words. What about "heaven?" What do you know about the place where the righteous will dwell? Let's take a serious look in the Bible to see if we can find the distinctions and answers to these places of reality. I. IS THERE A DISTINCTION MADE BETWEEN "HADES" AND "HELL"? A. Even though some Bible translations make no distinctions, the original writers of the Greek New Testament made distinctions between them using two different Greek words. B. The two words: "Hades" and "Geenna" or "Gehenna". II. WHAT ARE THE TWO WORDS FOR HADES AND HELL? A. Hades. (26) "Therefore My heart was glad and My tongue exulted; moreover My flesh also will live in hope; (27) because You will not abandon My soul to Hades, nor allow Your Holy One to undergo decay.” Acts 2:26-27 1. Peter is preaching to the Jews on the day of Pentecost, and quotes from the Psalms to show David was speaking about Jesus. 2. At the death of Jesus, what happened to His soul (v.27)? 3. What happened to His body (v.27)? "He looked ahead and spoke of the resurrection of the Christ, that He was neither abandoned to Hades, nor did His flesh suffer decay." Acts 2:31 4. His soul was not abandoned to Hades and His flesh (body) did not remain long enough to decay. 5. Hades is a temporary holding place of the unrighteous souls. -
<I>Descent Into Hell</I>
Volume 20 Number 2 Article 2 Spring 3-15-1994 The Mythical Method of Descent Into Hell Evans Lansing Smith Follow this and additional works at: https://dc.swosu.edu/mythlore Part of the Children's and Young Adult Literature Commons Recommended Citation Smith, Evans Lansing (1994) "The Mythical Method of Descent Into Hell," Mythlore: A Journal of J.R.R. Tolkien, C.S. Lewis, Charles Williams, and Mythopoeic Literature: Vol. 20 : No. 2 , Article 2. Available at: https://dc.swosu.edu/mythlore/vol20/iss2/2 This Article is brought to you for free and open access by the Mythopoeic Society at SWOSU Digital Commons. It has been accepted for inclusion in Mythlore: A Journal of J.R.R. Tolkien, C.S. Lewis, Charles Williams, and Mythopoeic Literature by an authorized editor of SWOSU Digital Commons. An ADA compliant document is available upon request. For more information, please contact [email protected]. To join the Mythopoeic Society go to: http://www.mythsoc.org/join.htm Mythcon 51: A VIRTUAL “HALFLING” MYTHCON July 31 - August 1, 2021 (Saturday and Sunday) http://www.mythsoc.org/mythcon/mythcon-51.htm Mythcon 52: The Mythic, the Fantastic, and the Alien Albuquerque, New Mexico; July 29 - August 1, 2022 http://www.mythsoc.org/mythcon/mythcon-52.htm Abstract Considers Williams’s Descent Into Hell as an excellent “example of the use of the mythical method [as defined by T.S. Eliot] as a metaphor of poesis, by which the fundamental forms of the imagination are catalyzed.” Geometrical symbolism and the underworld journey link it to many modernist works. -
What Hell Is, the Lake of Fire
WHAT HELL IS, THE LAKE OF FIRE Nowhere in Scripture is hell described as a torture chamber where people are forced against their will to undergo agonizing pain. Mahew 13:49,50 Hell is described as a place of torment. Torment is self-inflicted by one’s own will. Torment is the anguish that results from being evil as a result of selfish choices and being quaranned from all that is lovely and good. Gnashing of teeth is not about repentance. Weeping and gnashing of teeth is living out self indignaon toward good and God. Hell does not contain people sorry for their injusces, but people angry for not being able to have their way and angry at being separated from the common grace of God which gave them freedom to choose their own path. Those who are cast into hell would not be happy in heaven because they were never born again of the Spirit so have never lost the aptude for sin and evil. Their happiness is in sin and yet sin has them bound in isolaon. Satan is not tormenng the lost souls. Satan is being tormented. The torment of hell is solely self-induced. And not every lost soul is tormented to the same degree. Self-induced torment is inflicted to the degree that anger has enveloped their being. Doing good to your enemy is somemes described as heaping coals of fire upon their head. Hell is depicted as a place of eternal fire. The fire is real, but not necessarily physical. People in hell will have imperishable physical bodies, so normal fire will not affect them. -
Heaven and Hell These Guides Integrate Bible Study, Prayer, and Worship to Help Us Treat the Transcendent Realities of Heaven and Hell Carefully and Seriously
Study Guides for Heaven and Hell These guides integrate Bible study, prayer, and worship to help us treat the transcendent realities of heaven and hell carefully and seriously. The guides can be used in a series or individually. Christian Reflection You may reproduce them for personal or group use. A Series in Faith and Ethics Living Under Vacant Skies 2 As our culture loses the thought of heaven “over us,” how does that shape the way we live? A world left without a vision of the transcendent is a world of struggles without victory and of sacrifice without purpose. To understand this is also to understand in a new way the task of the church. The Virtue of Hope 4 If we are to pursue our moral life seriously, we need a transcendent hope that is not based on human capacity for self-improvement. We have grounds in our faith for such a hope, both at the individual level and at the level of society. Heaven is Our Home 6 Is our true home in heaven, and we are merely sojourners on earth? Or are we genuinely citizens of the earth? Where is our true home? The biblical message is that heaven is our true home, but heaven begins here on earth as the Holy Spirit transforms us into a community that manifests love. Unquenchable Fire 8 We have many questions about hell. We can begin to answer these questions by studying the biblical passages about Sheol, Hades, and Gehenna. The Gates of Hell Shall Not Preva il 10 The universe and our lives ultimately are bounded by God’s unfathomable love and righteousness. -
Lord of the Nether\Ųorld
6 that LORD OF THE NETHER\ØORLD also rela anc. À furt b.y coe: Giv dou the the mu wol Yet first draw near the lower halls of Dis I and through the lands ofdeep Avernus seek, for my son, a meeting with me. I am nor hin among sad Shades, in impious Tartarus; riat my home is in Elysium, among ent the gracious gatherings ofthe pious ones. to! Yirgil, Aeneid Y : 96 7-8' l .. ass( oU SLEEP THÂT YoU MAY VAKE; YoU DIE THAT YOU MAY LIVE'' SAY THE PYRAMID TEXTS \ ^T I formulating the Egyptian hope of regeneration in "archaic. brevity."' As Peter Kingsley thc Th puts it as well in discussing ritual death and descent and immortalization and ascent in early M( Greek philosoph¡ "one dies to be reborn; one descends into the depths in order to ascend."3 Mr In the Golden Ass or Metamorphoses of Apuleius, for example, "the initiation of Lucius into the tio mysteries of Isis at Kenchreai involves a free-will death, a dying of the old life, and a rebirth no culminating in his emergence in the likeness of the sun god."4 In this state of free-will death, cio the candidare is confronted by invisible powers of the netherworld in the shape of good and be evil genii. He identifies himself with them, which is the best method of getting to know them to and gaining power over rhem.t The Egyptian New Kingdom royal funerary text known as the tht Amduat,for instance, conrains formulaic sentences that emphasize a familiaricy with the beings del in the netherworld for a safe nocturnal journey.d In ancient Mesopotamia, the netherworld is usually described as a gloomy land of the ln dead. -
The Cup (The Ultimate Cost of the Cross)
The Cup (the Ultimate Cost of the Cross) The Lord Jesus said, “…the cup which my Father hath given me, shall I not drink it?” (John 18:11b). These are the words our Lord spoke to Simon Peter after he tried to stop the approaching events that led to the cross. These are words spoken by our Lord in resignation to the Father’s will. This announcement came after the ordeal of praying in the Garden of Gethsemane. There is mystery, awe and wonder in these words. What was He saying when He declared He would drink this cup? When our Lord prayed, “Let this cup pass from me,” He was not trying to escape the death on the cross. I am amazed at how many places Christ, both directly and indirectly, prophesied of His own death. “Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up” (John 2:19). The Bible says, “From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day” (Matthew 16:21). Using the term of a cup, we find these words spoken by Christ to James and John when asked about sitting at His side with honor on the kingdom: “But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?” (Mark 10:38).