What Happens When I Die?
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'Come': Apologetics and the Witness of the Holy Spirit
1 THE SPIRIT AND THE BRIDE SAY ‘COME’: APOLOGETICS AND THE WITNESS OF THE HOLY SPIRIT Kevin Kinghorn and Jerry L. Walls In a word, Christian apologetics is a defense of Christian theism. The Greek word apologia may refer to the kind of reasoned case a lawyer provides in defending the innocence of an accused person. Or, more broadly, the word may refer to any line of argument showing the truth of some position. 1 Peter 3:15 contains the instruction to Christians: “Always be prepared to give an answer [apologia] to everyone who asks you to give the reason for the hope that you have.”1 1. Testimony: human and divine Within the four Gospels one finds a heavy emphasis on human testimony in helping others come to beliefs about Christ. For example, St. Luke opens his Gospel by explaining to its recipient, Theophilus, that he is writing “an orderly account” of the life of Jesus “so that you may know the certainty of the things you have been taught.” Luke describes himself as drawing together a written account of things “just as they were handed down to us by those who from the first were eyewitnesses and servants of the Word.”2 As Richard Swinburne remarks, “it is hard to read the Gospels, Acts of the Apostles, and 1 Corinthians without seeing them as claiming that various historical events (above all, the Resurrection) occurred and that others can know these things on the testimony of the apostles to have seen them.”3 This passing down of apostolic testimony continued through the next generations of the early Christian Church. -
Theodicy: an Overview
1 Theodicy: An Overview Introduction All of us struggle at one time or another in life with why evil happens to someone, either ourselves, our family, our friends, our nation, or perhaps some particularly disturbing instance in the news—a child raped, a school shooting, genocide in another country, a terrorist bombing. The following material is meant to give an overview of the discussion of this issue as it takes place in several circles, especially that of the Christian church. I. The Problem of Evil Defined Three terms, "the problem of evil," "theodicy," and "defense" are important to our discussion. The first two are often used as synonyms, but strictly speaking the problem of evil is the larger issue of which theodicy is a subset because one can have a secular problem of evil. Evil is understood as a problem when we seek to explain why it exists (Unde malum?) and what its relationship is to the world as a whole. Indeed, something might be considered evil when it calls into question our basic trust in the order and structure of our world. Peter Berger in particular has argued that explanations of evil are necessary for social structures to stay themselves against chaotic forces. It follows, then, that such an explanation has an impact on the whole person. As David Blumenthal observes, a good theodicy is one that has three characteristics: 1. "[I]t should leave one with one’s sense of reality intact." (It tells the truth about reality.) 2. "[I]t should leave one empowered within the intellectual-moral system in which one lives." (Namely, it should not deny God’s basic power or goodness.) 3. -
If Angels Do Not Have a Gender Then How Come They Have Boys Names?
If angels do not have a gender then how come they have boys names? It is true that we believe that angels do not have gender. Angels unlike human beings are pure spirit. This is why when people say that a human being has become an angel in heaven that is incorrect. Any human being in heaven is a saint. It is true that human beings until the resurrection of the dead while in heaven only contain their spiritual nature. But when Christ comes again, and the resurrection of the dead occurs at that moment human beings will become complete joining the physical and spiritual together in heaven. Hence, angels and human beings are not simply a different species they are different order of creation. As such angels can never become human and humans can never become angels. But when angels have been revealed to human beings, they taken on the appearance of somewhat human form. They did this in order for human beings to be able to comprehend the message that is being given to them from God. The word angel means messenger. And each angel has a specific function to perform based on their rank. There are nine ranks of angels: Seraphim, Cherubim, Thrones, Dominions, Virtues, Powers, Principalities, Archangels and Angels. Seraphim are caretakers to the throne of God and lead the worship of God in heaven. Cherubim guard the tree of life and the throne of God. Thrones are living symbols of God’s justice and authority and listening to the will of God present the prayers of human beings to Him. -
Christianity - the Afterlife and Judgement
Christianity - The afterlife and judgement Task 1 – Write notes on what you know about the following beliefs in Christianity. If you don’t know anything at this point, that is fine : • Day of judgement – • Heaven – • Hell – • Purgatory – Task 2 – Answer the following questions: What can you remember about the parable of the sheep and the goats? Now read the Parable (separate document) and answer the questions below: What other units have we learnt about the parable in? How might it link with the work on Christian beliefs about the afterlife? Task 3 – Read the following Christian beliefs about the afterlife and answer the questions under each piece of information to help you understand the concepts: Christian beliefs about life after death may vary but many believe that: • They will be resurrected and receive eternal life after they die. What is meant resurrected? What does eternal life mean? • This is a gift from God, and dependant on faith in God. What do you think is meant by ‘dependant on faith in God?’ • They will be judged by God at some point after they die, either rewarded by being sent to heaven or punished by being sent to hell. What does judged by God actually mean? • This judgement will happen very soon after death or on the Day of Judgement. This is a time in the future when the world will end and Christ will come again to judge the living and the dead What do Christians believe about the day of judgement? Task 3: Some of the beliefs about life after death are found in the Apostles’ Creed. -
A Gnostic Catechism
Ecclesia Gnostica A Gnostic Catechism Prepared by The Most Reverend Stephan A. Hoeller Los Angeles, California A.D. 1998 © Stephan A. Hoeller, 1998 Electronic Edition printed by The Gnostic Society Press, 2010 ii CONTENTS Preface ____________________________________________________________________ v Prayers and Creeds _____________________________________________________ 1 Lesson I. Of God And The Universe ___________________________________ 8 Lesson II. Of The Spiritual Worlds and the Demiurge ____________ 13 Lesson III. Of the Human Being ______________________________________ 18 Lesson IV. Of Gnosis and Salvation __________________________________ 21 Lesson V. Of the Lord Christ __________________________________________ 24 Lesson VI. Of Our Lady Sophia _______________________________________ 28 Lesson VII. Of the Holy Spirit and Grace ____________________________ 32 Lesson VIII. Of the Church and the Communion of Saints _______ 35 Lesson IX. Of the Sacraments or Mysteries ________________________ 41 Lesson X. Of the Sacraments, Considered Singly: Part I _________ 45 Lesson XI. Of the Sacraments, Considered Singly: Part II ________ 51 Appendix A. Prayer ____________________________________________________ 56 Appendix B. The Gnostic in the World ______________________________ 57 Bibliography ____________________________________________________________ 58 iii iv P R E F A C E Why a Gnostic Catechism? "A Gnostic Catechism? What a preposterous idea and a contradiction in terms to boot!" Such and similar objections are likely to be forthcoming in response to the present effort. The word "catechism" readily conjures up visions of dogmatic belief, enshrined in rigidly formulated articles and designed to be memorized and mindlessly recited by children and by adults of childish minds. Yet a catechism is truly but a compendium of instructions, usually of a religious nature, arranged in the form of questions and answers. -
Chapter 12. Resurrection of Jesus Christ Matthew 28 6He Is Not Here, for He Has Risen, As He Said
Chapter 12. Resurrection of Jesus Christ Matthew 28 6He is not here, for he has risen, as he said. Come, see the place where he lay. Session overview • Explore Jesus’s claims regarding his own resurrection • Twelve compelling reasons favoring the resurrection of Jesus Christ • Introduce Bayes Theorem and apply it to evidence related to the resurrection of Jesus Christ • Review Pascal’s Wager as a decision framework for appraising probabilities assigned to the resurrection of Jesus Christ Jesus’s claim • Before taking into consideration the empirical evidence favoring the physical bodily resurrection of Jesus Christ, it is essential to understand clearly what Jesus Christ actually said about himself and his mission • In John 1:29 above, we find a clear statement that John the Baptist believed Jesus to be the “Lamb of God.” • In Hebrew culture, it was understood that lambs are sacrificed to cover sins • John indicates that this lamb would be different. He “takes away the sin of the world!” • Jesus clearly identifies himself as God in John 10:30. • Amazingly, some people try to reinterpret this verse giving it a false understanding • The people who heard Jesus make this declaration clearly understood for they sought to kill him for blasphemy • Jesus clearly predicted that he would suffer and be killed as illustrated below in Mark 8:31. He also clearly stated that he would be resurrected. • In Matthew 27:63, Jerusalem leaders understood what Jesus asserted concerning resurrection • After the physical bodily resurrection of Jesus Christ from the dead, Jesus went out of his way to demonstrate that he was physical; not just an empirically unverifiable spirit or a ghost as seen in Luke 24:39. -
Lesson 7A FINAL (GENERAL Or LAST) JUDGMENT
Lesson 7A FINAL (GENERAL or LAST) JUDGMENT Beloved Father of Mercy and Justice, We Your children, offer our lives as a pure and holy sacrifice, uniting our lives and our death to the life and death of Your Son and our Savior. At the Final Judgment we will stand united with the Body of Christ, body and soul, to receive Your Son's judgment. We will face this last and definitive judgment unafraid as the Books of Works are opened to reveal the imperishable deeds of love and mercy accumulated by the Church. This is the treasure stored up for eternity which Your children offer in the name of Christ our Savior and Redeemer. Send Your Holy Spirit, Lord, to lead us in this lesson of our study on the Eight Last Things. We pray in the name of God the Father, the Son, and the Holy Spirit. Amen. + + + While I was watching thrones were set in place and one most venerable took his seat. His robe was white as snow, the hair of his head as pure as wool. His throne was a blaze of flames; its wheels were a burning fire. A stream of fire poured out, issuing from his presence. A thousand thousand waited on him, ten thousand times ten thousand stood before him. The court was in session and the books lay open. Daniel 7:9-10 For as the Father has life in himself, so he has granted the Son also to have life in himself; and, because he is the Son of man, has granted him power to give judgment. -
Revelation in Nicolas Berdyaev's Religious Philosophy
Open Theology 2017; 3: 117–133 Open Access Brian McKinlay* Revelation in Nicolas Berdyaev’s Religious Philosophy DOI 10.1515/opth-2017-0009 Received June 6, 2016; accepted December 1, 2016 Abstract: Nicolas Berdyaev’s understanding of the self-revelation of God to humankind is a point of connection between the central ideas of his religious philosophy. Berdyaev says that God’s self-revelation occurs within the inner person, through divine-human spiritual cooperation, bringing about a revolutionary transformation of the human consciousness. Yet, the degree to which revelation can occur depends on human spiritual development. The eschatological culmination of this development will be the revelation of God in humankind and humankind in God—fulfilling the Godmanhood of Christ. The content of revelation is the Truth that is Godself, expressed in relational knowledge of God. Revelation occurs as an activity of divine-human cooperation. It is affected by human limitations and must be open to critique, particularly to purge from it human categories of dominance, power and enslavement. Truth is its own criterion, but in sobornost there is a sense of communal discernment. Only in freedom may revelation and truth may be found. Keywords: Nicolas Berdyaev, revelation, religious philosophy 1 Revelation, the Spirit and the human Revelation is not the integrating concept of Nicolas Berdyaev’s religious thought—freedom and humanity fill that role. Yet the self-revelation of God is a point of connection between central ideas of Berdyaev’s religious philosophy. To approach Berdyaev’s concept of revelation, one must look at his ideas on truth, freedom, spirit, knowledge, objectification, the human subject and the very nature of God. -
Embracing Icons: the Face of Jacob on the Throne of God*
Images 2007_f13_36-54 8/13/07 5:19 PM Page 36 RACHEL NEIS University of Michigan EMBRACING ICONS: THE FACE OF JACOB ON THE THRONE OF GOD* Abstract I bend over it, embrace, kiss and fondle to it, Rachel Neis’ article treats Hekhalot Rabbati, a collection of early and my hands are upon its arms, Jewish mystical traditions, and more specifically §§ 152–169, a three times, when you speak before me “holy.” series of Qedusha hymns. These hymns are liturgical performances, As it is said: holy, holy, holy.1 the highlight of which is God’s passionate embrace of the Jacob icon Heikhalot Rabbati, § 164 on his throne as triggered by Israel’s utterance of the Qedusha. §§ 152–169 also set forth an ocular choreography such that the For over a century, scholars conceived of the relation- gazes of Israel and God are exchanged during the recitation of the ship between visuality in Judaism and Christianity Qedusha. The article set these traditions within the history of sim- in binary terms.2 Judaism was understood as a reli- ilar Jewish traditions preserved in Rabbinic literature. It will be argued that §§ 152–169 date to the early Byzantine period, reflecting gion of the word in opposition to Christianity, a Jewish interest in images of the sacred parallel to the contempo- which was seen as a deeply visual culture. For raneous Christian intensification of the cult of images and preoccupation many scholars, never the twain did meet—Jews with the nature of religious images. were always “the nation without art,” or “artless,”3 while for much of their history Christians embraced Bear witness to them 4 5 of what testimony you see of me, icons, creating visual representations of the divine. -
The Mysteries of the Throne of God Revealed Our Mission
The Mysteries of the Throne of God Revealed Our Mission: To take as many people to Heaven as we can before we die. Period. 1. God Himself is on His throne being worshipped. Then as I looked, I saw a door standing open in heaven, and the same voice I had heard before spoke to me like a trumpet blast. The voice said, "Come up here, and I will show you what must happen after this." And instantly I was in the Spirit, and I saw a throne in heaven and someone sitting on it. The one sitting on the throne was as brilliant as gemstones—like jasper and carnelian. And the glow of an emerald circled his throne like a rainbow. Revelation 4:1-3 NLT 2. The 24 elders are representatives of God's entire people: Either 12 Tribes of Israel and the 12 apostles, or it can be seen as the 24 courses of Jewish priesthood. Why can't it be both? Twenty-four thrones surrounded him, and twenty-four elders sat on them. They were all clothed in white and had gold crowns on their heads. From the throne came flashes of lightning and the rumble of thunder. And in front of the throne were seven torches with burning flames. This is the sevenfold Spirit of God. In front of the throne was a shiny sea of glass, sparkling like crystal. Revelation 4:4-6a NLT He will rule in great glory in Jerusalem, in the sight of all the leaders of his people. Isaiah 24:23 NLT And the Spirit of the LORD will rest on him—the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the LORD. -
The Holy Spirit and the Physical Uníverse: the Impact of Scjentific Paradigm Shifts on Contemporary Pneumatology
Theological Studies 70 (2009) . THE HOLY SPIRIT AND THE PHYSICAL UNÍVERSE: THE IMPACT OF SCJENTIFIC PARADIGM SHIFTS ON CONTEMPORARY PNEUMATOLOGY WOLFGANG VONDEY A methodological shift occurred in the sciences in the 20th century that has irreversible repercussions for a contemporary theology of the Holy Spirit. Newton and Einstein followed fundamentally different trajectories that provide radically dissimilar frame- works for the pneumatological endeavor. Pneumatology after Einstein is located in a different cosmological framework constituted by the notions of order, rationality, relationality, symmetry, and movement. These notions provide the immediate challenges to a contemporary understanding of the Spirit in the physical universe. HPHE PARADIGM SHIFT IN SCIENCE from Ptolemaic to Copernican cosmo- Â logy is clearly reflected in post-Enlightenment theology. The wide- ranging implications of placing the sun instead of the earth at the center of the universe marked the beginnings of both the scientific and religious revolutions of the 16th century. A century later, Isaac Newton provided for the first time a comprehensive system of physical causality that heralded space and time as the absolute constituents of experiential reality from the perspective of both natural philosophy and theology.^ Despite the echoes WOLFGANG VONDEY received his Ph.D. in systematic theology and ethics at Marquette University and is currently associate professor of systematic theology in the School of Divinity, Regent University, Virginia. A prolific writer on Pneu- matology, ecclesiology, and the dialogue of science and theology, he has most recently published: People of Bread: Rediscovering Ecclesiology (2008); "Pentecos- tal Perspectives on The Nature and Mission of the Church" in "The Nature and Mission of the Church": Ecclesial Reality and Ecumenical Horizons for the Twenty- First Century, ed. -
2012-Heaven and the Afterlife Notes
Heaven and the Afterlife Notes and Outline - 1 John Gifford June/July 2012 “Aim at heaven and you will get earth thrown in. Aim at earth and you get neither.” C.S. Lewis "In My Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you.” Jhn 14:2 I. Introduction 1. The history of Heaven a. All major cultures have a heaven scenario • Zoroastrian (Paradise) – Babylonian Epoch of Gilgamesh • Hindu (Bhuva Loca – Good Kingdom) • Buddhist (Nirvana) – by collecting good Karma • Islam (Jannah - Paradise) b. All, except the Christian concept are based on good works • Earned “wages” argument (Rom 4:4; Gal 2:15-21) • Sets up “punishment” and “reward” 2. Who is right? a. “That’s your opinion” b. What is the truth? i. It Exists -- It is self-defeating to deny the existence of truth. ii. It is Unchangeable -- What was true is true and will remain true. iii. It is Eternal -- Even if every created thing ceases to exist, Truth will continue to exist. iv. It is Exclusive – The opposite of true is always false. c. Objective standard? i. The Bible is unique a. Intrinsic (Without error, consistent – 66 Books, 40 Authors – vetted) b. Extrinsic (History, Archeology) ii. Jesus said that it is true (Jn 8:31,32; 17:17) iii. The final argument is _____ _________________. 3. Everybody wants to Go a. Polls - 77% rated their chances of getting to Heaven as "good" or "excellent," while 19% rated them as "only fair" or "poor." b.