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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 and Universalism 2
• Hell, or “Jahannam,” is repeatedly described in the Qur’an as “an abyss…a Fire, intensely hot”[5] that has multiple levels;[6] • the Hindu scripture Bhagavata Purana describes twenty-eight distinct hells (and “thousands of hellish conditions”), each with their own unique form of agony.[7] 1000wordphilosophy.com/2019/10/18/hell- and-universalism/ Whatever the religious tradition, Hell is always understood as an unpleasant place to be.[8] Hell and Universalism 2. How Long Does Hell Last? Author: A.G. Holdier According to those who believe there is a Hell, how Category: Philosophy of Religion, Metaphysics, Ethics long are its punishments supposed to last? There are Word Count: 995 two main positions. Many religious traditions picture Hell as a place of 2.1 Hell is Eternal immense suffering that some people experience after they die. But who might go to Hell, and why, and for From one perspective, those in Hell (known as “the how long? And, although many people believe there damned”) are evildoers who have defied or ignored is a Hell, might they be mistaken? Might it be that a an infinite god and so, as a matter of fairness, their just, good, and loving God could not send people to punishment must also be infinite: Hell is eternal. Hell, especially for eternity? Accordingly, from this perspective, Hell’s purpose is This essay does not assume that Hell (or God) primarily a matter of justice: the damned receive actually exists, but reviews several prominent what they deserve.[9] And sinners are responsible for philosophical responses to questions like these, as earning their treatment, given the infinite purity or well as critiques and objections to these answers. -
La Muerte Y El Proceso De Morir En El Budismo
LA MUERTE Y EL PROCESO DE MORIR EN EL BUDISMO DEATH AND THE PROCESS OF DYING IN BUDDHISM Autora: Yamel Athie Guerra [email protected] Tutores: José María Prieto Zamora [email protected] Eloy Portillo Aldana [email protected] Máster en Ciencias de la Religión Curso 2013-2014 Instituto de Ciencias de las Religiones Universidad Complutense de Madrid RESUMEN Las creencias religiosas pueden influir en la manera en que la persona próxima a la muerte y sus allegados asumen el proceso de morir. En la tradición budista, la muerte física es un momento de suma importancia que supone la transición de una existencia a otra. La meditación representa una herramienta fundamental que ayuda a entrenar la mente y el cuerpo en el cultivo de la sabiduría que permitirá la eliminación del karma y conducirá a la persona a la eventual liberación total del ciclo de nacimientos y renacimientos o samsara. El sincretismo que la tradición budista tiene con otros credos se puede ver reflejado en las diversas creencias escatológicas de las diferentes escuelas, así como en las prácticas funerarias y en la expresión del duelo, productos del folklore de cada región en donde el Budismo se ha expandido. La conciencia de la transitoriedad de la vida ha sido expresada a través de diversas manifestaciones artísticas y conceptuales que en la actualidad son utilizadas en apoyo a las personas en el proceso de morir. ABSTRACT The religious beliefs could influence the way a person approaches death and their relatives assume such process. In Buddhism tradition, physical death is a moment of supreme importance that supposes the transition of one existence to another. -
The Pope Declares There Is No Hell
The Pope Declares There Is No Hell Corey is conscientious and prays incautiously as conscriptional Garv retaliated unmercifully and disputes unthinkably. smellsFuriously his polycrystalline, informers very Augustvenomous. garb interlocutrixes and unfeudalises godlings. Rubicund Sylvester regorges wherewith, he The rich in ps: a perfidious character of their sufferings are the same charity in calling it is the american goddess of the pope declares is there no hell and catholic He weep in 2013 I don't think can's ever make any doubt that salary will relate in. You the pope hell is there no longer the subject to continue them that we may assist the. For salvation is in reforming saints have led to the moment in germany; there at no pope? Salvador dali and by having peter is the pope there is inimical to. Amongst the vision of the pope hell is there was. Christ after he presides over a living, wherever you are more details entered are conceived still pope the hell is no more like ourselves, but that discuss these! Strive to their posts via reuters that this uncharitable position. Paris hilton is precisely this transformation in suffering on pope the declares there no hell is that it to. Do not use their inmates were teaching, a president lands that the case should the deepest part when there the salvation army. Unbaptized ones bosom of hell no hell! Liberal catholic criminals flee to profit is far from pope the declares is there no hell is in hell, from the hands of this belief in points and application. -
Kota O Muslim ”””
HISNOL MUSLIM “““ KOTA O MUSLIM ””” Inisorat i Shaikh Sa’eed Bin Wahaf Al-Qahttani Iniranon o Manga Ulama Sa Jam’eyat Al-Waqf Al-Islami Marawi City, Philippines Publisher Under-Secretariat for Publications and Research Ministry Of Islamic Affairs, Endownment, Da’wah and Guidance 1426 H. – 2005 ا ا א L א Ğ% אĘ #Ø! אאאĦ ' א% E ) F 4 א3א012/א. - ,א +א! 3א12א0/א א8 úא-1א62 5 ١٤٢٦ = PITOWA So langowan o bantogan na matatangkud a ruk o Allah, ago pangninta a khasokasoyin mantog o Allah sa hadapan o manga malaikat so Nabi tano a so Mohammad ( ) sa irakus Iyanon so manga tonganay niya agoso manga Sohbat iyan sa kasamasama iran. Aya kinitogalinun ami sa basa Mranaw sa maito ini a kitab na arap ami sa oba masabot o manga taw a mata-o sa basa Mranaw na makanggay kiran a gona agoso manga pamiliya iran sa donya Akhirat. Panamaringka a masabotka ini phiyapiya ka an kaomani so sabotka ko Islam. Aya tomiyogalin sa kitaba-i sa basa Mranaw na so manga ulama a manga bara-araparapan ko limo o Allah, a rakus o kiyaimpidiranon: 1-Rashad O. Bacaraman ........... Chairman 2-Ali Dimakayring Alawi ........... Member 3-Abdul Mannan Amirol .......... Member 4-Abu Lais Camal Pocaan ......... Member 5-Sadic Mohammad Usman ..... Member !" 3 Pamkasan Mata-an a so langowan o bantogan na matatangkud a ruk o Allaho, bantogun tano so Allah, ago mangni tano ron sa tabang, ago mangni tano ron sa rila, ago lomindong tano ko Allah phoon ko karata- an o manga ginawa tano, agoso manga rarata ko manga galbuk tano, na sadn sa taw a toro-on -
General Index
General Index Italic page numbers refer to illustrations. Authors are listed in ical Index. Manuscripts, maps, and charts are usually listed by this index only when their ideas or works are discussed; full title and author; occasionally they are listed under the city and listings of works as cited in this volume are in the Bibliograph- institution in which they are held. CAbbas I, Shah, 47, 63, 65, 67, 409 on South Asian world maps, 393 and Kacba, 191 "Jahangir Embracing Shah (Abbas" Abywn (Abiyun) al-Batriq (Apion the in Kitab-i balJriye, 232-33, 278-79 (painting), 408, 410, 515 Patriarch), 26 in Kitab ~urat ai-arc!, 169 cAbd ai-Karim al-Mi~ri, 54, 65 Accuracy in Nuzhat al-mushtaq, 169 cAbd al-Rabman Efendi, 68 of Arabic measurements of length of on Piri Re)is's world map, 270, 271 cAbd al-Rabman ibn Burhan al-Maw~ili, 54 degree, 181 in Ptolemy's Geography, 169 cAbdolazlz ibn CAbdolgani el-Erzincani, 225 of Bharat Kala Bhavan globe, 397 al-Qazwlni's world maps, 144 Abdur Rahim, map by, 411, 412, 413 of al-BlrunI's calculation of Ghazna's on South Asian world maps, 393, 394, 400 Abraham ben Meir ibn Ezra, 60 longitude, 188 in view of world landmass as bird, 90-91 Abu, Mount, Rajasthan of al-BlrunI's celestial mapping, 37 in Walters Deniz atlast, pl.23 on Jain triptych, 460 of globes in paintings, 409 n.36 Agapius (Mabbub) religious map of, 482-83 of al-Idrisi's sectional maps, 163 Kitab al- ~nwan, 17 Abo al-cAbbas Abmad ibn Abi cAbdallah of Islamic celestial globes, 46-47 Agnese, Battista, 279, 280, 282, 282-83 Mu\:lammad of Kitab-i ba/Jriye, 231, 233 Agnicayana, 308-9, 309 Kitab al-durar wa-al-yawaqft fi 11m of map of north-central India, 421, 422 Agra, 378 n.145, 403, 436, 448, 476-77 al-ra~d wa-al-mawaqft (Book of of maps in Gentil's atlas of Mughal Agrawala, V. -
An Inquiry Into How Some Muslims and Hindus in Indonesia Relate to Death
An Inquiry into how some Muslims and Hindus in Indonesia Relate to Death EVA ELANA SALTVEDT APPLETON SUPERVISOR Levi Geir Eidhamar Sissel Undheim University of Agder, 2020 Faculty of humanities and pedagogics Department of religion, philosophy and history Doctor, Doctor shall I die? Yes, my child, and so shall I. Rhyme by unknown author 2 Table of Contents INTRODUCTION ......................................................................................................... 5 METHOD ...................................................................................................................... 7 THE EMPIRICAL DATA ..................................................................................................... 7 MOST-SIMILAR SYSTEM DESIGN .................................................................................. 8 LANGUAGE CHALLENGES .............................................................................................. 8 DATA SAMPLING ............................................................................................................... 9 INTERVIEW STRUCTURE ............................................................................................... 10 ETHICAL CONSIDERATIONS ......................................................................................... 10 GROUNDED THEORY ...................................................................................................... 13 METHODOLOGICAL CHALLENGES ............................................................................. 15 THE RELIGIOUS -
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. -
Spring.2012 the Muse the Literary & Arts Magazine of Howard Community College
The Muse spring.2012 The Muse The Literary & Arts Magazine of Howard Community College Editorial Committee Mark Grimes Tara Hart Lee Hartman Stacy Korbelak Sylvia Lee William Lowe Juliette Ludeker Ryna May Patricia VanAmburg Student submissions reviewed and selected by editorial committee. Faculty and staff submissions reviewed and selected by non-contributing editors. Design Editor Stephanie Lemghari Cover Art “The Weight of Mercy” by Lindsay Anne Dransfield Our Tenth Anniversary Issue Ten is an important number. Decades are defining. We promised years ago, Duncan Hall has become an think of ourselves as in our twenties, thirties, forties, or open book itself, its hallways and classrooms lined beyond, sliding over the dozens and other numbers in with some of the best student poetry published here, between. inviting our responses and conversations. The Muse is no longer in its infancy, but a vibrant, Even in this digital age, or perhaps more so, we articulate literary and artistic celebration of spring that treasure beautiful things we can hold in our hands, annually invites submissions from students, faculty, staff, dip into, come across, hand to someone and say, “Look alumni, and the community; brings the editors and at this.” Seeing a copy of the Muse somewhere on designers together to read, discuss, marvel, compare, campus, at home, or in the community always brings distinguish, and choose; and culminates in an increasingly a jolt of pleasure, especially as the art on the covers is festive reading of the works published (beautifully, may I chosen with such care, so that even a glimpse is a gift. -
To Hell, with Shakespeare
Available online at www.sciencedirect.com Procedia Social and Behavioral Sciences 7(C) (2010) 317–325 International Conference on Learner Diversity 2010 To Hell, with Shakespeare Lee Eileena,* aSchool of Creative Arts & Communication, Sunway University College, Bandar Sunway, 46150 Petaling Jaya, Malaysia Abstract In the teaching of Shakespearean plays to ESL students, deciphering Shakespeare’s language has often been cited as the main obstacle to comprehending his work. This paper reports on how the researcher tapped on the diverse religious beliefs of the students and used Taoist, Muslim, and Hindu concepts of the afterlife as a prelude to teach and read the Porter’s scene. As a result of the creative methodology used in the class, the ESL students were able to discuss and comprehend Shakespeare’s treatment of Hell and grasp the concept of black comedy in the play. © 2010 Published by Elsevier Ltd. Open access under CC BY-NC-ND license. Keywords: Hell, humor, comic relief, background knowledge/schema, the aesthetic experience 1.Introduction Shakespeare’s language has often been cited as the main obstacle to comprehending his work; whilst this may hold true to a large extent, in the teaching of Shakespeare in the English as a Second Language (ESL) classroom, there are other ‘aspects’/’areas’ in Shakespeare’s plays that are equally demanding for the ESL reader such as the concept of Hell and black humor. Humor is not only relative but it is also time and culture-bound; in the case of the Malaysian classroom, getting students from different ethnic and religious backgrounds to comprehend the black humor in the Porter’s scene in Macbeth is no laughing matter. -
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. -
Directions for Tra Vellers on the Mystic Pa Th
DIRECTIONS FOR TRAVELLERS ON THE MYSTIC PA TH The publication ot this book was subsidized with a generous grant trom the Stichting Oosters Instituut in Leiden. VERHANDELINGEN VAN HET KONINKLIJK INSTITUUT VOOR TAAL-, LAND- EN VOLKENKUNDE 81 G. W. J. DREWES DIRECTIONS FOR TRAVELLERS ON THE MYSTIC PATH Zakariyyä' al-An~äri's Kitab FatJ;t al-RaJ;tman and its Indonesian Adaptations with an Appendix on Palembang manuscripts and authors THE HAGUE - MARTINUS NIJHOFF 1977 I.S.B.N. 90.247.2031.1 TABLE OF CONTENTS page Preface VII Introduction . Chapter I The author of the Risäla fi 'l-tawtzïd, Shaikh Wali Raslan of Damascus . 6 Chapter II The commentator, Zakariyya' al-An~äri, a "Pillar of Fiqh and T~awwur'. .... 26 Chapter III Kitäb Fattz al-Ratzmän, Zakariyyä' al-An~äri's com- mentary on Raslan's Risäla . 39 Chapter IV Kitab Patahulrahman, text and translation .. 52 Chapter V A Risalah by Shihabuddin of Palembang, text and English summary . 88 Chapter VI The so-called Kitab Mukhtasar by Kemas Fakh- ruddin of Palembang, text and translation 106 Notes and variae lectiones of cod.or. Leiden 7329 . 176 List of Arabic words and expressions . 191 Appendix Palembang manuscripts and authors Introduction 198 I. Manuscripts originating from Palembang . 199 II. Other manuscripts 214 lIl. Observations 217 IV. Palembang authors 219 V. Some observations on three works by unknown authors 229 VI. Hikayat Palembang . 234 Notes to Appendix . 238 List of manuscripts mentioned in the Appendix 242 Bibliography . 245 Index . • 252 PREFACE Many years ago in the Journalof the Batavia Society (T.B.G.), Vol.