Hell:
Destiny for the Disagreeable
June 28, 2023
G.D.O'Bradovich III
For the wages of sin is death,
but the gift of God is eternal life through Jesus Christ our Lord.
Epistle to the Romans 6:23
but the gift of God is eternal life through Jesus Christ our Lord.
Epistle to the Romans 6:23
introduction
The importance of the topic of Hell as a worldview cannot be understated for the adherents of modern Christianity. This concern for Hell originates partially from the belief in an immortal soul, one that may be tormented eternally with a resurrected body, while the remainder of apprehension can be assigned to the considerations of God’s justice and his holiness. It is obvious how one can injure another person, yet it is not clear how any human action can be described as a “sin against God”. Human acts, which are confined to temporal events and limited to locations, cannot affect the eternal and perfect dignity of God who is not influenced by external activities.
One argument for the existence of Hell, as taught and understood by modern Christians, is based on the belief that God’s justice demands retribution or punishment. Nowhere in the theology of Hell is God’s mercy discussed and it is reasonable to conclude that the absence of the discussion of God’s mercy is a subtle denial of that mercy.
The undue regard and seemingly misplaced concern for the eternal fate of individuals who do not share or profess certain values is a hallmark of “fundamental” Christianity.
For Roman Catholics who do not die in a state of grace, which is understood as being free from venial and from mortal sins, Purgatory is their immediate destination and those Roman Catholics who die without remittance of their mortal sins are consigned to Hell. This fact explains the historical importance of being absolved by a priest on one’s deathbed, as those near death are unlikely to engage in mortal sins. There is no departing Hell. Once the venial sins of the deceased are “purged” in Purgatory, either by the fires or by prayers of the living faithful, or an undefined combination of both, then the faithful will depart Purgatory and enter Heaven. All the faithful departed in Heaven are saints.
Modern Christians maintain that, at death. the believer immediately enters Heaven and the damned enter Hell. Yet, this conviction is true, then there is neither need or reason for the Final Judgment, as everyone is either in Hell or Heaven. Therefore, the belief that the deceased enjoys bliss or suffer torment is a subtle denial of the Final Judgment, as it is difficult to accept that God would preside over superfluous acts. Not only is this view a denial of the Final Judgment, but, by extension, it is also a denial that the Church has faithfully preserved her traditions, including the Final Judgment, until the time of the Seconding Coming of Christ.
As Peter De Rosa observed in “Vicars of Christ: The Dark Side of the Papacy”, the ancient Greek Church leaders often viewed the innovators of the Roman Church as “simpletons”. Not encumbered by distracting thoughts that God cannot be near sin, the Orthodox Church had no necessity of supposing a place such as Purgatory for purifying the departed faithful. In Orthodox tradition, after the Last Judgment, humanity will be in the presence of God and their individual experiences will either be bliss or torment, as appropriate. In Orthodox theology, there will be no conjectured third parties, such as demons or fallen angels, to inflict carnal pain.
Since both books of Maccabees were removed from the King James Bible in 1885 AD, Protestantism has a new Biblical tradition and nowadays most Protestants do not pray for the departed faithful or for the intervention of the Saints.
One argument for the existence of Hell, as taught and understood by modern Christians, is based on the belief that God’s justice demands retribution or punishment. Nowhere in the theology of Hell is God’s mercy discussed and it is reasonable to conclude that the absence of the discussion of God’s mercy is a subtle denial of that mercy.
The undue regard and seemingly misplaced concern for the eternal fate of individuals who do not share or profess certain values is a hallmark of “fundamental” Christianity.
For Roman Catholics who do not die in a state of grace, which is understood as being free from venial and from mortal sins, Purgatory is their immediate destination and those Roman Catholics who die without remittance of their mortal sins are consigned to Hell. This fact explains the historical importance of being absolved by a priest on one’s deathbed, as those near death are unlikely to engage in mortal sins. There is no departing Hell. Once the venial sins of the deceased are “purged” in Purgatory, either by the fires or by prayers of the living faithful, or an undefined combination of both, then the faithful will depart Purgatory and enter Heaven. All the faithful departed in Heaven are saints.
Modern Christians maintain that, at death. the believer immediately enters Heaven and the damned enter Hell. Yet, this conviction is true, then there is neither need or reason for the Final Judgment, as everyone is either in Hell or Heaven. Therefore, the belief that the deceased enjoys bliss or suffer torment is a subtle denial of the Final Judgment, as it is difficult to accept that God would preside over superfluous acts. Not only is this view a denial of the Final Judgment, but, by extension, it is also a denial that the Church has faithfully preserved her traditions, including the Final Judgment, until the time of the Seconding Coming of Christ.
As Peter De Rosa observed in “Vicars of Christ: The Dark Side of the Papacy”, the ancient Greek Church leaders often viewed the innovators of the Roman Church as “simpletons”. Not encumbered by distracting thoughts that God cannot be near sin, the Orthodox Church had no necessity of supposing a place such as Purgatory for purifying the departed faithful. In Orthodox tradition, after the Last Judgment, humanity will be in the presence of God and their individual experiences will either be bliss or torment, as appropriate. In Orthodox theology, there will be no conjectured third parties, such as demons or fallen angels, to inflict carnal pain.
Since both books of Maccabees were removed from the King James Bible in 1885 AD, Protestantism has a new Biblical tradition and nowadays most Protestants do not pray for the departed faithful or for the intervention of the Saints.
He [Judas, v.38] sent twelve thousand drachms [sic] of silver to Jerusalem for sacrifice to be offered for the sins of the dead, thinking well and religiously concerning the resurrection. (For if he had not hoped that they that were slain should rise again, it would have seemed superfluous and vain to pray for the dead,) And because he considered that they who had fallen asleep with godliness, had great grace laid up for them.
2 Maccabees 12:43-45, Douay–Rheims Bible
The monetary collection was presumably sent to the Jewish Temple to pay for sacrifices in the names of the fallen soldiers. It is clear Judas Maccabee [190 BC- 160 BC] believes that one can purchase sacrifices for the benefit of the departed. Although the departed fall short of the Glory of God, this does not disqualify them from receiving prayers from the living faithful. In Second Maccabees there is a direct connection between the expectation of the resurrection and prayer for the dead. Judas Maccabee “made a reconciliation for the dead, that they might be delivered from sin.” [King James Bible]
We have heard that sin cannot exist in the presence of God, yet we have also heard that God is omnipresent. Of course, neither statement has a Biblical foundation, yet such declarations seem pious to those who are incapable of reaching the appropriate conclusions: either sins committed on earth are in the presence of the omnipresent God or sins committed on earth are not in the presence of God, as he is not omnipresent, that is, his presence is limited to the highest heaven, the unknowable region beyond the visible heavens [cf. 2 Cor 12:2]. Christ, who is not a spirit, is physically present at the right hand of God, either sitting or standing [Matt 26:64; Mark 14:62, 16:19; Luke 22:69; Acts 2:33, 5:31, 7:55; Rom 8:34; Eph 1:20; Col 3:1; 1 Peter 3:22].
We have heard that sin cannot exist in the presence of God, yet we have also heard that God is omnipresent. Of course, neither statement has a Biblical foundation, yet such declarations seem pious to those who are incapable of reaching the appropriate conclusions: either sins committed on earth are in the presence of the omnipresent God or sins committed on earth are not in the presence of God, as he is not omnipresent, that is, his presence is limited to the highest heaven, the unknowable region beyond the visible heavens [cf. 2 Cor 12:2]. Christ, who is not a spirit, is physically present at the right hand of God, either sitting or standing [Matt 26:64; Mark 14:62, 16:19; Luke 22:69; Acts 2:33, 5:31, 7:55; Rom 8:34; Eph 1:20; Col 3:1; 1 Peter 3:22].
Hell in the New testament
The occurrences of various Greek words translated variously as “hell” or “hell fire” in the King James Bible version of the New Testament:
Strong’s G86 hadēs proper locative noun
11 occurrences; translated as: “hell” (10), “grave” (1). Four occurrences in the Gospels, two in Acts, one in the Pauline Epistles, and four in Revelation.
Jesus mentions Hell in the parable of the rich man and Lazarus [Luke 16:23]. Parables are “used to illustrate a moral or spiritual lesson”. It is uncertain how one is to interpret this parable as a moral or spiritual lesson and the only correct statement is that it cannot, by the definition of a parable, to be understood literally.
Strong’s G86 hadēs proper locative noun
11 occurrences; translated as: “hell” (10), “grave” (1). Four occurrences in the Gospels, two in Acts, one in the Pauline Epistles, and four in Revelation.
Jesus mentions Hell in the parable of the rich man and Lazarus [Luke 16:23]. Parables are “used to illustrate a moral or spiritual lesson”. It is uncertain how one is to interpret this parable as a moral or spiritual lesson and the only correct statement is that it cannot, by the definition of a parable, to be understood literally.
O death, where is thy sting? O grave G86, where is thy victory? 1 Corinthians 15:55
Saint Paul offers no theological opinion on the existence or purpose of Hades in this rhetorical question. It is not obvious why the editors of the King James Bible version chose the word “grave”, as “Hell” better serves the purpose of denying that Hell will ever be successful against Christ. The quotation in context:
So when this corruptible shall have put on incorruption and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, “Death is swallowed up in victory.” [Isaiah 25:8] O death, where is thy sting? O grave, where is thy victory? The sting of death is sin and the strength of sin is the law. 1 Corinthians 15:54-56
As verse 56 can be omitted without any affecting the clear interpretation of the text, it seems that Saint Paul is compelled to marginalize the importance of the law and, on this occasion, equating the Law of Israel with death; although he writes that the law is good, just, and holy [Romans 7:12-13]. It follows logically that death, being a result of the law, should also be interpreted as good, holy, and just. However, without an established tradition of interpreting contradictory Biblical passages, modern Christians must use their own reasoning and the result of differing interpretations is the source of endless confusion [1 Corinthians 14:33].
Strong’s G1067 geenna feminine noun
12 occurrences; translated as: “hell” (9), “hell fire” (with G4442) (3). 11 occurrences in the Gospels and one occurrence in the Epistle of James.
Strong’s G5020 tartaroō verb
One occurrence; translated as “cast down to hell” (1); found in the Epistle of Simon Peter.
The initial impression is that are fewer total occurrences [24 total] of words relating to the place of the damned than would be expected from the size of the New Testament [180,381 words in the King James Bible version]. The ratio of of usages of words pertaining to Hell to the total words in the text is one to 7,516. For comparison, the ratio of “Jesus” [G2424; 975 occurrences] to the text is one to 185. With so few mentions, it seems that Hell can not be of theological significance either in the New Testament, generally, or in Saint Paul’s teachings, specifically. A slight majority of occurrences are found in the Gospels [15], with four in Revelation and two found in Acts.
Strong’s G1067 geenna feminine noun
12 occurrences; translated as: “hell” (9), “hell fire” (with G4442) (3). 11 occurrences in the Gospels and one occurrence in the Epistle of James.
Strong’s G5020 tartaroō verb
One occurrence; translated as “cast down to hell” (1); found in the Epistle of Simon Peter.
The initial impression is that are fewer total occurrences [24 total] of words relating to the place of the damned than would be expected from the size of the New Testament [180,381 words in the King James Bible version]. The ratio of of usages of words pertaining to Hell to the total words in the text is one to 7,516. For comparison, the ratio of “Jesus” [G2424; 975 occurrences] to the text is one to 185. With so few mentions, it seems that Hell can not be of theological significance either in the New Testament, generally, or in Saint Paul’s teachings, specifically. A slight majority of occurrences are found in the Gospels [15], with four in Revelation and two found in Acts.
lake of fire
These both [the beast and false prophet] were cast alive into a lake of fire burning with brimstone. Revelation 19:20
And the devil that deceived them was cast into the lake of fire and brimstone…
Revelation 20:10
And death and hell were cast into the lake of fire. This is the second death and whosoever was not found written in the book of life was cast into the lake of fire. Revelation 20:14-15
The names of the five identified entities that are cast into the lake of fire are the beast, the false prophet, the devil, death, and hell.
The remaining occurrences of the lake of fire:
The remaining occurrences of the lake of fire:
But the fearful and unbelieving and the abominable and murderers and whoremongers and sorcerers, and idolaters and all liars shall have their part in the lake which burneth with fire and brimstone: which is the second death. Revelation 21:9
The term “second death” is found when Hell, Death, and various sinners are thrown into the lake of fire. The “sins” are behavioral, that is, unapproved acts are committed. These sins are not the result of having different beliefs, but of behaving in unapproved conduct or unrighteous works. Judging from the frequency of usage alone, “works” are important in the book of Revelation [Revelation 2:2, 5, 9, 13, 19, 23, 26; 3:1-2, 8, 15; 9:20; 14:13: 15:3; 18:6: 20:12-13], as are “deeds” [Revelation 2:6, 22; 16:1], and “work”:
And, behold, I [the angel?, v.8; Jesus?, v. 16] come quickly and my reward is with me, to give every man according as his work G2041 shall be. Revelation 22:12
Although it is uncertain who is speaking, it is clear that the reward is not given for past beliefs or convictions, previous good works, or adherence to the Laws of Israel, but for future works; works that “shall be.”
death and life or suffering and bliss
The quote that opens this essay offers one of two possible outcomes or rewards: death or life. Life and death are opposites, while sins and gifts are unrelated words. It is reasonable to conclude that “eternal death” is the unstated opposite of “eternal life”. Saint Paul does not write:
For the wages of sin is unending torture [in Hell], but the gift of God is eternal happiness [bliss in Heaven] through Jesus Christ our Lord.
For the wages of sin is unending torture [in Hell], but the gift of God is eternal happiness [bliss in Heaven] through Jesus Christ our Lord.
What if God, willing to shew his wrath and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction and that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, even us, whom he hath called, not of the Jews only, but also of the Gentiles? Romans 9:22-24
The rhetorical questions suggests that God created some individuals, perhaps the vast majority of people, for “destruction”. Once again, Saint Paul does not write that “the vessels of wrath [were] fitted to endless suffering [in Hell]”.
Strong’s G684 apōleia feminine noun
From a presumed derivative of ἀπόλλυμι (G622).
The KJV translates Strong's G684 as: perdition (8), destruction (5), waste (2), damnable (1), to die (with G1519) (1), perish (with G1498) (with G1519) (1), pernicious (1).
Strongs G623 apollyōn proper masculine noun
Active participle of ἀπόλλυμι (G622).
The KJV translates Strong's G623 as: Apollyon (1).
Strong’s G684 apōleia feminine noun
From a presumed derivative of ἀπόλλυμι (G622).
The KJV translates Strong's G684 as: perdition (8), destruction (5), waste (2), damnable (1), to die (with G1519) (1), perish (with G1498) (with G1519) (1), pernicious (1).
Strongs G623 apollyōn proper masculine noun
Active participle of ἀπόλλυμι (G622).
The KJV translates Strong's G623 as: Apollyon (1).
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. G623
Revelation 9:11
All occurrences of G684 in the Pauline Epistles:
What if God, willing to shew his wrath and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction G684: Romans 9:22
And in nothing terrified by your adversaries: which is to them an evident token of perdition G684, but to you of salvation and that of God. Philippians 1:28
Destruction and salvation are opposites, but suffering and salvation are not opposites.
[The “enemies of the cross of Christ”, v.18] Whose end is destruction G684, whose God is their belly, and whose glory is in their shame, who mind earthly things.) Philippians 3:19
As the fate of the enemies of the cross of Christ is not eternal suffering, but “destruction”, it is difficult to understand the reason modern Christians are concerned about the immortal souls of those who profess differing opinions.
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 G684 2 Thessalonians 2:3
But they that will be rich fall into temptation and a snare and into many foolish and hurtful lusts which drown men in destruction G3639 and perdition. G684 1 Timothy 6:9
G3639 olethros masculine noun
From a primary ollumi (to destroy, a prolonged form).
The KJV translates Strong's G3639 as: destruction (4).
From a primary ollumi (to destroy, a prolonged form).
The KJV translates Strong's G3639 as: destruction (4).
To deliver such an one unto Satan for the destruction G3639 of the flesh that the spirit may be saved in the day of the Lord Jesus. 1 Corinthians 5:5
For when they shall say, “Peace and safety”; then sudden destruction G3639 cometh upon them, as travail upon a woman with child and they shall not escape. 1 Thessalonians 5:3
[People who do not know God and do not obey the Gospel, v.8] shall be punished with everlasting destruction G3639 from the presence of the Lord and from the glory of his power;
2 Thessalonians 1:9
Those who do not know God and who do not obey the Gospel will be punished with eternal destruction. However, if “our” Gospel is hid, it is hidden to those who are lost [2 Corinthians 4:3-4].
Saint Paul explains that the minds that do not understand his Gospel are blinded by the God of this world [Romans 2:16, 16:25; 2 Timothy 2:8]. It logically follows that those souls who, through no fault of their own, are blinded by the God of this world cannot be held responsible for their ignorance.
It is not obvious if Saint Paul’s Gospel is identical with the Gospel of Christ and, if not, what are the specific differences [Romans 1:16, 15:19, 15:29; 1 Corinthians 9:12, 9:18; 2 Corinthians 4:4, 9:13, 10:14; Galatians 1:7; Philippians 1:27; 1 Thessalonians 3:2].
Saint Paul explains that the minds that do not understand his Gospel are blinded by the God of this world [Romans 2:16, 16:25; 2 Timothy 2:8]. It logically follows that those souls who, through no fault of their own, are blinded by the God of this world cannot be held responsible for their ignorance.
It is not obvious if Saint Paul’s Gospel is identical with the Gospel of Christ and, if not, what are the specific differences [Romans 1:16, 15:19, 15:29; 1 Corinthians 9:12, 9:18; 2 Corinthians 4:4, 9:13, 10:14; Galatians 1:7; Philippians 1:27; 1 Thessalonians 3:2].
But they that will be rich fall into temptation and a snare and into many foolish and hurtful lusts, which drown men in destruction G3639 and perdition. 1 Timothy 6:9
vile words
Plato places vile words into Thrasymachus’ mouth:
And even if there are gods, and they do care about us, yet we know of them only from tradition and the genealogies of the poets... Republic Book II
All the knowledge the Gentle Reader possesses regarding the gods is found in tradition, presumably oral traditions, and in preserved writings. No knowledge of the gods can be discovered by an individual, for the adventures of Hercules, Poseidon, Ganymede, Dionysus, and Apollo can not be found by studying the natural world. The implication of Plato’s statement is that man in his natural state and unaided by divine revelation cannot possess any knowledge of the gods.
viler words
Viler ideas are found in the writings of Jean Hardouin [1646-1729], such as our knowledge of ancient Christian heresies are entirely dependent upon the alleged writings of the Church Fathers
Ought not every one to wonder at the alleged fact that the Heresies sprang up in the order in which divers tracts on Religion may be arranged in schools? Prolegomena, p. 155
Hardouin states that the evidence for fabrication of heresies as found in history books is that the heresies do not occur randomly, but are found in a reasonable order that can be taught in seminaries. The “List of Christian heresies” in chronological order from Wikipedia are not be understood as the heresies that Hardouin knew, but are mentioned to demonstrate that the origin of heresies have a general pattern:
1st Century
Docetism
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The nature of Christ.
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2nd Century
Adoptionism
Antinomianism Psilanthropism Sabellianism Monarchianism Patripassianism Modalism Marcionism Valentinianism Gnosticism Sethianism Basilideanism Montanism Universalism |
The nature of Christ.
The nature of Christ. The nature of Christ. The nature of the Trinity. The nature of the Trinity. The nature of the Trinity. The nature of the Trinity. The nature of God. Salvation through knowledge. Salvation through knowledge. Salvation through knowledge. Salvation through knowledge. Other. Other. |
3rd Century
Novatianism
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Other.
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4th Century
Arianism
Monophysitism Apollinarianism Tritheism Collyridianism Subordinationism Donatism |
The nature of Christ.
The nature of Christ. The nature of Christ. The nature of the Trinity. The nature of the Trinity. The nature of the Trinity. Other. |
5th Century
Nestorianism
Eutychianism Monophysitism Pelagianism |
The nature of Christ.
The nature of Christ. The nature of Christ. Salvation through knowledge. |
6th Century
Three Chapters
|
Other.
|
7th Century
Monothelitism
Paulicianism Iconclasm |
The nature of Christ.
Salvation through knowledge. Other. |
Century
1st 2nd 3rd 4th 5th 6th 7th Total |
Nature of
Christ 1 3 - 3 3 - 1 11 |
Nature of
God - 1* - - - - - 1 |
Nature of the Trinity
- 4 - 3 - - - 7 |
Gnostic
- 4 - - 1 - 1 6 |
Other
- 2 1 1 - 1 1 6 |
* The realization that the Lawgiver of the Old Testament, Jehovah, is not the Father of Jesus is an aspect of Christian Gnosticism.
[The Law, v.19] was ordained by angels in the hand of a mediator. Now a mediator is not a mediator of one, but God is one. Galatians 3:19-20
The Roman Church added “filioque” to the Nicene Creed. Therefore, the Holy Spirit proceeds from the Father and the Son in Roman Catholic teaching. This addition can be considered a heresy, as it is in opposition to the explicit decree of the Ecumenical Council. For individuals who believe that the authority of Popes and Papal decrees are above the authority of Councils, the western Council of Constance [1414 AD to 1418 AD] declared that the three “Popes” were subject to the decrees of Councils. Since the three Popes were deemed to be schismatic, but not heretical, the implication, both from the seven ecumenical councils, generally, and from the Council of Constance, specifically, is that all Popes are subject to the authority of Councils.
[It is] clear that these heresies were feigned and fabulous… [and] fatuous and insane, and invented with the sole object that, by opposing them in… controversial writings, impiety may be suggested. Prolegomena, p. 155
Hardouin states that fantastic heresies were created on paper so that it would be possible to suggest impiety in the responses of the alleged writings of the Church Fathers. Although impiety is found throughout the alleged writings of the Church Fathers, the goal was not to inculcate impiety into the minds of the careful readers, but atheism
The dates after the heresy is the year of the first usage according to the Oxford English Dictionary. The late dates in the English language suggest the heresies were found in hand written books and proliferated during the age of printing before coming to England.
Nestorianism 1425c AD
The belief that Jesus Christ was two persons, the divine Son of God and the human Jesus of Nazareth. Nestorius also stated that the Virgin Mary is not the Mother of God because she gave birth to the human Jesus, not the divine God.
The dates after the heresy is the year of the first usage according to the Oxford English Dictionary. The late dates in the English language suggest the heresies were found in hand written books and proliferated during the age of printing before coming to England.
Nestorianism 1425c AD
The belief that Jesus Christ was two persons, the divine Son of God and the human Jesus of Nazareth. Nestorius also stated that the Virgin Mary is not the Mother of God because she gave birth to the human Jesus, not the divine God.
The belief that “Christ” is of God, the divine part, and “Jesus” is the human aspect. This idea can only originate from, and persist among, individuals who have little knowledge of the Greek language, where, “Jesus Christ” is the “Anointed Savior”. Hardouin wrote that the heresies are feigned.
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Marcionism 1449c AD
The belief that the God of the Old Testament was a different god from the God of the New Testament.
The belief that the God of the Old Testament was a different god from the God of the New Testament.
The behavior of the Jehovah is so difficult to reconcile with the Father of Jesus and, in frustration, heretics conclude that the two Gods are not simply inconsistent aspects of one deity, but different entities. This position allows for the God of Israel to be different from the God of Jesus. In Gnostic theology, Jehovah can be understood as an inferior collection of angels when compared to the God of the New Testament.
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Valentinianism 1449 AD
The belief that the world was created by a series of emanations from the supreme being and that salvation came from knowledge of the true nature of the universe.
Paulicianism 1573 AD
The belief that the material world is evil and the only way to salvation is to reject it.
The belief that the world was created by a series of emanations from the supreme being and that salvation came from knowledge of the true nature of the universe.
Paulicianism 1573 AD
The belief that the material world is evil and the only way to salvation is to reject it.
Gnostics can interpret the passion, the physical suffering, of Christ as an allegory of the suffering of Sophia in the material realm.
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Pelagianism 1581 AD
The belief that humans can be saved by their own efforts, without the need for God's grace.
The belief that humans can be saved by their own efforts, without the need for God's grace.
An example of these efforts is all too common declaration from modern Christians that Jesus has saved them. It is not clear from their theology if God’s grace is needed for such a statement. Since “God’s grace” is not defined, uncertainty exists. Jesus anticipates certain self professing Christians when he declares that not all call him “Lord” will be saved [Matt 7:21]. Of course, as men, we cannot know if these declarations of personal salvation are with or without God’s grace.
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Arianism 1585 AD
The belief that Jesus Christ is not fully divine, but is a created being.
Donatism 1588 AD
The belief that the Catholic Church had become corrupt and that only the Donatists were the true Christians.
The belief that Jesus Christ is not fully divine, but is a created being.
Donatism 1588 AD
The belief that the Catholic Church had become corrupt and that only the Donatists were the true Christians.
The idea that the Catholic Church was corrupt was Luther’s position in the sixteenth century and many churches or Christian communities today declare that they are the only true Christians. Without an objective definition for “Christian”, multiple groups may be correct that they are true Christians. Hardouin wrote that the heresies are fabulous.
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Montanism 1597 AD
The belief that emphasizes the importance of prophecy and ecstatic experiences.
The belief that emphasizes the importance of prophecy and ecstatic experiences.
This describes the fundamental evangelist emphasis on “end time” prophecy and personal experiences. Hardouin declared that the heresies are fatuous.
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Apollinarianism 1607 AD
The belief that Jesus did not have a human mind or soul, but only a human body with a divine mind.
Sabellianism 1668 AD
The belief that the Father, Son, and Holy Spirit are not three distinct persons, but are simply different manifestations of the same divine being.
Sethianism 1721 AD
The belief in a supreme God, Sophia, the Demiurge, and gnosis as the path to salvation.
Monothelitism 1729 AD
The belief that Christ had only one will, which was divine.
Psilanthropism 1811 AD
The belief that Jesus is "merely human" and that he never became divine, or that he never existed prior to his birth as a man.
Docetism 1818–21 AD
The belief that Jesus Christ did not have a real physical body, but only an apparent or illusory one.
Adoptionism 1833 AD
The belief that Jesus Christ was not the Son of God from eternity, but was adopted by God at some point in his life.
Monophysitism 1837 AD
The belief that Christ has only one nature, which is divine.
Monarchianism 1841 AD
The belief hat the Father, Son, and Holy Spirit were all the same being.
Patripassianism 1847 AD
The belief that the Father and Son are not two distinct persons and both God the Father and the Son suffered on the cross as Jesus.
The belief that Jesus did not have a human mind or soul, but only a human body with a divine mind.
Sabellianism 1668 AD
The belief that the Father, Son, and Holy Spirit are not three distinct persons, but are simply different manifestations of the same divine being.
Sethianism 1721 AD
The belief in a supreme God, Sophia, the Demiurge, and gnosis as the path to salvation.
Monothelitism 1729 AD
The belief that Christ had only one will, which was divine.
Psilanthropism 1811 AD
The belief that Jesus is "merely human" and that he never became divine, or that he never existed prior to his birth as a man.
Docetism 1818–21 AD
The belief that Jesus Christ did not have a real physical body, but only an apparent or illusory one.
Adoptionism 1833 AD
The belief that Jesus Christ was not the Son of God from eternity, but was adopted by God at some point in his life.
Monophysitism 1837 AD
The belief that Christ has only one nature, which is divine.
Monarchianism 1841 AD
The belief hat the Father, Son, and Holy Spirit were all the same being.
Patripassianism 1847 AD
The belief that the Father and Son are not two distinct persons and both God the Father and the Son suffered on the cross as Jesus.
God suffering on the cross is an insane heresy.
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Arianism [1585 AD], Apollinarianism [1607 AD], Adoptionism [1833 AD], Antinomianism, and Psilanthropism maintain that Jesus was human and not divine, whereas Docetism [1818–21 AD] believes that Jesus was not human, but a phantom. The belief that Jesus was not human, only a spirit, necessitates someone else being crucified. Simon of Cyrene is often suggested as the one crucified in the place of Jesus, as Simon carries Jesus’ cross in the Synoptic Gospels.
Gnosticism
The belief that the material world is evil and that salvation can be achieved through knowledge (gnosis).
Various meanings of the word “Gnostic” and their first appearance in the English language:
Gnosticism
The belief that the material world is evil and that salvation can be achieved through knowledge (gnosis).
Various meanings of the word “Gnostic” and their first appearance in the English language:
Gnostic (B1)
Gnostic (1) Gnostic (1b) Gnosticism |
1563 AD
1656 AD 1664 AD 1664 AD |
Heresies without dates from the Oxford English Dictionary:
Antinomianism
The belief that Jesus was not fully divine, was a created being, and was not equal to the Father.
Basilideanism
The belief that the material world was created by an evil demiurge and that the goal of salvation was to escape from this world and return to the spiritual realm.
Collyridianism
The belief is that the Trinity consists of the Father, Son, and Mary and that the Son results from the marital union between the other two.
Antinomianism
The belief that Jesus was not fully divine, was a created being, and was not equal to the Father.
Basilideanism
The belief that the material world was created by an evil demiurge and that the goal of salvation was to escape from this world and return to the spiritual realm.
Collyridianism
The belief is that the Trinity consists of the Father, Son, and Mary and that the Son results from the marital union between the other two.
This view suggests that Mary existed before the Son, as the union of the Father and Mary was previous to the creation of the Son.
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Eutychianism
The belief that Christ has two natures, divine and human, and are distinct from each other.
Iconclasm
The belief that the veneration of icons was idolatry.
The belief that Christ has two natures, divine and human, and are distinct from each other.
Iconclasm
The belief that the veneration of icons was idolatry.
This belief was declared to be heretical after it was decided that Jesus, being human, could be represented by images [Nicene Council, 325 AD]. Veneration and worship are not identical.
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Modalism
The belief that the Father, Son and Holy Spirit are three different modes of God, as opposed to a Trinitarian view of three distinct persons within the Godhead.
Subordinationism
The belief that the Son and the Holy Spirit are not co-equal with the Father and are subordinate to the Father in either nature, role, or both.
The belief that the Father, Son and Holy Spirit are three different modes of God, as opposed to a Trinitarian view of three distinct persons within the Godhead.
Subordinationism
The belief that the Son and the Holy Spirit are not co-equal with the Father and are subordinate to the Father in either nature, role, or both.
This view has Biblical support, as Jesus declares that he goes to his Father and to his God [John 10:30, 20:17].
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Tritheism
The belief that there are three gods, rather than one God in three persons.
The belief that there are three gods, rather than one God in three persons.
Without a definition for “God”, it is possible to conclude that three Gods exist in the New Testament.
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Universalism
Universalists believe that God's love is so great that no one will be excluded from salvation
Universalists believe that God's love is so great that no one will be excluded from salvation
The merger of the Unitarians and Universalists resulted in the Unitarian Universalist Church in 1961 AD. Without tradition, it is possible to conclude that all will receive salvation, as “Jesus” means “Savior”. Universalism, in its final form, allows for Satan to experience salvation. This is a reasonable conclusion, although professing it will result in not being recognized as a Saint [vide Origen].
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Since Monophysitism [Christ had only one nature, the divine nature] and Monothelitism [Christ had only one will, the divine will] are heresies, it logically follows that Jesus has two natures, divine and human, and two wills, divine and human. However. Christ has only one nature which is fully divine and fully human. A contradiction exists because this facet of Christ’s nature is the result of Divine Revelation, not human efforts.
the vilest words
The vilest words are to be found in the suggestion by Apprentice Stephen when he states that the plurality of religious ideas indicates that God has not unambiguously communicated his Divine expectations to his children, yet he allows his messengers to prophecy, or make statements, concerning his intentions which, owing to the multitude of pronouncements, leads to explicit contradictions and, ultimately, to confusion. The explanation, Apprentice Stephen continued, for God’s omission of clearly communicating is due to his non existence.
Whatever is unknown is magnified.
Tacitus
Tacitus
conclusion
All is number.
Pythagoras
Pythagoras
The three largest differences between “Christian” and “No faith” responses that view Christians positively are “A faith you respect”, 33%; “Has good values and principles”, 27%; “Constantly shows love for other people”, 27%. Interestingly, less than half of Christian respondents agree with these statements, otherwise said, the majority of self identifying Christians deny that “present-day Christianity” has good values, while it inconsistently shows love for others. It is not surprising that present-day Christianity is a faith one would not respect.
The three largest differences between “Christian” and “No faith” responses that view Christians negatively are “Hypocritical”, 26%; “Judgmental”, 26%; and “Out of touch with reality”, 22%.
Interestingly, less than a quarter of Christians view modern Christianity as hypocritical, judgmental, and not touching upon reality. These results may be explained by a lack of awareness and the evidence for this conclusion is found in the affirmative responses to “Hateful”, 10%; “Racist”, 11%; and “Sexist”, 13%.
The three largest differences between “Christian” and “No faith” responses that view Christians negatively are “Hypocritical”, 26%; “Judgmental”, 26%; and “Out of touch with reality”, 22%.
Interestingly, less than a quarter of Christians view modern Christianity as hypocritical, judgmental, and not touching upon reality. These results may be explained by a lack of awareness and the evidence for this conclusion is found in the affirmative responses to “Hateful”, 10%; “Racist”, 11%; and “Sexist”, 13%.
Hell is other people.
Jean-Paul Sartre
Jean-Paul Sartre