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ProdglArchitect
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I appreciate the sermon, and I mostly agree with it; but I have to ask, was this written by the priest of a schismatic sect? He seems to have a profound hatred of VII…
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I appreciate the sermon, and I mostly agree with it; but I have to ask, was this written by the priest of a schismatic sect? He seems to have a profound hatred of VII…
Most likely. I did a little digging and the website of the guy who posted the video also had quotes from one of the Dimond brothers, who are sedevacantists.I appreciate the sermon, and I mostly agree with it; but I have to ask, was this written by the priest of a schismatic sect? He seems to have a profound hatred of VII…
Here on earth, we are infinitely closer to God’s love than those in hell.Take for example LovelyLadybugs quote. " The people in hell are very hateful people". Although I understand the sentiment and respect the belief system that is behind this idea, by definition (CCC) , there are many people potentially in hell that are not “hateful people” (heavily emphasis -potentially- here).
Of course not. No one chooses suffering.And I submit - they do not chose eternal suffering on themselves.
“For my thoughts are not your thoughts, neither are your ways my ways,” declares the Lord. “As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.” (Isaiah 55:8–9 NIV)
Well, that doesn’t make him wrong, though I do hope it’s not quite as bad as he makes it out to be… Still, looking at the world today, and the number of “Catholics” who teach against what the Church teaches…ProdglArchitect:
Most likely. I did a little digging and the website of the guy who posted the video also had quotes from one of the Dimond brothers, who are sedevacantists.I appreciate the sermon, and I mostly agree with it; but I have to ask, was this written by the priest of a schismatic sect? He seems to have a profound hatred of VII…
Sure. They abound on the internet. If you ever get around to reading Von Balthasar’s Dare We Hope, he notes that the most prominent fathers of Vatican 2 all rejected the A/T vision of Hell and were open to the salvation of all, to include Cardinals Danielou, Kasper and De Lubac, as well as Karl Rahner.I welcome citation to prove this point.
Maybe you’re right. Then again, maybe not. Not only is God the pure act of Existence itself (ipsum esse) but He is also Goodness itself. He is, ultimately, the Goodness toward which our acts and ourselves are oriented–the Source and End of the good. So if Goodness itself is what ever sustains me in existence, I’m not sure how I can cease to be related to the Good.I agree with this, but just because you receive existence from Him doesn’t mean you’re receiving anything else.
As much as I love St Thomas Aquinas, he never gave the necessary argument establishing how (magically) any series of finite acts could entail an infinite punishment. Aquinas gave arguments about the dignity of the one you’re offending (to offend a king is worse than a peasant), then he makes the leap to God. But, as I’ve argued ad nauseam here in CAF, just as my good acts do not magically become infinite in nature because they are directed toward God, so too my bad acts do not become infinite in nature because they are directed toward God. The “justice” of eternal-Hell is the imposing of the sentence on me, the offender, not on God.Why? Every offense is infinite in gravity because it is committed against an infinitely-good God. As such, each offense is deserving of infinite retribution.
I’m reading the first article, and I already have issues with their interpretation of Paul’s intention in Romans. They say that their cited passages indicate that Paul believed in salvaiton of all people. These passages clearly say that Christ died for all, but that is not the same thing as saying that all will be saved. I will grant them Eph 1:10, but that is literally the only cited passages that reads as endorsing universalism.
Yes, he did. He did so quite clearly. I’ve already outlined it, but I’ll do so again.As much as I love St Thomas Aquinas, he never gave the necessary argument establishing how (magically) any series of finite acts could entail an infinite punishment.
Sure, please feel free to stop whenever you’re ready. The only portion of that blogpost that I considered “on point” to what you asked was the following:I see no reason to continue debunking his work
That you take issue with that author’s theological interpretation of anything isn’t relevant to me. I wasn’t presenting his blogpost as something I support. You wanted citations for the Fathers. There is your citation. It’s a matter of public record what the early Fathers thought about Hell. There are no secrets in these regards. You can continue this research on your own, if you wish. Or not, the historical record is what it is, irrespective of your knowledge of it.Only one theological school, Rome/Carthage taught eternal punishment. Source: The New Schaff-Herzog Encyclopedia of Religious Knowledge, Universalism entry, p. 96, Baker Book House. “The main Patristic supporters of the apokatastasis theory, such as Bardaisan, Clement {of Alexandria}, Origen, Didymus, St. Anthony, St. Pamphilus Martyr, Methodius, St. Macrina, St. Gregory of Nyssa (and probably the two other Cappadocians), St. Evagrius Ponticus, Diodore of Tarsus, Theodore of Mopsuestia, St. John of Jerusalem, Rufinus, St. Jerome and St. Augustine (at least initially [However, even after abandoning the doctrine of apokatastasis himself, Augustine very interestingly recognised that a great deal of Christians in his day did embrace it, ‘indeed the vast majority’ (immo quam plurimi). These very numerous Christians, ‘albeit not denying the Holy Scripture, do not believe in eternal torments’ (Ench. ad Laur. 29) page 683]), Cassian, St.Isaac of Nineveh, St.John of Dalyatha, Ps. Dionysius the Areopagite, probably St. Maximus the Confessor, up to John the Scot Eriugena,28 and many others, grounded their Christian doctrine of apokatastasis first of all in the Bible.” Page 11, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, by Ilaria L.E. Ramelli (2013). Ramelli’s work is comprehensive (800 pages) on this and her credentials beyond reproach. I daresay its the most comprehensive and scholarly book on the subject ever written. She is working on a shorter user friendly version soon to be published.
Indeed, it is, and I’ll have to review their writings to read up on it. It is my recollection that many more taught against it than for it, but it’s been a while since I delved into the subject.It’s a matter of public record what the early Fathers thought about Hell. There are no secrets in these regards. You can continue this research on your own, if you wish. Or not, the historical record is what it is, irrespective of your knowledge of it.
Granted.This is due to the nature of the relationship between my wife and me. Similarly, it is a great offense to insult the Pope than to insult a priest, bishop, or layman.
Granted.In the same manner, any offense committed against God is of a greater severity than an offense committed against any created being because He is our creator, our sustainer, and our salvation.
Non sequitur. You cannot establish how any finite act can result in an infinite consequence. And, it is not relevant whether the act is good or bad. All human acts are, by their very natures, irrespective of the party to whom they are directed, finite. Hence, it is an offense against justice for any finite good or bad to merit any infinite consequence.Given that the severity of an action is derived in part by the person against whom that action is committed; given that every sin is committed, at least in part, against God; and given that God is infinitely Good; it follows that any sin,
The teaching of the church is most certainly alien to any simple calculus of–you did a good thing so you get an infinitely good reward (unending Heaven). You are saved by the grace of God. You do not earn salvation by your good acts. Right?Our goods do, if we make it to Heaven, merit infinite reward