Continuing the statements about hell, listen to some dude named Reverend J. Furniss from the 1800’s:
“You are going to see again the child about which you read in the Terrible Judgment, that it was condemned to Hell. See, it’s a pitiful sight. The little child is in this red-hot oven. Hear how it screams to come out. See how it turns and twists itself about in the fire. It beats its head against the roof of the oven. It stamps its little feet on the floor of the oven. You can see on the face of this little child what you see on the faces of all in Hell – despair, desperate and horrible!
“Little child, if you go to hell there will be a devil at your side to strike you. He will go on striking you every minute for ever and ever without stopping. The first stroke will make your body as bad as the body of Job, covered, from head to foot, with sores and ulcers. The second stroke will make your body twice as bad as the body of job. The third stroke will make your body three times as bad as the body of Job. The fourth stroke will make your body four times as bad as the body of Job. How, then, will your body be after the devil has been striking it every moment for a hundred million years without stopping? Perhaps at this moment, seven o’clock in the evening, a child is just now going into hell. Tomorrow evening, at seven o’clock, go and knock at the gates of hell and ask what the child is doing. The devils will go and look. They will come back again and say, the child is burning. Go in week and ask what the child is doing; you will get the same answer – it is burning; Go in a year and ask and the same answer comes—it is burning. Go in a million of years and ask the same question, the answer is just the same-it is burning. So, if you go for ever and ever, you will always get the same answer-it is burning in the fire.
Yikes. Christianity has since softened it’s view on children and hell by coming up with the concept of the age of accountability. Philip Garrison calls this teaching a loophole created to answer bad doctrine.
For the first 500 years history of the church, universal salvation was the prominent belief. Then along came Augustine and others who were influenced by pagan philosophy and hell became a major part of church doctrine.
And they were serious about it. In the next several posts, I will be sharing some of their interesting comments about hell.
Here’s how Thomas Aquinas put it:
Wherefore in order that the happiness of the saints may be more delightful to them and that they may render more copious thanks to God for it, they are allowed to see perfectly the sufferings of the damned.
What if hell is not the result of God doing something contrary to His nature (love), but rather doing more of it? In fact, the Greek word for “wrath” in the New Testament is the word “orge.” Unfortunately, the way this word has been translated has been shaped greatly by our pre-existing concepts of God as being angry, temperamental, and hell-bent on punishing. The word “orge” actually means “any intense emotion.” It’s from where we get words like “orgy” and “orgasm.” At its core, “wrath” has to do with a very strong passion—not even associated to anger. In fact, the root of “orge” actually means “to reach out in a straining fashion for something that you long to possess.”
What if the wrath of God is not Him pouring out anger, vengeance, or retaliation, but rather His furious love—grasping, reaching, shaking to possess every person that they might experience His Grace?
By Chris Kratzer. Read the complete article at http://ift.tt/2s93uad
But One Soul
If but one soul were to remain in the power of the devil, death, or hell, to all endless eternity, then the devil, death, and hell would have something to boast of against God. Thus death would not be entirely swallowed up in victory, but always keep something of his sting, and hell would ever more be able to make a scorn of those who would say, “O hell, where is, your victory?”
The Everlasting Gospel (1753)
Is the Solution to Sin to Quarantine It?
Christendom has this strange view of God’s solution for sin. They believe that He will quarantine it on some dark outskirt of His universe forever. He will incarcerate the overwhelming majority of His creatures in a vast and horrific torture chamber while He and a very small minority of His creatures proceed to enjoy themselves with eternal bliss. This outpost will make Hitler’s concentration camps look like child’s play at Disney World by comparison.
An amazing solution for sin, is it not? Do they really believe that this is the best God could come up with?
Is the true God of Scripture not greater than this? Is He not wiser than this? More loving than this? More responsible? Really?
Is Christendom’s presentation really God’s solution for sin? Not a chance!
The problem is not with God, or His Scriptures, but with the religion that professes to represent Him. Christendom has adapted pagan Greek mythology (e.g. Orpheus, Pythagoras, Plato), Homer’s Odyssey, Virgil’s Aeneid, and Dante’s Inferno as their theology, and translated their Bibles to support their creeds.
The God of Scripture is far bigger than all of man’s little imagined gods.
“Where sin abounds, grace much more abounds” (Romans 5:20)
Every person on the planet should read Mark Anspach’s Vengeance in Reverse where he notes that as long as two sides seek to search for the origin of a conflict (who started it and whose response is justifiable and justified) they will never be able to arrive at a solution for it.
Of course followers of Jesus know ‘God’s justice’ (the Pauline phrase ‘dikaiosune theou’) is grounded in the cross of Jesus, where a new economy was initiated, an economy where accounting and ledgers were banished, forgiveness lavished, and relationship restored (2 Cor. 5:17-21). Paul puts it another way saying all humanity is broken and bent in Adam (Romans 5; and possibly Adam and Cain in Romans 7), and all humanity is restored in Jesus’ death and resurrection (Romans 5:12-21).
His trans-historical way of putting this is to say God has determined that in every cause, in every case, every person has been destructive, there is no one good, truly beneficent, no matter how much we may valorize them. All of us, the entire human species is lost. Because all are lost, all must be found, because all are broken and bent, all must be healed.
Salvation is for all, that is the divine economy. There is no us and them in the divine economy, there is only a ‘we.’ Christendom abandoned that insight long, long ago.
From Michael Hardin’s Facebook page.
The entire concept of eternal or everlasting punishment hinges primarily on a single verse of Scripture – Matthew 25:46. This is the only place in the entire Bible where we find these two words together, and only in some Bibles…
The Greek form for “everlasting punishment” in Matthew 25:46 is kolasin aiōnion. Kolasin is a noun in the accusative form, singular voice, feminine gender, and means punishment, chastening, correction, to cut-off as in pruning a tree to bare more fruit…
Aiōnion2 is the adjective form of aiōn in the singular form and means pertaining to an eon or age, an indeterminate period of time…
Plainly, the Greek word aiōn, transliterated “eon,” cannot mean “eternal.” A study into the Greek of the biblical period and before will bear this out. Again, since aiōnion is the adjective of the noun aiōn, and since grammar rules mandate an adjective cannot take on a greater force than its noun form, it is evident that aiōnion in any of its adjective forms (ios, ou, on) cannot possible mean “everlasting” or anything remotely indicating eternity or unending time.
by — Tony Nungesser and Gary Amirault in http://ift.tt/2rYyni4 (#667)