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The Book of Moses, included in the LDS standard works canon, references the war in heaven and Satan's origin as a fallen angel of light. [15] The concept of a war in heaven at the end of time became an addendum to the story of Satan's fall at the genesis of time—a narrative which included Satan and a third of all of heaven's angels.
The Quranic story of Iblis parallels extrabiblical sources, such as Life of Adam and Eve, [5]: 20 about Satan's fall from heaven, preponderant in Eastern Christian circles. [ 18 ] : 66 On a conceptual perspective, Iblis' theological function as a divinely appointed tempter parallels the evil angel Mastema from the Book of Jubilees .
The characteristical one-eye is believed to symbolize spiritual blindness. [citation needed] Thus, the Dajjal, blind to the immanent aspect of God, could only comprehend the transcendent aspect of God's wrath. Hadiths describe the Dajjal as twisting paradise and hell, as he would bring his own paradise and hell with him, but his hell would be ...
In the Latter Day Saint movement, "outer darkness" can refer to hell (the place where the spirits of the wicked reside after death but before the resurrection) [4] or to the place where the sons of perdition will reside. The latter meaning is a place where the glory of God is completely absent, and is the place where Satan and his angels will ...
[112] [113] For Augustine, the rebellion of Satan was the first and final cause of evil; thus, he rejected earlier teachings about Satan having fallen when the world was already created. [ 114 ] [ 115 ] In his Civitas Dei , he describes two cities ( Civitates ) distinct from and opposed to each other like light and darkness. [ 116 ]
The Elohist sources speak of bənē hāʾĔlōhīm ("sons of God"), manifestations of the Divine and part of the heavenly court in the Canaanite pantheon. [5] According to Genesis 6:1–4 the bənē hāʾĔlōhīm descended to earth and mated with human women and beget the Nephilim, followed by God sending down a flood clean the world from humans.
Christian writers from Tertullian to Luther have held to traditional notions of Hell. However, the annihilationist position is not without some historical precedent. Early forms of annihilationism or conditional immortality are claimed to be found in the writings of Ignatius of Antioch [10] [20] (d. 108/140), Justin Martyr [21] [22] (d. 165), and Irenaeus [10] [23] (d. 202), among others.
The prisoners of hell are the impenitent, such as Satan; Satan's fall from Heaven is irrevocable because he chooses not to repent. [44] No one is predestined to commit sin [45] or to go to hell. [46] Catholic doctrine holds that after death, repentance is impossible. [47]