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Centre panel from Memling's triptych Last Judgment (c. 1467–1471) " Dies irae" (Ecclesiastical Latin: [ˈdi.es ˈi.re]; "the Day of Wrath") is a Latin sequence attributed to either Thomas of Celano of the Franciscans (1200–1265) [1] or to Latino Malabranca Orsini (d. 1294), lector at the Dominican studium at Santa Sabina, the forerunner of the Pontifical University of Saint Thomas Aquinas ...
Deus irae, meaning God of Wrath in Latin, is a play on Dies Irae, meaning Day of Wrath or Judgment Day. This novel was based on Dick's short stories " The Great C " and " Planet for Transients ". Origins
Revelation 6 tells of a book or scroll in God's right hand that is sealed with seven seals. The Lamb of God/Lion of Judah opens the first four of the seven seals, which summons four beings that ride out on white, red, black, and pale horses. All of the horsemen save for Death are portrayed as being human in appearance.
Thus follows the first half of the Tribulation where God's wrath consumes the earth. Idealist view. This is the end of the age when Christ returns, bringing cosmic upheaval on those who oppose God, the ones who persecuted His Church. The unrighteous are damned and the righteous enjoy the presence of God. [19]
The name Heylel, meaning "morning star" (or, in Latin, Lucifer), [c] was a name for Attar, the god of the planet Venus in Canaanite mythology, [121] [122] who attempted to scale the walls of the heavenly city, [123] [121] but was vanquished by the god of the sun. [123] The name is used in Isaiah 14:12 in metaphorical reference to the king of ...
Copy of Ludlul bēl nēmeqi, from Nineveh, 7th Century BC. Louvre Museum (deposit from British Museum).. Ludlul bēl nēmeqi ("I Will Praise the Lord of Wisdom"), also sometimes known in English as The Poem of the Righteous Sufferer, is a Mesopotamian poem (ANET, pp. 434–437) written in Akkadian that concerns itself with the problem of the unjust suffering of an afflicted man, named Šubši ...
The Church replaced memorial meals with the Eucharist on cemetery altars, thus expressing gratitude to God on the occasion of a Christian's righteous death. [105] The idea of the intercession of the living for the dead, which had no theological basis in either the Old or the New Testament, found confirmation of its efficacy in widespread pious ...
Traditionally, this kerygma is interpreted as meaning that Jesus' death was an "atonement" for sin, or a ransom, or a means of propitiating God or expiating God's wrath against humanity because of their sins. With Jesus' death, humanity was freed from this wrath.