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One eternal or unforgivable sin (blasphemy against the Holy Spirit), also known as the sin unto death, is specified in several passages of the Synoptic Gospels, including Mark 3:28–29, [1] Matthew 12:31–32, [2] and Luke 12:10, [3] as well as other New Testament passages including Hebrews 6:4–6, [4] Hebrews 10:26–31, [5] and 1 John 5:16.
For example, in Hebrew, one might use אחרי מות קדושים אמור (Aḥare mot k'doshim emor), which may be translated into: "After the death, say 'they were holy'". The expression is formed by names of three consecutive sedras in Leviticus: Acharei Mot, Kedoshim and Emor, and has been taken to mean that one should not speak ill of ...
in other words, "innocent until proven guilty" omnia sponte fluant absit violentia rebus: everything should flow by itself, force should be absent "let it go" omnia sunt communia: all things shall be held in common from Acts of the Apostles: omnis vir enim sui: Every man for himself! omnibus idem: the same to all
"For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord." Romans 6:23 (KJV) And that the consequence for sin at the day of judgment when God will judge both the living and the dead when He appears is death, not burning forever. God's gift is eternal life, very different from the penalty of sin:
The presumption of innocence is a legal principle that every person accused of any crime is considered innocent until proven guilty. Under the presumption of innocence, the legal burden of proof is thus on the prosecution , which must present compelling evidence to the trier of fact (a judge or a jury ).
Proof: Whosoever was not found written in the book of life was cast into the lake of fire. Rev. xx. 15. And, That is the second death. Rev. xx. 14. Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. Matt. xxv. 41. And these shall go away into everlasting punishment, but the righteous into life eternal. Matt ...
Perseverance of the saints (also called preservation of the saints; [15] the "saints" being those whom God has predestined to salvation) asserts that since God is sovereign and his will cannot be frustrated by humans or anything else, those whom God has called into communion with himself will continue in faith until the end. Those who ...
For example, Gregory of Nyssa understood the second death as a cleansing, albeit a painful process. He wrote that "those still living in the flesh must as much as ever they can separate and free themselves in a way from its attachments by virtuous conduct, in order that after death they may not need a second death to cleanse them". [12]