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They are then assigned to a state of paradise or hell (called Spirit Prison) in the spirit world depending on their faith in Christ and the manner of their mortal life (Alma 40:12–14). The Spirits remain in these states until the final judgment, when they are either received into a state of glory in the Kingdom of God, or they are cast off ...
The initial expression of the demons MacEvilly interprets as, "We only torment sinners. We have nothing to do with Thee, the Son of God, who art infinite sanctity, incapable of sin." MacEvilly also points out that from the expression "Son of God" it appears that the demons knew exactly who Jesus was. [1]
Some psychiatrists, religious scholars and writers explain that, according to the gospels, Jesus's family (Mark 3:21), [4] some followers (John 7:20, [5] see also John 11:41–53), [6] and contemporaries, at various points in time, regarded him as delusional, possessed by demons, or insane.
Jesus stated that no prophet was accepted in his own town. [7] The people were filled with wrath and tried to kill him. Christ was put to shame for doing miracles such as casting demons out of men. Jesus was rejected by his own people in favour of Barabbas, a criminal. [8] He was then spat upon, beaten and mocked by the Roman soldiers. [9]
The Temptation of Christ, by Simon Bening. Taken in the sense of denoting enticement to evil, temptation cannot be referred directly to God or to Christ. For instance in Gen. 12.1, "God tempted Abraham", and in John 6.6, "This [Jesus] said tempting [Philip]", the expressions must be taken in the sense of testing, or trying.
Men and women are alike in many ways, but 'Today' reports that there are some big differences in the scenarios taking place in our minds once we hit the hay. 'Psychologists coded thousands of ...
Jesus drives out a demon or unclean spirit, from the 15th-century Très Riches Heures. In English translations of the Bible, unclean spirit is a common rendering [1] of Greek pneuma akatharton (πνεῦμα ἀκάθαρτον; plural pneumata akatharta (πνεύματα ἀκάθαρτα)), which in its single occurrence in the Septuagint translates Hebrew ruaḥ tum'ah (רוּחַ ...
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