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The posthumous supplement to Aquinas' Summa theologiciae suppl. Q97 A4 flags discussion of the location of hell as speculation: As Augustine says (De Civ. Dei xv, 16), "I am of opinion that no one knows in what part of the world hell is situated, unless the Spirit of God has revealed this to some one."
According to Mar Marcos, Augustine made use of several biblical examples to legitimize coercion, but the primary analogy in Letter 93 and in Letter 185, is the parable of the Great Feast in Luke 14.15–24 and its statement compel them to come in. [255]: 1 Russell says, Augustine uses the Latin term cogo, instead of the compello of the Vulgate ...
Augustine believed that a physical Hell exists, but that physical punishment is secondary to the punishment of being separated from God. He proposed two reasons for this: Firstly, humans have free will, and only those who choose to follow God will be forgiven and able to avoid Hell. [ 19 ]
Augustine of Hippo distinguished between the purifying fire that saves, and the eternally consuming fire for the unrepentant. [4] Gregory the Great established a connection between earthly penance and purification after death. All Soul's Day, established in the 10th century, turned popular attention to the condition of departed souls. [4]
Augustine says that a feature of the Scriptures is obscurity and that obscurity is the result of sin: that is, God made the Scriptures obscure in order to motivate and challenge our fallen minds. Augustine claims there are seven steps to wisdom in interpretation of the Scriptures: fear of God, holiness and faith, scientia (or knowledge ...
Augustine viewed the grace leading to justification as unfailing for the elect, [68] [69] though he did not explicitly call it "irresistible grace". [70] Some Protestant theologians interpret Augustine’s teachings as implying that justifying grace is indeed irresistible.
Depiction of the sin of Adam and Eve (The Garden of Eden with the Fall of Man by Jan Brueghel the Elder and Pieter Paul Rubens). Original sin (Latin: peccatum originale) in Christian theology refers to the condition of sinfulness that all humans share, which is inherited from Adam and Eve due to the Fall, involving the loss of original righteousness and the distortion of the Image of God. [1]
Augustine: Should any ask what greater punishment is reserved for murder, if evil-speaking is visited with hell-fire? This obliges us to understand, that there are degrees in hell. [18] Chrysostom: Or, the judgment and the council denote punishment in this word; hell-fire future punishment. He denounces punishment against anger, yet does not ...
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