WHO DIES SHALL SEE Purgatory and Heaven doc BOOK doc (2024)

In outlining the concept of Purgatory according to the view of Catholicism and has become a doctrine is a place, condition or process where the souls of the dead from the bad things they did compile them are still alive, so make it easy to go to heaven. However, two of the biggest Protestant branches, Lutherans and Calvinists, refused. The method used by the author is a library research method that is sourced from several papers issued by Christians. While discussing the author in research analysis, the author uses historical-analysis (historical-analysis) to facilitate the writer in tracing historical analysis with several concepts offered by Christians. Related to these goals. What follows is a discussion that contradicts the theological concept of salvation. According to him, with the concept of the death and victory of Christ, Christians have been saved, so what else is Purgatory as the path that must be passed to achieve salvation. How to make a difference of opinion about the ...

Heaven and hell are not, and have never been static concepts. Just like the doctrine of the Trinity and the nature of Christ were not revealed in their final form, but developed over hundreds of years in response to theological challenges, the concepts of heaven and hell have changed over the centuries and have differed between various Christian traditions in order that they adapt to particular social, historical and spiritual circ*mstances. An illustration of this can be seen in the Catholic concept of purgatory, where the dead are purified of their sins before entering heaven. This concept can be seen as a development within Catholicism which did not make the transition to Protestantism where it was rejected as unnecessary for the salvation of souls. Frithjof Schuon observes that in eschatological logic, “the Catholic dogma of purgatory results from the idea of justification through works whereas the Protestant denial of purgatory results from the idea of justification through faith.” From this point of view, heaven and hell are ends whereas the means vary according to theological emphasis. The use of the term purgatory and the concept which it represents, far from being found within the New Testament, did not come into use until much later than the concept of hell, and as Keck points out, these words – heaven and hell - do not simply appear but are part of “larger complexes of ideas that have important histories.” This essay will explore some of those histories and developments.

Forum Italicum, 2021

A central question facing the reader of the Paradiso terrestre (Pg 28-33) concerns the selfhood of the protagonist, the character Dante. While the state of Dante's soul was critical to the poem's beginning in the dark wood, and remained implicit through the intervening cantos, it is only in the Paradiso terrestre that it becomes the poem's central focus. This question is explored in cognitive and theological terms in a sequential reading of the six cantos that elucidates the learning process occurring in the character before and after his confession in Pg 31: in his encounter with Matelda, his sensory and perceptual experience of the procession, his dialogues with Beatrice, and his witnessing of her divine beauty as the analogia entis reflecting the beauty of God. The analysis acknowledges the changes in Dante's style in this interval, which serves as a fulcrum of the entire Commedia, a spatio-temporal threshold in which the transition of one soul, from confession to redemption to instruction on the divine word, is linked to the destiny of humankind and the prospect of universal salvation. Throughout this process of becoming, the character's cognitive limitations are exposed, not simply as flaws but as signs of his intrinsic humanity.

“It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins”. 2 Maccabees 12:46

Neohelicon, 2022

The text is part of a broader study on the perception of tragic perspective compared with our contemporary tragic sense. In addition to have a particular narratological relevance, the persistence of tragic level in the second cantica of the Comedy produces a decisive effect in Dante’s discourse, and proposes a different meaning of Allegory. One of the results of this investigation concerns the dramatic language, which is determined where Dante’s allegorical representation takes place, whereas the Allegory itself is forbidden by the variables of the tragic discourse, and is impossible to realize. However, the tragic perspective of the second Cantica is not constant, as in Hell, and it has its specific climax, marked by the acceleration of the time, the space of waiting, the crisis of salvific destiny, wich, in the arc od Dante’s narration, bind the characters to doubt and to need to overcome the tragic and irresolvable condition of being without destiny.

In Christian tradition, death is the end of individual life on earth, but not the end of personal consciousness, which survives the death of the body as the soul. Death, then, is the separation of the soul from the earthly body. However, the whole Christian tradition hopes for reunification of the soul with a resurrected and transformed body at the end of history, so the soul will, once again, be embodied in the resurrection. Download full text to read more.https://ir.stthomas.edu/encounteringislam/1006/thumbnail.jp

Matthew Hendzel, S.J., *Soul-Making by Grace: Purgatory's Past, Present and Future,* Pickwick Publications, 244 pp.., 2024

Purgatory holds a precarious position in the afterlife beliefs of most Christians. Often viewed as a doctrine that is held only by Roman Catholics, purgatory has historically been maligned by its detractors as unbiblical, theologically problematic, and a product (and source) of superstition. Moreover, it would appear that belief in purgatory has declined in the faith-lives of Catholics as well, many of whom now seem keen to forget the fears and anxieties that its existence might have raised for them about the afterlife.In response to such criticisms and concerns, Matthew Hendzel, S.J., argues that purgatory can indeed be a constructive and hope-filled component of any Christian understanding of the afterlife. In examining the history of the doctrine, it seeks answers that explain purgatory’s recent descent into obscurity. However, it also pursues present insights that can shed new light onto how purgatory might find renewed relevancy.Foreward by Michael Stoeber.