There is a wide-spread, and withal a popular, idea that there is no such thing as an occult teaching in connection with Christianity, and that "The Mysteries", whether Lesser or Greater, were a purely Pagan institution.
The author of this book believes that no text of Scripture, properly understood, in any manner traverses the grand central truth of the Gospel: God's triumph over all his foes, converting them to himself; and he has arranged these expositions in a brief and popular style for the purpose of showing that the Threatenings of the Bible are perfectly harmonious with the Promises of Scripture; in fact, that the threatenings are given in order that the promises of Universal Reconciliation may be fulfilled.
He agrees with the Canon Farrar of the Episcopal Church, who says: When considering the threatenings of the Bible, it must never be forgotten that they are always to be interpreted and understood in harmony with the great principles declared in the Scriptures, and more especially with the revealed character of God, and his promises to man.
They must be so explained as to harmonize with the rest of the book that contains them. For instance, we read that "God is a spirit," and yet the same book speaks of the eye, hand, arm and ear of God.
As an infinite spirit can have no such organs, we must not say either 1 that God is not a spirit, or 2 that one part of the book contradicts another part. Such passages must be interpreted so as to agree with the great central fact that God is a spirit.
Now we read that "God is Love"--is a "Father. On the same principle we must not 1 deny that God is Love and a merciful Father, nor 2 believe that the Bible contradicts itself; but we must believe that the threatenings harmonize with the promises, and that no penalty can be accepted as taught in the Bible, that would prove God Belonging crucible and numb a father, or destitute of love towards each and all of his children.
In other words, we must shed the light of infinite, boundless, unending love on all threatened penalties, and interpret them in perfect accord with the Divine character. Believing that God is love, we must not only be prejudiced against believing that endless or any other cruel punishment is threatened in the Bible, but we must, with all the resistance of which our moral natures are capable, refuse to credit any statement that represents God as permitting any penalty to befall the sinner which will not result in his final welfare.
The love of God, the Divine Paternity, is an efficient guaranty against the possibility that unending agony can be experienced by any human creature. So that, if the letter of Scripture seemed to teach endless punishment--which it does not, when properly understood--the light of the great central fact of revelation-God's Love--would dispel all darkness from the declaration as soon as the light of that truth should fall upon it.
In this frame of mind we should consider the threatenings of the Bible. When the doctrine of endless punishment began to be taught in the Christian Church, it was not derived from the Scriptures, but from the heathen converts to Christianity, who accepted Christ, but who brought with them into their new church that doctrine which had for centuries been taught in heathen lands, but which neither Moses nor Christ accepted.
And having received the idea from heathen tradition, it was natural that the early Christians should transfer it to the Bible, and seek to find it there. That heathen invented this doctrine is undeniable. Much of the Christian understanding of Hell has more to do with Greek mythology than anything from the Bible.
Says Cicero" "It was on this account that the ancients invented those infernal punishments of the dead, to keep the wicked under some awe in this life, who without them, would have no dread of death itself.
There is no way left to keep them in order but by the terrors of future punishment, and all the pompous circumstances that attend such fiction!
On which account the ancients acted, in my opinion, with great judgment and penetration, when they contrived to bring those notions of the gods and a future state into the popular belief.
This can only be done by the fear of the gods, which is raised and supported by ancient fictions and modern prodigies. Edward Beecher candidly confesses that as late as three hundred years after Christ it had hardly obtained a foothold. It was, in brief, this: There were at least six theological schools in the church at large.
Of these six schools, one, and ony one, was decidedly and earnestly in favor of the doctrine of future eternal punishment. One was in favor of the annihiliation of the wicked.
Two were in favor of the doctrine of universal restoration on the principles of Origen, and two in favor of universal restoration on the principles of Theodore of Mopsuestia. But from that time onward, as darkness increased, the heathen idea was more and more transferred to the sacred page, till it entirely overlaid and obscured the truth.
We propose in this volume to show that the texts quoted in behalf of the heathen error do not contain it; that none of the threatenings of the Bible teach endless punishment. Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.
The penalty that God intended to threaten to Adam would certainly be found at the very promulgation of the consequences of his sin. But it is nowhere intimated in the account of the first human transgression that he had incurred endless torment.
What death did he die, in that day? This threatened death is not 1 of the body, for physical dissolution was the natural result of physical organization, and the death threatened was to be "in the day he sinned.
He certainly went to no endless hell "in the day" of his transgression. It was 3 a moral, spiritual death, from which recovery is feasible. I Jesus describes it in the parable of the Prodigal son: I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live.
This is apparent from the description of his fate subsequent to his transgression.
This is agreed by all scholars. In the Jewish Republic, both the rewards and punishments promised by heaven were temporal only: And in no one place of the Mosaic Institutes is there the least mention, or intelligible hint, of the rewards and punishments of another life.Belonging Crucible and Numb sense of belonging to one’s self can be achieved.
The need to belong is innate in humans and it is this thirst that drives individuals to disregard personal wants . While each woman’s experience is unique, there are general themes for the woman addicted to porn and/or sex: shame and guilt, conflicting messages from church and culture, feelings of worthlessness, and a profound sense of being misunderstood.
Belonging – the Crucible (3 Pages | Words) Belonging can be defined as the process of the association with the human race as socially active characters. It is part of the human condition which exemplifies the need for security, safety and acceptance. Belonging Crucible and Numb; Belonging: the Crucible; Belonging the Crucible, Lord.
Preface. When one who has been reared in the Evangelical Church is favorably impressed with the doctrine of Universal Salvation, it frequently happens that the many texts he has heard quoted against it, operate as stumbling blocks in his way.
Discuss this with reference to The Crucible by Arthur Miller. I have an essay on the concept of "belonging" with reference to The Crucible.
I would very much appreciate any help with quotes. THE BORDERLINE PERSONALITY CLIENT. By Shari Schreiber, M.A. plombier-nemours.com The material you'll be reading here has been over two decades in the making, as looking back over my career, I'd always used a core trauma approach with my severely depressed clients as a Marriage and Family Therapy intern, before I'd learned anything about Borderline pathology.