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Theologically speaking, most prominent clerics rendered therefore unto Caesar, issuing conservative support for their individual state causes, but this was not always the case, especially with new developments in Protestant theology. Barthian Neo-Orthodoxy looked both backward and forward beyond the Great War. Most dramatically in Germany, facing the question of sacrifice for a losing cause, Protestant theology in Germany underwent a profound grappling with the existential questions that the war posed for individual believers and their loyalties to larger collectives.

The concept of culture itself, as the symbols and practices of everyday life, hints that, for religious believers, the churches were key sites of social interaction for all facets of human existence: from cradle or conception to grave. On a global level, the churches helped to mobilize resources. They contributed personnel, sometimes as combatants, but more often in networks of care for the physical and psychological healing of soldiers and their families. Sometimes this was through official state sponsorship, as in the case of military chaplains accompanying units into battle or lobbying for church funds devoted to war expenditures.

Church leaders, for the most part, served important diplomatic roles: both as firebrand agitators for their respective states as well as diplomats attempting to bridge borders that the modern nation-state was unable to cross. Often accompanying unwelcome telegrams bearing news of death or disappearance, clerics were mediators and caretakers. They accompanied the dead through last rites according to religious traditions, which had to be adjusted to circumstances of war. Churches took leading roles in disseminating official propaganda. In the unraveling multi-ethnic polity of Austria-Hungary, this proved particularly problematic.

Rising ethno-nationalism after , viewed increasingly outside of the framework of the Habsburg monarchy, caused increasing disbelief in the monarchy and its religiously inspired patriotism. On the home front, religious education fostered loyalty to the state. Religious figures, both men and women, faced overpowering demands between home front and battlefront. In Germany, conscription took a large toll on male teachers, and many women stepped in to fill their place. Teachers allowed these children a surprising degree of pedagogical freedom, using new methods such as reading current events and composing reflection pieces.

Religious non-combatants also played a huge role in the war, especially important in roles for women. In this capacity, female religious became involved in hospital networks, helping to heal the many wounds of war. Indeed, many religious sites such as cloisters, monasteries, and churches, became hospitals. Organized social welfare took a decisive step forward during the Great War, in ways that blurred boundaries between private and public welfare. Churches helped organize those moves within state auspices, through such measures as religious collections of money and diverting material earmarked for fighting soldiers.

However, especially in the powers whose governments were losing the great battle of socio-economic mobilization, churches on the home front stepped in to fill gaps where the state was unable to provide. Even if many of the leading positions in the public sphere were still male-dominated, women, both lay and religious, played a large role in the development of religious welfare organizations.

The Holy See highlighted the opportunities and challenges of transnational cooperation. His successor, Pope Benedict XV was besieged with high-level diplomatic requests, as well as thousands of individual pleas for aid. A more reactionary pope in the vein of Pope Pius IX or Pius X could have remained inactive, simply fulminating against the horrors that modernism had unleashed. Benedict XV nearly bankrupted the Vatican coffers in his efforts to secure aid for prisoners of war , displaced persons, and refugees.

Far from increasing irrelevance, was an important year for the Catholic Church, highlighting a Church that would demonstrate invigorated associational membership and popular enthusiasm in the interwar period. On a political level, this mobilization sometimes allied directly with fascist states. The new Code of Canon Law came into effect in and represented the first major reorganization of the Church since the Council of Trent held on and off between and Spelling out the laws and hierarchies of the Church as well as articulating general precepts of membership, the Code of Canon Law centralized what had been an array of disparate decrees, confirming authoritarian hierarchies within the Church.

As a legacy long after , this new Code of Canon Law would continue in force through most of the 20 th century. Most conspicuously embodied in the notion of military service, church involvement in the war depended heavily on agreement with the state. As codified in , Canon Law prohibited ordained Catholic clergy from bearing arms, but some clerics took up arms and killed enemy soldiers, either through lack of church-state agreement, such as in the French case, or else in eagerness to fit in with soldiers at the front.

At one of the spectrum was the republican French state, where the separation of church and state occurred in Consequently, no French priests, ministers, or rabbis were exempt from active military service. Around 79, Catholic clergy served as soldiers, with France alone providing 45, of those French clergy, 3, priests and seminarians, and 1, members of religious orders died on active duty.

At the beginning of the war in , the entire army had a mere chaplains, eighty-nine of those from the Church of England; of the remainder, eleven were Presbyterians and seventeen were Roman Catholics. By August , the number of chaplains had risen to 3,, including Presbyterians and Roman Catholic chaplains. British High Command would recognize the utility of chaplains as morale-builders essential to military discipline and comfort, sentiments that would continue into the Second World War.

As state-sponsored clerics, military chaplains were an extremely visible symbol of church-state alliance. Chaplains were assigned to military units, usually at the division level. However, some units, such as Tyrolean formations of the Austro-Hungarian army, had chaplains at the battalion level. Because of the complicated politics of ethno-nationalism, the Austro-Hungarian Army represented religious-military bureaucracy in its most complex form, managing military chaplains of Protestant, Catholic, and Orthodox Christianity as well as Jewish and Muslim chaplains.

Even in heavily Catholic regions, the number of chaplains was often insufficient for the needs of massed industrial armies. From , for instance, the heavily Catholic region of Bavaria, around 70 percent Catholic, increased its military contingent in the German Imperial Army from , to , soldiers. The number of Catholic military chaplains, however, only increased from to In contrast to pre-war norms, where a Bavarian Catholic priest ministered to around lay parishioners, in wartime, this meant that a Catholic chaplain was responsible for around 1, Catholic soldiers. Growing battlefront and home front needs also created a shortage of religious personnel, both male and female.

The churches struggled to keep pace with the industrial dimensions of total war. Chaplains were assigned to military units, usually at the division- or regiment level. Because of the physical layout of the battlefront covering dozens of miles with at most the aid of a horse and servant , chaplains often held regular services at central points, several miles from the front, frequently regional headquarters or hospitals. From there, they made visits to the front to distribute care packages, minister to the troops, and generally act as a form of moral support. During times of battle, especially with time for preparation before a known offensive, chaplains went to the front to offer final blessings and last rites to departing soldiers, known in its Catholic form as General Absolution.

This form of mass ministry was a distinct departure from more individualized forms of pre-war confession. During battle, chaplains remained at the hospital awaiting the imminent arrival of new casualties. In the presence of visiting high commanders, chaplains held ecumenical services, especially between Protestants and Catholics; national minorities such as Jews and Muslims could normally use such services if they wished but their exclusive faith traditions were not incorporated into communal services. In the thick of battle, however, barriers broke down more easily.

Chaplains ministered to wounded and dying soldiers, even from faith traditions other than their own. A wounded or dying Catholic soldier could receive rites from a Protestant chaplain and vice versa. Objections arose to such practice usually only after the fact, especially through a disgruntled third party such as an officer or church official intervening to enforce a pedantic point of church-state relations, with little regard for the real-world effects of religious care in battle. Emerging in Western mass democracies, pacifism and conscientious objection were primarily supported by Protestant sects, but these views were extreme minority positions that largely developed after the Great War.

The First World War was an important milestone in the public perception of senseless violence and the need to resist state compulsion. Furthermore, chances for success were greater in recognized sects such as the Society of Friends Quakers and the Christadelphians. These groups drew on early church pacifist traditions or adopted millenarian beliefs about the Kingdom of God being at hand, and relished the roles of martyrdom bearing witness for their beliefs in face of state persecution.

Few Anglicans or Catholics, by contrast, became objectors. State traditions and context mattered: not a single German Mennonite was recorded as a conscientious objector. Heavily watched by the Wilhelmine State, the main pacifist Protestant source of dissent in Germany was the Zentralstelle evangelischer Friedensfreunde and the activities of Martin Rade and Friedrich Siegmund-Schultze This largely left dissent in the hands of anti-religious Socialists, mainly Karl Liebknecht , with baleful influences when Germany lost the war.

Defeat was blamed on supposed Jewish-Bolshevik treachery undermining collective will to victory. In terms of official observances, recorded through such measures as church attendance and distribution of communion hosts, there were some general patterns. The initial rush to war saw a huge upsurge of attendance at religious services in Here, however, different theaters of war and local context mattered enormously, as did seasonal cycles of religious worship and individual life stories.

Measured in other ways, especially on the home front, religious statistics were not so clear-cut. It should not be assumed that cities were inherently causes of secularization during the Great War. It was perhaps Russia that offered the starkest example of social upheaval; consequently, there are particular difficulties in assessing the extent of religious or quasi-religious behavior. In the Russian Orthodox Church on the eve of the Great War, observable public piety among the conservative agrarian peasant society approached participation levels that Western religious leaders could scarcely imagine.

In , 87 percent of Russian men and 91 percent of women regularly participated in the sacraments of confession and communion. Similarly to the other established state churches in Europe, Orthodoxy became swept up in a wave of pro-war fervor. However, due to the strong ideological intertwining of throne and altar in support of the Tsar, anti-war sentiment set in earlier and became more pronounced as the war stagnated.

The excesses of Rasputinism as experienced not only by Grigori Rasputin himself but also his supporters , along with perceived German influence on the monarchy, only made things worse. However, the adaptation of peasant religious traditions, not simply their transformation, made a subject worthy of further research into the nature of the Russian Revolution. The majority of official religions during the conflict were dominant social forces in largely Christian societies.

In all combatant states, however, minority religious groups were a key part of the war effort. Especially in multi-national imperial entities such as Russia, Austria-Hungary, the United Kingdom, and the United States, majority Christian societies had to incorporate believers of all faiths into theories and practices of war effort.

Considering the later effects of the Holocaust, the dilemmas of assimilation and exclusion were most apparent in Germany. Variation : Disobedience to tyranny is obedience to God. This statement has often been attributed to Jefferson and sometimes to English theologian William Tyndale , or Susan B. Anthony , who used it, but cited it as an "old revolutionary maxim" — it was widely used as an abolitionist and feminist slogan in the 19th century.

The earliest definite citations of a source yet found in research for Wikiquote indicates that the primary formulation was declared by Massachusetts Governor Simon Bradstreet after the overthrow of Dominion of New England Governor Edmund Andros in relation to the " Glorious Revolution " of , as quoted in Official Report of the Debates and Proceedings in the State Convention: assembled May 4th, by the Massachusetts Constitutional Convention, p.

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Various; earliest source The Use of Force in International Affairs Philadelphia: Friends Peace Committee, , 6, and popularized by various users in the s: If what your country is doing seems to you practically and morally wrong, is dissent the highest form of patriotism? Zinn's first answer; nowhere in that article does Howard Zinn attribute that quote to Jefferson. Law professor Jim Lindgren of The Volokh Conspiracy has traced the possible origin of this saying back as far as the 11 November obituary of pacifist activist Dorothy Hewitt Hutchinson in the Philadelphia Inquirer , quoting a interview.

The direct quote there is: "Dissent from public policy can be the highest form of patriotism," she said in an interview in Bill Mullins of the American Dialect Society did further research. Government big enough to supply everything you need is big enough to take everything you have … The course of history shows that as a government grows, liberty decreases.

Commonly quoted on many websites, this quotation is actually from an address by President Gerald Ford to the US Congress 12 August The best government is that which governs least. First used in introductory essay by editor John L. O'Sullivan in the premier issue October, , p. Attributed to Jefferson by Henry David Thoreau , this statement is cited in his essay on civil disobedience, but the quote has not been found in Jefferson's own writings.

It is also commonly attributed to Thomas Paine , perhaps because of its similarity in theme to many of his well-documented expressions such as "Society in every state is a blessing, but government even in its best state is but a necessary evil; in its worst state an intolerable one.

Boller, Jr. The Christian god is a three headed monster; cruel, vengeful and capricious. If one wishes to know more of this raging, three headed beast-like god, one only needs to look at the caliber of people who say they serve him. They are always of two classes: fools and hypocrites. See the Positive Atheism site on the extreme unlikelihood of this quote being authentic. It is over the nature and occurrence of these gifts, particularly the supernatural gifts sometimes called charismatic gifts , that the greatest disagreement between Christians with regard to the Holy Spirit exists.

One view is that the supernatural gifts were a special dispensation for the apostolic ages, bestowed because of the unique conditions of the church at that time, and are extremely rarely bestowed in the present time. The alternate view, espoused mainly by Pentecostal denominations and the charismatic movement, is that the absence of the supernatural gifts was due to the neglect of the Holy Spirit and his work by the church. Although some small groups, such as the Montanists , practiced the supernatural gifts they were rare until the growth of the Pentecostal movement in the late 19th century.

Believers in the relevance of the supernatural gifts sometimes speak of a Baptism of the Holy Spirit or Filling of the Holy Spirit which the Christian needs to experience in order to receive those gifts. Many churches hold that the Baptism of the Holy Spirit is identical with conversion, and that all Christians are by definition baptized in the Holy Spirit. The various authors of the Old and New Testament provide glimpses of their insight regarding cosmology. The cosmos was created by God by divine command, in the best-known and most complete account in the Bible, that of Genesis 1.

Within this broad understanding, however, there are a number of views regarding exactly how this doctrine ought to be interpreted. It is a tenet of Christian faith Roman Catholic, Orthodox and Protestant that God is the creator of all things from nothing , and has made human beings in the Image of God , who by direct inference is also the source of the human soul. In Chalcedonian Christology , Jesus is the Word of God , which was in the beginning and, thus, is uncreated, and hence is God , and consequently identical with the Creator of the world ex nihilo.

Roman Catholicism uses the phrase special creation to refer to the doctrine of immediate or special creation of each human soul. In , the International Theological Commission, then under the presidency of Cardinal Joseph Ratzinger , published a paper in which it accepts the current scientific accounts of the history of the universe commencing in the Big Bang about 15 billion years ago and of the evolution of all life on earth including humans from the micro organisms commencing about 4 billion years ago. In him. Christian anthropology is the study of humanity , especially as it relates to the divine.

This theological anthropology refers to the study of the human "anthropology" as it relates to God. It differs from the social science of anthropology , which primarily deals with the comparative study of the physical and social characteristics of humanity across times and places. One aspect studies the innate nature or constitution of the human, known as the nature of mankind. It is concerned with the relationship between notions such as body , soul and spirit which together form a person, based on their descriptions in the Bible.

There are three traditional views of the human constitution— trichotomism , dichotomism and monism in the sense of anthropology. The semantic domain of Biblical soul is based on the Hebrew word nepes , which presumably means "breath" or "breathing being". The New Testament follows the terminology of the Septuagint , and thus uses the word psyche with the Hebrew semantic domain and not the Greek, [93] that is an invisible power or ever more, for Platonists , immortal and immaterial that gives life and motion to the body and is responsible for its attributes.

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In Patristic thought, towards the end of the 2nd century psyche was understood in more a Greek than a Hebrew way, and it was contrasted with the body. In the 3rd century, with the influence of Origen , there was the establishing of the doctrine of the inherent immortality of the soul and its divine nature. Inherent immortality of the soul was accepted among western and eastern theologians throughout the middle ages , and after the Reformation, as evidenced by the Westminster Confession. It is often used interchangeably with "soul", psyche , although trichotomists believe that the spirit is distinct from the soul.

Christians have traditionally believed that the body will be resurrected at the end of the age. The apostle Paul contrasts flesh and spirit in Romans 7—8. The Bible teaches in the book of Genesis the humans were created by God. Some Christians believe that this must have involved a miraculous creative act, while others are comfortable with the idea that God worked through the evolutionary process.

The book of Genesis also teaches that human beings, male and female, were created in the image of God. The exact meaning of this has been debated throughout church history. Christian anthropology has implications for beliefs about death and the afterlife. The Christian church has traditionally taught that the soul of each individual separates from the body at death, to be reunited at the resurrection.

This is closely related to the doctrine of the immortality of the soul. The question then arises: where exactly does the disembodied soul "go" at death? Theologians refer to this subject as the intermediate state. The Old Testament speaks of a place called sheol where the spirits of the dead reside. In the New Testament , hades , the classical Greek realm of the dead, takes the place of sheol.

In particular, Jesus teaches in Luke —31 Lazarus and Dives that hades consists of two separate "sections", one for the righteous and one for the unrighteous. His teaching is consistent with intertestamental Jewish thought on the subject. Fully developed Christian theology goes a step further; on the basis of such texts as Luke and Philippians , it has traditionally been taught that the souls of the dead are received immediately either into heaven or hell, where they will experience a foretaste of their eternal destiny prior to the resurrection.

Roman Catholicism teaches a third possible location, Purgatory , though this is denied by Protestants and Eastern Orthodox. Some Christian groups which stress a monistic anthropology deny that the soul can exist consciously apart from the body. For example, the Seventh-day Adventist Church teaches that the intermediate state is an unconscious sleep; this teaching is informally known as " soul sleep ".

In Christian belief, both the righteous and the unrighteous will be resurrected at the last judgment. The righteous will receive incorruptible, immortal bodies 1 Corinthians 15 , while the unrighteous will be sent to hell. Traditionally, Christians have believed that hell will be a place of eternal physical and psychological punishment. In the last two centuries, annihilationism has become popular. The study of the Blessed Virgin Mary , doctrines about her, and how she relates to the Church, Christ, and the individual Christian is called Mariology.

Catholic Mariology is the Marian study specifically in the context of the Catholic Church. Most descriptions of angels in the Bible describe them in military terms. For example, in terms such as encampment Gen.

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Its specific hierarchy differs slightly from the Hierarchy of Angels as it surrounds more military services, whereas the Hierarchy of angels is a division of angels into non-military services to God. Cherubim are depicted as accompanying God's chariot-throne Ps. Exodus —22 refers to two Cherub statues placed on top of the Ark of the Covenant, the two cherubim are usually interpreted as guarding the throne of God. Other guard-like duties include being posted in locations such as the gates of Eden Gen. Cherubim were mythological winged bulls or other beasts that were part of ancient Near Eastern traditions.

This angelic designation might be given to angels of various ranks. An example would be Raphael who is ranked variously as a Seraph, Cherub, and Archangel. It is not known how many angels there are but one figure given in Revelation for the number of "many angels in a circle around the throne, as well as the living creatures and the elders" was "ten thousand times ten thousand", which would be million. In most of Christianity , a fallen angel is an angel who has been exiled or banished from Heaven.

Often such banishment is a punishment for disobeying or rebelling against God see War in Heaven. The best-known fallen angel is Lucifer. Lucifer is a name frequently given to Satan in Christian belief. This usage stems from a particular interpretation, as a reference to a fallen angel, of a passage in the Bible Isaiah —20 that speaks of someone who is given the name of "Day Star" or "Morning Star" in Latin , Lucifer as fallen from heaven.

Allegedly, fallen angels are those which have committed one of the seven deadly sins. Therefore, are banished from heaven and suffer in hell for all eternity. Demons from hell would punish the fallen angel by ripping out their wings as a sign of insignificance and low rank. Christianity has taught Heaven as a place of eternal life , in that it is a shared plane to be attained by all the elect rather than an abstract experience related to individual concepts of the ideal. The Christian Church has been divided over how people gain this eternal life. From the 16th to the late 19th century, Christendom was divided between the Roman Catholic view, the Orthodox view, the Coptic view, the Jacobite view, the Abyssinian view and Protestant views.

See also Christian denominations. Heaven is the English name for a transcendental realm wherein human beings who have transcended human living live in an afterlife. Christianity maintains that entry into Heaven awaits such time as, "When the form of this world has passed away. I Thess — Two related and often confused concepts of heaven in Christianity are better described as the "resurrection of the body" , which is exclusively of biblical origin, as contrasted with the " immortality of the soul ", which is also evident in the Greek tradition. In the first concept, the soul does not enter heaven until the last judgement or the "end of time" when it along with the body is resurrected and judged.

In the second concept, the soul goes to a heaven on another plane such as the intermediate state immediately after death. These two concepts are generally combined in the doctrine of the double judgement where the soul is judged once at death and goes to a temporary heaven, while awaiting a second and final physical judgement at the end of the world. One popular medieval view of Heaven was that it existed as a physical place above the clouds and that God and the Angels were physically above, watching over man.

Heaven as a physical place survived in the concept that it was located far out into space, and that the stars were "lights shining through from heaven". Many of today's biblical scholars, such as N. Wright , in tracing the concept of Heaven back to its Jewish roots, see Earth and Heaven as overlapping or interlocking.

Heaven is known as God's space, his dimension, and is not a place that can be reached by human technology. This belief states that Heaven is where God lives and reigns whilst being active and working alongside people on Earth. Religions that teach about heaven differ on how and if one gets into it, typically in the afterlife.

In most, entrance to Heaven is conditional on having lived a "good life" within the terms of the spiritual system. A notable exception to this is the ' sola fide ' belief of many mainstream Protestants, which teaches that one does not have to live a perfectly "good life," but that one must accept Jesus Christ as one's saviour, and then Jesus Christ will assume the guilt of one's sins ; believers are believed to be forgiven regardless of any good or bad "works" one has participated in. Many religions state that those who do not go to heaven will go to a place "without the presence of God", Hell , which is eternal see annihilationism.

Some religions believe that other afterlives exist in addition to Heaven and Hell, such as Purgatory. One belief, universalism , believes that everyone will go to Heaven eventually, no matter what they have done or believed on earth. Some forms of Christianity believe Hell to be the termination of the soul. Various saints have had visions of heaven 2 Corinthians —4.

The Orthodox concept of life in heaven is described in one of the prayers for the dead : " The Church bases its belief in Heaven on some main biblical passages in the Hebrew and Christian Scriptures Old and New Testaments and collected church wisdom. Heaven is the Realm of the Blessed Trinity , the angels [] and the saints. The essential joy of heaven is called the beatific vision , which is derived from the vision of God's essence. The soul rests perfectly in God, and does not, or cannot desire anything else than God.

After the Last Judgment , when the soul is reunited with its body, the body participates in the happiness of the soul. It becomes incorruptible, glorious and perfect. Any physical defects the body may have laboured under are erased. Heaven is also known as paradise in some cases. The Great Gulf separates heaven from hell.

Upon dying, each soul goes to what is called "the particular judgement " where its own afterlife is decided i. Heaven after Purgatory, straight to Heaven, or Hell. This is different from "the general judgement" also known as "the Last judgement " which will occur when Christ returns to judge all the living and the dead. The term Heaven which differs from "The Kingdom of Heaven " see note below is applied by the biblical authors to the realm in which God currently resides.

Eternal life, by contrast, occurs in a renewed, unspoilt and perfect creation, which can be termed Heaven since God will choose to dwell there permanently with his people, as seen in Revelation There will no longer be any separation between God and man. The believers themselves will exist in incorruptible, resurrected and new bodies; there will be no sickness, no death and no tears. Some teach that death itself is not a natural part of life, but was allowed to happen after Adam and Eve disobeyed God see original sin so that mankind would not live forever in a state of sin and thus a state of separation from God.

Many evangelicals understand this future life to be divided into two distinct periods: first, the Millennial Reign of Christ the one thousand years on this earth, referred to in Revelation —10 ; secondly, the New Heavens and New Earth , referred to in Revelation 21 and This millennialism or chiliasm is a revival of a strong tradition in the Early Church that was dismissed by Augustine of Hippo and the Roman Catholic Church after him.

Not only will the believers spend eternity with God, they will also spend it with each other. John's vision recorded in Revelation describes a New Jerusalem which comes from Heaven to the New Earth, which is seen to be a symbolic reference to the people of God living in community with one another. See also World to Come. Purgatory is the condition or temporary punishment [25] in which, it is believed, the souls of those who die in a state of grace are made ready for Heaven. This is a theological idea that has ancient roots and is well-attested in early Christian literature, while the poetic conception of purgatory as a geographically situated place is largely the creation of medieval Christian piety and imagination.

The notion of purgatory is associated particularly with the Latin Rite of the Catholic Church in the Eastern sui juris churches or rites it is a doctrine, though often without using the name "Purgatory" ; Anglicans of the Anglo-Catholic tradition generally also hold to the belief. John Wesley , the founder of Methodism , believed in an intermediate state between death and the final judgment and in the possibility of "continuing to grow in holiness there. Hell in Christian beliefs, is a place or a state in which the souls of the unsaved will suffer the consequences of sin.

The Christian doctrine of Hell derives from the teaching of the New Testament , where Hell is typically described using the Greek words Gehenna or Tartarus. Unlike Hades , Sheol , or Purgatory it is eternal, and those damned to Hell are without hope.

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In the New Testament , it is described as the place or state of punishment after death or last judgment for those who have rejected Jesus. Hell is generally defined as the eternal fate of unrepentant sinners after this life. Only in the King James Version of the bible is the word "Hell" used to translate certain words, such as sheol Hebrew and both hades and Gehenna Greek. All other translations reserve Hell only for use when Gehenna is mentioned. It is generally agreed that both sheol and hades do not typically refer to the place of eternal punishment, but to the underworld or temporary abode of the dead.

Traditionally, the majority of Protestants have held that Hell will be a place of unending conscious torment, both physical and spiritual, [] although some recent writers such as C. Lewis [] and J. Moreland [] have cast Hell in terms of "eternal separation" from God. Certain biblical texts have led some theologians to the conclusion that punishment in Hell, though eternal and irrevocable, will be proportional to the deeds of each soul e.

Matthew , Luke — Another area of debate is the fate of the unevangelized i. Some Protestants agree with Augustine that people in these categories will be damned to Hell for original sin , while others believe that God will make an exception in these cases. A "significant minority" believe in the doctrine of conditional immortality , [] which teaches that those sent to Hell will not experience eternal conscious punishment, but instead will be extinguished or annihilated after a period of "limited conscious punishment".

Some Protestants such as George MacDonald , Karl Randall , Keith DeRose and Thomas Talbott , also, however, in a minority, believe that after serving their sentence in Gehenna , all souls are reconciled to God and admitted to heaven, or ways are found at the time of death of drawing all souls to repentance so that no "hellish" suffering is experienced.

This view is often called Christian universalism —its conservative branch is more specifically called 'Biblical or Trinitarian Universalism '—and is not to be confused with Unitarian Universalism. See universal reconciliation , apocatastasis and the problem of Hell. Theodicy can be said to be defense of God's goodness and omnipotence in view of the existence of evil. Specifically, Theodicy is a specific branch of theology and philosophy which attempts to reconcile belief in God with the perceived existence of evil. Responses to the problem of evil have sometimes been classified as defenses or theodicies.

However, authors disagree on the exact definitions. A defense need not argue that this is a probable or plausible explanation, only that the defense is logically possible. A defense attempts to answer the logical problem of evil. A theodicy, on the other hand, is a more ambitious attempt to provide a plausible justification for the existence of evil.

A theodicy attempts to answer the evidential problem of evil. As an example, some authors see arguments including demons or the fall of man as not logically impossible but not very plausible considering our knowledge about the world. Thus they are seen as defenses but not good theodicies.

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Lewis writes in his book The Problem of Pain :. We can, perhaps, conceive of a world in which God corrected the results of this abuse of free will by His creatures at every moment: so that a wooden beam became soft as grass when it was used as a weapon, and the air refused to obey me if I attempted to set up in it the sound waves that carry lies or insults. But such a world would be one in which wrong actions were impossible, and in which, therefore, freedom of the will would be void; nay, if the principle were carried out to its logical conclusion, evil thoughts would be impossible, for the cerebral matter which we use in thinking would refuse its task when we attempted to frame them.

Another possible answer is that the world is corrupted due to the sin of mankind. Some answer that because of sin, the world has fallen from the grace of God, and is not perfect. Therefore, evils and imperfections persist because the world is fallen. Dembski argues that the effects of Adam's sin recorded in the Book of Genesis were 'back-dated' by God, and hence applied to the earlier history of the universe.

Evil is sometimes seen as a test or trial for humans. Irenaeus of Lyons and more recently John Hick have argued that evil and suffering are necessary for spiritual growth. This is often combined with the free will argument by arguing that such spiritual growth requires free will decisions. A problem with this is that many evils do not seem to cause any kind of spiritual growth, or even permit it, as when a child is abused from birth and becomes, seemingly inevitably, a brutal adult.

The problem of evil is often phrased in the form: Why do bad things happen to good people? Christianity teach that all people are inherently sinful due to the fall of man and original sin ; for example, Calvinist theology follows a doctrine called federal headship , which argues that the first man, Adam , was the legal representative of the entire human race.

A counterargument to the basic version of this principle is that an omniscient God would have predicted this, when he created the world, and an omnipotent God could have prevented it. The Book of Isaiah clearly claims that God is the source of at least some natural disasters, but Isaiah doesn't attempt to explain the motivation behind the creation of evil. In it, Satan challenges God regarding his servant Job, claiming that Job only serves God for the blessings and protection that he receives from him.

God allows Satan to plague Job and his family in a number of ways, with the limitation that Satan may not take Job's life but his children are killed. Job discusses this with three friends and questions God regarding his suffering which he finds to be unjust. God responds in a speech and then more than restores Job's prior health, wealth, and gives him new children. Bart D. Ehrman argues that different parts of the Bible give different answers. One example is evil as punishment for sin or as a consequence of sin.

Ehrman writes that this seems to be based on some notion of free will although this argument is never explicitly mentioned in the Bible. Another argument is that suffering ultimately achieves a greater good, possibly for persons other than the sufferer, that would not have been possible otherwise. The Book of Job offers two different answers: suffering is a test, and you will be rewarded later for passing it; another that God in his might chooses not to reveal his reasons. Ecclesiastes sees suffering as beyond human abilities to comprehend.

Apocalyptic parts, including the New Testament , see suffering as due to cosmic evil forces, that God for mysterious reasons has given power over the world, but which will soon be defeated and things will be set right.

Facts about Jehovah's Witnesses and War

The Greek word in the New Testament that is translated in English as "sin" is hamartia , which literally means missing the target. Jesus clarified the law by defining its foundation: "Jesus replied: 'Love the Lord your God with all your heart and with all your soul and with all your mind.

And the second is like it: 'Love your neighbor as yourself. Substantial branches of hamartiological understanding subscribe to the doctrine of original sin , which was taught by the Apostle Paul in Romans —19 and popularized by Saint Augustine. He taught that all the descendants of Adam and Eve are guilty of Adam's sin without their own personal choice [].

Jehovah's Witnesses and War

In contrast, Pelagius argued that humans enter life as essentially tabulae rasae. The fall that occurred when Adam and Eve disobeyed God was held by his group to have affected humankind only minimally. But few theologians continue to hold this hamartiological viewpoint. A third branch of thinking takes an intermediate position, arguing that after the fall of Adam and Eve, humans are born impacted by sin such that they have very decided tendencies toward sinning which by personal choice all accountable humans but Jesus soon choose to indulge.

The degree to which a Christian believes humanity is impacted by either a literal or metaphorical "fall" determines their understanding of related theological concepts like salvation , justification , and sanctification. Christian views on sin are mostly understood as legal infraction or contract violation, and so salvation tends to be viewed in legal terms, similar to Jewish thinking.

In religion , sin is the concept of acts that violate a moral rule. The term sin may also refer to the state of having committed such a violation. Commonly, the moral code of conduct is decreed by a divine entity, i. Divine law. Sin is often used to mean an action that is prohibited or considered wrong; in some religions notably some sects of Christianity , sin can refer not only to physical actions taken, but also to thoughts and internalized motivations and feelings.

Colloquially, any thought, word, or act considered immoral, shameful , harmful, or alienating might be termed "sinful". An elementary concept of "sin" regards such acts and elements of Earthly living that one cannot take with them into transcendental living. Food, for example is not of transcendental living and therefore its excessive savoring is considered a sin.

A more developed concept of "sin" deals with a distinction between sins of death mortal sin and the sins of human living venial sin. In that context, mortal sins are said to have the dire consequence of mortal penalty , while sins of living food , casual or informal sexuality , play , inebriation may be regarded as essential spice for transcendental living, even though these may be destructive in the context of human living obesity, infidelity.

In Western Christianity , "sin is lawlessness " 1 John and so salvation tends to be understood in legal terms, similar to Jewish law. Sin alienates the sinner from God. It has damaged, and completely severed, the relationship of humanity to God. That relationship can only be restored through acceptance of Jesus Christ and his death on the cross as a sacrifice for mankind's sin see Salvation and Substitutionary atonement.

In Eastern Christianity , sin is viewed in terms of its effects on relationships, both among people and between people and God. Sin is seen as the refusal to follow God's plan, and the desire to be like God and thus in direct opposition to him see the account of Adam and Eve in the Book of Genesis. To sin is to want control of one's destiny in opposition to the will of God, to do some rigid beliefs. In Russian variant of Eastern Christianity , sin sometimes is regarded as any mistake made by people in their life. From this point of view every person is sinful because every person makes mistakes during his life.

When person accuses others in sins he always must remember that he is also sinner and so he must have mercy for others remembering that God is also merciful to him and to all humanity. The fall of man or simply the fall refers in Christian doctrine to the transition of the first humans from a state of innocent obedience to God , to a state of guilty disobedience to God.

In the Book of Genesis chapter 2, Adam and Eve live at first with God in a paradise , but are then deceived or tempted by the serpent to eat fruit from the Tree of Knowledge of Good and Evil , which had been forbidden to them by God.

After doing so they become ashamed of their nakedness, and God consequently expelled them from paradise. The fall is not mentioned by name in the Bible , but the story of disobedience and expulsion is recounted in both Testaments in different ways. The Fall can refer to the wider theological inferences for all humankind as a consequence of Eve and Adam's original sin. Examples include the teachings of Paul in Romans —19 and 1 Cor.

Some Christian denominations believe the fall corrupted the entire natural world, including human nature, causing people to be born into original sin , a state from which they cannot attain eternal life without the gracious intervention of God. Protestants hold that Jesus ' death was a "ransom" by which humanity was offered freedom from the sin acquired at the fall. In other religions, such as Judaism , Islam , and Gnosticism , the term "the fall" is not recognized and varying interpretations of the Eden narrative are presented.

Christianity interprets the fall in a number of ways. The doctrine of original sin , as articulated by Augustine of Hippo's interpretation of Paul of Tarsus , provides that the fall caused a fundamental change in human nature, so that all descendants of Adam are born in sin , and can only be redeemed by divine grace. Sacrifice was the only means by which humanity could be redeemed after the fall. Jesus, who was without sin, died on the cross as the ultimate redemption for the sin of humankind.

Thus, the moment Adam and Eve ate the fruit from the tree—which God had commanded them not to do—sinful death was born; it was an act of disobedience, thinking they could become like gods, that was the sin.

Religious Philosophy, Ethics, and History

Since Adam was the head of the human race, he is held responsible for the evil that took place, for which reason the fall of man is referred to as the " sin of Adam ". This sin caused Adam and his descendants to lose unrestricted access to God Himself. The years of life were limited. In Christian theology, the death of Jesus on the cross is the atonement to the sin of Adam. As a result of that act of Christ, all who put their trust in Christ alone now have unrestricted access to God through prayer and in presence.

Original sin, which Eastern Christians usually refer to as ancestral sin , [] is, according to a doctrine proposed in Christian theology, humanity's state of sin resulting from the fall of man. Those who uphold the doctrine look to the teaching of Paul the Apostle in Romans —21 and 1 Corinthians for its scriptural base, [30] and see it as perhaps implied in Old Testament passages such as Psalm and Psalm The Apostolic Fathers and the Apologists mostly dealt with topics other than original sin. He thought it was a most subtle job to discern what came first: self-centeredness or failure in seeing truth.

The consequences of the fall were transmitted to their descendants in the form of concupiscence , which is a metaphysical term, and not a psychological one. Thomas Aquinas explained Augustine's doctrine pointing out that the libido concupiscence , which makes the original sin pass from parents to children, is not a libido actualis , i.

In Augustine's view termed "Realism" , all of humanity was really present in Adam when he sinned, and therefore all have sinned. Original sin, according to Augustine, consists of the guilt of Adam which all humans inherit. As sinners, humans are utterly depraved in nature, lack the freedom to do good, and cannot respond to the will of God without divine grace.

Grace is irresistible , results in conversion, and leads to perseverance. Augustine's formulation of original sin was popular among Protestant reformers, such as Martin Luther and John Calvin , and also, within Roman Catholicism, in the Jansenist movement, but this movement was declared heretical by the Roman Catholic Church. Calvin believed that humans inherit Adamic guilt and are in a state of sin from the moment of conception. This inherently sinful nature the basis for the Calvinistic doctrine of " total depravity " results in a complete alienation from God and the total inability of humans to achieve reconciliation with God based on their own abilities.

Not only do individuals inherit a sinful nature due to Adam's fall, but since he was the federal head and representative of the human race, all whom he represented inherit the guilt of his sin by imputation. The scriptural basis for the doctrine is found in two New Testament books by Paul the Apostle , Romans —21 and 1 Corinthians , in which he identifies Adam as the one man through whom death came into the world.

Total depravity also called absolute inability and total corruption is a theological doctrine that derives from the Augustinian concept of original sin. It is the teaching that, as a consequence of the fall of man , every person born into the world is enslaved to the service of sin and, apart from the efficacious or prevenient grace of God , is utterly unable to choose to follow God or choose to accept salvation as it is freely offered. It is also advocated to various degrees by many Protestant confessions of faith and catechisms, including those of Lutheranism , [] Arminianism , [] and Calvinism.

Total depravity is the fallen state of man as a result of original sin. The doctrine of total depravity asserts that people are by nature not inclined or even able to love God wholly with heart, mind, and strength, but rather all are inclined by nature to serve their own will and desires and to reject the rule of God. Even religion and philanthropy are wicked to God to the extent that these originate from a human imagination, passion, and will and are not done to the glory of God. Therefore, in Reformed theology , if God is to save anyone He must predestine , call, elect individuals to salvation since fallen man does not want to, indeed is incapable of choosing God.

Total depravity does not mean, however, that people are as evil as possible. Rather, it means that even the good which a person may intend is faulty in its premise, false in its motive, and weak in its implementation; and there is no mere refinement of natural capacities that can correct this condition. Thus, even acts of generosity and altruism are in fact egoist acts in disguise. All good, consequently, is derived from God alone, and in no way through man. Christian soteriology is the branch of Christian theology that deals with one's salvation.

Atonement is a doctrine that describes how human beings can be reconciled to God. In Christian theology the atonement refers to the forgiving or pardoning of one's sin through the death of Jesus Christ by crucifixion , which made possible the reconciliation between God and creation. Within Christianity there are three main theories for how such atonement might work: the ransom theory , the satisfaction theory and the moral influence theory.

Christian soteriology is unlike and not to be confused with collective salvation. Christian soteriology traditionally focuses on how God ends the separation people have from him due to sin by reconciling them with himself. Many Christians believe they receive the forgiveness of sins Acts , life Rom. Christ's death, resurrection, ascension, and sending of the Holy Spirit , is called The Paschal Mystery. Christ's human birth is called the Incarnation. Either or both are considered in different versions of soteriology.

While not neglecting the Paschal Mystery , many Christians believe salvation is brought through the Incarnation itself, in which God took on human nature so that humans could partake in the divine nature 2 Peter 1. As St. Athanasius put it, God became human so that we might become divine St. Athanasius, De inc. This grace in Christ 1 Cor. This involves accepting Jesus Christ as the personal saviour and Lord over one's life.

Protestant teaching, originating with Martin Luther , teaches that salvation is received by grace alone and that one's sole necessary response to this grace is faith alone. Older Christian teaching, as found in Catholic and Orthodox theology, is that salvation is received by grace alone , but that one's necessary response to this grace comprises both faith and works James , 26; Rom —7; Gal Human beings exists because God wanted to share His life with them.

In this sense, every human being is God's child. In a fuller sense, to come to salvation is to be reconciled to God through Christ and to be united with His divine Essence via Theosis in the beatific vision of the Godhead. The graces of Christ's passion, death, and resurrection are found in the seven sacraments of the Catholic Church.