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In his La naissance du Purgatoire (The Birth of Purgatory), Jacques Le Goff attributes the origin of the idea of a third other-world domain, similar to heaven and hell, called Purgatory, to Paris intellectuals and Cistercian monks at some point in the last three decades of the twelfth century, possibly as early as 1170−1180. [53]
Anglican apologist C. S. Lewis gave as an example of this speculation, which he interpreted as what the Church of England's Thirty-Nine Articles, XXII meant by "the Romish doctrine concerning Purgatory", [59] the depiction of the state of purgatory as just a temporary hell with horrible devils tormenting souls. The etymology of the word ...
For the modern narrow sense the term infernum damnatorum (hell of the damned) was used, as in question 69, article 7 of the Supplement of the Summa Theologica of Thomas Aquinas, which distinguishes five states or abodes of the dead: paradise, hell of the damned, limbo of children, purgatory, and limbo of the Fathers: "The soul separated from ...
Chronologically between Jesus and Mohammad is the contested Prophet Khalid. Ibn Arabi considers this man to be a Barzakh, meaning a Perfect Human Being. Chittick explains that the Perfect Human acts as the Barzakh or "isthmus" between God and the world. [28] According to Ibn Arabi, [citation needed] Khalid was a prophet whose message never ...
the differences between Adam and Eve's Garden of Eden, "the heaven or hell of one's actions which envelopes a person"; and; the Barzakh state of "purgatory" in Islam after death and before Resurrection; in Shia Islam, these three "types" of jannah (or Jahannam) are "all simply manifestations of the ultimate, eternal heaven and hell". [113]
Hell of the Damned, also known as "Gehenna" (Hebrew: גֵּיהִנּוֹם), is hell strictly speaking, which the Catholic Church defines as the "state of definitive self-exclusion from communion with God and the blessed". [4] Purgatory is where just souls are cleansed from any defilement before entering Heaven.
For systematic treatment it is best to distinguish between (A) individual and (B) universal and cosmic eschatology, including under (A): (1) death; (2) the particular judgment; (3) heaven, or eternal happiness; (4) purgatory, or the intermediate state; (5) hell, or eternal punishment; and under (B): (6) the approach of the end of the world; (7 ...
Other points of doctrinal difference include a difference regarding human nature as well as a difference regarding original sin, purgatory, and the nature of Hell. One point of theological difference is embodied in the dispute regarding the inclusion of the Filioque in the Nicene Creed. In the view of the Catholic Church, what it calls the ...