The Overfiend
08-10-2007, 05:21 AM
Wetworks
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Devils Cry When Angels Bleed Live Pa
Link:
Wetworks - Devils Cry When Angels Bleed Live Pa (http://iluvtekno.com/Wetworks-DevilsCryWhenAngelsBleed.mp3)
1. Hell
The usual approach in Christianity to the topic of heaven and hell proceeds in terms of a group of contrasts, contrasts between punishment and reward, between grace and reward, or between mercy and justice. With regard to the doctrine of hell, the dominant approach conceives of it in terms of punishment. On this basis, one might expect the doctrine of heaven to focus on the concept of reward. Though the concept of reward plays a significant role in the Christian doctrine of heaven, the primary role is played by the concepts of mercy and grace. This fact raises the issue of the degree of fit between a conception of heaven and a conception of hell, a topic we will return to later, but for purposes of this section, the important point to note is the centrality of the contrast between punishment and reward in the standard conception of hell.
1.1 The Punishment Model and The Traditional Conception
The primary philosophical criticisms of the doctrine of hell have focused on whether it is fair or just for someone to be sent to hell, and these criticisms reinforce the centrality of the punishment model in discussions of the doctrine of hell. The traditional characterization of the the punishment model involves a commitment to four separable theses:
(1) The Punishment Thesis: the purpose of hell is to punish those whose earthly lives and behavior warrant it.
(2) The No Escape Thesis: it is metaphysically impossible to get out of hell once one has been consigned there.
(3) The Anti-Universalism Thesis: some people will be consigned to hell.
(4) The Eternal Existence Thesis: hell is a place of unending conscious existence.
2. Heaven
This discussion of the doctrine of hell reveals how Christian thought on the doctrine has centered around the question of the justice of hell. Reflection on the doctrine of heaven, however, has not focused as much on issues of fairness or justice, though such issues are sure to arise. Instead, the primary concerns about heaven have centered elsewhere.
2.1 Primary Concerns
The primary topics in thought about heaven concern whether true happiness or blessedness is possible for those in heaven (perhaps one's memories never fade sufficiently to allow perfect blessedness, or perhaps the suffering of the damned in hell prevents such bliss, or perhaps no matter what heaven is like, it will become tedious or boring at some point), why faith or belief in God is a prerequisite for presence in heaven, and whether it is possible to leave heaven once one is there. The first issue is independent of one's conception of hell, for no matter how hell is conceived, it is an infinitely less valuable than presence in heaven, and awareness of this fact, given anything like our present psychology, would interfere with perfect blessedness. Some have argued that seeing the suffering of those in hell will add to the blessedness of the experience in heaven. This idea taps into an important aspect of human experience, for it is a common reaction to enjoy seeing people get their just deserts. Furthermore, there is something to be said in favor of the idea that it is appropriate to have a positive emotional response to seeing justice done. Still, such a response only helps if one adopts a punishment model of hell, for on the choice model, the concept of just deserts is not central. Finally, the problem of tedium is hard to find compelling, even though it is equally hard to find a compelling response to it. Perhaps it is a failure of imagination that leads to the problem, but if it is, the same failure of imagination will prevent us from finding a convincing reply to the difficulty. The second issue is primarily one in soteriology, which would take us well beyond the topic of this entry, and the third issue, about whether one could leave heaven once there, mirrors the questions regarding the doctrine of hell concerning escape from it. This concern is heightened for theological perspectives that view Satan as having once been present in heaven only to fall from it, for such views cannot maintain that it is impossible to get out of heaven once there. Perhaps they might hold that such is impossible for humans only, but it is hard to see what could justify such a distinction. In any case, the standard explanation for why it is either impossible to leave heaven or why no one would ever in fact choose to do so appeals to the blessedness of the beatific vision itself, the experience of which is held to be so much greater and more blessed than the anything hoped for by the redeemed that nothing could or would be capable of turning the satisfied soul to look elsewhere for satisfaction.
http://www.skateallcities.com/forums/uploads/monthly_02_2007/post-6-1172545301.jpeg
Devils Cry When Angels Bleed Live Pa
Link:
Wetworks - Devils Cry When Angels Bleed Live Pa (http://iluvtekno.com/Wetworks-DevilsCryWhenAngelsBleed.mp3)
1. Hell
The usual approach in Christianity to the topic of heaven and hell proceeds in terms of a group of contrasts, contrasts between punishment and reward, between grace and reward, or between mercy and justice. With regard to the doctrine of hell, the dominant approach conceives of it in terms of punishment. On this basis, one might expect the doctrine of heaven to focus on the concept of reward. Though the concept of reward plays a significant role in the Christian doctrine of heaven, the primary role is played by the concepts of mercy and grace. This fact raises the issue of the degree of fit between a conception of heaven and a conception of hell, a topic we will return to later, but for purposes of this section, the important point to note is the centrality of the contrast between punishment and reward in the standard conception of hell.
1.1 The Punishment Model and The Traditional Conception
The primary philosophical criticisms of the doctrine of hell have focused on whether it is fair or just for someone to be sent to hell, and these criticisms reinforce the centrality of the punishment model in discussions of the doctrine of hell. The traditional characterization of the the punishment model involves a commitment to four separable theses:
(1) The Punishment Thesis: the purpose of hell is to punish those whose earthly lives and behavior warrant it.
(2) The No Escape Thesis: it is metaphysically impossible to get out of hell once one has been consigned there.
(3) The Anti-Universalism Thesis: some people will be consigned to hell.
(4) The Eternal Existence Thesis: hell is a place of unending conscious existence.
2. Heaven
This discussion of the doctrine of hell reveals how Christian thought on the doctrine has centered around the question of the justice of hell. Reflection on the doctrine of heaven, however, has not focused as much on issues of fairness or justice, though such issues are sure to arise. Instead, the primary concerns about heaven have centered elsewhere.
2.1 Primary Concerns
The primary topics in thought about heaven concern whether true happiness or blessedness is possible for those in heaven (perhaps one's memories never fade sufficiently to allow perfect blessedness, or perhaps the suffering of the damned in hell prevents such bliss, or perhaps no matter what heaven is like, it will become tedious or boring at some point), why faith or belief in God is a prerequisite for presence in heaven, and whether it is possible to leave heaven once one is there. The first issue is independent of one's conception of hell, for no matter how hell is conceived, it is an infinitely less valuable than presence in heaven, and awareness of this fact, given anything like our present psychology, would interfere with perfect blessedness. Some have argued that seeing the suffering of those in hell will add to the blessedness of the experience in heaven. This idea taps into an important aspect of human experience, for it is a common reaction to enjoy seeing people get their just deserts. Furthermore, there is something to be said in favor of the idea that it is appropriate to have a positive emotional response to seeing justice done. Still, such a response only helps if one adopts a punishment model of hell, for on the choice model, the concept of just deserts is not central. Finally, the problem of tedium is hard to find compelling, even though it is equally hard to find a compelling response to it. Perhaps it is a failure of imagination that leads to the problem, but if it is, the same failure of imagination will prevent us from finding a convincing reply to the difficulty. The second issue is primarily one in soteriology, which would take us well beyond the topic of this entry, and the third issue, about whether one could leave heaven once there, mirrors the questions regarding the doctrine of hell concerning escape from it. This concern is heightened for theological perspectives that view Satan as having once been present in heaven only to fall from it, for such views cannot maintain that it is impossible to get out of heaven once there. Perhaps they might hold that such is impossible for humans only, but it is hard to see what could justify such a distinction. In any case, the standard explanation for why it is either impossible to leave heaven or why no one would ever in fact choose to do so appeals to the blessedness of the beatific vision itself, the experience of which is held to be so much greater and more blessed than the anything hoped for by the redeemed that nothing could or would be capable of turning the satisfied soul to look elsewhere for satisfaction.