Richard Ritenbaugh detects a massive inconsistency in the persistently saccharine assessment of Jesus as meek and mild, ignoring His wrath, while at the same time teaching the concept of an ever-burning Hell. God's wrath is measured and just, not excessive and cruel. The breakaway Protestant daughters of the Roman Catholic Church have faithfully carried on the heretical error of their mother, promulgating the fantasies of Dante Alighieri's The Divine Comedy, while ignoring or twisting the clear meaning of the Scriptures. The Hebrew word transliterated "sheol" is simply the grave or pit—the inevitable destination of every human being. In this context, everyone who has ever lived will "go to hell." The Greek word transliterated "hades" is a synonym of sheol. The Greek word transliterated "tartaroo" applies to the place of restraint for Satan and his demons, but not for humans. The term "Gehenna" refers to a garbage dump outside Jerusalem, made vile by the ancient pagan custom of infant sacrifice. Because it was the city dump, a fire burned there constantly, consuming a steady stream of refuge and garbage feasted upon by maggot. The maggots eventually turned to flies, which, reproducing, yielded more maggots, a cycle which informs the image of "their worm" never dying. Gehenna is not a metaphor for an ever-burning fire, but rather for the Lake of Fire into which God consigns the incorrigibly wicked, whose unquenchable flames will cease only after all the fuel is consumed. Oblivion, not eternal torment, is the merciful end for the wicked. God is both good and severe, but His mercy endures forever.
Richard Ritenbaugh discusses the explosive interview concerning the reality of hell conducted by Eugenio Scalfari, a longtime atheist friend of Pope Francis. According to Scalfari, Pope Francis maintains that hell does not exist. In stating that condemned souls just "disappear," the Pope denies the 2000-year-old Roman Catholic doctrines about an ever-burning hell and the immortality of the soul. Though Vatican representatives responded by accusing Scalfari of taking some artistic license with the Pope's phraseology, Vincent Nichols, the highest ranking Catholic in the UK, agrees that the image of an ever-burning hell derives more from iconography than from biblical sources. Much of Roman Catholic doctrine is a rickety house of cards, in danger of collapsing as one carefully explores the pathetically feeble doctrines of the immortal soul and an ever-burning hell. For this reason, the Church has historically protected this fragile edifice by brute force (such as the Inquisition). When the searchlight of reason endangers Catholic doctrine, history teaches us to expect a backlash from conservative Catholics.
John Ritenbaugh, reiterating that the reality of God is not a mathematical formula beyond the reach of garden-variety human reason and observation, warns us that God's reality is not the root of the human problem. Rather, the powerful pulls of our carnal nature, innately hostile to God's law, prevents us from believing Him or obeying Him. The deadliest enemy to our spiritual well-being is within us. God calls the weak and base of the world to put the intellectual and strong to shame. To provide a counterweight to the destructive carnal nature, God provided His Holy Spirit—as well as spiritual gifts—in order to enable His called-out ones to put to death their carnal natures, as they refocus their attention to things above, bringing about a life-giving fellowship with the Creator. God does not create character by fiat, but has ordained that His true children exercise their power of choice to build an intimate relationship with Him, a task not impossible, but not easy. God has providentially given us trials to build character, proving beyond a doubt that we believe Him and have a burning desire to be at one with Him. We exercise these spiritual gifts in order to kill our carnal nature, not to win salvation. Unlike the first Adam, who yielded to his carnal lusts, choosing to please himself, we must follow the second Adam, Jesus Christ, who always submitted to the will of the Father. All people are without excuse when it comes accepting God's existence. Refusal to believe or obey God puts blinders of foolishness on the ungodly, preventing them from knowing God. When one observes the consistently law-governed Creation, it is foolish to embrace atheism.
John Ritenbaugh, reflecting upon the symbolism of the two goats on this solemn holy day—the sacrificial goat (representing Jesus Christ's sacrifice for our sins) was slain, while the Azazel goat (which we have assumed to be Satan), with the sins of the entire nation pronounced on its head, was led into the wilderness to die a natural death—suggests that some aspects of our previous understanding may have been wrong. Not one human being, from our parents, Adam and Eve, to ourselves, can escape the responsibility of his own sins; Satan did not make us do anything, unless we willingly cooperated with his temptations. We cannot blame anyone else, including our physical parents, for our shortcomings. Because the Azazel goat in the ceremony was allowed to escape, we concluded that Satan (as well as the demonic spirits who followed him) would not die, but would be driven into a perpetual abode of restraint, symbolized by the term "outer darkness." Angels were created to serve as ministering spirits, assisting the Creator well before mankind came on the scene. To be sure, we have no scriptural evidence that an angel has died, but we cannot assume that angels are immortal and share the same kind of spirit God Almighty has. Though angelic beings are currently superior to human beings in intelligence and volition, we cannot assume they are indestructible. Speculation among the splinters of the greater church of God ranges from the thesis that Satan and his demons will live forever in a remote location to its antithesis that Satan and his demons will be utterly annihilated. We need to process four troublesome assumptions: (1) that all spirit is ever living and impossible to destroy, (2) that God was guilty of lack of judgment in creating something He could not take apart, (3) that angels are not subject to the same principles of judgment with which God judges men, and (4) that the new heavens and earth will not be of the purity God promised.
The common belief among Christians—and other religions have similar depictions of the afterlife—is that one's immortal soul goes either to heaven or hell after death. David Grabbe argues that this ignores the biblical concept of the second death, an event beyond physical death that not only undermines the traditional heaven-hell and immortal soul doctrines, but also highlights God's perfect sense of justice.
Richard Ritenbaugh, refuting the Pagan oriented concept of Hell reinforced by Dante's Inferno, laments that most of mainline Protestant and Catholic theology is hopelessly immersed in this false concept. The Hebrew word sheol simply means a pit or a hole where dead bodies are placed. Errant connotations evolved from this, including a void and a haunting, mysterious place, influenced by Greek myths of Hades. Realistically, when a body goes to sheol, it corrupts and is broken down by bacteria. Often, translators render the Hebrew word sheol (the pit) into the English word Hell (connoting flames and pitchforks). Jonah referred to the belly of the fish as sheol. In the Greek language, Hades is equivalent to the Hebrew word sheol, without any reference to flames or torment. When Christ went into the tomb, He was in Hades, the storage place of the dead. Hades and death are equivalent terms. The term tartaroo refers to a place or condition of restraint for fallen angels or demons, not humans. The Bottomless Pit was reserved for Satan, symbolized as a fiery dragon. The term Gehenna (of Hinnom), referring to the valley of the sons of Hinnom, was actually a place of refuse, at one time used for child sacrifice. It was consecrated by God as a burial ground, and later the city dump of Jerusalem, with a fire burning the trash. Jesus used this venue as a symbol of the Lake of Fire—eternal Judgment (where the trash and garbage are burned up.) When one dies, the body decomposes and consciousness ceases; the spirit (the record of our life experiences) goes to God for safe keeping. When Christ returns, He will resurrect those who have believed and eventually all either to life or condemnation (depicted in Malachi 4:1-3). The soul is not immortal; the soul that sins shall die; the wages of sin is death. The gift of God is eternal life for those called by God.
David Grabbe, reminding us that the majority of nominal Christianity has bought into Satan's lie to Eve that she would not die, perpetuating this systematized delusion through the doctrines of the immortal soul, with its eventual departure to Heaven, an ever-burning hell, purgatory, or limbo. Man does not have a soul; he is a soul, subject to permanent oblivion unless rescued by Jesus Christ. The wages of sin is death, not life in ever-burning hell, or a stroll through the Pearly Gates. For those who have submitted their lives to God, turning their lives around in repentance, and sealed with God's Holy Spirit, there is no fear of the Second Death. They will be resurrected when Christ returns. Death has both a physical application (which all of us will experience) and a spiritual application (meted out on those who absolutely will not yield to Almighty God under any circumstances, having committed the unpardonable sin, any sin harbored in perpetuity and not repented of). With Adam and Eve's sin, the union between God and man was severed. Through Jesus Christ, the second Adam, access to the God the Father has been restored, and Eternal Life has been granted as a precious gift to those who submit and yield to God, having their characters shaped and molded into His image.
The narrative of King Saul of Israel visiting a medium at En Dor on the night before his final battle is an anomaly in Scripture, relating the story of a "successful" seance. Richard Ritenbaugh dissects the text of I Samuel 28 to expose several common misconceptions about the events of that night.
Richard Ritenbaugh, reflecting on the movie the Gladiator, marveled at many references to the afterlife, observing that the notion of going to heaven has been borrowed from pagan notions of Nirvana, Valhalla, or Elysium. In this venue, they will be doing things there that they had not attained in this life, transferring earthly good times to a heavenly setting. Going to heaven is not scriptural. The soul is not immortal; it is equivalent to life. Mankind does not have a soul; he is a soul, subject to death. The soul that sins will die. The wages of sin is death, but the gift of God is eternal life when we go through the prescribed process. The body returns to dust, decomposed into its elements. As we reach our prime, we begin degenerating until we expire, turning back into dust. The term Sheol is equivalent to the dust, the grave, or the pit. The body goes back to the earth. There is no consciousness or awareness in death, but resembles a peaceful sleep in which we are "dead to the world." Just as one can be awakened from sleep, one can be resurrected to life. God has appointed specific times for the resurrections. The pathway through eternal life leads through the resurrection, with our following Jesus Christ. When we are resurrected at His coming, we will indeed have access to heaven, but we will join our Bridegroom as He rules on the Earth. The repentant thief expected to join Jesus Christ when He would come into His kingdom, a future event to occur on the earth. Jesus spoke this pronouncement emphatically—I tell you today, you will be with me in paradise. Because Jesus was in the grave for three days and three nights, He did not go to paradise the day He told that to the thief.
Richard T. Ritenbaugh: It is wonderful to know that human life is not without purpose or an end in itself. ...
Richard Ritenbaugh tackles the question, "Do we contain an immortal soul?" The prevailing idea is that the soul is the indestructible part of a human being that lives on. The Hebrew word nephesh refers to a living being; the Latin word anima and the Greek word psyche refer to breath. In Leviticus 17, we learn that the life resides in the blood. A body is greater than a biochemical reaction; the life force comes from outside the body. Elihu observed that there is a spirit in man, giving him the ability to think and understand, giving him a point of contact with God, separating him from the animals. Paul differentiates the spirit in man from God's Holy Spirit, dividing a human being into spirit (mind), soul (our life), and body (flesh). Nominal Christianity has absorbed heaven, hell, and purgatory from Greek mythology and the philosophy of Plato, who propagated the doctrine of the immortal soul in his Phaedo. The idea of the immortality of the soul is nowhere in the Old Testament, unless one deliberately distorts the account of Enoch's translation and the witch of Endor. Genesis 2:16-17 affirms that it is possible to die, and Ezekiel 18:4 and 20 affirm that the soul (the life) that sins shall die. Galatians 3:22 indicates that all have sinned. Eternal life must come as a gift, but it is not something we have right now, except as an earnest payment. Hebrews 9:27 reminds us that we all die once. God keeps our human spirit in reserve for safe-keeping until the resurrection from the dead.
John Ritenbaugh studies into an understanding which strikes some individuals as "going beyond the scripture" or even blasphemous, namely that we will become literal offspring of the Eternal God, sharing His name and nature. Most of Christendom believes in the erroneous doctrine of the immortality of the soul, taught nowhere in scripture, but fueled by anecdotal reports of apparitions of deceased relatives. Sadly, human nature does not believe the scriptures. Although the Bible indeed teaches hope in life beyond the grave, it nowhere teaches of an inherent immortal soul. The wages of sin, something we all have committed is death (not a transition into another form of life); eternal life is a gift of God's grace, given at our calling as we yield our lives to Him, trusting in the resurrection of Jesus Christ and in our future resurrection as taught by the Disciples at Pentecost. The witness of these disciples (who had seen His death and resurrection and willingly gave up their lives in martyrdom) has been preserved through the Holy Scriptures, a document more carefully preserved than any other document on earth. Other resurrections occurred before Christ's resurrection (Lazarus) and following the time of Christ's resurrection, providing a dramatic testimony to thousands of people. The Word of God provides factual evidence of life after death through a resurrection. All die at least once, and all are resurrected at least once. Our creation as physical human beings as well as the creation of the angels was a fiat process. What God is doing in us now, in reproducing Himself as offspring composed of His Holy Spirit, is creating by means of a cooperative time- and experience-consuming process, working between the creator and the created in devotion to a common cause- to become joint heirs with Christ as God's offspring. In this process, we walk in the spirit, subjugating and putting to death our carnal impulses. As we follow the prompts of God's Holy Spirit, we walk toward eternal life, taking on God's nature,
When Satan confronted humanity's first parents, Adam and Eve, he fed them three heresies that he continues to promote to deceive the world today. David Grabbe expounds on these three lies, revealing how Gnosticism incorporated them into its parasitic philosophy and way of life.
For many of us, Gnosticism is difficult to pin down, and this is because it is not itself a religion but a philosophy that piggy-backs on religions. David Grabbe explains how we can see this in Paul's epistles to the Galatians and Colossians, in which he combats Gnosticism's twisting of the truth of Jesus Christ.
"Gnosticism" sounds like an old and very dry Greek philosophy, the subject of a somnolent college lecture. Not so, says David Grabbe. Gnosticism is very much in vogue today in books and movies—and in the belief systems of a great many people who profess to be Christian.
Following the Four Horseman of the Apocalypse is the Fifth Seal, depicting souls under the altar crying out to God for vengeance. Richard Ritenbaugh goes into the details of this prophecy of persecution and martyrdom of the saints.
John Ritenbaugh, reflecting upon the cosmology of ancient Greece (a combination of pagan and scientific thought), explains that these ideas and notions—many totally saturated with astrology and Gnostic dualism—filtered into the doctrines of the early church. These syncretized, polluted Hellenistic ideas have never left the cardinal doctrines of mainstream Christianity. The incorporation of Gnostic dualism into doctrine has led to sloppy stewardship of physical health laws (dressing and keeping our bodies), a consequence of anti-nomian thought processes. The denigration of grace to license—"sin, that grace may abound"—derives directly from Gnosticism. "Modern" Gnostic thought (including the pernicious doctrines of progressive revelation and the immortality of the soul) literally destroyed or blew apart the Worldwide Church of God. We need to ensure that these virulent strains have not infected us.
John Ritenbaugh asserts that belief or faith is difficult enough to maintain if the doctrines are put in proper order, but greatly confused when the pastor dilutes correct doctrine with "benign" false doctrine derived from the belief systems of the world's cultures under the sway of Satan's manipulation. Seemingly minor changes affect major trajectories in direction. A person's cosmology (his understanding of the nature of the world) largely determines his belief system and attendant behavior. If evolution determines his cosmology, man becomes his own God. Until our cosmology is synchronized with God's (as we think as God's thinks), our spiritual well-being will be in continuous deadly peril. What a person believes shapes his views and behavior. The Axial Period (deriving from sixth- and seventh-century BC Hellenistic thought) has largely shaped the dominant cosmology of today's world.
John Ritenbaugh focuses upon the big lie ('you will not surely die'—Genesis 3:4) of inherent immortal life (an immortal soul). This dangerous false belief, held by the majority of Christian-professing denominations, has led to an acceleration of sin and the danger of eternal oblivion. Sin kills, and we are not immortal. Contrary to Socrates and Plato's misconceptions about inherent immortality, only God can give eternal life, and it has specific conditions (overcoming sin and growing spiritually). Death is not a friend or a liberator, but as Jesus understood at the time of his crucifixion, a bitter enemy, a tool of Satan, and a cruel instrument of separation. Only through God's divine act of resurrection can we hope to attain eternal life. We desperately need to do a thorough self-examination, properly discerning Christ's sacrifice, and strive mightily to overcome sin, the destroyer of life.
Richard T. Ritenbaugh: "And the serpent said to the woman, "You will not surely die. ...
Are we "once-saved, always-saved"? Once God grants us His grace, are we assured eternal life? Richard Ritenbaugh exposes the fallacies of this Protestant doctrine of "eternal security."
When the incorrigibly wicked are thrown into the Lake of Fire, will they be tormented forever? Richard Ritenbaugh sets the matter of Revelation 20:10 straight.
John Ritenbaugh asserts that the S.P.S. (Specific Purpose Statement) of the entire Bible is "Let us make man in our image, according our likeness" (Genesis 1:26). To this end God has given us His Law, which serves as a map showing us the way of sanctification and holiness. Because God desires companionship of beings like Himself, He is in the process of reproducing the God-kind. The map showing the way consists of the Old and New Testament, works inextricable as law and grace and letter and spirit. As Paul's writings reveal, the Old Testament is in the New revealed while the New Testament is in the Old concealed. Contemporaries of John and Paul (and some deceivers this very day) have tried to throw out the Old Testament and the Law, replacing it with Gnosticism.
John Ritenbaugh asserts that all the hopes of a Christian revolve around the Day of Trumpets, placed like an axle or fulcrum, right in the middle of the Holy Days. Our entire lives revolve around the hope of a resurrection from the dead, a powerful motivator to walk in righteousness. Of the three major characteristics of God (faith, hope, and love), Hope, deriving from Christ's Resurrection, gives the other two impetus and energy. Our hope consists of living the quality life God lives forever, knowing Christ intimately, sharing all of His experiences throughout eternity (Psalm 17:15; Philippians 3:10; John 17:3; Romans 8:17; Revelation 19:7-8)
John Ritenbaugh reminds us that we do not have immortality as a birthright (the lie which Satan told Eve), but that God is the sole source, making our relationship with God and God's judgment the most important focus of our life. One common denominator in all four Gospels is that a parallel exists between our lives and what Christ experienced on the earth. As part of Christ's body (I Corinthians 12:14-15), we all experience together what Christ experienced (crucifixion, burial, resurrection, and glorification- Romans 8:17). The death of self (Romans 8:13 and Galatians 3:5) must absolutely precede the resurrection to life (Romans 6:5).
John Ritenbaugh focuses upon the unique emphasis made by the apostle John in his gospel. Unlike the emphasis on Christ's humanity, shared by Matthew, Mark, and Luke, John's depiction of Christ seems to be more spiritual, depicted in the image of the eagle, whose ability to soar, having keen eyesight and the ability to transport its offspring out of harm's way, gives Christ His proper God-dimension. John realized that he had been in the presence of God Incarnate—a Being indescribably transcendent?the very source of eternal life. Christ provides a model of how to live a godly life in the flesh, living life the way God lives it. Using His light, we can negotiate our way in this dark, hopeless world, finding eternal life and partaking of His divine nature.
Prior to the study of Lamentations, John Ritenbaugh, focusing on the subject of alleged out-of-body experiences, provides scriptural corroboration of their impossibility. In the opening chapter of Lamentations, Jerusalem, personified as a widow who has had to endure watching the destruction of her family, must also endure the mocking, derisive scorn from the captors. Although the United States, like Jerusalem of old (indicted for committing spiritual harlotry), has piously presented itself as the guardian of righteousness, it has, through its perverted media, exported more sin around the world than any other culture. Its humiliation and sudden fall will ultimately be apparent to even the basest pagan and most degenerate heathen. Trusting in adulterous political alliances or technology instead of God will bring devastating humiliation.
If hell does exist, where is it—and can those who are there ever get out? Will those in hell leave hell at the time of the resurrection—or are they confined eternally to hell, so that they shall be unable to take part in the resurrection? It's about time we took this question out of hiding, and took a good look at it!
Do you realize not one in a hundred knows what salvation is—how to get it—when you will receive it? Don't be too sure you do! Here, once for all, is the truth made so plain you will really understand it!
Enoch was translated that he should not see death. Elijah went up by a whirlwind into heaven. Yet the Bible reveals they are not in heaven today! Here's the astounding truth.
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