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Author: Grafiati

Published: 26 July 2024

Last updated: 27 July 2024

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1

Keller, Brian R. Heaven and hell: Eternal life, eternal punishment. Milwaukee, Wis: Northwestern Pub. House, 2007.

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2

1831-1903, Farrar Frederic William, ed. Reply to Archdeacon Farrar's excursus in eternal hope. Montreal: Dawson Bros., 1987.

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3

Cho, Dongsun. St. Augustine's doctrine of eternal punishment: His biblical and theological argument. Lewiston, N.Y: Edwin Mellen Press, 2010.

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4

St. Augustine's doctrine of eternal punishment: His biblical and theological argument. Lewiston, N.Y: Edwin Mellen Press, 2010.

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5

Gillihan, Charles. Hell No!: A fundamentalist preacher rejects eternal torment. Santa Barbara, Calif.: Praeger, 2011.

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6

Farrar, F. W. Eternal hope: Five sermons preached in Westminster Abbey November and December, 1877. London: Macmillan, 1989.

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7

Guerra, Enrica. Una eterna condanna: La figura del carnefice nella società italiana tardomedievale. Milano: F. Angeli, 2003.

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8

Pink, Arthur W. Eternal Punishment. Bottom of the Hill Publishing, 2011.

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9

Pink, A. W. Eternal Punishment. Independently Published, 2019.

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10

Amidi, Bahman. Eternal Tea of Punishment. Lulu Press, Inc., 2010.

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11

Heaven and hell: Eternal life, eternal punishment. Milwaukee, Wis: Northwestern Pub. House, 2007.

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12

Green, Longman Green. Eternal Punishment and Eternal Death: An Essay. HardPress, 2020.

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13

Bernstein, Alan E. Hell and Its Rivals. Cornell University Press, 2018. http://dx.doi.org/10.7591/cornell/9781501707803.001.0001.

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The idea of punishment after death—whereby the souls of the wicked are consigned to hell—emerged out of beliefs found across the Mediterranean, from ancient Egypt to Zoroastrian Persia, and became fundamental to the Abrahamic religions. Once hell achieved doctrinal expression in the New Testament, the Talmud, and the Qur’ān, thinkers began to question hell’s eternity, and to consider possible alternatives—hell’s rivals. Some imagined outright escape, others periodic but temporary relief within the torments. One option, including Purgatory and, in the Eastern Orthodox tradition, the Middle State, was to consider the punishments to be temporary and purifying. Despite these moral and theological hesitations, the idea of hell has remained a historical and theological force until the present. This book examines an array of sources from within and beyond the three Abrahamic faiths—including theology, chronicles, legal charters, edifying tales, and narratives of near-death experiences—to analyze the origins and evolution of belief in hell. Key social institutions, including slavery, capital punishment, and monarchy, also affected the afterlife beliefs of Jews, Christians, and Muslims. Reflection on hell encouraged a stigmatization of “the other” that in turn emphasized the differences between these religions. Yet, despite these rivalries, each community proclaimed eternal punishment and answered related challenges to it in similar terms. For all that divided them, they agreed on the need for—and fact of—hell.

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14

Minnick, Mark. The doctrine of eternal punishment. Preach the Word Ministries, 1996.

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15

P, Blavatsky H. Eternal Reward, Punishment And Nirvana - Pamphlet. Kessinger Publishing, LLC, 2006.

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16

Marshall, Randles. For Ever: An Essay on Eternal Punishment. Creative Media Partners, LLC, 2018.

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17

Gillihan, Charles. Hell No! a Fundamentalist Preacher Rejects Eternal Torment: A Fundamentalist Preacher Rejects Eternal Torment. ABC-CLIO, LLC, 2011.

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18

(Contributor), Gregory K. Beale, Dr. Daniel I. Block (Contributor), Sinclair B. Ferguson (Contributor), Jr., R. Albert Mohler (Contributor), Douglas J. Moo (Contributor), J. I. Packer (Contributor), Robert Yarbrough (Contributor), Christopher W. Morgan (Editor), and Robert A. Peterson (Editor), eds. Hell Under Fire: Modern Scholarship Reinvents Eternal Punishment. Zondervan, 2004.

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19

Warner, Frank. Lake of Fire: The Place of Eternal Punishment. Independently Published, 2018.

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20

Richard William Jelf F. Denison Maurice. Word Eternal and the Punishment of the Wicked. Creative Media Partners, LLC, 2018.

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21

Shivers, John. Persona 2: Eternal Punishment (Prima's Official Strategy Guide). Prima Games, 2000.

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22

Zondervan. Hell under Fire: Modern Scholarship Reinvents Eternal Punishment. Zondervan, 2009.

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23

Hell on trial: The case for eternal punishment. Phillipsburg, N.J: P&R Publishing, 1995.

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24

Man's constitution and eternal, conscious punishment of the wicked. Morganville, N.J: Present Truth Publishers, 2001.

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25

Dowsett, Dick. God That's Not Fair: Understanding Eternal Punishment and the Christian's Urgent Mission. Authentic, 2006.

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26

Thrasher, Larry. Thayer Updated: The Origin and History of the Doctrine of Eternal Punishment. Independently Published, 2021.

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27

Thompson, Joseph P. Love And Penalty; Or Eternal Punishment: Consistent With The Fatherhood Of God. Kessinger Publishing, LLC, 2007.

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28

Thompson, Joseph P. Love And Penalty; Or Eternal Punishment: Consistent With The Fatherhood Of God. Kessinger Publishing, LLC, 2007.

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29

Thompson, Joseph P. Love and Penalty; or, Eternal Punishment Consistent with the Fatherhood of God. Creative Media Partners, LLC, 2023.

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30

The one purpose of God: An answer to the doctrine of eternal punishment. Grand Rapids, Mich: W.B. Eerdmans, 1998.

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31

Kazuyoshi, Shigematsu. Shikei seido hitsuyoron: Sono tetsugakuteki, rironteki, genjitsuteki ronkyo = Theory on eternal at the system of death penalty (Hogaku no izumi). Shinzansha, 1995.

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32

Burnet, Thomas. Treatise Concerning the State of Departed Souls, Before and At, and After the Resurrection. Kessinger Publishing, 2003.

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33

Judgment God Desires to Withhold: The Nature and Basis of Eternal Punishment in Hell. Rushwave, 2022.

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34

Thom, David. Three Questions Proposed & Answered: Concerning the Life Forfeited by Adam, the Resurrection of the Dead, and Eternal Punishment. Creative Media Partners, LLC, 2018.

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35

Leod, F. Wayne Mac. Annihilationism and Eternal Punishment: A Biblical Examination of the Debate over the Destiny of the Unsaved. Independently Published, 2019.

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36

B, Pusey E. What Is of Faith, As to Everlasting Punishment?: In Reply to Dr. Farrar's Challenge in His 'Eternal. Creative Media Partners, LLC, 2022.

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37

Pusey, Edward Bouverie. What Is of Faith, As to Everlasting Punishment?: In Reply to Dr. Farrar's Challenge in His 'Eternal. Creative Media Partners, LLC, 2022.

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38

Facts and theories as to a future state: The Scripture doctrine considered with reference to current denials of eternal punishment. New York: M. Cathcart, 1993.

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39

Johnson, James Turner. War. Edited by Joel D. S. Rasmussen, Judith Wolfe, and Johannes Zachhuber. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198718406.013.8.

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The ‘long’ nineteenth century was a time of contradictions in Christian thinking on war. Loss of the just war idea, transformed into a theory of the ‘law of nations’, opened the door to more extreme Christian perspectives: abolition of war versus support for war to achieve moral reform. During the Napoleonic wars, English evangelical Christians labelled those wars divine punishment for England’s immorality but did not oppose the struggle against Napoleon, while Kant’s essay ‘Eternal Peace’ defined peace in terms of opposition to all war. The Quakers and the Mennonites and Brethren embraced a specifically Christian rejection of war. By mid-century a newly assertive and militant evangelical Christianity countered this, supporting use of military force to serve Christian ideals. By century’s end prominent Christian thinking had returned to the ideal of abolishing war, but this time through international agreements and organizations. This chapter follows Christian thought through these contradictory phases.

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40

Aiōn-Aiōnios: An excursus on the Greek word rendered everlasting, eternal, etc., in the Holy Bible : with appendixes. Chicago: Jansen, McClurg, 1986.

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41

B, Pusey E. What Is of Faith As to Everlasting Punishment?, Third Edition: In Reply to Dr. Farrar's Challenge in His 'Eternal Hope,' 1879. Wipf & Stock Publishers, 2021.

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42

B, Pusey E. What Is of Faith As to Everlasting Punishment?, Third Edition: In Reply to Dr. Farrar's Challenge in His 'Eternal Hope,' 1879. Wipf & Stock Publishers, 2021.

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43

A Short dialogue between a strenuous advocate of eternal punishment and a universalist who advocates the salvation of all men: With all the threats and denunciations proposed by the former, and answered by the latter, in way of question and answer. [Toronto?]: D.M. Coyle, 1994.

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44

Mary, Little Mary, and Jesus Christ. How I thirst for souls to come to Me - Jesus. 2008.

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45

Litch, Josiah, and Miles Grant. Doctrine of Everlasting Punishment: A Discussion of the Question Do the Scriptures Teach the Doctrine of the Eternal Conscious Suffering of the Wicked? Creative Media Partners, LLC, 2015.

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46

Hardpress. Good Thoughts for Priest and People, on the Eternal Punishment of the Wicked and the Immortal Joys of the Blessed, Exercises for a Retreat. HardPress, 2020.

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47

Chinca, Mark. Meditating Death in Medieval and Early Modern Devotional Writing. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198861980.001.0001.

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Meditating about death and the afterlife was one of the most important techniques that Christian societies in medieval and early modern Europe had at their disposal for developing a sense of individual selfhood. Believers who regularly and systematically reflected on the inevitability of death and the certainty of eternal punishment in hell or reward in heaven would acquire an understanding of themselves as unique persons defined by their moral actions; they would also learn to discipline themselves by feeling remorse for their sins, doing penance, and cultivating a permanent vigilance over their future thoughts and deeds. The book covers a crucial period in the formation and transformation of the technique of meditating on death: from the thirteenth century, when a practice that had mainly been the preserve of a monastic elite began to be more widely disseminated among all segments of Christian society, to the sixteenth, when the Protestant Reformation transformed the technique of spiritual exercise into a Bible-based mindfulness that avoided the stigma of works piety. The book discusses the textual instructions for meditation as well as the theories and beliefs and doctrines that lay behind them; the sources are Latin and vernacular and enjoyed widespread circulation in Roman Christian and Protestant Europe during the period under consideration.

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48

Skinner, Otis Ainsworth, and Walter Balfour. Three Inquiries on the Following Scriptural Subjects: I. the Personality of the Devil; Ii. the Duration of the Punishment Expressed by the Words Ever, Everlasting, Eternal, &C. ; Iii. Demoniacal Possessions. Creative Media Partners, LLC, 2018.

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49

Beowulf. A Short Dialogue Between a Strenuous Advocate of Eternal Punishment and a Universalist Who Advocates the Salvation of All Men [microform]: With All ... Answered by the Latter, in Way of Question... Legare Street Press, 2021.

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50

Ledger-Lomas, Michael. Introduction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0001.

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The nineteenth century was a very good century for Congregationalism in England and Wales. This chapter documents the significant numerical growth it achieved during this period, and its energetic efforts in the area of missions, both foreign and domestic. Congregationalists provided the lifeblood of the large, well-funded London Missionary Society, and the most celebrated missionary of the age, David Livingstone, was a Scottish Congregationalist. Throughout this chapter the question of whether generalizations about Congregationalism in England were also true of Wales, Scotland, and Ireland is kept in view. This chapter explores the denomination’s raison d’être in its distinctive view of church polity as local and the way that it was increasingly in tension with the strong trend towards greater union among the churches. Founded in 1831, the Congregational Union of England and Wales waxed stronger and stronger as the century progressed, and Congregational activities became progressively more centralized. Although women were excluded from almost all official positions in the churches and the Congregational Unions and generally were erased from denominational histories, they were nevertheless often members with full voting rights at a time when this was not true in civic elections. Women were also the force behind the social life of the congregations, including the popular institutions of the church bazaar and tea meeting. They were the main energizing power behind works of service and innumerable charitable and outreach efforts and organizations, as well as playing a significant part in fundraising. The self-image of Victorian Congregationalism as representing the middle classes is explored, including the move towards Gothic architecture and the ideal of the learned ministry. A mark of their social aspirations, the Congregational Mansfield College, founded in 1886, was the first Protestant Dissenting Oxbridge college. Congregationalists also gave leadership to the movement towards a more liberal theological vision, to an emphasis on ‘Life’ over dogma. English, Welsh, Scottish, and Irish Congregationalists all participated in a move away from the Calvinist verities of their forebears. Increasingly, many Congregational theologians and ministers were unwilling to defend traditional doctrines in regards to substitutionary atonement; biblical inspiration, historicity, authorship, dating, and composition; and eternal punishment. A particularly important theme is Congregationalism’s prominent place of leadership in Dissenting politics. The Liberation Society, which led the campaign for the disestablishment of the Church of England, was founded by the Congregational minister Edward Miall in 1844, and Dissenting Members of Parliament were disproportionately Congregationalists. Many Christians emphatically and passionately knew themselves to be Dissenters who were relatively indifferent about which Nonconformist denomination they made their spiritual home. In such an environment, Congregationalism reaped considerable, tangible benefits for being widely recognized as the quintessential Dissenting denomination.

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