Wednesday, January 20, 2016

Michael Jackson, John Lennon, Selena in Hell ?


By A Customer on Nov. 5 1999
Hell and How to Avoid Hell by Thomas A. Nelson 
(Amazon Books)

This book is an absolute must for everyone, regardless if you are Christian or not! You will not be able to put the book down as it captivates you with an absolutely overwhelming feeling of fear and terror. It really causes you to re-evaluate your own conscience and whether or not you are on the path to heaven. This book is especially needed for those who do not know Jesus Christ and for those that do know Him but think they are "once saved always saved." The Bible clearly states that we must accept Christ into our lives in order to be saved from the fires of Hell, but we must also "work out our salvation with nervous trembling." This book discusses these points in great detail as well as many other important biblical facts about Heaven, Hell, and salvation. It's a must buy!
A young Korean artist taken to Hell. Drew pictures of it.
Immagine correlata

The entrance it seems to me was similar to a very long and narrow alleyway, like an oven, low and dark and confined; the floor seemed to me to consist of dirty, muddy water emitting foul stench and swarming with putrid vermin...The bodily pains were so unbearable that though I had suffered excruciating ones in this life and according to what doctors say, the worst that can be suffered on earth for all my nerves were shrunken when I was paralyzed, plus many other sufferings of many kinds that I endured and even some as I said, caused by the devil, these were all nothing in comparison with the ones I experienced there...-St.Teresa of Avila's description of Hell.

Immagine correlata
These are the Tortures suffered by all the damned together, but that is not the end of the sufferings. https://youtu.e/_La-_wEJ4Fk
There are special Tortures destined for particular souls. These are the torments of the senses. Each soul undergoes terrible and indescribable sufferings related to the manner in which it has sinned.
I would have diedThere are caverns and pits of torture where one form of agony differs from another. I would have died at the very sight of these tortures if the omnipotence of God had not supported me...-St.Faustina Kowalska's description of Hell.

"Then I was pushed into one of those fiery cavities and pressed, as it were, between burning planks, and sharp nails and red-hot irons seemed to be piercing my flesh."

Here Josefa repeated the multiple tortures from which no single member of the body is excluded:

"I felt as if they were endeavoring to pull out my tongue, but could not. This torture reduced me to such agony that my very eyes seemed to be starting out of their sockets. I think this was because of the fire which burns, burns... not a finger-nail escapes terrifying torments, and all the time one cannot move even a finger to gain some relief, nor change posture, for the body seems flattened out and yet doubled in two.-Sr.Joseph Menendez's description of Hell.
There was a certain rich man, who was clothed in purple and fine linen; and feasted sumptuously every day. And there was a certain beggar, named Lazarus, who lay at his gate, full of sores,
Desiring to be filled with the crumbs that fell from the rich man' s table, and no one did give him; moreover the dogs came, and licked his sores. And it came to pass, that the beggar died, and was carried by the angels into Abraham' s bosom. And the rich man also died: and he was buried in hell. And lifting up his eyes when he was in torments, he saw Abraham afar off, and Lazarus in his bosom: And he cried, and said: Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, to cool my tongue: for I am tormented in this flame. And Abraham said to him: Son, remember that thou didst receive good things in thy lifetime, and likewise Lazareth evil things, but now he is comforted; and thou art tormented. 

And besides all this, between us and you, there is fixed a great chaos: so that they who would pass from hence to you, cannot, nor from thence come hither. And he said: Then, father, I beseech thee, that thou wouldst send him to my father' s house, for I have five brethren, That he may testify unto them, lest they also come into this place of torments. And Abraham said to him: They have Moses and the prophets; let them hear them. But he said: No, father Abraham: but if one went to them from the dead, they will do penance. 
And he said to him: If they hear not Moses and the prophets, neither will they believe, if one rise again from the dead. -Luke :19-31, The Rich Man (Dives) and Lazarus.
Second Circle (Lust)

Gianciotto Discovers Paolo and Francesca
In the second circle of Hell are those overcome by lust. Dante condemns these "carnal malefactors"[ for letting their appetites sway their reason. They are the first ones to be truly punished in Hell. These souls are blown back and forth by the terrible winds of a violent storm, without rest. This symbolizes the power of lust to blow one about needlessly and aimlessly.
In this circle, Dante sees 
SemiramisDidoCleopatraHelen of TroyAchillesParisTristan, and many others who were overcome by sexual love during their life. Dante is told byFrancesca da Rimini how she and her husband's brother Paolo Malatesta committed adultery, but then died a violent death, in the name of Love, at the hands of her husband, Giovanni (Gianciotto). Francesca reports that their act of adultery was triggered by reading the adulterous story of Lancelot and Guinevere (an episode sculpted by Auguste Rodin in The Kiss). Nevertheless, she predicts that her husband will be punished for his fratricidein Caïna, within the ninth circle (Canto V).
Alse see Dante's experience in Hell in The Divine Comedy( Inferno).



It contains in it, after the Preparatory Prayer and two Preludes, five Points and one Colloquy:
Prayer. Let the Preparatory Prayer be the usual one.
First Prelude. The first Prelude is the composition, which is here to see with the sight of the imagination the length, breadth and depth of Hell.
Second Prelude. The second, to ask for what I want: it will be here to ask for interior sense of the pain which the damned suffer, in order that, if, through my faults, I should forget the love of the Eternal Lord, at least the fear of the pains may help me not to come into sin.
First Point. The first Point will be to see with the sight of the imagination the great fires, and the souls as in bodies of fire.
Second Point. The second, to hear with the ears wailings, howlings, cries, blasphemies against Christ our Lord and against all His Saints.
Third Point. The third, to smell with the smell smoke, sulphur, dregs and putrid things.
Fourth Point. The fourth, to taste with the taste bitter things, like tears, sadness and the worm of conscience.
Fifth Point. The fifth, to touch with the touch; that is to say, how the fires touch and burn the souls.
Colloquy. Making a Colloquy to Christ our Lord, I will bring to memory the souls that are in Hell, some because they did not believe the Coming, others because, believing, they did not act according to His Commandments; making three divisions...
- The Spiritual Exercises of St. Ignatius of Loyola, [1914]
People that died and saw hell. Video Testimonies of Hell

Atheist College Professor dies and sees hell and demons - it changed his life



Video 8 minutes in Hell. (creepy)

After the Council of Trent to Vatican Council II the visible-invisible, explicit-implicit distinction is made : there is a rational or irrational option.

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By which words, a description of the Justification of the impious is indicated,-as being a translation, from that state wherein man is born a child of the first Adam, to the state of grace, and of the adoption of the sons of God, through the second Adam, Jesus Christ, our Saviour. And this translation, since the promulgation of the Gospel, cannot be effected, without the laver of regeneration, or the desire thereof, as it is written; unless a man be born again of water and the Holy Ghost, he cannot enter into the Kingdom of God.

Canon IV-If any one saith, that the sacraments of the New Law are not necessary unto salvation, but superfluous; and that, without them, or without the desire thereof, men obtain of God, through faith alone, the grace of justification;-though all (the sacraments) are not indeed necessary for every individual; let him be anathema."- Council of Trent
The Council of Trent refers to 'the desire thereof'. It does not state that it is a baptism.It does not state that it is explicit and visible for us. It does not state that it is an exception to the dogma extra ecclesiam nulla salus (EENS).It does not state that we know or can know of any one saved as such in Heaven.
It is speculative, theoretical, meaning-well and hypothetical. It does not refer to a practically known case. It does not make the invisible-visible distinction.It does differentiate between what is explicit and implicit.
So theologians after the Council of Trent had a choice.  
They could interpret 'the desire therof' as referring to explicit or implicit cases.They saw they had a choice. They could assume 'the desire thereof' referred to  visible or invisible for us cases. They had the choice and they made it.They chose to interpret 'the desire thereof' as referring to explicit  cases.The explicit-implicit distinction was made. Their choice was irrational but it was made.
The Baltimore Catechism (1885) 1 called 'the desire thereof ' a baptism similar to the baptism of water. The baptism of water is explicit. We can see it and repeat it.The baptism of desire is not explicit and cannot be administered by us.Yet they considered it a baptism like the baptism of water.
The Baltimore Catechism implied that 'the desire thereof' had the same effects as the baptism of water and it excluded the baptism of water.So again the explicit-implicit, visible-invisible distinction was made.
The Catechism of the Council of Trent accepted this.The new visible-invisible distinction was made and it had now become magisterial.
In the Letter of the Holy Office 1949 the baptism of desire is clearly considered an exception to the Feeneyite interpretation of the dogma extra ecclesiam nulla salus. So the explicit-implicit distinction is made again. The Magisterium had a choice and chose to interpret the baptism of desire as being without the baptism of water  and being explicit. It was explicit for it to be an exception to the dogma extra ecclesiam nulla salus. If it was not visible, objectively seen, it could not be an exception to EENS.
Archbishop Lefebvre and the SSPX bishops accepted the Letter of the Holy Office. They condemned 'Feeneyism', since for them there was an explicit baptism of desire. The explicit-implicit distinction was being made again.It had now become mainstream in the Catholic Church.
Vatican Council II  mentioned the baptism of desire  along with orthodox pasages which support the dogma extra ecclesiam nulla salus ( AG 7, LG 14).Hypothetical cases were considered explicit and so were made relevant as exceptions to the dogma EENS.Vatican Council II passages affirm the Church as the one and only Church of God necessary for salvation and then  a hypothetical passage is placed along side this statement, implying there are known exceptions to what is earlier said.
All need faith and baptism for salvation it is said but is is also mentioned that a person could be saved without faith and baptism but with the baptism of desire or in ( known) invincible ignorance cases.
In ecumenism, it is understood that every one needs to enter the Church, the Church is necessary but there are hypothetical ( and known) cases of Christians saved in imperfect communion with the Church.Then there are ( known) cases of non Catholics saved with the ' seeds of the Word'(AG 11).So seeds of the Word being relevant is mentioned in Vatican Council as an important exception( even though it is only hypothetical).So the explicit-implicit, real and hypothetical distinction is maintained in Vatican Council II.
The Catechism of the Catholic Church also says 'God is not limited to the Sacraments', implying these are known exceptions to all needing the baptism of water for salvation, otherwise it would not have been mentioned in the Catechism (1257).
So the choice was always there and the magisterium and the liberals made it.
I make it too.
I interpret all these documents with the explcit-implicit distinction and where 'explicit' is chosen, I choose 'implicit'. What is considered visible by the magisterium I consider invisible.
I accept the baptism of desire ( invisible for us) and reject the baptism of desire ( visible for us).
In theory, hypothetically I accept the baptism of desire. It will  always be followed with the baptism of water since this is the teaching of the Council of Trent ( for me) and the dogma extra ecclesiam nulla salus and the Council of Trent.2
-Lionel Andrades
Related image321. How can those be saved who through no fault of their own have not received the sacrament of Baptism?
Those who through no fault of their own have not received the sacrament of Baptism can be saved through what is called baptism of blood or baptism of desire.
322. How does an unbaptized person receive the baptism of blood?
An unbaptized person receives the baptism of blood when he suffers martyrdom for the faith of Christ.
Greater love than this no one has, that one lay down his life for his friends. (John 15:13)
323. How does an unbaptized person receive the baptism of desire?An unbaptized person receives the baptism of desire when he loves God above all things and desires to do all that is necessary for his salvation. - Baptism. Lesson 24 from the Baltimore Cathechism
315. What is Baptism?
Baptism is the sacrament that gives our souls the new life of sanctifying grace by which we become children of God and heirs of heaven.
Amen, amen, I say to thee, unless a man be born again of water and the Spirit, he cannot enter into the kingdom of God. (John 3:5)

316. What sins does Baptism take away?

Baptism takes away original sin; and also actual sin and all the punishment due to them, if the person baptized be guilty of any actual sins and truly sorry for them.
Get up and be baptized and wash away thy sins, calling on his name. (Acts 22:16)

317. What are the effects of the character imprinted on the soul by Baptism?

The effects of the character imprinted on the soul by Baptism are that we become members of the Church, subject to its laws, and capable of receiving other sacraments.

320. Why is Baptism necessary for the salvation of all men?

Baptism is necessary for the salvation of all men because Christ has said: "Unless a man be born again of water and the spirit, he cannot enter into the kingdom of God."
Now they who received his word were baptized, and there were added that day about three thousand souls. (Acts 2:41) - Baptism.Lesson 24 from the Baltimore Cathechism
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Jewish Left rabbis interpret Vatican Council II with the Baltimore Catechism error : factually wrong

Catechism of the Council of Trent, “On Baptism – Necessity of Baptism,” pp. 176-177: “If the knowledge of what has been hitherto explained be, as it is, of highest importance to the faithful, it is no less important to them to learn that THE LAW OF BAPTISM, AS ESTABLISHED BY OUR LORD, EXTENDS TO ALL, so that unless they are regenerated to God through the grace of Baptism, be their parents Christians or infidels, they are born to eternal misery and destruction. Pastors, therefore, should often explain these words of the Gospel: Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God (Jn. 3:5).
Catechism of the Council of Trent, “Baptism made obligatory after Christ’s Resurrection,” p. 171: “Holy writers are unanimous in saying that after the Resurrection of our Lord, when He gave His Apostles the command to go and teach all nations: baptizing them in the name of the Father, and of the Son, and of the Holy Ghostthe law of Baptism became obligatory on all who were to be saved… Hence we can have no doubt that the words of the Saviour: Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God, refer also to the same time which was to follow after His Passion. If, then, pastors explain these truths accurately, there can be no doubt that the faithful will recognise the high dignity of this Sacrament.

The Council of Trent, Mystici Corporis no where says that these cases are exceptions to the dogma extra ecclesiam nulla salus : Rome made a mistake in 1949 

The Council of Trent text does not say that the baptism of desire is an exception to the dogma EENS, it has to be wrongly inferred

No text in Quanto Conficiamur Moerore or the Council of Trent says there are exceptions to the traditional interpretation of the dogma extra ecclesiam nulla salus

The Council of Trent does not state that these cases are physically or personally known to us to be exceptions to the dogma.This has to be wrongly inferred.