#Christian Theology

[eelhound]

"Rituals are architectures of time, structuring and stabilising life, and they are on the wane. The pandemic has accelerated the disappearance of rituals. Work also has ritual aspects. We go to work at set times. Work takes place in a community. In the home office, the ritual of work is completely lost. The day loses its rhythm and structure. This somehow makes us tired and depressed.

In The Little Prince [1943], by [Antoine de] Saint-Exupéry, the little prince asks the fox to always visit at the exact same time, so that the visit becomes a ritual. The little prince explains to the fox what a ritual is. Rituals are to time as rooms are to an apartment. They make time accessible like a house. They organise time, arrange it. In this way you make time appear meaningful.

Time today lacks a solid structure. It is not a house, but a capricious river. The disappearance of rituals does not simply mean that we have more freedom. The total flexibilisation of life brings loss, too. Rituals may restrict freedom, but they structure and stabilise life. They anchor values and symbolic systems in the body, reinforcing community. In rituals we experience community, communal closeness, physically.

Digitalisation strips away the physicality of the world. Then comes the pandemic. It aggravates the loss of the physical experience of community. You’re asking: can’t we do this by ourselves? Today we reject all rituals as something external, formal and therefore inauthentic. Neoliberalism produces a culture of authenticity, which places the ego at its centre. The culture of authenticity develops a suspicion of ritualised forms of interaction. Only spontaneous emotions, subjective states, are authentic. Modelled behaviour, for example courtesy, is written off as inauthentic or superficial. The narcissistic cult of authenticity is partly responsible for the increasing brutality of society.

In my book I argue the case against the cult of authenticity, for an ethic of beautiful forms. Gestures of courtesy are not just superficial. The French philosopher Alain says that gestures of courtesy hold a great power on our thoughts. That if you mime kindness, goodwill and joy, and go through motions such as bowing, they help against foul moods as well as stomach ache. Often the external has a stronger hold than the internal.

Blaise Pascal once said that instead of despairing over a loss of faith, one should simply go to mass and join in rituals such as prayer and song, in other words mime, since it is precisely this that will bring back faith. The external transforms the internal, brings about new conditions. Therein lies the power of rituals. And our consciousness today is no longer rooted in objects. These external things can be very effective in stabilising consciousness. It is very difficult with information, since it is really volatile and holds a very narrow range of relevance."

- Byung-Chul Han being interviewed by Gesine Borcherdt, from "Byung-Chul Han: 'I Practise Philosophy as Art.'" Art Review, 2 December 2021.

[beloved-of-john]

"Indeed, the safest road to Hell is the gradual one - the gentle slope, soft underfoot, without sudden turnings, without milestones, without signposts"

The Screwtape Letters, C.S. Lewis

[thepatristictradition]

A Christian's Confusion on Syncretic Paganism

Though I'm an Orthodox Christian, I am good friends with a number of serious pagans-- especially Thelemites. From them, I've observed some controversies in the online and apparently IRL pagan communities. An idea I find confusing (frankly, ridiculous) is that Aphrodite, Venus, Ishtar, Freyja etc., are merely facets of the same essential deity: the "Love Goddess."

Orthodox Christians interact with Paganism in two main ways: First, we believe in the Seed of The Word. Basically, we believe that every religion, more or less, gets something right. Even theistic satanism gets about as much right as the Gnostics of old. It's good that pagans have a spiritually alive world-view-- something that is difficult to come by these days. Faithfulness is a virtue wherever you find it. Second, we believe in spiritual entities besides God. They were created by Him and ultimately work for his will, but they can either follow His deign or turn away from it, exactly as humans can.

There are some Christians that have a tendency to pull a similar sort of syncretism with paganism (Roman paganism in the Renaissance is especially irritating). They insist that figures like Jove were simply a halfway understood facet of The One True God. This is hardly even a historical opinion; the more common opinion is that the ancient and contemporary pagans were worshiping angles or demons, depending on their kind(1).

The Orthodox instinct is against syncretism and towards a highly alive and regional spirituality. Not only are there single guardian angles for each person, but there are angles of families, churches, dioceses, cities, countries, etc.; there are heavenly hosts. There are hosts of angles whose jobs are not to please or protect human beings. He has filled our earth with Spirits. The Orthodox theology on spirits is more similar to the more well-known Mohammadian theology on spirits. Western Christianity would tend to say that spirits who made themselves into demons by accepting worship cannot repent and serve God again, but the saints say differently. It is never our place to try to "convert demons", but it is possible.

Because of this near-animism, it seems natural to me that different regions are filled with different spirits. The recognition of that is something that I admire about paganism and something I wish my protestant brothers and sisters would become more comfortable with.

I want to know how this kind of syncretism is received by other serious pagans. Thus far, I've only met those who are against it.

1) There is argument about what constitutes a pagan culture that has worshiped demons and one that mistakenly worshiped angels. My take, the correct one, is that every pagan culture has done both. Further, there are most likely many spirits being mistaken for one figure. This is the opposite of the syncretic take.

[aesthetictheology]

I'm a few chapters into this book; I saw it recommended on Pinterest and impulsively requested it from the library not long ago (even though I'm supposed to be reading the books I already own instead of getting new ones from the library or buying more... but I have a problem, so...) So far, I'm really enjoying it. I find the tone very romantic, which is pretty atypical of books dealing with finances.

[chthonic-sorcery]

"The greatest tragedy was the burning of the Library of Alexandria"

While the loss of the Serapeum (Library of Alexandria) was a tragedy, it was far from the only mass book burning of classical literature and non-christian texts.

I don't think people understand just how much the church destroyed, even in its early years.

We lost thousands of years of ancient history, science, and classical thought. We lost entire writing systems, cultures, religions.

We lost possible origins of the entirety of civilization.

[luna-drinker]

I don't get how people can say God in the old testament was mean. The entire old testament is God chosing to love humanity despite them constantly disobeying him by being evil little bastards to one another.

[forhisgrace]

Studying the Bible Effectively: A Beginner's Guide

Studying the Bible can seem daunting at first, but with the right approach and tools, it can allow so much spiritual growth!! Whether you're new to the faith or a seasoned believer, having a structured method can improve and ease your experience. Here's a straightforward guide to help you get started on your Bible study journey!

Choosing a Translation

One of the first decisions to make when studying the Bible is choosing a translation that suits your needs and preferences. There are several translations available, each with its own approach to translation. Here are the three categories they fall into.

1. Word for Word Translation: These translations, such as the King James Version (KJV) or English Standard Version (ESV), aim to follow the original texts as closely as possible, offering a literal rendering of the words and phrases. They are great for detailed study and analysis of the text.

2. Thought for Thought Translation: These translations prioritize clarity and readability, conveying the original meaning in modern language by updating language to be mor relevant to modern readers. They are ideal for easy comprehension, especially for beginners or those looking for a straightforward understanding.

3. Paraphrased Translation: These translations capture the essence or gist of the message rather than focusing on precise wording. They are often easier to understand and are suitable for new believers or younger children. However, they are most likely to stray from the original text and can sometimes be slightly inaccurate.

When I am reading to spend time with God (such as my daily reading) I use NLT, which is a thought for thought translation and therefore easier to understand. However, during bible study it is advisable to keep a word for word translation on hand (I use the KJV translation in the YouVersion bible app alongside a physical copy of the NLT).

Establishing a Study Routine

1. Prayer: Before sitting down to read, it's essential to prepare yourself spiritually and mentally. Begin your study session with a prayer, asking God to open your mind and heart to His word and guide you in your understanding.

2. Reading the Passage: Start by reading the passage without taking notes or annotating. Try to grasp the overall message and what God is communicating to you.

3. Annotation and Reflection: Read the passage again, this time making notes of any observations, questions, or insights that come to mind. Consider who is involved, what is happening, why, when, and how. Reflect on the message God is conveying through the text.

4. Consulting Study Tools: Dive deeper into the passage by using study tools such as Bible commentaries, online resources, or cross-referencing different translations. This helps gain a broader perspective and insight into the text. They often also include historical context and reasons for writing.

5. Application: Reflect on how the passage applies to your life. Identify one or two key messages and think about how you can incorporate them into your daily life. Is the scripture challenging you to change certain behaviours, draw closer to God, or strengthen your faith? Pray for guidance on how to apply these insights. Personally, I like to make an extra effort to apply these in the upcoming week.

Conclusion

Studying the Bible is not just about acquiring knowledge but also about cultivating a deeper relationship with God and living out His word in our lives. By choosing the right translation, establishing a study routine, and seeking guidance through prayer and study tools, you can embark on a fulfilling journey of spiritual growth and understanding. Remember, consistency and patience are key, so keep seeking God's wisdom as you delve into His word.

[dougielombax]

Is there like an anti-purgatory?

But one that isn’t heaven or hell?

[exvangelical-christian-nerd]

Some thoughts on "Hell is Forever"

TW religion, conservative Christianity

Hell is Forever is a bop. Musically I enjoy it a lot. And It's definitley one I'll go listen to separatelyfrom the others on occasion.

But

It is also probably the song that bothers me the most. And it does not bother me in a way I like. I've talked about before, how I like things that poke at my beliefs and make me ask questions. This one doesn't do that. This song is like a buzzing fly to my inner-theologian, and I think I figured out why (Ironically it might also be one of the reasons I enjoy it)

So I've been working on some of my series type content lately, including my devos. I'm trying to make a series based on the Hazbin songs (if that is something you're interested in let me know in the comments and I will try to tag you when I start posting them). Naturally this includes Hell is Forever.

The thing about Hazbin Hotel and Helluva Boss is that by their very nature they include some theology, but a good portion of it is hellaverse-ified. Some of it is theology and some Christian lore. It's part of the draw. Here's the diffrence between Hell is Forever, and most of the rest of it: Hell is Forever addresses real Theology, more or less directly. I'd say more than, possibly, any other part of either show so far.

Now before I go any farther let's make sure we all have the same definitions so my meaning doesn't get mixed up.

Real Theology= Theology actually believed by a fair portion of people.

Good Theology= Theology that is grounded and has biblical backing.

Bad Theology= Opposite of Good Theology

So yes, Hell is Forever has Real Theology. Here's the thing that gets me though: I wouldn't consider most of it Good Theology. In fact I would consider most of it Bad Theology.

Now the thing with Theology is that our interpretation of it is flawed. We don't know a lot and we don't agree on a lot. That's why there are tens of thousands of denominations. But the particular brand we get in this song is what I'm going to call "Bible Thumper Theology." Not all Bible Thumper Theology is necessarily Bad Theology, but plenty of it is. But honestly I have three major issues with Bible Thumper Theology. First is that it's weaponized. Whether your Theology is good or bad, using it as a weapon is risky business. Second, it's often pretty weak. Even if the theological concept is solid, their understanding of it is usually surface level at best. And third, so much of it is just cherry picking.

So here are the main theological points I identified in Hell is Forever. I'm not going to go deep into them now, because that would make this already long post way to long, and because I'm already planning on making posts specifically on them.

Hell is forever (Obviously)

Eye for an eye Theology (I don't know what else to call it)

Justification by the law (or works)

Justified k1ll1ng (which is obviously super yikes)

Now there are few others in there too, but I'd say these are the main ones. As I said I'm plannin to address these more later, though the first one, I'm still waffling on whether I want to tackle that or not. The primary reason being that I do believe eternal damnation is eternal (as much as I wish I didn't), however I am not going to join the fire and brimstone brigade. There are too many of them all ready. If I do tackle it, it will probably be about why I take issue with the fire and brimstone brigade.

But yes all that to say, Hell is Forever bothers me because it's essentially just Bible Thumper Theology, and Bible Thumper Theology annoys me because it's what makes the church as a whole look bad, and usually it is pretty Bad Theology.

Honestly most of the time someone starts spewing this kind of stuff at me, I can't help but think "Have you read your Bible, or do you just believe what your pastor tells you?" Is my theology flawless? Not a chance (If anyone ever says their's is, approach with extreme caution, or better yet don't approach at all). I am seeking and trying to sort out what I believe. And I'm growing.

Ironically, I think part of the thing I like about Hell is Forever is that the people spewing the bullshit are the villains. I have too often seen them up on a pedestal.

[idylls-of-the-divine-romance]

"Humans are totally depraved" "Humans are totally good" What if humans are inherently moral? It would explain why people are obsessed with this question. What do we truly desire if not to know and possess The Good? To have the definition of "good" and "bad".

What if this desire leads to us defining it on our own terms? What if my definition of "good" and "bad" is different from your definition of "good" and "bad"? What if there is no "good" or "bad"? What if we are horrifyingly free - abandoned by god - to define "good" and "bad"?

What if this redefining of good and evil on our own terms is the origin of all human failure?

[religion-is-a-mental-illness]

"The study of theology, as it stands in Christian churches, is the study of nothing; it is founded on nothing; it rests on no principles; it proceeds by no authorities; it has no data; it can demonstrate nothing; and it admits of no conclusion."

-- Thomas Paine

[daydreamfairyy]

Hi! Welcome to my blog!🧚🏻‍♀️

About me: Julia | 23 | she/her | heterosexual | Infj | from Spain 😄

In here you will find reposts/posts that relate to art, cute stuff, nature, cafes, boho style, cottage-core, folklore, mythology, christian theology, feminism, horror genre & fandoms 🧿🎨🍃🍄✝️

Disclaimer: there might be 18+ posts so mdni

DNI sexists, racists, terfs, bigots, homophobes, transphobes, pedos

Enjoy! 🫧

[beloved-of-john]

So. This is a personal life update of sorts.

Hello everyone, I'm trying to think of how to word what I need to say. I'm going through a big life transition of the spiritual kind, and it's forced me to think more deeply about where I am in my religious journey and where I want to be. As such, the content of this blog is likely going to change a little.

That is to say, there's probably going to be a lot less queer Christian specific content for a while. Don't panic! I'm still here and I'm still queer! But I want to avoid confining myself and my spiritual growth and understanding.

When I look around spaces like this, most of the people I see are queer people who have been raised religious and are deconstructing that framework to find a more liberating path, and that's amazing and empowering. However, I'm walking down this road from the opposite direction. I'm constructing. I'm completely acclimatized to being queer and out and loud about it, but it's being Christian that's the new frontier for me. At the moment, that's what I need to learn how to do. I know that my Christianity will always be inextricable from my queerness, but now I want to get to the stage where my queerness is inextricable from my Christianity. I want to grow and develop that part of myself and deepen my understanding of Christianity before I talk any more about its relationship to queerness and lgbtq+ experience. I need to learn what it means to me to be a Christian in its own right.

This blog will unequivocally remain a space of safety and solidarity for queer people and queer Christians though. I love all of you and I will always believe wholeheartedly that God does too. ❤️

I'll still do my best to answer any lgbtq related asks or comments and offer my support to anyone who needs it, just bear in mind that there's a good chance I don't know what I'm doing anymore than you.

If you've read this far without judgement, thank you for your patience and understanding. I'm going through this struggle right now, but I have faith that I will come out the other side of this a better rounded person.

[tmarshconnors]

Botticelli’s Map of Hell

Our modern vision of hell is deeply rooted in the literary and artistic works of the past, with one of the most significant contributions being Sandro Botticelli’s Map of Hell. This masterpiece, created approximately 700 years ago, offers a visual representation of the infernal realms as imagined by Dante Alighieri in his epic poem, "The Divine Comedy." The symbiotic relationship between Dante's literary creation and Botticelli's artistic interpretation has profoundly influenced how we perceive hell even today.

Dante Alighieri, an Italian poet, writer, and philosopher, penned "The Divine Comedy" in the early 14th century. The poem is divided into three parts: Inferno (Hell), Purgatorio (Purgatory), and Paradiso (Paradise). In Inferno, Dante embarks on a harrowing journey through the nine circles of hell, guided by the Roman poet Virgil. Each circle represents a different sin and its corresponding punishment, meticulously detailed by Dante’s vivid imagination and profound theological insights.

Dante’s vision of hell was revolutionary. It combined classical mythology, Christian theology, and medieval philosophy, creating a complex and terrifying afterlife landscape. His work not only reflected the religious beliefs of his time but also influenced future generations' understanding of sin, punishment, and the moral consequences of earthly actions.

About 150 years after Dante’s death, Sandro Botticelli, a renowned Renaissance painter, undertook the ambitious project of illustrating "The Divine Comedy." Among his works, the Map of Hell stands out as a detailed and haunting depiction of Dante’s infernal realms. Botticelli’s illustration, created around 1480, serves as a visual guide to the intricate and layered structure of hell described by Dante.

Botticelli’s Map of Hell is a parchment drawing that meticulously outlines the descending circles of hell, each with its unique torments and sinners. The precision and detail in Botticelli’s work capture the essence of Dante’s narrative, making the abstract horrors of hell more tangible and accessible to the viewers. His ability to convey the emotional and physical anguish of the damned souls adds a visceral quality to Dante’s literary vision.

The collaboration between Dante’s literary genius and Botticelli’s artistic mastery has had a lasting impact on our cultural and religious conception of hell. Even today, many of the common images and ideas associated with hell—such as fire and brimstone, eternal torment, and the hierarchical structure of punishments—can be traced back to Dante’s Inferno and Botticelli’s Map of Hell.

Modern depictions of hell in literature, art, and popular culture often draw inspiration from these medieval works. Whether in horror films, graphic novels, or theological discussions, the influence of Dante and Botticelli is unmistakable. Their portrayal of hell as a place of moral reckoning and divine justice continues to resonate with contemporary audiences, reflecting enduring questions about sin, punishment, and redemption.

Sandro Botticelli’s Map of Hell, based on Dante Alighieri’s "The Divine Comedy," remains a cornerstone of our understanding of the infernal realms. The interplay between Dante’s poetic vision and Botticelli’s artistic interpretation has shaped our collective imagination, defining hell for over seven centuries. As we continue to explore and reinterpret these works, their profound impact on our perception of the afterlife endures, reminding us of the power of art and literature to shape our deepest beliefs and fears.

[aesthetictheology]

I'm really enjoying this book by R.C. Sproul, and the opportunity to learn about the classical reformed perspective.

Also, my latte yesterday was beautiful. Baristas rock.

[gingerfan24]

Christian thought on the possibility of alien life seems to fall into two camps.

Either A.) They are fellow beings that were saved by Jesus as well and should have the gospel preached to them if we contact them or……

B.) Straight up demons.