Tormented In Hades

The parable of the Rich Man and Lazarus (Luke 16:19-31) seems to condemn the rich man to torments in Hades for no other apparent reason than his wealth and to reward poor Lazarus with bliss at Abraham's side for no other apparent reason than his poverty. Is divine judgment simply a matter of eternal reward for the poor and condemnation for the rich, a mathematical function inversely proportional to one's financial net worth? Or taken another way, is not the rich man's prosperity a tangible sign of divine blessing for a life well lived, and the poor man's misery an obvious sign of a divine punishment for a life of moral bankruptcy? But if this were true, then why would God reverse the eternal fates of these men upon their deaths? The parable of the Rich Man and Lazarus is one of seven "money-lover" parables in the Lucan Travel Narrative that addresses the issue of whether it is possible to be both rich and Christian--and if so, how so? When read utilizing the socio-narratological approach employed in this book, these parables come alive with new insights and implications for living a more authentic Christian discipleship.

According to the ancient legend, the Lord of the Dead kidnapped the innocent daughter of Demeter--or did he? The truth is, Persephone is no damsel in distress, but a spirited young lady with an overbearing mother. A failed scheme by Apollo leads Persephone to a chance encounter with the mysterious and handsome Hades, who is struck by love's arrow. Now Hades must wrestle with his aching heart before he loses total control of his feelings, but desire is raging inside Persepone herself.

Most evangelical Christians believe that those people who are not saved before they die will be punished in hell forever. But is this what the Bible truly teaches? Do Christians need to rethink their understanding of hell? In the late twentieth century, a growing number of evangelical theologians, biblical scholars, and philosophers began to reject the traditional doctrine of eternal conscious torment in hell in favor of a minority theological perspective called conditional immortality. This view contends that the unsaved are resurrected to face divine judgment, just as Christians have always believed, but due to the fact that immortality is only given to those who are in Christ, the unsaved do not exist forever in hell. Instead, they face the punishment of the "second death"--an end to their conscious existence. This volume brings together excerpts from a variety of well-respected evangelical thinkers, including John Stott, John Wenham, and E. Earl Ellis, as they articulate the biblical, theological, and philosophical arguments for conditionalism. These readings will give thoughtful Christians strong evidence that there are indeed compelling reasons for rethinking hell.

Preached at Enfield, Connecticut on July 8, 1741, this is perhaps the greatest sermon ever preached in America—and is certainly among the most well known. Owing to its forthright dealing with God’s wrath and His intense hatred of sin and the sinner, it is also one of the most controversial. Indeed, for more than three-quarters of the sermon Edwards lays down a relentless stream of the most vivid and horrifying descriptions of the danger facing unregenerate men. While it is difficult to read such graphic language, there is abundant hope in the sermon’s conclusion. Edwards puts it this way, “And now you have an extraordinary opportunity, a day wherein Christ has thrown the door of mercy wide open and stands calling and crying with a loud voice to poor sinners.” While those who would rather ignore God’s justice in favor of His mercy condemn Edwards and his sermon, those who were present and actually heard him preach that day reacted in a decidedly different manner. According to the diary of Reverend Stephen Williams who attended the sermon, “Before the sermon was done there was a great moaning and crying through the whole House, ‘what shall I do to be saved; oh, I am going to hell, etc.’” The diary goes on to indicate that Edwards had to interrupt his sermon and come down to minister to those who were under such awful conviction. And so, in spite of what the scoffers might think or say, “the amazing and astonishing power of God” was manifested among the people that day—with many falling not into the hands of an angry God, but into the arms of a mighty Savior.

No one ever plans to fail in their faith. We all think we'll be the kind of Christian who follows the straight and narrow, ending our days with the relief of knowing we were ultimately a good and faithful servant. So why do so many leave that road? What enables some to survive as Christians when so many others have faltered? With A Christian Survival Guide, Ed Cyzewski steps up to be your trail guide and provide some possible answers. He addresses some of the biggest, toughest questions in Christianity, including: - Disturbing Bible stories - Hell and what it means - Does the Bible have to be "true"? - The question of evil- Money and the church- Evangelizing when no one wants to listen Candid and wry, Cyzewski deals with the tension of hard questions without resorting to empty answers, cliches, relativism, or the smug certainty that can so often drive seekers and strugglers further away. This popular blogger also has a knack of making long-ago biblical figures absolutely recognizable in today's issues. This survival guide is not meant to be a "one size fits all" handbook. It is a first step to confronting the big issues and challenges of a life of faith--even the ones that Christians fear most. Cyzewski writes for those who both care and question deeply, and offers survival tips to help readers move from living on the edge to a place of health and life.

Today, hell is a front-burner topic, thanks to media attention stirred by megapastors Rob Bell, Francis Chan, and others. But, between the extremes of universal salvation and everlasting torment, a third view known as conditional immortality, claims the most biblical support of all.

Gustaf Aulen's classic work, 'Christus Victor', has long been a standard text on the atonement. Aulen applies history of ideas' methodology to historical theology in tracing the development of three views of the atonement. Aulen asserts that in traditional histories of the doctrine of the atonement only two views have usually been presented, the objective/Anselmian and the subjective/Aberlardian views. According to Aulen, however, there is another type of atonement doctrine in which Christ overcomes the hostile powers that hold humanity in subjection, at the same time that God in Christ reconciles the world to Himself. This view he calls the "classic" idea of the atonement. Because of its predominance in the New Testament, in patristic writings, and in the theology of Luther, Aulen holds that the classic type may be called the distinctively Christian idea of the atonement.