Artist’s portrayal of Purgatory
COGwriter
A Catholic source posted the following:
November draws us to the souls in purgatory – a place Our Lady of Fatima confirmed
November is the month traditionally associated with the Holy Souls in purgatory. The feast day associated with them, the Commemoration of all the Faithful Departed, “All Souls Day,” falls on Nov. 2 just after All Saints Day, which commemorates all those in heaven. On Nov. 2, we are particularly encouraged to pray for our departed relatives and friends who are waiting patiently to enter heaven, but we can also pray for them all through November, and indeed at any other time of the year.
Some people have tended to ignore or downplay purgatory, but when Our Lady appeared at Fatima she explicitly mentioned it during her very first apparition on May 13, 1917. After telling the children she was from heaven, she promised Lucia and Jacinta that they would go to heaven, and Francisco too, but that he would have to say many rosaries. Then Lucia asked about two girls who had died, friends of hers who used to come to her house to learn weaving.
She asked if one of them, Maria das Neves, was in heaven, and was told, “Yes, she is.” Lucia noted that she was about 16 years old. Then she asked about her other friend, Amelia, who was between 18 and 20 years old. To this question, Our Lady said: “She will be in purgatory until the end of the world.” https://wafusa.org/november-draws-us-to-the-souls-in-purgatory-a-place-our-lady-of-fatima-confirmed/
Before going further, a Catholic saint named Anne Emmerich also claimed to see purgatory and limbo. Despite her being a Catholic saint, Pope Benedict XVI denied the doctrine of limbo.
As far as the Lady of Fatima goes, she made many false statements, including those that constitute a false gospel (see also Mary, the Mother of Jesus and the Apparitions).
Let it also be stated that there are no holidays enjoined in the Bible for October 31, November 1, November 2 (see Should You Observe God’s Holy Days or Demonic Holidays?). November does NOT draw real Christians “to the souls in purgatory.”
To determine if there is such as place as Purgatory, we should look at the Bible as well as the beliefs of early Christians.
The article quoted at the beginning of this post also has the following:
Jesus pointed to the importance of the soul when he said, in the words of the Douay-Rheims version of the Bible, “For what shall it profit a man if he gain the whole world and suffer the loss of his soul?” (Mark 8:36).
He also pointed to the existence of purgatory, when He said: “And why do you not judge for yourselves what is right? As you go with your accuser before the magistrate, make an effort to settle with him on the way, lest he drag you to the judge, and the judge hand you over to the officer, and the officer put you in prison. I tell you, you will never get out till you have paid the very last copper.”
This passage has been understood as indicating the necessity of ensuring we are purified before we die, otherwise the punishment due to our sins, even when they have been forgiven, will be exacted in purgatory.
The Catechism has this to say about purgatory: “All who die in God’s grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven.” (CCC 1030)
But no early Christian believed that Mark 8 was a reference to purgatory.
Early Christians believed that God had a plan that would offer salvation to everyone, not called in this present Church age, at/after the white throne judgment–this was based upon sacred scripture (see Universal Offer of Salvation: There Are Hundreds of Verses in the Bible Supporting the Doctrine of True Apocatastasis). They believed in a doctrine that I have labeled as true apocatastasis. They believed that due to the judgment in Revelation 20:11-13, people would be offered salvation who had not previously rejected it. And as numerous previous quotes in this article will demonstrate, many objected to purgatory prior to the Protestant Reformation.
The Catholic Encyclopedia itself admits that early Christians did not teach its current concept of its purgatory doctrine:
Some stress too has been laid upon the objection that the ancient Christians had no clear conception of purgatory, and that they thought that the souls departed remained in uncertainty of salvation to the last day…There are several passages in the New Testament that point to a process of purification after death. Thus, Jesus Christ declares (Matthew 12:32): “And whosoever shall speak a word against the Son of man, it shall be forgiven him: but he that shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come”…(Hanna, Purgatory. The Catholic Encyclopedia).
Early Christians, who understood the language that the Bible was written in, did NOT teach nor believe in purgatory–purgatory was NOT part of the original Christian faith.
The Catholic Encyclopedia correctly states:
The modern Orthodox Church denies purgatory…(Hanna, Edward J. Purgatory. Transcribed by William G. Bilton, Ph.D. Purgatory. The Catholic Encyclopedia, Volume XII. Published 1911. New York: Robert Appleton Company. Nihil Obstat, June 1, 1911. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York).
The Eastern Orthodox have long realized that there was no such place as purgatory. Do not be surprised in the future if the Church of Rome drops, or at least modifies, its position about purgatory (see also Why Should American Catholics Fear Unity with the Orthodox? (And the Protestants)).
And even though he was not part of the true Church of God, notice what the Catholic/Orthodox/Protestant saint Justin wrote:
Justin also stated, “For I choose to follow not men or men’s doctrines, but God and the doctrines [delivered] by Him. For if you have fallen in with some who are called Christians, but who do not admit this [truth], and venture to blaspheme the God of Abraham, and the God of Isaac, and the God of Jacob; who say there is no resurrection of the dead, and that their souls, when they die, are taken to heaven; do not imagine that they are Christians” (Dialogue. Chapter 80).
While those of us in the Continuing Church of God would agree that souls die (Ezekiel 18:4) and are not taken to heaven upon death (Job:14:14; John 3:13), those in the Catholic, Orthodox, and Protestant churches would seem to disagree with Justin here. His comments are also opposed to the idea of purgatory.
So what was taught in the second century?
Essentially after the judgment, it was believed that unsaved humans (those who did not become saints in this life) who did not knowingly reject God’s way of life would have 100 hundred years to live (in accordance with Isaiah 65:20) and that nearly all would then accept God’s offer of salvation. There was also nothing resembling All Saint’s Day nor All Souls’ Day taught by second century Christians, though some apostates may have kept to related pagan practices (see also All Saints’ Day, the Day of the Dead, and All Souls’ Day).
In the late 4th century, Augustine started to come up with ideas that sound like modern purgatory. Eventually he and others challenged apocatastasis–which was an original Christian view. Notice that The Catholic Encyclopedia admits that various early leaders taught apocatastasis, that Augustine and others challenged it, and that purification was associated with apocatastasis:
St. Gregory recurs to the same thought of the final annihilation of evil, in his “Oratio catechetica”, ch. xxvi; the same comparison of fire which purges gold of its impurities is to be found there; so also shall the power of God purge nature of that which is preternatural, namely, of evil. Such purification will be painful, as is a surgical operation, but the restoration will ultimately be complete. And, when this restoration shall have been accomplished (he eis to archaion apokatastasis ton nyn en kakia keimenon), all creation shall give thanks to God, both the souls which have had no need of purification, and those that shall have needed it…
The doctrine of the apokatastasis is not, indeed, peculiar to St. Gregory of Nyssa, but is taken from Origen…
It was through Origen that the Platonist doctrine of the apokatastasis passed to St. Gregory of Nyssa, and simultaneously to St. Jerome, at least during the time that St. Jerome was an Origenist.
From the moment, however, that anti-Origenism prevailed, the doctrine of the apokatastasis was definitely abandoned. St. Augustine protests more strongly than any other writer against an error so contrary to the doctrine of the necessity of grace…
We note, further, that the doctrine of the apokatastasis was held in the East, not only by St. Gregory of Nyssa, but also by St. Gregory of Nazianzus as well; “De seipso”, 566 (P.G., XXXVII, col. 1010) grace…
In any case, the doctrine was formally condemned in the first of the famous anathemas pronounced at the Council of Constantinople in 543: Ei tis ten teratode apokatastasis presbeuei anathema esto (Batiffel, Pierre. Transcribed by Elizabeth T. Knuth. Apocatastasis. The Catholic Encyclopedia, Volume I. Published 1907. New York: Robert Appleton Company. Nihil Obstat, March 1, 1907. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York).
Thus it appears that the protests of Augustine eventually led to the condemnation of the doctrine of apocatastasis but the retention of purging/purification within Roman circles. The Greek churches, however never abandoned apocatastasis nor did they ever adopt the Roman purgatory.
Yet, concerning purgatory, a Catholic bishop-approved article claimed:
Fundamentalists may be fond of saying the Catholic Church “invented” the doctrine of purgatory to make money, but they have difficulty saying just when. Most professional anti-Catholics—the ones who make their living attacking “Romanism”—seem to place the blame on Pope Gregory the Great, who reigned from A.D. 590–604…
Whenever a date is set for the “invention” of purgatory, you can point to historical evidence to show the doctrine was in existence before that date. Besides, if at some point the doctrine was pulled out of a clerical hat, why does ecclesiastical history record no protest against it?
…where are the records of protests?
They don’t exist. There is no hint at all…
It is no wonder, then, that those who deny the existence of purgatory tend to touch upon only briefly the history of the belief…(Catholic Answers. Purgatory. NIHIL OBSTAT: I have concluded that the materials presented in this work are free of doctrinal or moral errors. Bernadeane Carr, STL, Censor Librorum, August 10, 2004. IMPRIMATUR: In accord with 1983 CIC 827 permission to publish this work is hereby granted. +Robert H. Brom, Bishop of San Diego, August 10, 2004, http://www.catholic.com/library/Purgatory.asp viewed 12/23/07).
History indicates that the above assertions are not quite accurate.
First of all, there seems to be no records of any major protest about the millennial teaching being abandoned by both Jerome and Augustine, hence having limited records of protest does not prove something did not change (see Did The Early Church Teach Millenarianism?).
Secondly, history records that there was a condemnation of apocatastasis. Yet at that time, many Roman leaders realized that scripture did indicate that the opportunity for salvation did not clearly end at the first death.
Notice the following from The Catholic Encyclopedia:
Certain Scriptural texts, e.g., I Cor. xv, 25-28, seem to extend to all rational beings the benefit of the Redemption, and Origen allows himself to be led also by the philosophical principle which he enunciates several times, without ever proving it, that the end is always like the beginning..The universal restoration (apokatastasis) follows necessarily from these principles (Prat F. Transcribed by Anthony A. Killeen. Origen and Origenism. The Catholic Encyclopedia, Volume XI. Published 1911. New York: Robert Appleton Company. Nihil Obstat, February 1, 1911. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York).
There are several passages in the New Testament that point to a process of purification after death. Thus, Jesus Christ declares (Matthew 12:32): “And whosoever shall speak a word against the Son of man, it shall be forgiven him: but he that shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come.” According to St. Isidore of Seville (Deord. creatur., c. xiv, n. 6) these words prove that in the next life “some sins will be forgiven and purged away by a certain purifying fire.” St. Augustine also argues “that some sinners are not forgiven either in this world or in the next would not be truly said unless there were other [sinners] who, though not forgiven in this world, are forgiven in the world to come” (De Civ. Dei, XXI, xxiv). The same interpretation is given by Gregory the Great (Dial., IV, xxxix); St. Bede (commentary on this text); St. Bernard (Sermo lxvi in Cantic., n. 11) and other eminent theological writers (Hanna, Purgatory. The Catholic Encyclopedia).
And if what Irenaeus and Origen taught earlier was not going to be doctrine, then the Romans figured that something needed to fill in. Hence came more discussion of purgatory and of its emergence within Roman pontifical circles.
Gregory the Great speaks of those who after this life “will expiate their faults by purgatorial flames,” and he adds “that the pain be more intolerable than any one can suffer in this life” (Ps. 3 poenit., n. 1) (Hanna, Purgatory. The Catholic Encyclopedia).
This is quite different than what Origen taught, as Origen taught that somehow people would be purified on earth (which is consistent with the 100 year period referred to in this chapter, though Origen seems to refer to Zechariah 5) (Origen. Contra Celsus, Book VI, Chapter 26).
While it is clear that by the seventh century, purgatorial ideas were being taught, the idea was not taught so clearly to alienate the Greeks as they did not separate from the Romans until 1054 A.D. But those associated with the Churches of God quickly saw problems with it.
Not surprisingly, the book Fundamentals of Catholic Dogma states that the Cathari and Waldenses (who preceded the Protestants by centuries) were amongst the earliest who were against the Roman teaching on purgatory:
The reality of purgatory was denied by the Cathari, the Waldenses (Ott L. Fundamentals of Catholic Dogma. Nihil Obstat: Jeremiah j. O’Sullivan. Imprimatur: +Cornelius Ep. Corgagiensis ei Ap. Amd. Rossensis, 7 October 1954. Reprint TAN Books, Rockford (IL), 1974, p. 482).
Since purgatory is not a biblical reality, it would make sense that those with the true Church of God would oppose such concepts. Actually, the Waldensians considered purgatory to be a doctrine of Antichrist, and the following appears to be from the 12th century:
“Antichrist is a falsehood, or deceit varnished over with the semblance of truth, and of the righteousness of Christ and his spouse, yet in opposition to the way of truth, righteousness, faith, hope, charity, as well as to moral life. It is not any particular person ordained to any degree, or office, or ministry, but it is a system of falsehood, opposing itself to the truth, covering and adorning itself with a show of beauty and piety, yet very unsuitable to the church of Christ, as by the names, and offices, the Scriptures, and the sacraments, and various other things, may appear. The system of iniquity thus completed with its ministers, great and small, supported by those who are induced to follow it with an evil heart and blind-fold—this is the congregation, which, taken together, comprises what is called Antichrist or Babylon, the fourth beast, the whore, the man of sin, the son of perdition. His ministers are called false prophets, lying teachers, the ministers of darkness, the spirit of error, the apocalyptic whore, the mother of harlots, clouds without water, trees without leaves, twice dead, plucked up by the roots, wandering stars, Balaamites and Egyptians.
“He is termed Antichrist because being disguised under the names of Christ and of his church and faithful members, he oppugns the salvation which Christ wrought out, and which is truly administered in his church—and of which salvation believers participate by faith, hope, and charity. Thus he opposes the truth by the wisdom of this world, by false religion, by counterfeit holiness, by ecclesiastical power, by secular tyranny, and by the riches, honours, dignities, with the pleasures and delicacies of this world. It should therefore be carefully observed, that Antichrist could not come, without a concurrence of all these things, making up a system of hypocrisy and falsehood—these must be, the wise of this world, the religious orders, the pharisees, ministers, and doctors; the secular power, with the people of the world, all mingled together. For although Antichrist was conceived in the times of the apostles, he was then in his infancy, imperfect and unformed, rude, unshapen, and wanting utterance. He then wanted those hypocritical ministers and human ordinances, and the outward show of religious orders which he afterwards obtained. As he was destitute of riches and other endowments necessary to allure to himself ministers for his service, and to enable him to multiply, defend, and protect his adherents, so he also wanted the secular power to force others to forsake the truth and embrace falsehood. But growing up in his members, that is, in his blind and dissembling ministers, and in worldly subjects, he at length arrived at full maturity, when men, whose hearts were set upon this world, blind in the faith, multiplied in the church, and by the union of church and state, got the power of both into their hands.
“Christ never had an enemy like this; so able to pervert the way of truth into falsehood, insomuch that the true church, with her children, is trodden under foot. The worship that belongs alone to God he transfers to Antichrist himself—to the creature, male and female, deceased—to images, carcasses, and relics. The sacrament of the eucharist is converted into an object of adoration, and the worshipping of God alone is prohibited. He robs the Saviour of his merits, and the sufficiency of his grace in justification, regeneration, remission of sins, sanctification, establishment in the faith, and spiritual nourishment; ascribing all these things to his own authority, to a form of words, to his own *works, to the intercession of saints, and to the fire of purgatory. He seduces the people from Christ, drawing off their minds from seeking those blessings in him, by a lively faith in God, in Jesus Christ, and in the Holy Spirit, and teaching his followers to expect them by the *will and pleasure and works of Antichrist. (A Treatise concerning Antichrist, Purgatory, the Invocation of Saints, and the Sacraments” as shown in Jones, William. The history of the Christian church from the birth of Christ to the xviii. century, Volumes 1-2, 3rd edition. R.W. Pomeroy, 1832. Original from Harvard University, Digitized, Feb 6, 2009, pp. 337-340)
In the thirteenth century, the famed Catholic theologian Thomas Aquinas wrote the following:
Nothing is clearly stated in Scripture about the situation of Purgatory, nor is it possible to offer convincing arguments on this question. It is probable, however, and more in keeping with the statements of holy men and the revelations made to many, that there is a twofold place of Purgatory. One, according to the common law; and thus the place of Purgatory is situated below… Another place of Purgatory is according to dispensation: and thus sometimes, as we read, some are punished in various places, either that the living may learn, or that the dead may be succored, seeing that their punishment being made known to the living may be mitigated through the prayers of the Church.
Some say, however, that according to the common law the place of Purgatory is where man sins. This does not seem probable, since a man may be punished at the same time for sins committed in various places. And others say that according to the common law they are punished above us, because they are between us and God, as regards their state. But this is of no account, for they are not punished for being above us, but for that which is lowest in them, namely sin (Aquinas T. The Summa Theologica of St. Thomas Aquinas, Appendix II, Article 1. Second and Revised Edition, 1920. Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol. Imprimatur. Edus. Canonicus Surmont, Vicarius eneralis. Westmonasterii. APPROBATIO ORDINIS Nihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L. Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis Angliæ).
Even though it taught purgatory, clearly the Roman Church did not have an absolutely clear position on purgatory in the 13th century. But Aquinas taught that purgatory would be quite painful:
I answer that, In Purgatory there will be a twofold pain; one will be the pain of loss, namely the delay of the divine vision, and the pain of sense, namely punishment by corporeal fire. With regard to both the least pain of Purgatory surpasses the greatest pain of this life…
Therefore it follows that the pain of Purgatory, both of loss and of sense, surpasses all the pains of this life (Aquinas T. The Summa Theologica of St. Thomas Aquinas, Appendix I, Article 1.).
One Catholic scholar, E. Duffy, felt that in 1300 Pope Boniface VIII enriched the Church of Rome through the granting of a particular indulgence to the masses:
Boniface is a mysterious man, proud, ambitious fierce…It was Boniface who declared the first Jubilee or Holy Year in 1300, when tens of thousands of pilgrims converged on Rome to gain indulgences, adding enormously to the prestige of the papacy…(and in the process enriching the Roman basilicas, where the sacristans were said to have had to scoop in pilgrim offerings with rakes). This promise of ‘full and copious pardon’ to all who visited Peter and the Lateran after confessing their sins was the most spectacular exercise of power of the keys since Urban II issued the first Crusade Indulgence… Boniface…displayed some of the worst traits of clerical careerism, enriching his relatives at the expense of the Church, and waging a relentless was against family’s traditional rivals (Duffy, Eamon. Saints & Sinners: A History of the Popes. Yale University Press, New Haven (CT), 2002, p. 160).
Indulgences are granted to allegedly reduce time in purgatory. Vatican coffers have received a lot of money from people who give donations to have priests pray for themselves or loved ones to hopefully have less time in purgatory.
Interestingly, when the Catholic Inquisitor Bishop Bernard Guidonis was disposing of those the Catholics refer to as heretics in the 14th century, he noted that some believed the following:
Again, they say that after Antichrist’s death these spiritual individuals will convert the entire world to the faith of Christ; and the whole world will be so good and benign that there will be no malice or sin in people of that period, except perhaps for venial sins in a few of them; and all things will be common as far as use is concerned; and there will be no one who offends anyone else or encourages another to sin. For there will be the greatest love among them, and there will be one flock and one pastor. According to some of them this period and condition will last for one hundred years. Then, as love fails, malice will creep back in and slowly increase until Christ is, as it were, compelled to come in universal judgment because of it (Gui B. From the Inquisitor’s Manual of Bernard Gui [d.1331], Chapter 5. Early 14th century, translated in J. H. Robinson, Readings in European History, (Boston: Ginn, 1905).
Thus, the idea that the Church of God long has taught, that God would offer salvation to all, is apparently documented, not only in the pages of the Bible, but through some of the writings of its enemies.
Also notice the following from The Catholic Encyclopedia:
The doctrine of apokatastasis viewed as a belief in a universal salvation is found among the Anabaptists…(Batiffel, Pierre. Transcribed by Elizabeth T. Knuth. Apocatastasis. The Catholic Encyclopedia, Volume I. Published 1907. New York: Robert Appleton Company. Nihil Obstat, March 1, 1907. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York).
Universal salvation, it should be pointed out in this context, is not that God will save everyone, but that God will truly offer salvation to everyone who ever lived (see Universal Offer of Salvation: There Are Hundreds of Verses in the Bible Supporting the Doctrine of True Apocatastasis).
Partially because of objections from the Protestant reformers, the Roman Catholics called together the Council of Trent in the mid-16th century, to define certain doctrines. Here is how it defined the purgatory doctrine:
“Whereas the Catholic Church, instructed by the Holy Ghost, has from the Sacred Scriptures and the ancient tradition of the Fathers taught in Councils and very recently in this Ecumenical synod (Sess. VI, cap. XXX; Sess. XXII cap.ii, iii) that there is a purgatory, and that the souls therein are helped by the suffrages of the faithful, but principally by the acceptable Sacrifice of the Altar; the Holy Synod enjoins on the Bishops that they diligently endeavor to have the sound doctrine of the Fathers in Councils regarding purgatory everywhere taught and preached, held and believed by the faithful” (Denzinger, “Enchiridon”, 983) (Hanna. Purgatory. The Catholic Encyclopedia).
The more modern Catechism of the Catholic Church, while claiming it had roots in tradition, admits that purgatory was not clearly defined until two separate councils in the Middle Ages. Notice what it teaches:
The Church gives the name Purgatory to this final purification of the elect…The Church formulated her doctrine of faith on Purgatory especially at the Councils of Florence and Trent…This teaching is also based on…Sacred Scripture…Maccabeus…
The Church also commends almsgiving, indulgences, and works of penance on behalf of the dead: Let us help and commemorate them…Let us not hesitate to help those that have died…(Catechism of the Catholic Church, 1031,1032, p. 291).
It should be clear that early Christians in the first and second century simply did not believe or teach the doctrine of purgatory.
The Church of God originally taught apocatastasis, not purgatory. And still does so today. God is a God of love and does have a merciful plan of salvation–and it includes getting the gospel out in this age (Note: The “short work” that Paul speaks of in Romans 9:28 and the completion of Matthew 24:14 will likely include massive news coverage of what the most faithful flock is teaching. This, of course, does not mean that the most faithful should sit around and wait and not do their part–cf. John 9:4; Matthew 9:37-38–as the priority of proclaiming the gospel remains). Of course, people should respond once they learn–those who reject the truth are risking committing the unpardonable sin.
Yet, God has always had a plan for the unsaved and those who did not truly ever understand His loving plan, it is revealed in scripture, and while there is an “age to come,” it is not the same as the relatively modern idea of purgatory.
Some articles for further inquiry may include:
Did the Early Church Teach Purgatory? Is there a place called purgatory? Does God have a plan to help those who did not become saints in this life?
What is Limbo? Is There Such a Place as Limbo? What Happens to Babies When They Die? When did Limbo start being taught? What is the truth about dead babies?
Is Halloween Holy Time for Christians? Here are some historical and biblical insight on this question. There are many cultures that have celebrations and observances that are similar to some associated with Halloween. What did the Druids do? Is Halloween one of the most important holidays for Satanists? Do the Japanese, Indians, and Chinese have any practices that are similar to some associated with Halloween? Does the Bible endorse or condemn practices that are associated with Halloween? Here are links to two related sermonette length videos: Halloween: Are there 7 reasons for Christians to celebrate it? and International ‘Halloween’ Should Christians observe Halloween?
All Saints’ Day, the Day of the Dead, and All Souls’ Day When did “All Saints Day” and the “Day of the Dead” begin? “What about All Soul’s Day”?
Should You Observe God’s Holy Days or Demonic Holidays? This is a free pdf booklet explaining what the Bible and history shows about God’s Holy Days and popular holidays. A related sermon is Which Spring Days should Christians observe?
Mary, the Mother of Jesus and the Apparitions Do you know much about Mary? Are the apparitions real? What happened at Fatima? What might they mean for the rise of the ecumenical religion of Antichrist? Are Protestants moving towards Mary? How do the Eastern/Greek Orthodox view Mary? How might Mary view her adorers? Here is a link to a YouTube video Marian Apparitions May Fulfill Prophecy. Here is a link to a sermon video: Why Learn About Fatima?
Fatima and the ‘Miracle’ of the Sun On October 13, 1917, tens of thousands of people witnessed what they considered to be a miracle in the sky in Fatima, Portugal. Was this a miracle from God? Can you be certain? A video of some related interest is Fatima and Pope Francis. Here is a link to the sermon: Fatima and the ‘Miracle of the Sun’.
What is the Gospel? True religion should be based upon the true gospel. What are some of the different gospels and where did they come from? Do you believe the true or a false gospel? Who is preaching the gospel? Here is a version in Korean ¼õÇLÇt·€ »4ÅÇÇx¬?
The Gospel of the Kingdom of God This free online pdf booklet has answers many questions people have about the Gospel of the Kingdom of God and explains why it is the solution to the issues the world is facing. Here are links to three related sermons: The World’s False Gospel, The Gospel of the Kingdom: From the New and Old Testaments, and The Kingdom of God is the Solution.
The Gospel of the Kingdom of God was the Emphasis of Jesus and the Early Church Did you know that? Do you even know what the gospel of the kingdom is all about? You can also see a YouTube video sermons Why Teach the Kingdom of God, The Gospel of the Kingdom, and The Kingdom of God is the Solution.
Mystery of Iniquity What is the mystery of iniquity? How did it start? How will it end? Two related sermons are also available: The Mystery of Iniquity and The Mystery of Lawlessness.
Universal Offer of Salvation: There Are Hundreds of Verses in the Bible Supporting the Doctrine of True Apocatastasis Do you believe what the Bible actually teaches on this? Will all good things be restored? Will God call everyone? Will everyone have an opportunity for salvation? Does God’s plan of salvation take rebellion and spiritual blindness into account? Related sermon videos include Universal Offer of Salvation I: God is love and Universal Offer of Salvation II: The Age to Come and the ‘Little Flock’ and Universal Offer of Salvation III: All Are to Know Jesus, But When? and Universal Offer of Salvation IV: Will the Guilty be Pardoned? and Universal Offer of Salvation V: All Israel Will be Saved? A version of the main article was also translated in the Spanish language: Oferta universal de salvación: Hay cientos de versículos en la Biblia que apoyan la verdadera doctrina de la Apocatastasis.
Hope of Salvation: How the Continuing Church of God differs from most Protestants How the real Church of God differs from mainstream/traditional Protestants, is perhaps the question I am asked most by those without a Church of God background. As far as some changes affecting Protestantism, watch the video Charismatic Kenneth Copeland and Anglican Tony Palmer: Protestants Beware! [Português: Esperança do salvação: Como a igreja do deus difere da maioria de protestantes]. A sermon is also available: How Does the Church of God Differ from Protestantism?
Fatima Shock! What the Vatican Does Not Want You to Know About Fatima, Dogmas of Mary, and Future Apparitions. Whether or not you believe anything happened at Fatima, if you live long enough, you will be affected by its ramifications (cf. Isaiah 47; Revelation 17). Fatima Shock! provides concerned Christians with enough Catholic-documented facts to effectively counter every false Marian argument. In addition to the print version, there is a Kindle version of Fatima Shock! which you can acquire in seconds.
What is the Unpardonable Sin? What is it? Can you repent of it? Do you know what it is and how to avoid it? Here is a link to a related sermon video The Unpardonable Sin and the Prodigal Son. Here is a link to a shorter video The ‘Unpardonable Sin’ and ‘Climate Change’?
