It can't be avoided when that's the majority of them-- same with CoE or any big traditional Christian sect. The American sects are another issue. Not everyone is equally capable of doing deep catechizing, so if it is a requirement of belief, then there is a contradiction with regards to the claim that it's an open invitation to all humans.
Absolutely, the presence of "cultural Catholics" is part of a wider phenomenon across traditions. And, it is a major problem that we face in the Church today.
However, God doesn’t have grandchildren, only children, emphasizing a personal journey with Him for everyone. The Church's role is to facilitate understanding and growth, not to serve as a barrier. It's about engaging with the faith at your own pace, supported by a 2000-year tradition that respects both depth and accessibility.
Is there something I'm missing as to why it's not an apt analogy? What you're claiming seems like a very specific interpretation that would have been good to make obvious in the text so that no other interpretation could be made.
The way it's used in scripture isn't a threat? The only times it's mentioned are clear ultimatum. So it's important as to whether people believe that threat is destruction or it is eternal torture.
Because the former is something every atheist has to come to terms with in their acceptance of mortality, and the latter is an incomprehensible yet frightful concept, especially for a child.
I'm asking people to sell that "promise", as if the 'totally-not-a-threat' wasn't a thing to factor into motivations.
Understanding scripture involves more than just a literal or surface reading; it's diving deep into context and the Church's teachings, including the Magisterium, which guides us away from individual interpretations that stray from the core message. The early Church Fathers, along with the consistent teachings of the Oriental Orthodox, Eastern Orthodox, and Catholics, showcase a unified understanding of scripture and dogma, emphasizing tradition and authoritative interpretation over "sola scriptura." Contrast this with the Protestant experience, where numerous interpretations have led to significant divisions. At various councils, instead of reaching consensus, disagreements often resulted in further fragmentation, highlighting the challenges of interpreting scripture without a unifying teaching authority.
Since the Bible makes it clear that Jesus was the only person able to accomplish a perfect following of the God's Law, and Christians are supposed to mimic Jesus, I think it's fair to say it's about striving to be perfect or close-enough. It also says that nearer the end of days, things will become harder, so naturally, only the perfected make it through those trials... But yes, I suppose it's not about being perfect or else, looking back, since that would exclude many figures in the Bible who obviously weren't perfect. But I am thinking about now and ahead here-- what is going to happen to those that disrupt the order of heaven/ paradise with the sins that were forgiven? That's the other issue. I don't see how the loop of sin-forgiveness-sin makes any sense. Repenting means to understand why it's bad and cease doing it. If you keep doing it, how genuine is your repentance?
I agree that God would not be the sort of character that would want robots, but that doesn't really bare much relation to my criticism of the belief in Hell. If anything, the belief does not align with this view of God's Libertarian character that you're painting.
Also are there not parts of the Bible where it describes that God "turns his face away" from individuals? Is that not giving up on people?
The journey of faith is truly about striving to emulate Jesus, recognizing that although we aim for perfection, God's mercy and forgiveness are always within reach. This ongoing cycle of sinning and receiving forgiveness isn't a loophole but part of a deeper process of conversion—a sincere shift towards God, fueled by trust. Faith, at its core, means to trust in God's path for us, even when we stumble.
Regarding hell, if those there were given the chance to leave for heaven, many might still choose to stay. This preference for separation over unity with God reflects the choices we make on earth and doesn't go against God's nature. Instead, it highlights God's profound respect for our freedom—a freedom He gave us out of love.
When Scripture speaks of God turning His face away, it's not about Him giving up on us. Rather, it's about the natural consequences of our actions, serving as a stern invitation to return to Him, not a sign of eternal abandonment. Faith, then, is about trusting in this process, knowing that God's desire is always for reconciliation and love, not punishment.
Are you under the impression that you possess an eternal soul that even God can not snuff out into non-existence? I assume not. So then you'd understand that it is vengeance of the most extreme kind, as unfathomable as eternity is, because it is written as fully intentional. Not as a passing consequence that was out of God's hands.
The Catholic teaching, based on both the Catechism and insights from early Church Fathers, views the soul as immortal. This isn't about God lacking the power to end existence, but rather about His wish for us to enjoy eternal life with Him. Our souls, created in God's image, are meant for this eternal destiny.
The Catechism (CCC 1020-1065) discusses the afterlife, emphasizing that hell isn't about divine vengeance but the result of a person's choice to live without God. It's about our freedom and the choices we make.
Saint Augustine and Saint Thomas Aquinas, two pivotal figures in early Christian thought, delve into these topics. Augustine speaks on free will and God's justice, suggesting that our eternal fate is a testament to God's fair judgment, balancing His justice and mercy. Aquinas further explores the soul's immortality, underscoring that the consequences we face after death reflect our earthly lives and choices.
Their teachings reinforce that hell is not a punishment imposed by a vengeful deity but a state one chooses through rejection of God's love. This perspective highlights God's respect for our free will and His desire for us to choose a life with Him.
I know that isn't intended, but it is the logical implication.
Absolutely, sharing the 'word' is fundamentally about inviting others into a deeper, loving relationship with God, not about setting up a framework for harsher judgment. The diversity of interpretations within Protestantism, leading to significant division, contrasts sharply with the Catholic Church’s approach.
This reliance on the Magisterium, alongside a rich tradition spanning 2000 years, provides a more cohesive and unified interpretation of scripture.
It’s also critical to clarify the Church's stance on reason. Historical episodes, like the Galileo affair, often paint a misleading picture. Galileo's personal faith is underscored by his daughters becoming nuns, highlighting a familial commitment to the Church. The dispute with Galileo was more about interpersonal conflicts and missteps by the Church rather than a rejection of scientific inquiry.
Moreover, the Church's engagement with science is further exemplified by its support for Copernicus and Kepler. Copernicus, a cleric himself, was the first to propose the heliocentric system, and his work was encouraged by the Church. Kepler, too, received support from Jesuit astronomers, who were among the first to validate his laws of planetary motion.
This financial and intellectual support for Kepler, despite his Protestant faith, and the encouragement of Copernicus’s revolutionary ideas, affirm the Church’s longstanding commitment to the advancement of knowledge and the harmonious relationship between faith and reason.
But the dynamic between Teachers and Learners also applies to the dynamic between Christians and non-Christians.
Spot on. The relationship between Christians and non-Christians is indeed akin to that between teachers and learners.
It’s about sharing knowledge and experience with humility and understanding, not for the sake of superiority or coercion. This exchange is grounded in love and the desire for all to come to know the joy of God's love.