Löftenas löfte, eller Alltings slutliga återupprättelse. Appendix IV: Andematerialisationernas vittnesbörd om himmel och helvete
"If you are looking for objective, non-religious, factual, evidence that everyone survives death, that there is no eternal hell, and that you will be reunited with your loved ones, you have come to the right place."
There are different levels or “spheres” in the afterlife – from the lowest vibrations to the highest. On physical death we go to the sphere which can accommodate the vibrations we accumulated throughout our life on earth. Simplistically put, most ordinary people are likely to go to the “third” sphere – some people call it the “Summerland.” The higher the vibrations, the better the conditions – this will take us to the higher spheres. We are informed that the higher spheres are too beautiful to even imagine. For those with very, very low vibrations, very serious problems do exist.
Hell for eternity and eternal damnation were invented by men to manipulate the hearts and the minds of the unaware – they do NOT exist. Whilst there ARE lower spheres in the afterlife that are particularly dark, unpleasant and even horrific – some call them “hell” – ending down there is NOT for eternity. There is always help available for any soul willing to learn the lessons of kindness and unselfishness.""Q4. You said there is no such thing as eternal hellfire - you're wrong. The Bible says there is.
Answer: You will find the English translation talking about 'eternal hellfire' but NOT the original Greek version. Deal with the original not the translations. For too many centuries Christians were deliberately misled about eternal damnation. Some devious Church writer deliberately and intentionally mistranslated a critical word- 'eon.' You will find that whenever 'eon' immediately preceded punishment in the Bible such as hell, this Church translator erroneously and knowingly mistranslated eon to mean 'eternal.' And elsewhere, whenever the same word eon was used, the translator used eon to mean what it truly means, 'a period of time' - in the time of Jesus it was 100 years. Check for yourself. This wilful mistranslation was a deliberate policy by the Church to create unnecessary fear - see a very detailed explanation of this and other deliberate Biblical mistranslations in Communication with the Spirit World of God by J Greber p.377."
(Från sidan "Frequently asked questions" på Zammits hemsida www.victorzammit.com. Boken av Johannes Greber (1874-1944) finns att läsa gratis på Internet Archive, här är det ifrågavarande stället: s. 345-353, i boken "Communication with the Spirit World of God" som gavs ut 1932. Anmärkas må att Johannes Greber var en katolsk präst som blev spiritualist, och den ifrågavarande passagen är mottagen som uppenbarelse från en ande. Här kommer ifrågavarande passage från boken:)
“The Redemption of all of those who had fallen away from God, even of Lucifer, is the glad tidings told not only in the epistles of Paul, but shown to the prophets of the Old Covenant in their visions. These are the glad tidings to which the Revelation of John refers with the words: ‘But in the days of the voice of the seventh angel, when he is about to sound the trumpet, then will be accomplished God's mysterious Plan of Salvation, as he had imparted in the glad tidings to his servants, the prophets.’ (Revelation 10: 7) If it were true that there is an eternal hell, as is taught today, wherein would lie the ‘glad tidings’ God promised as the completion of His Plan of Salvation? A completion that involved the eternal damnation of countless spirits would assuredly be no day of gladness, but a day of horror for all of God’s Creation. What then would become of the Redemption of all, preached so often and so insistently by Paul? What of the fulfillment of God’s promise given through the mouth of the Prophet Isaiah, that unto Him every knee shall bow, every tongue shall swear, and all shall come, even they who had been hostile towards Him? What would become of the fulfillment of all the passages of which I have spoken to you? All of God’s enemies will be laid at the Father's feet by Christ, not by force, but by a merciful love, against which not even Lucifer can hold out forever. God forces no fallen spirit into subjection; had He wished to, He could have done so long ago, for even hell must obey His omnipotent will. When hell one day humbles itself before Him, it will do so of its own free will, in contrite acknowledgment of His justice, love, and patience.
“A doctrine to which you cling with astonishing tenacity although it was unknown to the early Christians is that of an ‘eternal hell ’.. This is a specter that you seem unwilling to surrender. Do you perhaps imagine that you can accomplish more with poor humanity by preaching a barbarous untruth than by preaching love and mercy? To what trouble you go to find support for this untruth! You say that a so-called ‘mortal sin’ must entail eternal punishment, seeing that it is an unforgivable affront to God. Those are wholly mistaken, manmade concepts. No creature can affront God unforgivably and thereby incur unending punishment. The lower the standing of him who affronts you, the less attention you will pay to his insults. What is a miserable creature as compared with its Creator? A mere speck of dust! Your insults do not even touch God; they hurt not Him, but yourselves. Again, if a mortal sin were an unpardonable affront to God, it could not be forgiven during your lives on earth. On the other hand, if, as your doctrine claims, it can be forgiven in men, why should it not be forgiven the spirits in the Beyond? They are, after all, the same spirits, whether they inhabit a mortal body or have become separated from it by human death. It is the same T with all its spiritual attributes in the Here and in the Beyond. Hence a change of heart may occur in spirits in the Beyond as well as while they reside on earth.
“Proof that the tortures of hell are everlasting is sought by invoking the Bible, by citing the word ‘eternal’ used in your translations of the New Testament in connection with punishment in the Beyond. But what is the word in the original Greek texts that your translators have rendered as ‘eternal’? What matters are not your translations, but the sense of the word as it occurs in the original text. It so happens that wherever your translators of the Scriptures use the words ‘eternity’ or ‘eternal’, the Greek text has ‘eon’. You, too, have adopted this word and speak of ‘eons’ to designate long periods of time. That is correct; for also in Greek the word ‘eon’ never signifies ‘eternity’ or the idea of anything everlasting, but merely an indefinite period of time. Antiquity was an ‘eon’, the Middle Ages were an ‘eon’, the Modern Age is an ‘eon’. The Romans regarded an ‘eon’ as the equivalent of a hundred years.
“An ‘eon’ is therefore a period of time, the limits of which are sometimes seen to be closer together, sometimes further apart. Even a human lifetime is sometimes so designated. Never, however, can ‘eon’ be used to describe a never-ending period of time. So you may never translate ‘eon’ as ‘eternity’, or the adjective derived therefrom as ‘eternal’. The correct equivalents are ‘time’ and ‘temporal’.
“First I want to call your attention to the interesting circumstance that in many passages of the Bible the word ‘eon’ and the corresponding adjective have been correctly translated as ‘time’ and ‘temporal’, because in those particular places the word ‘eternal’ would be nonsensical. Only when punishment in the Beyond is involved have the translators used that word, indicating clearly that they were influenced by the Christian religions that preach eternal damnation.
“Let us consider a few of the numerous passages in the Bible in which the word ‘eon’ can be translated only as ‘time’ or ‘pertaining to time.’ Thus it is said that blasphemy against the Spirit shall not be forgiven, either in this ‘eon’ or in that which is to come, that is, neither in this age nor in the next, or neither in this life nor in the next. Inasmuch as there is only one eternity, you cannot rationally translate that it will not be forgiven in ‘this eternity’ or in the ‘eternity that is to come.’ For there is no such thing as two eternities. In the parable of the sower, it is said that some of the seeds were choked by the cares of this ‘eon’, which again has been correctly translated as ‘by the cares of this “life”’. Here also the rendering of the word as ‘eternity’ would obviously be inappropriate. The same is true of the parable of the weeds among the wheat, in which Christ explains that the harvest will be the end of this ‘eon’, that is, the ‘end of this age or this world.’ Here, too, it cannot mean ‘eternity’. In this passage the word ‘eon’ occurs twice more, both times in a limitative sense. Finally, I shall quote a few passages from Paul’s epistles: ‘Do not conduct your lives in the manner of this “eon” (these times).’ ‘We speak a wisdom not of this “eon”, or of the rulers of this “eon”, but we speak God’s mysterious wisdom, which He foreordained before all “eons”.’
“From these passages, which could be multiplied many times, you may see that the word ‘eon’ does not mean ‘eternity’, but a time period of limited duration. Now, this same word ‘eon’ occurs where a punishment in the Beyond is mentioned. Whence do you derive the right to translate a word as ‘eternal’ when referring to damnation, when you have rendered it as ‘time’ and ‘temporal’ in countless other passages? It would almost seem as though you took a particular delight in the thought of an everlasting hell.
“According to the translation you have, Christ said: ‘It is better for you to enter into life maimed or lame than to have two hands and two feet and be cast into the “eternal” fire.’ What you here designate as the ‘eternal’ fire is also only a fire that will last throughout an ‘eon’ and hence last only for a time. Strangely enough, the original text did not even contain the word ‘eon’ in this passage; it was added as a falsification. The original text read: ‘into the fire of hell’ and not ‘into the eternal fire’.. Similar spurious alterations have been made elsewhere. Thus your present Bible translations say: ‘Depart from me, ye cursed, into the eternal fire’, whereas the authentic version was: ‘Depart from me, ye cursed, into the outer darkness.’ I believe these explanations will suffice to convince you that there is no basis in the Bible to support your inhuman and untrue doctrine of an ‘everlasting hell’.
“The duration of the punishment meted out to the different spirits depends above all upon the spirits themselves. The longer they persist in their rebellious attitude, the longer their exile and the punishment of separation. Not even God knows when the individual spirits will come back to Him, since their return depends upon their own free will, and, as I have told you, all future decisions that spirits are free to make lie outside the scope of God’s foreknowledge of events.
“Also, what has been incorrectly translated as ‘eternal life’ by a mistaken rendering of the word ‘eon’ is merely a life in the ‘eons’ or ‘ages’ to come. How long this life with God may last depends upon you yourselves. If you remain faithful to God, that life will be, in truth, eternal. But who can tell whether in the future there may not be another rebellion of the spirits, in which you will again take part, as you did in the first revolt under Lucifer? Spirits in heaven have the same freedom of choice now as before, and the possibility of a misuse of that freedom is as much a fact today as it was at the time of the first revolt. Whether or not there will ever be another is something that even God does not know, for the reason I have already indicated to you.
“You cannot, therefore, speak of an ‘eternal’ reward, any more than you can speak of an ‘eternal’ punishment.
“Wherever the Bible refers to the ‘fires’ of hell, this is symbolic of the excessive pain suffered by those who must endure hell’s punishments. You, too, speak of a burning pain without meaning actual fire. The torments of hell are so great that they are beyond human conception. Christ says: ‘The damned shall be salted with fire,’ for as salt permeates everything, so does agony permeate the spirits of the damned; but he adds: ‘Salt is good.’ So, too, the torments the spirits must endure are in reality good for theirSalvation, even if they seem cruel and incomprehensible to mankind, and not in keeping with the concept of a merciful God. And yet the torments of hell are evidence of the love of God. A mother who subjects her child to the surgeon’s knife in order that it may be cured of a dangerous wound acts under the impulse of maternal love and is driven to expose her child to pain because there is no other remedy. Similarly, the fundamental beliefs of the spirits in the pit can be reformed only by the torment they have to endure; there is no other way. But to all, even to the most hardened, the hour will come when, by their torment, they will be brought to see the error of their ways and will arise and go home to their Father.
“It is because Christianity of today has no true understanding of the larger picture of world events that it is so helpless in all the most important questions relating to the Beyond. That is why it is unable to explain the origin of the human soul, or the sin weighing upon that soul as a result of the revolt against God, or the purpose of material Creation. Its doctrines in regard to all of these questions are wholly erroneous.
4. “Whenever an explanation is sought from today’s Christian denominations as to the origin of the human spirit, the answer is: ‘The human spirit is created by God at the moment of conception. It is, nevertheless, burdened with the so-called “original sin”, because Adam, the ancestor of all mankind, sinned in earthly paradise and his sin has descended upon all of his progeny.’
“They do not stop to consider how absurd such a doctrine is. They do not pause to think that everything God creates comes out of His hand pure and flawless, and that the contamination of a spirit can occur only through its own fault.. Consequently, if the human spirit were created by God at the instant of conception, it would be entirely pure and spotless. In this case there could be no question of any ‘original sin’, for why should Adam’s descendants be punished with the bondage of sin and exile from God’s kingdom because of their ancestor’s fault? And that, by a God Who once said: ‘The soul that sins, it shall die; but the son shall not bear the iniquity of the father.’ ( Ezekiel 18: 20) According to this, Adam’s descendants cannot be punished by God for their ancestor’s fall if they did not themselves take part in it. As a matter of fact, they themselves did fall - as I have already told you - by following Adam’ s spirit’ s example, thereby like him incurring banishment from God’s kingdom with all of its dire consequences by their own fault.
“It is therefore true that the human spirit bears from birth an iniquity which you call ‘original sin’. But it is false to assert, as you do, that the human spirit comes into existence only at the moment of human conception and that it bears a sin without itself having sinned.
“How can you, in the light of your false doctrine as to the origin of the human spirit, explain all the suffering that exists on earth? Do you imagine that God brought forth His creatures to suffer through life and to die in agony without their having been personally guilty of any wrongdoing? Think of the millions of children who die amidst the greatest suffering every year! What have they done to deserve such a fate? Have they by any chance so affronted God during their life on earth as to merit such a punishment? They were incapable of sinning, being as yet unable to distinguish right from wrong. Would an infinitely good and just God torment innocent infants? Wherein, then, would lie His goodness, and above all, His justice? Not even the most brutal human father is so cruel and unjust as to maltreat a child that has done him no harm. Would God do that? You may offer what explanations you will; you cannot explain away the hideous injustice that would have been done to these children, if your doctrine were correct. The same thing may be said of the fate of humanity generally. But if you know that your spirit came into this life bearing the sins of a former existence, all mysteries of fate are solved in an instant. Then you see the great revolt against God in which the spirits of mortals once participated, as well as previous incarnations in human form, in which individuals committed sins for which their present life must make atonement. If you bear this in mind, you will be less often tempted to exclaim in times of deep distress: ‘What have I done to deserve this?’ If God, in reply to this question, were to show you a picture of your entire past, you would be struck speechless with horror.
“Moreover, many parts of the Holy Writ that have heretofore been obscure to you will become clear. You could by your own reasoning solve the apparent contradiction contained in the Old Testament, which in one passage says: ‘The son shall not bear the sins of the father’, and in another: ‘For I will visit the sins of the fathers upon the children, upon the third or fourth generation.’ When God punishes children for the sins of their fathers, it is not by allowing innocent children to suffer for their father’ s sins. That would be manifestly unjust. He does, however, incarnate in the sinful father’s children spirits that have themselves incurred a painful fate, and whose fate serves as a visible punishment to the father also. Now, since a father seldom experiences more than three or four generations of his descendants, for him this punishment can last only unto the fourth generation.
“How, furthermore, in the face of your teaching that the human spirit comes into being at the moment of conception, do you explain this sentence from the Bible: ‘God is able to raise up children unto Abraham from these stones’? You may say that God in His omnipotence can turn stones into human beings, but such human beings would not be children of Abraham. They could become children of Abraham only by way of procreation as his descendants through a line of human ancestors. But how can stones become Abraham’ s children through procreation? All your theological learning will not enable you to answer this question. When you know, however, that spirits exist in stones, as they do in all matter, the explanation is obvious. Then you will realize that God is able to divest the spirits in stones of their material bodies and to put them into the bodies of those children that come to be born as descendants of Abraham according to the established laws of procreation.
“The same applies to the words of Christ: ‘I tell you that if they [the disciples] keep quiet, the stones will cry out.’ (Luke 19: 40) Obviously, stones cannot cry out unless spirits are embodied in them.
5. “Just as you have established a false doctrine as to original sin, your conception of sin as a whole is erroneous.
“The Bible draws a distinction between the sin of ‘separation from God’ and the sins of the faithful committed by reason of human error.
“In the first Epistle of John there is a passage whose explanation causes all of you great difficulty. It reads: ‘If any one sees his brother commit a sin, and it is not a sin unto death, he shall pray for him and so give him spiritual strength, that is, for those who sin not unto death. There is also sin unto death; in these cases I do not say that one should pray for them. Every wrongdoing is a sin, yet not every sin is unto death.’ (I John 5: 16- 17) John thus draws a distinction here between sin unto death and sin not unto death and - and this strikes you as most incomprehensible in the Apostle’s words - he tells you that you need not even pray for those who have committed a sin unto death.
“The sense of these words is best explained by means of an example. Soldiers, on joining the armed forces, are required to take an oath of allegiance. This makes them soldiers of their native land. Now it often happens that soldiers commit offenses for which they are punished by disciplinary measures, without therefore ceasing to be soldiers of their native countries. There is, however, one sin through which a man ceases to be a soldier of his country and the punishment for which is death: desertion by going over to the enemy. This makes him dead for his homeland. From a military point of view, he has ‘sinned unto death’.. It would be useless for the mother of such a deserter to appeal to the government of her country for mercy for her deserter son, seeing that he is no longer under the jurisdiction of his own government but has subjected himself to that of a hostile state, whose laws henceforth are binding for him. That state will not surrender him, even should the deserter want to return. Of course, he has no desire to go back to his old homeland. Hence, any appeals for mercy addressed to the home government by his mother are useless.
“Apply this example to your relationship with God. As mortals who believe in Him, you are subjects of the kingdom of God. Even if, erring pilgrims that you are on earth, not a day passes on which you do not commit some trespass great or small for which you are duly punished by God, you do not on that account cease to be His subjects. If, however, you turn your back on God by abandoning your belief in Him, by denying Him or by living as though there were no God, you are guilty of desertion. This is the sin by which you sever yourselves from the kingdom of God and go over into the kingdom of the evil powers, who are hostile to God. You abandon your allegiance to God completely, just as a deserter abandons his allegiance to his own sovereign. You are dead to the kingdom of God, having committed the ‘sin unto death'. Of what avail, then, would someone’s prayer on behalf of such a turncoat be? He cares nothing for God and has no desire to return to Him. For your prayers to be granted, God would have to force him to return. This He cannot do, because He has bestowed on all the gift of free will, and hence never employs force to compel the decisions of His creatures. Everyone must bring about his own Salvation through free choice.
“The first desertion was the great revolt of the spirits led by Lucifer. That was the first ‘sin unto death’"
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