Religion and Theology - Research Paper Example

Religion and Theology Introduction Religion and theology has its itinerary from the reasoning or discussion of a person or people concerning a divine being (O'Rourke & Boyle, 2011). These concepts retrieve their explanations through different fields like philosophy, historical, spiritual, and ethnographic perspectives. This rational study of concepts concerning God or any other Deity has evolved with age to uncover the mysteries and the nature of religious truths. The world has witnessed a lot of religious movement, which in turn come up with diverse and even conflicting concepts. The Catholic Church carries the day as one of the oldest religious and theological centers that command a vast following globally (O'Rourke & Boyle, 2011). In explaining the nature of their divinity, the Catholic Church has such doctrines of death, judgment, heaven, purgatory, and hell. They all form the basics of this religious sect. The Doctrine of Death Just like in any other religion, death has been universal. According to the doctrines of Christianity, in which Catholic is a partaker, death is a punishment from God because of his sinful nature (Wildes, 2002). The first creations of God (Adam and Eve) were the first inheritors of such reality. This is the biblical and theologicalexplanation as to how death developed. This is the common denominator even though the world has witnessed deaths, which are not natural. The Catholic religion explains that death puts an end to human life. The history of this understanding pegs itself in the belief of life after death. This would reveal the reasoning in the Catholic doctrine that death is not an end in itself. This is because the Catholic Christians who unite his own death to that of Jesus views, claims a step towards him (Himes, 2001). Despite such a crude reality of death, there arose contrary interpretation of this death doctrine. The diametrically opposing views of death, especially the case of holy mother Mary, that she did not die, according to Mariologists have championed for the interpretation of one’s death in Catholic Church. In addition, the Catholic followers believethat there is life after death and that the followers of Christ have an everlasting life (Wildes, 2002). This is because the Catholic Church speaks of the existence of words of pardon. For example, if a Catholic believer dies, the Christ’s words of pardon and absolution are said over the dying Christian. The assumption in this perspective is that the prayers and the gracious words help to seal the spirit of the believer with strengthening anointing (Curran, 2003). The dying Christian gets Christ in Viaticum as nourishment for the passage of death.This is the gentle assurance that the CatholicChurch respects. The philosophical belief of the Catholic Church on canonization and that every man on earth would receive his eternal retribution in his immortal soul at the very moment of one’s death is the reason behind the affirming of this doctrine in the Catholic Church (Himes, 2001). The accreditation that St. Paul vision approves of heaven occupied by many, who are not Canonized, and the subsequent follow-up by the church to honor these men and women in the Solemnity of All Saints is a proof that there were differing social understanding of one’s death hence this religious belief came to be.In fact, the CatholicChurch prays for their dead and never in a single day do they assume that the dead are in heaven for this would deprive them of the Masses and prayers that would help them pass through purification easily. The Doctrine of Judgment In accordance with the Catholic Church, the Holy Book of New Testament speaks of judgment after one’s death. This doctrine highlights death primarily in its aspect of the ultimate bump into with the Christ Jesus at the time of his second coming (Salkeld, 2011). Theologically, once one dies, the judgment day awaits him or her. The Bible alerts the Christian followers to pave their way here on other through living for Christ, as for those who contradict this holy creed would face judgment. The Catholic teaching approves of this doctrine of judgment. As death puts to a definite end to human life, theologically, time opens for the dead to either accept or reject the divine grace manifested in Christ (Curran, 2003). One would incline into the proposition that the spiritual decision weighs out the option of judging of the dead. The question in this doctrine would arise in trying to unearth whether the judgment amounts to the consideration of a reward, immediately after death, in accordance with the dead’s works of faith (Salkeld, 2011). The Catholicdogma confirms this positively by claiming that during the evening of one’s life (immediately after one’s death); each one would receive judgment in respect to his love. Arealistic example in the Catholic’s holy Bible is the story of the poor Lazarus and the rich man, as well as the words of Jesus Christ while he was on the cross towards that good thief. Together with the New Testament, these holy creeds speak of the final destiny of the human soul. Another attestation is that this destination mightresult to be different places among the dead, as a judge would decide.The doctrine of judgment refers the dead’s life to Christ. The result of this is either one enters into the blessedness of heaven or an everlasting damnation. So the question is whether there really is a judgment after one’s death or is it a matter of Catholic’s doctrine? This assertion is what amounts to divertive observations on the same issue. The Christian theological churches away from the Roman Catholic institution have refuted this claim as non-existent. The protestant churches, like the Lutheran Church claim that theologically, once a person dies, his soul goes straight back to the maker. The human capacity has no role in the spiritual realm. The issue of praying to saints and the dead to have mercy in their judgment is futile (Curran, 2003). Others claim that this belief is subject to skepticism since no known saint has ever received such and proclaimed it to people. What happens in death is the separation of our bodies to the soul and the proposition that the dead are then judged in a particular judgment is not substantive. However, the differing social needs influence the affirmation of this doctrine in the Catholic Church (Salkeld, 2011). This is why, incidentally, the Catholics pray for the deceased, whonot yet had their canonization for they believe, like earlier stated, that there are many people in heaven, who are not canonized saints.To a Catholic, the particular judgment doctrine is valid and each man receives his eternal retribution in his immortal soul according to the judges (God) say. The Doctrine of Heaven The theological explanation of this doctrine is that, the immediate judgment may render one’s soul the passage to Heavens gates if only he had attained the level of righteousness needed or purification through canonization (Cleave, 2002).Theologically, heaven is for those who die in Christ’s grace. Those who die in God’s grace and friendship receive the purification to abode righteously with Christ. The doctrine asserts that such individualsassume the figure of God, for they see him face to face. This concept is defined by the virtue of the Catholic’s apostolic authority that the souls of all saints who died in Christ would be partakers in the celestial paradise with Christ and the angels in unison (Curran, 2003). The understanding of heaven by the Catholic institution encompasses the inclusion of the holy trinity. It is the perfect companion with the Most Holy Trinity, a communion of life and love that the Virgin Mary, Angels and all the blessed of the Lord combine to form the doctrine of heaven (Boer, 2007). One might thus argue that the presence of heaven is not a physical location, but a privilege to have your soul enjoined together with the holy of holies. This is what the Catholic Church tries to explain about the doctrine of heaven to its followers.Heaven, thus becomes the ultimate end and the purest fulfillment of the deepest human longings in accordance with the teachings of the church (Cleave, 2002). It presents a state of supremacy, and a definite happiness to those who have died in Christ the Lord. These saints thus retain and find their identity and their own spiritual being (name) as they elect to live in Christ (Almond, 2009). In reference to the Catholic theology, this could find some proof. The holy books acclaim that in human life here on earth, the perfect living is for one to be with Christ, aiming to achieve the status where Christ is through one’s deeds as this brings back the true living, hence, there is the kingdom (heaven) (Cleave, 2002). Most importantly, the death and resurrection of Christ Jesus opened up the gates of heaven to all, according to the teachings of this doctrine.Those who have attained that life of the blessed, have the full, and the perfect possession of the fruits of the redemption. The accomplishment of this is through Jesus Christ, and this is heavenly glorification. In other words, the doctrine teaches that heaven is for those who have believed in the Lord Jesus Christ and those who have held and remained in the will of God (Almond, 2009). This actually forms the theological data under which all these propositions anchor. Heaven thus is the congregation of the blessed community of the only who have incorporated with the Christ. One of the contrary opinions to this doctrine is the mystery of the blessed communion with Almighty God (Cleave, 2002).Even with all the saints and those who are in Christ, most Christian denominations claim that this is beyond any human understanding and account.Therefore, the biggest challenge how the Catholicdetermines one has gone to heaven or not through their belief in canonization (Boer, 2007). The Bible scripture affirms to these doubtful assertions from other denomination that no ear has heard nor has no eye seen of what is in preparation for those who chose to love God’s life. However, the beatific vision observed by the Catholic faithful might turn out to be the social need that influences the belief in this doctrine (Almond, 2009). Hence the conclusion that in the glory of heaven, only the blessed continue to joyfully fulfill the Almighty’s will as was with other men to all the creation. This is because the delight of immortality comes with the Kingdom of Heaven. The Doctrine of Purgatory According to Catholic Church doctrine, purgatory is the intermediary state that follows one’s physical death (Albl, 2009). It happens to those who die in the state of grace, and heaven is their destiny, hence they undergo purification in order to achieve the threshold of heavenly purification. This is a concept formulated at the councils of Florence and Trent (Salkeld, 2011). The earthly lifestyle determines one whether has to go through purgatory or not. The early Christian history attests to this understanding. It is a Catholic theological notion and its ancient roots trace back to the Latin rite of the CatholicChurch. Other theologians would refer to it as the final purification or final thesis, like the Anglicans of the Anglo-Catholic tradition.Therefore, in the Catholic setting, the teachings of Catechism prescribe this doctrine as key for the dead soul to enter the joy of heaven (Almond, 2009). So one does not need to achieve this righteousness level here on earth since as per the teaching, even those who die, but still imperfectly purified can overcome this hurdle at the pure state (Albl, 2009). This is because this final purification is for the elect and thus it is a total difference from the punishment of the damned. There are biblical scriptures, which try to proclaim the existence of this status in Christian life. The scripture speaks of the cleansing fire for those with lesser faults, but damnation to the evil inclined souls at their death hour (Albl, 2009). The understanding of this scripture is that certain offenses, contrary to the Godly status, at a level, would attain forgiveness, the state of purgatory, while others neither shall that happen. There is also the teaching of the prayer for the dead as mentioned in the sacred scriptures that atonement is crucial for those gone to receive pardon for their sinful nature. This can only be realistic in the purgatory level as the Catholic doctrine proclaims (Almond, 2009). Therefore, suffrage prayers continue, as well as the Eucharistic sacrifices as this assures the dead of the beatific vision of God in accordance with Catholic interpretations. However, the issue arises on the certainty of such levels sin Christian life after death. The concept of soul purification is heavily denied in other divergent denomination and their traditions. According to post- Catholic churches like the ‘redeemed gospel churches’, one can one attain purification while still on earth. On another ground, the genesis of the Latin word purgatorium, where the Catholic purgatory derives its doctrine, may reflect much issue (Steigenga & Cleary, 2007). One, historical and modern conceptions refer the word to insinuate postmortem suffering that is short of everlasting condemnation. In this, the word does not carry any specific sense, to mean a certain level in the Christian life where there is atonement, or a suffering that is temporal before purification (Albl, 2009). The issue of purgatory thus found its foundations from the social need to cleanse human souls after death.Catholic institution asserts that this doctrine is necessary for scripture teaches that nothing shall enter the Kingdom of heaven unclean pure (Steigenga & Cleary, 2007). The purity of one’s soul thus would come through this purgatory stage. This comes to rid humanity the many impurities or the venial sins, hence purgatory. The doctrine of Hell Failure to commit fully to unite with God, hell becomes the destination of many as per the Catholic doctrine. As part of the church doctrine, immediately after death, one undergoes judgment in which his soul’s eternal destination comes forth (Almond, 2009). Just as many would go to heaven, there are still those who end up in hell. This is a conversely proposition that the biblical explanation explains was created for extermination of the then angel, Lucifer (Albl, 2009). The understanding of hell as per Catholic teachings is that it explains the eternal separation from God. The biblical explanation of hell is doom. In this case, the souls that enter such positions have no grace; hence, hell becomes a place of anguish, pain, and suffering (Almond, 2009). The Catholics have to pray for the dead ones since the magnitude of hell as they teach it, as an abode of never ending, fiery torment, and the metaphorical comparison as the place of the consuming fire, is a place where the souls of their people need not to go. The doctrine of hell also explains that this state is of one’s free will, while still on earth in reference to his conduct or after death.Theologically, the support of this understanding is clear as for those who do not love would forever remain in death (Steigenga & Cleary, 2007). Love is a serious need that every Christian should embrace in order to alleviate the fears of hell. Therefore, a true Catholic should not die in mortal sin and fail to repent, if not so, his people should always offer atonement for pardoning of his sin (Albl, 2009). The lead is a way of evading hell. Who likes its concept of the unquenchable fire as Jesus said about it anyway? Contradicting beliefs by the Greek Orthodox Archdiocese of America offers a different opinion of the doctrine of hell. To them, the Almighty God is merciful, loving, and kind (Almond, 2009). Their belief that God would not incline into such atrocious punishment of his own creation just like the heavenly father not permanently detest his child (Albl, 2009).For the Orthodox Church, hell is a dreadful situation for the sinner, and it is thus unknown to the church of Christ. Out of this concept, one would ask whether heaven is real for the pure, and if so, then why would there not be hell for the sinners. Philosophical assertions have had a hand in affirming this doctrine. The proposition the responsibility squarely lies with men, to make use of his free will in sight of his undying destiny (Almond, 2009). Socially, the church fully deletes its members from this ending. A good example is the Eucharistic liturgy and the daily prayers of its faithful. They like none to go to hell, but rather implore upon the Lord’s mercy so as no one would perish, but repent and go to heaven (Almond, 2009). Hell thus is the final damnation of the unrepentant soul, as the Catholic doctrine explains of it. In conclusion, these Catholic Church doctrines of death, judgment, heaven, purgatory, and Hell have formed the basis for the teaching of the Catholic Church as an institution (Steigenga & Cleary, 2007). The churches, which have found their roots of the Roman Catholic Church, subscribe to these understandings, but many denominations as well do not agree to every doctrine as taught. Since this is a religious assertion, and the church has even provided theological proofs, the doctrine would continuein a Catholic Church for as long they live. References Albl, M. C. (2009). Reason, faith, and tradition: Explorations in Catholic theology. Winona, MN: Anselm Academic. Almond, P. C. (2009). Heaven and hell in enlightenment England. Cambridge: Cambridge University Press. Boer, R. (2007). Criticism of heaven: On Marxism and theology. Leiden, The Netherlands: Brill. Cleave, J. (2002). The Roman Catholic tradition: Christian lifestyle and behaviour. Oxford: Heinemann Educational. Curran, C. E. (2003). Change in official Catholic moral teaching. New York: Paulist Press. Himes, K. R. (2001). Responses to 101 questions on Catholic social teaching. New York: Paulist Press. O'Rourke, K. D., & Boyle, P. J. (2011). Medical Ethics: Sources of Catholic Teachings. Washington: Georgetown University Press. Salkeld, B. (2011). Can Catholics and Evangelicals agree about purgatory and the last judgment?. New York: Paulist Press. Steigenga, T. J., & Cleary, E. L. (2007). Conversion of a continent: Contemporary religious change in Latin America. New Brunswick, N.J: Rutgers University Press. Wildes, K. W. (2002). Birth, suffering and death: Catholic perspectives at the edges of life. Dordrecht: Kluwer. Read More