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Does time pass for spirits?
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<blockquote data-quote="ViaCrucis" data-source="post: 76939745" data-attributes="member: 293637"><p>The term Gan-Eden doesn't appear in the New Testament, but the Greek word <em>paradeisos</em> (paradise) does, which is the same thing. Paradise refers to the Garden. So when Paul writes in 2 Corinthians ch. 12 about a man who was caught up into the third heaven and into paradise, that's what he's talking about. It's an echo of the books of Enoch (the work called "the Book of Enoch" is actually comprised of several different works written at different times), specifically the apocalyptic where Enoch is taken by an angel shown things in the heavens, including the Garden of Eden which is in the third heaven. Though I want to make it clear that the Enochian literature isn't regarded as Scripture in Christianity (outside of the Ethiopian and Eritrean Orthodox Tewahedo Churches, where the Ethiopic version of the "Book of Enoch" is included in their larger Canon), but it is representative of Jewish ideas and thinking from the 2nd Temple Period, and is therefore important historically.</p><p></p><p>Essentially the state of the dead is split, the righteous to Gan-Eden and the wicked to Ge-Hinnom; both can be described as "parts" of She'ol ("Hades" when translated into Greek). Not as places, but distinct states of experience in waiting between death and resurrection. Though Paradise is described as being in the heavens (the third heaven specifically), and Gehenna as being in the belly of the earth. It's not about a kind of metaphysical cosmology, which is the thing I'm trying to stress the most. </p><p></p><p>So, for example, when Christianity talks about Christ's descent into hell (the Harrowing of Hell), such as is confessed in the Apostles' Creed (<em>descendit ad inferos</em>, literally "descended into the lower regions") it's not about Jesus going to Gehenna, but Jesus going to the "place" of the righteous dead, where Jesus conquers death, hell, and the devil. So traditional Christian iconography depict Christ in Hades with the gates of Hades crushed beneath His feet, under which the devil (and death) are depicted bound and tied up, as He lifts Adam and Eve out of their sarcophagi to life, with the Old Testament saints on His right and left.</p><p></p><p>An example of the Icon of the Anastasis (Resurrection)</p><p><img src="https://www.blessedmart.com/wp-content/uploads/2020/09/Resurrection-Anastasis-Icon-Hand-Painted-Byzantine-Orthodox-51.jpg" alt="" class="fr-fic fr-dii fr-draggable " style="" /> </p><p></p><p>-CryptoLutheran</p></blockquote><p></p>
[QUOTE="ViaCrucis, post: 76939745, member: 293637"] The term Gan-Eden doesn't appear in the New Testament, but the Greek word [I]paradeisos[/I] (paradise) does, which is the same thing. Paradise refers to the Garden. So when Paul writes in 2 Corinthians ch. 12 about a man who was caught up into the third heaven and into paradise, that's what he's talking about. It's an echo of the books of Enoch (the work called "the Book of Enoch" is actually comprised of several different works written at different times), specifically the apocalyptic where Enoch is taken by an angel shown things in the heavens, including the Garden of Eden which is in the third heaven. Though I want to make it clear that the Enochian literature isn't regarded as Scripture in Christianity (outside of the Ethiopian and Eritrean Orthodox Tewahedo Churches, where the Ethiopic version of the "Book of Enoch" is included in their larger Canon), but it is representative of Jewish ideas and thinking from the 2nd Temple Period, and is therefore important historically. Essentially the state of the dead is split, the righteous to Gan-Eden and the wicked to Ge-Hinnom; both can be described as "parts" of She'ol ("Hades" when translated into Greek). Not as places, but distinct states of experience in waiting between death and resurrection. Though Paradise is described as being in the heavens (the third heaven specifically), and Gehenna as being in the belly of the earth. It's not about a kind of metaphysical cosmology, which is the thing I'm trying to stress the most. So, for example, when Christianity talks about Christ's descent into hell (the Harrowing of Hell), such as is confessed in the Apostles' Creed ([I]descendit ad inferos[/I], literally "descended into the lower regions") it's not about Jesus going to Gehenna, but Jesus going to the "place" of the righteous dead, where Jesus conquers death, hell, and the devil. So traditional Christian iconography depict Christ in Hades with the gates of Hades crushed beneath His feet, under which the devil (and death) are depicted bound and tied up, as He lifts Adam and Eve out of their sarcophagi to life, with the Old Testament saints on His right and left. An example of the Icon of the Anastasis (Resurrection) [IMG]https://www.blessedmart.com/wp-content/uploads/2020/09/Resurrection-Anastasis-Icon-Hand-Painted-Byzantine-Orthodox-51.jpg[/IMG] -CryptoLutheran [/QUOTE]
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