Eternal destruction =

[FineLinen]

Eternal Destruction =

“They will be punished with eternal destruction (olethron aionion), forever separated from the Lord and from his glorious power.” (2 Thes. 1:9, NLT)

“who shall suffer justice — destruction age-during (olethron aionion) — from the face of the Lord, and from the glory of his strength” (2 Thes. 1:9, YLT)

In the New Testament the history of the world is conceived as developed through a succession of aeons. A series of such aeon's precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. Eph. 1:21; 2:7; 3:9,21; 1 Cor 10:11; compare Heb. 9:26.

He includes the series of aeon's in one great aeon, ‘o aion ton aionon, the aeon of the aeons (Eph. 3:21); and the author of the Epistle to the Hebrews describe the throne of God as enduring unto the aeon of the aeon's (Heb 1:8).

The plural is also used, aeon's of the aeon's, signifying all the successive periods which make up the sum total of the ages collectively. Rom. 16:27; Gal. 1:5; Philip. 4:20, etc. This plural phrase is applied by Paul to God only. ~Dr. Marvin Vincent

 

[eleos1954]

Eternal Destruction =
.

 

[FineLinen]

‘Aion, transliterated aeon, is a period of longer or shorter duration, having a beginning and an end, and complete in itself.

Aristotle (peri ouravou, i. 9,15) says: “The period which includes the whole time of one’s life is called the aeon of each one.” Hence it often means the life of a man, as in Homer, where one’s life (aion) is said to leave him or to consume away (Iliad v. 685; Odyssey v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millenium; the mythological period before the beginnings of history. The word has not “a stationary and mechanical value” (De Quincey). It does not mean a period of a fixed length for all cases. There are as many aeons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one aeon of a human life, another of the life of a nation, another of a crow’s life, another of an oak’s life. The length of the aeon depends on the subject to which it is attached. ~Dr. Marvin Vincent

 

[eleos1954]

‘Aion, transliterated aeon, is a period of longer or shorter duration, having a beginning and an end, and complete in itself.

Aristotle (peri ouravou, i. 9,15) says: “The period which includes the whole time of one’s life is called the aeon of each one.” Hence it often means the life of a man, as in Homer, where one’s life (aion) is said to leave him or to consume away (Iliad v. 685; Odyssey v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millenium; the mythological period before the beginnings of history. The word has not “a stationary and mechanical value” (De Quincey). It does not mean a period of a fixed length for all cases. There are as many aeons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one aeon of a human life, another of the life of a nation, another of a crow’s life, another of an oak’s life. The length of the aeon depends on the subject to which it is attached. ~Dr. Marvin Vincent

.

 

[FineLinen]

2 PETER 2:6

If He (God) condemned the cities of Sodom and Gomorrah by burning them to ashes and made them an example of what is going to happen to the ungodly;

We know this passage is referring to the second death because the text states that ungodly people will experience a judgment similar to the incineration of Sodom and Gomorrah. The only time all the ungodly will experience such a fate is at the second death when God will “destroy both soul and body” in the lake of fire.

The Lake of all lakes has two primary foundations, theion and theioo. The Lake of Divinity completes what Yah has begun within Himself.

All things begin in Him, all things end in Him.

 

[Pavel Mosko]

OK I could be wrong... but if this is a thread about Annihlationism, I thought that topic was banned in the TOS.

 

[eleos1954]

OK I could be wrong... but if this is a thread about Annihlationism, I thought that topic was banned in the TOS.

I did not realize this was Orothodox only ... my apologies and will delete my post. Thanks for letting me know.

 

[Pavel Mosko]

Yeah sorry to bum ya out.. but here is a copy and paste of what I was remembering.



Non-Trinitarianism may only be discussed in the Outreach category forums. Gnosticism may not be discussed in any CF forums. Unorthodox Christian theological topics include (but are not limited to):

• Annihilationism
• Full Preterism
  
• Open Theism
  
• Universalism

 

[Servus]

Yeah sorry to bum ya out.. but here is a copy and paste of what I was remembering.

Non-Trinitarianism may only be discussed in the Outreach category forums. Gnosticism may not be discussed in any CF forums. Unorthodox Christian theological topics include (but are not limited to):

• Annihilationism
• Full Preterism
  
• Open Theism
  
• Universalism

Annihilationism can only be discussed in the Controversial Christian Theology section, which is were we are.

I did not realize this was Orothodox only ... my apologies and will delete my post. Thanks for letting me know.

This is not the Orthodox only section.

 

[Pavel Mosko]

Annihilationism can only be discussed in the Controversial Christian Theology section, which is were we are.


This is not the Orthodox only section.

Thanks for the info

 

[Servus]

OK I could be wrong... but if this is a thread about Annihlationism, I thought that topic was banned in the TOS.

Well since it's not, I'd truly love to hear the Orthodox take on the subject.

 

[Pavel Mosko]

Well since it's not, I'd truly love to hear the Orthodox take on the subject.

I don't believe it.

I can't think of much patristic evidence for it, other than in the early days of the Old Testament it seems like their is a wide range of ideas floating around about the after life, especially when you look at the Psalms. I think though we would write some of this stuff off as idioms etc. (passages that sound like soul sleep, or Annihlation). Probably should study up on it, because if I look real hard can probably find some early groups that believe in it and I really enjoy ancient heresies and obscure theologies.


17 years or so ago, I bought this Jewish Study Bible I found it really useful for some of it's commentary on Genesis, but especially this essay in the Foreword part of it called something like "Inter-Biblical Interpretation" which spoke a lot about the notion of theological development taking place as the Bible is written etc. I think a lot of our dogmas and other kinds of theology were not always understood completely by the ancients.

So an example of that might be Jonah thinking that he might be able to evade God and not preach to Nineveh. That looks to me that while he knew that Yahweh was thee God among the rest of the Elohim, notions that God is omnipresent many not be there in his mind. OF course people of today can also be tempted to do something similar based on notions like "maybe there really isn't a God", or "maybe he really isn't as all powerful as I was taught in Sunday School class".


I think the book of Job is one of these books that was ahead of its time because it seems to have a lot of passages that seem to imply the Resurrection of the Dead, God being omnipresent etc. And it also can be possibly considered to be the oldest book of the Bible, like it probably came with Abraham from Ur of the Chaldees at least as an oral tradition before going to print.

 

[Hmm]

I don't believe it.

I don't know why you say that There's a real desire to hear the Orthodox voice in the universalist threads particularly. I'm a reluctant Protestant but I feel that my own tradition has nothing much to say on the subject so it's good to get the Orthodox view. I was also taken by the Orthodox view of Ancestral Sin which makes much more sense to me than Original Sin.

Perhaps Orthodox members are quieter here on Controversial for the same reason that full vessels are!

 

[FineLinen]

World represents a period or a series of periods of time. See Matt 12:32; 13:40,49; Luke 1:70; 1 Cor 1:20; 2:6; Eph 1:21. Similarly oi aiones, the worlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1 Cor 2:7; 10:11; Heb 1:2; 9:26; 11:3.

The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to aei is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, aei does not signify endless duration.~Dr. Marvin Vincent

 

[FineLinen]

There is a word for everlasting if that idea is demanded.

That aiodios occurs rarely in the New Testament and in LXX does not prove that its place was taken by aionios. It rather goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word once, in Rom. 1:20, where he speaks of “the everlasting power and divinity of God.” In Rom. 16:26 he speaks of the eternal God (tou aioniou theou); but that he does not mean the everlasting God is perfectly clear from the context.

He has said that “the mystery” has been kept in silence in times eternal (chronois aioniois), by which he does not mean everlasting times, but the successive aeons which elapsed before Christ was proclaimed. God therefore is described as the God of the aeons, the God who pervaded and controlled those periods before the incarnation. To the same effect is the title ‘o basileus ton aionon, the King of the aeons, applied to God in 1 Tim. 1:17; Rev. 15:3; compare Tob. 13:6, 10.

The phrase pro chronon aionion, before eternal times (2 Tim. 1:9; Tit. 1:2), cannot mean before everlasting times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old, as Luke 1:70. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the aeons. ~Dr. Marvin Vincent

 

[FineLinen]

The title ‘o basileus ton aionon, the King of the aeons, applied to God in 1 Tim. 1:17; Rev. 15:3; compare Tob. 13:6, 10.

The phrase pro chronon aionion, before eternal times (2 Tim. 1:9; Tit. 1:2), cannot mean before everlasting times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old, as Luke 1:70. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the aeons. ~Dr. Marvin Vincent