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● 1Pet 3:15 . . Always be prepared to give an answer to everyone who asks
you to give the reason for the hope that you have.
That passage should probably always accompany this next one.
● Rom 8:23-25 . .We ourselves, who have the first-fruits of the Spirit, groan
inwardly as we wait eagerly for our adoption as sons: the redemption of our
bodies. For in this hope we were saved. But hope that is seen is no hope at
all. Who hopes for what he already has? But if we hope for what we do not
yet have, we wait for it patiently.
The New Testament Greek word for "hope" in those passages is elpis (el
pece') which means to anticipate (usually with pleasure) and to expect with
confidence. Note the elements of anticipation, and expectation, and
confidence.
Webster's definition of hope as a verb is very similar: 1) to desire with
expectation of obtainment, and 2) to expect with confidence and trust. Note
the elements of expectation, and confidence, and trust.
Webster's definition of hope as a noun is: 1) a desire accompanied by
expectation of, or belief in, fulfillment, and 2) expectation of fulfillment or
success. Note the elements of expectation, and belief.
In other words: elpis hope is a know-so hope rather than a cross your
fingers hope.
The plan of salvation includes not only rescue from the second death
depicted at Rev 20:11-15, but also rescue from fear of the unknown. In
other words: people lacking elpis hope cannot reasonably expect to obtain a
better body in the afterlife— one that's superior in all respects to the body
they have now. Beneficiaries of elpis hope know for certain that they have a
better body in the bag.
That's what it means to be "saved by hope". In other words: spared fear of
the unknown. (cf. 1Cor 15:51-54)
● Rom 12:12 . . Rejoicing in hope.
When people are praying for the best, while in the back of their mind
dreading the worst, they have absolutely no cause for rejoicing; no; but they
do have plenty of cause to fear the unknown.
Does an adherent of Catholicism have elpis hope? I don't think so; and in
point of fact, Church dogma forbids having it.
Council of Trent Session 6, Chapter 16, Canon 16: If anyone says that he
will for certain, with an absolute and infallible certainty, have that great gift
of perseverance even to the end, unless he shall have learned this by a
special revelation, let him be anathema. (cf. CCC 1020)
Webster's defines "anathema" as: a ban or curse solemnly pronounced by
ecclesiastical authority and accompanied by excommunication.
Since Rome doesn't permit elpis hope, then it's de facto that Rome's
constituents can't possibly comply with Peter's command to give a reason for
having it.
Catholicism's hope is not Peter's elpis hope; but rather, a somewhat nervous
state of anxiety and wishful thinking that hovers within a hair's breadth of
bitter disappointment.
The Council aside; it only stands to reason, that any candidate for a better
body who is in the process of working out their own salvation with fear and
trembling as per Rome's interpretation of Phlp 2:12, cannot possibly have
elpis hope.
Think about it. If a candidate for salvation is still in the process of working
out their own salvation with fear and trembling, then it's obvious they do not
believe themselves to have a better body locked in yet; ergo: no
conscientious Catholic can honestly look forward to a better body with a
100% doubt-free expectation of obtaining it; viz: they do not yet have the
kind of hope about which Peter wrote in 1Pet 3:15, nor the kind of hope
about which Paul wrote in Rom 8:23-25; and if they claim otherwise, they're
not only putting up a front, but they also merit the penalty of Council of
Trent Session 6, Chapter 16, Canon 16.
The point is; no conscientious Catholic dare attest that they have a new,
superhuman, immortal body in the bag because Rome's version of
Christianity offers no guarantees; not even for its Popes nor even for its
outstanding nuns like Mother Teresa.
The best that Rome can offer its followers is a shot at a better body. But the
fact is; Rome's followers have nothing certain to look forward to. That's a
very bad way to face death.
The hope that Catholicism offers is a kind of wishful thinking that can be
labeled as "hope against hope" which Webster's defines as: to hope without
any basis for expecting fulfillment. viz: a chance; which is sort of like the
cross-your-fingers experienced by Las Vegas gamblers. They desire to win,
and there's a chance they might win; but there's no guarantee they will win.
The New Testament's gospel is good news of great joy (Luke 2:10).
Catholicism's gospel is neither good nor joyful; no, it's borderline despair, as
anybody with even a cursory knowledge of Catholicism can attest. Many a
prospective convert to Christianity has given up on it simply because they
were introduced to Christianity via Catholicism; which is a discouraging
version of Christianity that makes Heaven virtually impossible to obtain; and
leaves people in doubt about the future, and anxious about their personal
safety.
=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=
● 1Pet 3:15 . . Always be prepared to give an answer to everyone who asks
you to give the reason for the hope that you have.
That passage should probably always accompany this next one.
● Rom 8:23-25 . .We ourselves, who have the first-fruits of the Spirit, groan
inwardly as we wait eagerly for our adoption as sons: the redemption of our
bodies. For in this hope we were saved. But hope that is seen is no hope at
all. Who hopes for what he already has? But if we hope for what we do not
yet have, we wait for it patiently.
The New Testament Greek word for "hope" in those passages is elpis (el
pece') which means to anticipate (usually with pleasure) and to expect with
confidence. Note the elements of anticipation, and expectation, and
confidence.
Webster's definition of hope as a verb is very similar: 1) to desire with
expectation of obtainment, and 2) to expect with confidence and trust. Note
the elements of expectation, and confidence, and trust.
Webster's definition of hope as a noun is: 1) a desire accompanied by
expectation of, or belief in, fulfillment, and 2) expectation of fulfillment or
success. Note the elements of expectation, and belief.
In other words: elpis hope is a know-so hope rather than a cross your
fingers hope.
The plan of salvation includes not only rescue from the second death
depicted at Rev 20:11-15, but also rescue from fear of the unknown. In
other words: people lacking elpis hope cannot reasonably expect to obtain a
better body in the afterlife— one that's superior in all respects to the body
they have now. Beneficiaries of elpis hope know for certain that they have a
better body in the bag.
That's what it means to be "saved by hope". In other words: spared fear of
the unknown. (cf. 1Cor 15:51-54)
● Rom 12:12 . . Rejoicing in hope.
When people are praying for the best, while in the back of their mind
dreading the worst, they have absolutely no cause for rejoicing; no; but they
do have plenty of cause to fear the unknown.
Does an adherent of Catholicism have elpis hope? I don't think so; and in
point of fact, Church dogma forbids having it.
Council of Trent Session 6, Chapter 16, Canon 16: If anyone says that he
will for certain, with an absolute and infallible certainty, have that great gift
of perseverance even to the end, unless he shall have learned this by a
special revelation, let him be anathema. (cf. CCC 1020)
Webster's defines "anathema" as: a ban or curse solemnly pronounced by
ecclesiastical authority and accompanied by excommunication.
Since Rome doesn't permit elpis hope, then it's de facto that Rome's
constituents can't possibly comply with Peter's command to give a reason for
having it.
Catholicism's hope is not Peter's elpis hope; but rather, a somewhat nervous
state of anxiety and wishful thinking that hovers within a hair's breadth of
bitter disappointment.
The Council aside; it only stands to reason, that any candidate for a better
body who is in the process of working out their own salvation with fear and
trembling as per Rome's interpretation of Phlp 2:12, cannot possibly have
elpis hope.
Think about it. If a candidate for salvation is still in the process of working
out their own salvation with fear and trembling, then it's obvious they do not
believe themselves to have a better body locked in yet; ergo: no
conscientious Catholic can honestly look forward to a better body with a
100% doubt-free expectation of obtaining it; viz: they do not yet have the
kind of hope about which Peter wrote in 1Pet 3:15, nor the kind of hope
about which Paul wrote in Rom 8:23-25; and if they claim otherwise, they're
not only putting up a front, but they also merit the penalty of Council of
Trent Session 6, Chapter 16, Canon 16.
The point is; no conscientious Catholic dare attest that they have a new,
superhuman, immortal body in the bag because Rome's version of
Christianity offers no guarantees; not even for its Popes nor even for its
outstanding nuns like Mother Teresa.
The best that Rome can offer its followers is a shot at a better body. But the
fact is; Rome's followers have nothing certain to look forward to. That's a
very bad way to face death.
The hope that Catholicism offers is a kind of wishful thinking that can be
labeled as "hope against hope" which Webster's defines as: to hope without
any basis for expecting fulfillment. viz: a chance; which is sort of like the
cross-your-fingers experienced by Las Vegas gamblers. They desire to win,
and there's a chance they might win; but there's no guarantee they will win.
The New Testament's gospel is good news of great joy (Luke 2:10).
Catholicism's gospel is neither good nor joyful; no, it's borderline despair, as
anybody with even a cursory knowledge of Catholicism can attest. Many a
prospective convert to Christianity has given up on it simply because they
were introduced to Christianity via Catholicism; which is a discouraging
version of Christianity that makes Heaven virtually impossible to obtain; and
leaves people in doubt about the future, and anxious about their personal
safety.
=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=
