THE BIBLICAL FEAST DAYS - GOD'S CALENDAR

THE BIBLICAL FEAST DAYS - GOD'S CALENDAR

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The 1st day of the first month (Abib/Nisan) was the first day of the Jewish religious year. It would begin at the new moon of our March / April and coincides with the latter rains (Joel 2:23). Each month began with a new moon. (Num 10:10, 28:11, 1 Sam 20:5, Psa 81:3, Isa 66:23, Ezek 46:3, Amos 8:5, Col. 2:16.) The 1st day of Tishri, in the Fall, customarily begins the new civil year.

Jewish month	New moon of	Bible references
1. Abib* / Nisan	March-April	Ex 13:4, 23:15, Neh 2:1
2. Zif* / Iyyar	April-May	1 Ki 6:1, 37
3. Sivan	May-June	Est 8:9
4. Tammuz	June-July	-
5. Ab / Av	July-August	-
6. Elul	August-September	Neh 6:15
7. Ethanim* / Tishri	September-October	1 Ki 8:2
8. Bul* / Marheshvan / Heshvan	October-November	1 Ki 6:38
9. Chisleu / Chislev / Kislev	November-December	Neh 1:1
10. Tebeth / Tevet	December-January	Est 2:16
11. Shebat / Shevat	January-February	Zec 1:7
12. Adar	February-March	Est 3:7
13. 2nd Adar (7 of 19 years)	March 14,15
* Pre-exilic names

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THE SABBATHS OF THE JEWISH YEAR

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1. The seventh day (Saturday) Sabbath - (Shabbat)
Gen 2:1-3, Lev 23:3, Num 28:9-10, Exo 20:8-11, Deut 5:12-15
A convocation day. No work to be done.
Not a feast day (moed—H4150) as it is not set by the new moon.

The 4th of the Ten Commandments, this is the only convocation day that occurs more than once a year. It was not a day that originated with the Jews and the Ten Commandments at Sinai, it preceded them. The seventh day (weekly) Sabbath is the Sabbath of the Lord (Lev 23:3), a memorial to creation and the Creator established in Eden before the fall (Gen 2:1-3). Because it began at creation, before sin, with no intrinsic animal sacrifices associated with it, it is separate and distinct from the sabbaths of the yearly sacrificial feast calendar of the temple (Lev. 23:37-38) that ended with Christ's crucifixion, and were a shadow or type of some future event that would be their fulfillment, or antitype. When one of the yearly sabbaths fell on the seventh day Sabbath, it was referred to as a high Sabbath day (John 19:31).

2. Feast of Passover (Erev Pesah or Ta'anit Bechorim)
The 14th day of the 1st month (Abib / Nisan)
Exo 12, Exo 13:6-8, Lev 23:5, Deut 16:3-8, Num 28:16
Note: this was not a convocation day (no public gatherings) or a sabbath day.

The Jews consider this day to be the day before Passover (Pesah), which to them is the same as the Feast of Unleavened Bread. The type was the Passover in Egypt, with the blood of the lamb being smeared on the door posts. Jesus and the disciples ate the Passover meal (Matt 26:18-20, Mark 14:12-16) of unleavened bread and wine in the early hours of this day (Exo 12:18), which would have been our Thursday evening (the biblical day begins and ends at sunset). Jesus was crucified, and died the afternoon of the 14th (Friday), at the time the Paschal lambs were being slain (Exo 12:6), at the ninth hour (3 pm.). Passover is a shadow or type of the sacrifice of Jesus (the antitype), the lamb of God, at the cross (1 Cor 5:7).
(Ta'anit Bechorim is a fast observed only by the first born. It is to commemorate being spared from the last plague to fall on Egypt- the death of the first born.)

3. Feast of Unleavened Bread (Pesah) - a week long observance.
First day of the Feast of Unleavened Bread
15th day of the 1st month (Abib/Nisan)
Lev 23:7, Num 28:17-18
A convocation / sabbath day. No servile work.
First born dedicated to the Lord's service.
Travel to the Sanctuary in Jerusalem required of all men (Exo 23:14,17, Exo 34:22, Deut 16:16).

A celebration of release from bondage in Egypt (Exo 13:6-10). All leaven bread (hametz) removed and replaced by unleaven bread (matzah). This day fell on the seventh day Sabbath, the day after the crucifixion, making it a high Sabbath day - (John 19:31). Jesus spent the entire day in the tomb, at rest on this Sabbath.
The Feast of Unleavened Bread, was a type of the sinless nature of Jesus releasing us from the bondage of sin (if we we have faith in His atoning death). Jesus is the sinless bread of life (John 6:32, 48-51) and leavened bread represented the corruption of sin in your life, that Jesus overcomes - (1 Cor 5:8). Putting away the sin in your life (leavened bread / hametz), and replacing it by accepting sinless Jesus Christ (unleaven bread / matzah) in its place, is the Gospel Message symbolized in the Passover meal, known today as the Lord's Supper or Communion. You participate in the Lord's Supper to remember the sacrifice that Jesus made for you at the cross (Luke 22:19).
This was the time of year of the latter rain (March/April).
On this day Israel began to eat from the old corn and the manna ended the following day (Josh 5:11)

The Day of First Fruits (The Omer)
The 16th day of the 1st month (Abib / Nisan)
Exo 34:25-26, Lev 23:10-14, - Late Passover Num 9:10-11
Not a convocation day. No restriction on servile work.
Barley harvest - Firstfruits presented to the Lord (Lev 23:10-11)

This was the day of first sheaf waving (type), the first fruit of the barley harvest. The antitype was Resurrection Sunday which also occurred on 16 Abib / Nisan. Jesus was the first fruits of the resurrection, (1 Cor 15:20, 23, 2 Tim 2:6-8), the antitype. At His resurrection, Jesus also resurrected the saints whose tombs were opened (marked) at the moment of His death (Mat 27:52-53) as a type of the resurrection at the second coming. These saints were presented to the Father for His approval by Jesus in heaven (John 20:17) at the moment the barley sheaf was symbolically waved at the temple at the time of the morning sacrifice, the third hour (9 am).
It is important to note that it was not a day of convocation (NOT A SABBATH) to the Jews, so there is no reason for it to be a sabbath in antitype (post-resurrection) to Christians. This is because the yearly festivals were not just commemorative in nature, but also prophetic, pointing to future holy events as fulfillments. To suggest a new Sunday holy day was instituted on resurrection day, is to say the yearly festival calendar appointed by God was in error, since it omits a weekly 1st day observance.
In Jewish Tradition, the period called the Omer begins on 16 Nisan and extends for the count of 50 days to Pentecost or Shavuot
Manna ceased to fall on this day (Josh 5:12)

7th and last day of the Feast of Unleavened Bread (Yom Tov)
The 21st day of 1st month (Abib / Nisan)
Exo 12:18, 13:6, Lev 23:8, Num 28:25
A convocation / sabbath day. No servile work.
Traditional celebration of the crossing of the Red Sea.

Passover	Feast of Unleavened Bread
14th	15th	16th	17th	18th	19th	20th	21st
Paschal Lamb Slain	1st Day Feast of  Unleaven Bread	The Omer (First Fruits)	-	-	-	-	7th Day Feast of  Unleaven Bread
Not a sabbath	A sabbath No servile work	Not a sabbath	-	-	-	-	A sabbath No servile work
Unleaven Bread Eaten
	All Leaven Removed From the House
Crucifixion	In the tomb	Resurrection	-	-	-	-	-
1st Day	2nd Day	3rd Day

4. Feast of Pentecost (Shavuot)
Exo 34:22, Lev 23:15-21, Acts 2:1, Acts 20:16, 1 Cor 16:8
Occurs 50 days after the day of first fruits / barley sheaf waving (16 Nisan), on or about the 6th day of the third month (Sivan).
A convocation / sabbath day. No servile work done.
Travel to the Sanctuary in Jerusalem required of all men (Exo 23:14,17, Exo 34:22, Deut 16:16).
Wheat harvest - Firstfruits presented to the Lord (Lev 23:17, 20)

Also called Feast of Weeks (Ex 34:22), the day of First Fruits (Exo 23:16, Num 28:26) Feast of the Harvest (Ex 23:16) and in the New Testament - Pentecost (Acts 2:1) A festival that celebrated the first fruits of the wheat harvest with the offering of two wave loaves of leavened bread (Lev 23:17, 20). This feast was also a shadow or type because fifty days after the resurrection, at the third hour morning offering at the temple (9 am - Acts 2:15), the firstfruits of the resurrection of saints on 16 Nisan were again presented by Jesus before the Father in heaven, and there was the first outpouring of the Holy Spirit, that resulted in three thousand souls being added to the church in one day (Acts 2:41), this rapid growth being symbolized by the loaves of leavened bread.
This was the day that Jesus was anointed in heaven with the Holy Spirit as our High Priest, which was also prefigured by the anointing of Aaron (Exo. 40:13) as mentioned in Psalms 133:1-3. Having finished His ministration in the outer court of the sanctuary (the work of justification by His sacrifice, Rom 5:9), Christ then began the priestly work of sanctification in the heavenly temple that was typified by the holy place, the first apartment of the earthly sanctuary. This outpouring of the Holy Spirit is also known as the early rain (Antitype) and reached from heaven down to the Apostles gathered in the upper room on mount Zion. There will also be a latter rain, the greater outpouring of the Holy Spirit near the end of time (Joel 2:23, Zech 10:1, James 5:7) for the proclamation of the three angels messages (Rev 14).
The Jews do not recognize the outpouring of the Holy Spirit in the second chapter of Acts as a fulfillment of Pentecost/Shavuot, so they are consequently unsure about the true prophetic meaning of the festival, commemorating instead the revelation of the Torah to Moses on Sinai.

5. Trumpets (Rosh Ha-shanah)
The 1st day of the 7th month (Ethanim / Tishri)
Lev 23:24, Num 29:1
A convocation / sabbath day. Not called a feast day. No servile work done.
The first day of the Jewish civil year.

This was an announcement to Israel of impending judgment, which occurred on the Day of Atonement, nine days later. The antitype of Trumpets was the worldwide proclamation of the second coming in 1843, during the "Great Awakening" revival, which was based on the 2300 days/years prophecy in Dan 8:14, which began in 457 B.C. and ended in 1844. This was mistakenly interpreted, by William Miller and others, to predict the time of the second coming and end of the world in 1844, when in fact it was the cleansing of the heavenly sanctuary and the beginning of the pre-advent investigative judgment.

6. Day of Atonement (Yom Kippur)
The 10th day of the 7th month (Ethanim / Tishri)
Lev 23:27, Num 29:7, Lev 16
A convocation / sabbath day. No work to be done.
Not called a feast day, but a day to "afflict your soul" which involved fasting that day (Joel 1:14-15, Acts 27:9).

This was the holiest day of the year and signified a cleansing of sins and reconciliation with God (Judgment day). The people were to afflict their souls and fast. On this day only the High Priest entered the Holy of Holies to atone for the sins of the people (Lev 16). This was a shadow or type of Jesus carrying out his role as our High Priest (Heb 9) and entering the Holy of Holies in the heavenly sanctuary when he began the investigative judgment at the end of the 2300 days / years of Dan 8:14 on October 22, 1844. This was the beginning of the antitype or fulfillment of the Day of Atonement, which is still underway in heaven today. This judgment begins with the righteous dead and will end with the righteous living. At the end of this period of judgment, probation for humanity will have closed, and the 7 plagues of God will then fall on the wicked. Soon after will be the second coming, to gather the righteous to join the kingdom of God in heaven for 1000 years.
The Jubilee year begins on this day (Lev 25:9).

7. Feast of Tabernacles (Sukkoth) - An eight day feast of ingathering.
The first day was the 15th day of the 7th month (Ethanim / Tishri)
Exo 34:22, Lev 23:34-36, 39-43, Num 29:12
A convocation / sabbath day. No servile work done.
Travel to the Sanctuary in Jerusalem required of all men (Exo 23:14,17, Exo 34:22, Deut 16:16).
Fruit Harvest - Firstfruits presented to the Lord (Exo 23:19, 14:1-5)

For seven days all Israel moved out of their homes and lived in temporary shelters called "Sukkah" as a reminder of their wanderings in the desert for forty years. The branches cut from palm (Rev. 7:9), willow and other trees were to be waved in celebration to the Lord during the first seven days of the feast (Lev 23:40).
This final feast of the year is a celebration of ingathering at the end of the harvest (Exo 23:16) and is a time of rejoicing and fellowship. It symbolizes the gathering or harvest of God's people, who leave earth for the week long marriage supper of the Lamb, to be celebrated at the Father's house in heaven after the second coming of Jesus (Rev. 19:7-9). This begins the millennium, where the saints will dwell temporarilly until the earth is made new, after the judgment of the wicked (Rev. 20).

The 7th day of the Feast of Tabernacles, Festival of Willows (Hoshana Rabbah)
21st day of the seventh month.

Considered by Jewish custom to be the final day of judgment. A ritual of beating willow branches on the ground is practiced, which is thought to symbolize the casting away of sin.

The 8th day of the Feast of Tabernacles (Shemini Atzeret)
22nd day of the seventh month.
Lev 23:36,39, Num 29:35
A convocation / sabbath day. No servile work done.

The final day of Tabernacles was also a sabbath, a day of solemn assembly. At this time of year the former or early rains fell (late October / November), when the fields were plowed and sown.

Spring Festivals					Fall Festivals
The First Coming					The Second Coming
Passover	Unleaven Bread			Pentecost	Trumpets	Atonement	Tabernacles
14th Day 1st Month (Abib/Nisan)	A Week Long Festival 15th to 21st Day 1st Month (Abib/Nisan)			50 days from  15 Nisan (6 Sivan)	1st day 7th Month (Tishri)	10th Day 7th Month (Tishri)	An Eight Day Festival 15th to 22nd Day 7th Month (Tishri)
Erev Pesah	Pesah 1st Day of Festival	Omer Firstfruits	Yom Tov 7th Day of Festival	Shavuot Feast of Weeks or Firstfruits	Rosh Ha-shanah	Yom Kippur	Sukkoth 1st Day of Festival	Shemini Atzeret 8th Day of Festival
	15th Day 1st Month (Abib/Nisan)	16th Day 1st Month (Abib/Nisan)	21st Day 1st Month (Abib/Nisan)				15th Day 7th Month (Tishri)	22nd Day 7th Month (Tishri)
Not a sabbath	A sabbath No servile work	Not a sabbath	A sabbath No servile work	A sabbath No servile work	A sabbath No servile work	A sabbath No work	A sabbath No servile work	A sabbath No servile work
Crucifixion		Resurrection		Outpouring Of Holy Spirit	Warning	Pre-Advent Judgment	Second Coming Ingathering
	In Jerusalem			In Jerusalem			In Jerusalem
	Barley Harvest			Wheat Harvest			Fruit Harvest
	Latter Rains						Early Rains

The requirement of keeping yearly festivals ceased, as did the need for animal sacrifices, with the crucifixion of Christ.
See The Shadow Sabbaths of Colossians 2:17

KITAB SUCI MENUNJUKKAN BAPA DAN PUTERA DAN ROH KUDUS ADALAH ALLAH?

Ajaran mengenai Allah yang Esa, sangat jelas tercantum dalam Alkitab. Rasanya tidak perlu dibahas, karena hampir semua agama semantik memang mengakuinya.

Bagaimana ke-Esaan Allah itu bisa muncul dengan sebutan Tritunggal atau Trinitas, ini, yang biasanya menjadi persoalan bagi beberapa denominasi kristen dan tentu saja agama tauhid yang lain.

Ribuan bahkan ratusan ribu tulisan telah dibuat untuk menjelaskan persoalan ini, namun tentu saja karena perbedaan titik pandang dan pengetahuan, serta postulat yang dipakai pandangan akan tetap memberikan hasil pendapat berbeda, hal ini tentu akan tetap menjadi persoalan.

Usaha untuk mengerti dan memahami serta mengetahui Allah secara keseluruhan, tentulah sebuah usaha yang tidak mungkin. Allah bukanlah Allah jika kita dapat memahamiNya sepenuhNya. Jadi siapakah yang dapat mengetahui dan memahami Allah sepenuhnya ??? Tentu saja, HANYA Allah sendiri.

Lantas apa yang bisa kita capai untuk mengertiNya ??? Ya , sejauh Allah mewahyukan diri Nya dalam Alkitab, lewat alkitab dan pewahyuan sejatiNya. Dalam batas-batas tertentu, logika dan nalar manusia bisa pula menuntunnya, namun itupun sejauh daya pikir manusia yang terbatas, dalam mengerti ke takterbatasan Allah. Jadi bisa memahami dalam keterbatasan.

Jadi yang perlu kita ketahui dan imani adalah pewahyuan Allah lewat Alkitab, lewat orang-orang yang mengalamiNya juga dalam kehidupan gereja secara konkrit, tentu juga dibantu oleh hasil refleksi tokoh-tokoh gereja dan teolog2 dalam pemikirannya, serta tentu saja hasil rangkuman iman dalam apa yang kita kenal sebagai hasil konsili (Nicea dan Constantinople).

Benarkah Bapa, Putera dan Roh Kudus dinyatakan dalam Alkitab, marilah kita coba untuk menimbanya, semoga tulisan ini dapat menghantar untuk menuju kepada pemahamana yang lebih mendalam.

Mari kita lihat ayat - ayatnya :

Kej1:1-3 Pada mulanya Allah menciptakan langit dan bumi. Bumi belum berbentuk dan kosong; gelap gulita menutupi samudera raya, dan Roh Allah melayang-layang di atas permukaan air. Berfirmanlah Allah: "Jadilah terang." Lalu terang itu jadi.

Pada ayat tersebut nampaklah jejak Allah, Roh Allah dan FirmanNya. Yang jelas dalam peristiwa itu ada Roh Allah, ada juga FirmanNya.

Kej 2:1-4 Demikianlah diselesaikan langit dan bumi dan segala isinya. Ketika Allah pada hari ketujuh telah menyelesaikan pekerjaan yang dibuat-Nya itu, berhentilah Ia pada hari ketujuh dari segala pekerjaan yang telah dibuat-Nya itu. Lalu Allah memberkati hari ketujuh itu dan menguduskannya, karena pada hari itulah Ia berhenti dari segala pekerjaan penciptaan yang telah dibuat-Nya itu. Demikianlah riwayat langit dan bumi pada waktu diciptakan. Ketika TUHAN Allah menjadikan bumi dan langit, --

Kel 3:7-8 Maka terbukalah mata mereka berdua dan mereka tahu, bahwa mereka telanjang; lalu mereka menyemat daun pohon ara dan membuat cawat. Ketika mereka mendengar bunyi langkah TUHAN Allah, yang berjalan-jalan dalam taman itu pada waktu hari sejuk, bersembunyilah manusia dan isterinya itu terhadap TUHAN Allah di antara pohon-pohonan dalam taman.

Nampak jelas pada ayat2 di atas, bahwa pribadi Allah ...menyelesaikan pekerjaanNya ...Ketika TUHAN Allah menjadikan bumi dan langit, ..... juga menciptakan manusia.

Mari kita lihat ayat lebih lanjut ;

Ibr 1:1-4 Setelah pada zaman dahulu Allah berulang kali dan dalam pelbagai cara berbicara kepada nenek moyang kita dengan perantaraan nabi-nabi, maka pada zaman akhir ini Ia telah berbicara kepada kita dengan perantaraan Anak-Nya, yang telah Ia tetapkan sebagai yang berhak menerima segala yang ada. Oleh Dia Allah telah menjadikan alam semesta.
Ia adalah cahaya kemuliaan Allah dan gambar wujud Allah dan menopang segala yang ada dengan firman-Nya yang penuh kekuasaan. Dan setelah Ia selesai mengadakan penyucian dosa, Ia duduk di sebelah kanan Yang Mahabesar, di tempat yang tinggi, jauh lebih tinggi dari pada malaikat-malaikat, sama seperti nama yang dikaruniakan kepada-Nya jauh lebih indah dari pada nama mereka.

Pada rangkaian ayat di atas, jelas dikatakan, perantaraan AnakNya. Alias PuteraNya. dan Oleh Dia Allah telah menjadikan alam semesta. Yang setelah selesai melaksanakan misiNya di dunia, ditempatkan disebelah kanan Allah. Ia sungguh pribadi yang ilahi, pribadi Putera .

Yoh 1:1-3 Pada mulanya adalah Firman; Firman itu bersama-sama dengan Allah dan Firman itu adalah Allah. Ia pada mulanya bersama-sama dengan Allah. Segala sesuatu dijadikan oleh Dia dan tanpa Dia tidak ada suatu pun yang telah jadi dari segala yang telah dijadikan.

Firman itu adalah Allah (Terjemahan LAI). Firman itu bersama-sama Allah, pada mulanya. Tafsiran orang dapat saja macam2, dan itu wajar saja. Bagi kita tentu saja tafsiran yang diimani Firman itu adalah Allah. Dengan gaya lain bisa disampaikan dengan cara bertanya :

Apa itu Firman dalam ayat di atas ? Jawabnya Allah (hakekat)

Siapa itu Firman dalam ayat di atas ? Jawabnya Yesus ('pribadi'), bandingkan ayat berikut Yoh 1:14 Firman itu telah menjadi manusia, dan diam di antara kita, dan kita telah melihat kemuliaan-Nya, yaitu kemuliaan yang diberikan kepada-Nya sebagai Anak Tunggal Bapa, penuh kasih karunia dan kebenaran

Yes 55:11

demikianlah firman-Ku yang keluar dari mulut-Ku: ia tidak akan kembali kepada-Ku dengan sia-sia, tetapi ia akan melaksanakan apa yang Kukehendaki, dan akan berhasil dalam apa yang Kusuruhkan kepadanya.

Itu ayat PL yang secara tersirat berbicara mengenai sang Firman, yg di utus, terlihat sang Firman itu sebagai 'pribadi'

Ayat berikutnya :

Yoh 14:16-17 Aku akan minta kepada Bapa, dan Ia akan memberikan kepadamu seorang Penolong yang lain, supaya Ia menyertai kamu selama-lamanya, yaitu Roh Kebenaran. Dunia tidak dapat menerima Dia, sebab dunia tidak melihat Dia dan tidak mengenal Dia. Tetapi kamu mengenal Dia, sebab Ia menyertai kamu dan akan diam di dalam kamu.

Di ayat ini, disebutkan Bapa akan memberikan seorang penolong yang lain, yaitu Roh Kebenaran. Roh Kudus. Siapa Roh Ini ???

1 Kor 2:11 Siapa gerangan di antara manusia yang tahu, apa yang terdapat di dalam diri manusia selain roh manusia sendiri yang ada di dalam dia? Demikian pulalah tidak ada orang yang tahu, apa yang terdapat di dalam diri Allah selain Roh Allah.

Matius  11:27 Semua telah diserahkan kepada-Ku oleh Bapa-Ku dan tidak seorang pun mengenal Anak selain Bapa, dan tidak seorang pun mengenal Bapa selain Anak dan orang yang kepadanya Anak itu berkenan menyatakannya.

Sungguh menarik dua kutipan ayat di atas itu, di awal kita sudah tahu, hanya Allah saja yang tahu mengenai diriNya, bukan ? Dua ayat di atas mengatakan Roh Allah mengetahui Allah, dan Putera mengenal Bapa. Jadi sebenarnya terlihat di sini bahwa Roh Kudus/Roh Allah dan Yesus/Putera adalah Allah.

CONTOH BAHASAN TENTANG POINT2 DALAM DOGMA LUDWIG OTT

Sngguh beruntung saya pernah mendapat penjelasan dari Pak Agus Pare, yang sangat memahami yang saya tanya tentang beberapa point yang tak saya mengerti mengenai Allah, dalam Dogma Gereja kita.. Silakan di simak : (ingat ini memahami ajaran gereja tentang Allah , terutama dalam pokok Tritunggal, butuh usaha sungguh2 dan tekun, biasanya tidak akan dalam sekali belajar langsung paham, kecuali dapat rahmat khusus, jika kita orang biasa, bersabar dan teliti memvacanya)

Agus Pare    1. "God's knowledge is subsistent"

Proses manusia mendapatkan pengetahuan adalah dengan melihatnya/mengalaminya, memprosesnya dalam otak, lalu timbul pemahaman. Tuhan tidak seperti ini. Karena segala sesuatu itu adalah ciptaanNya maka Dia tidak mengetahui bahwa salju itu putih setelah Dia melihat salju, memprosesnya lalu memahami dan maklum bahwa salju itu putih, namun Dia tahu bahwa salju itu putih sebab sejak dari awal Dialah yang membuat salju itu putih. Pengetahuan Tuhan itu "subsistent" dalam arti ada didalam Tuhan. Bukan seperti manusia yang tahu sesuatu setelah mengamati dari luar, baru kemudian diproses didalam dirinya.

2. "The Holy Ghost proceed from father and the son from single principle through a single spiration"

Ajaran Gereja Katolik adalah Roh Kudus berasal dari Bapa dan Putra. Kata "berasal dari Bapa dan Putra" ini bisa dipahami dalam dua arti.

Yang pertama adalah membayangkan bahwa baik Bapa atau Putra punya andil sendiri-sendiri dalam keberasalan Roh Kudus. Jadi mirip anak manusia, dimana ada sumbangsih ayahnya (sperma) dan sumbangsih ibunya (sel telur).

Yang kedua adalah membayangkan bahwa sang putra adalah "penghubung" antara Bapa dan Roh Kudus sehingga dikatakan bahwa Roh Kudus berasal dari Bapa dan Putra. Jadi seperti bagaimana air yang menyiram rumput di taman berasal dari keran dan selang. Selang disini cuma perantara, sementara sumber utama dari airnya adalah keran. Meskipun begitu kalau ditanya asal dari air, maka tidak salah kalau kita menyebut bahwa asal air adalah dari keran dan selang (sebab perlu keduanya agar air bisa sampai ke taman).

Ajaran prosesi (keberasalan) Roh Kudus yang benar adalah seperti pemahaman yang kedua.

Single principle berarti bahwa spiration-nya itu sumbernya dari Bapa saja (sebagaimana air sumbernya dari keran saja). Single spiration itu berarti bahwa pencurahan air itu hanya satu kali (dari Bapa saja yang kemudian melalui Putra. Bukannya Bapa dan Putra sendiri-sendiri melakukan spiration sebagaimana ayah dan ibu sendiri-sendiri memproduksi sperma dan sel telur).

3. "The Holy Ghost does not proceed through generation but through spiration"
Baik Putra maupun Roh Kudus punya Bapa sebagai prinsipal. Bapa adalah sumber utama keduanya (dalam pikiran kita, suatu "sumber" harus ada lebih dulu baru kemudian yang berasal dari sumber itu muncul kemudian. Tapi dalam Trinitas tidak seperti ini. Coba bayangkan saja meskipun panas dan terang sama-sama berasal dari lampu, tapi begitu lampu menyala, panas dan terang seketika ada).

Meskipun Bapa adalah sumber utama Putra dan Roh Kudus, namun cara bagaimana Putra dan Roh Kudus berasal dari Bapa itu berbeda.

Putra berasal dari Bapa melalui keperanakan. (generation/filiation) Makanya ketika Filipus meminta kepada Yesus untuk menunjukkan sang Bapa, Yesus bilang "siapapun yang melihatKu telah melihat BapaKu." Ini seperti orang kalau melihat Lionel Messi juga sama melihat ayahnya, sebab wajah Lionel Messi persis ayahnya (meski lebih muda). Sama seperti bagaimana anak panda bentuknya sama dengan induk panda (bukannya induk anjing, induk kecoa, induk kakaktua). Tentu saja yang dimaksud Yesus bukan fisikNya (sehingga seakan-akan Bapa itu juga punya tangan, kaki dan rambut seperti Yesus), tetapi pribadiNya.

Roh Kudus juga berasal dari Bapa, tapi tidak seperti sang Putra/Anak. Beda. Roh Kudus berasal dari Bapa secara "spiration." Mendefinisikan apa itu "spiration" jauh lebih susah. Karena lagi tidak ada waktu dan tenaga untuk mikir, maka yang bisa dibilang hanya "spiration" ini beda dari "generation."

Buat yang lebay-lebay yang sejak awal cerewet bilang aku cuma bisa copas dan minta penjelasan (because they are too freaking lazy to even read copy/paste material), coba google itu tulisan diatas dan cari apakah ada yang sama sehingga yang ditulis itu hanya copas.

Yuvan Winanda Agus Pare .... An act of the intellect of The Father generates The Son; an act of the unified will of The Father and The Son proceeds The Holy Ghost.

Agus Pare Memang bahwa "sang putra keberasalannya adalah dari intelect dan Roh Kudus keberasalannya adalah dari kehendak" sudah "sent. certa." (maksudnya sudah pasti secara theologis, sehingga infallible). Tapi ini tidak menjelaskan kenapa proses keberasalan itu DIBERI NAMA "generation" dan "spiration."

Bahwa wahyu menyatakan kalau Pribadi kedua itu adalah "anak" (berarti generation) dan bahwa pribadi ketiga itu "Roh" (berarti spiration) harus punya arti yang selaras dengan nama-nama yang memang diwahyukan Allah kepada kita itu.

Makanya diatas dijelaskan repot-repot soal makna "generation" (bukannya intellect). Sementara "spiration" tidak dijelaskan karena lebih susah.

Dogmas of the Catholic Church by Ludwig Ott

Dogmas of the Catholic Church

from "Fundamentals of Catholic Dogma" by Dr. Ludwig Ott

The following De Fide statements comprise "Our Catholic Faith without which it is impossible to please God" (The Council of Trent, Session V, explaining the correct interpretation of Hebrews 11: 6). These positive "articles of faith" have the function of fundamental principles which the faithful accepts without discussion as being certain and sure by virtue of the authority of God, Who is absolute truth (Council of the Vatican). They represent the mind of Christ as

St. Paul says:

1 Cor. 2:16. - But we have the mind of Christ.

Hebrews 13:8. - Jesus Christ yesterday, and today: and the same for ever.

Since Our Catholic Faith comes from God, they are not open for debate, and they are not reversible. The Christian is called to adhere to Christ and His teaching integrally; the unity of faith is the dominant motif of divine revelation on which St. Paul insists energetically, when he writes:

1 Cor. 1:10. - I beseech you, brethren, by the name of our Lord Jesus

Christ, that you all speak the same thing, and that there be no schisms among you: but that you be perfect in mind and in the same judgement.

There is, then, no place for "pick and choose" in the truths proposed to the Faith of Christians by the Infallible Teaching Church for they are bound in Heaven by God Himself. If something is decreed on earth and is also bound in Heaven, that thing must be the truth. Otherwise, God is no longer the Truth, which is contrary to the Gospel:

Matthew 16:19. - And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose upon earth, it shall be loosed also in Heaven.

The Catholic Church is infallible because it is:

1 Tim 3:15. - the church of the living God, the pillar and the ground of the

truth.

If a baptized person deliberately denies or contradicts a dogma, he or she is guilty of sin of heresy and automatically becomes subject to the punishment of excommunication.

From the work of Dr. Ludwig Ott, Fundamentals of Catholic Dogma, published by the Mercier Press Ltd., Cork, Ireland, 1955. With Imprimatur of Cornelius, Bishop. Reprinted in U.S.A. by Tan Books and Publishers, Rockford, Illinois, 1974.

I. The Unity and Trinity of God

1. God, our Creator and Lord, can be known with certainty, by the natural light of reason from created things.

2. God's existence is not merely an object of rational knowledge, but also an object of supernatural faith.

3. God's Nature is incomprehensible to men.

4. The blessed in Heaven possess an immediate intuitive knowledge of the Divine Essence.

5. The immediate vision of God transcends the natural power of cognition of the human soul, and is therefore supernatural.

6. The soul, for the immediate vision of God, requires the light of glory.

7. God's Essence is also incomprehensible to the blessed in Heaven.

8. The divine attributes are really identical among themselves and with the Divine Essence.

9. God is absolutely perfect.

10. God is actually infinite in every perfection.

11. God is absolutely simple.

12. There is only one God.

13. The one God is, in the ontological sense, the true God.

14. God possesses an infinite power of cognition.

15. God is absolute veracity.

16. God is absolutely faithful.

17. God is absolute ontological goodness in Himself and in relation to others.

18. God is absolute moral goodness or holiness.

19. God is absolute benignity.

20. God is absolutely immutable.

21. God is eternal.

22. God is immense or absolutely immeasurable.

23. God is everywhere present in created space.

24. God's knowledge is infinite.

25. God's knowledge is purely and simply actual.

26. God's knowledge is subsistent.

27. God knows all that is merely possible by the knowledge of simple intelligence.

28. God knows all real things in the past, the present and the future.

29. By the knowledge of vision, God also foresees the future free acts of rational creatures with infallible certainty.

30. God's Divine Will is infinite.

31. God loves Himself of necessity, but loves and wills the creation of extra-divine things, on the other hand, with freedom.

32. God is almighty.

33. God is the Lord of the heavens and of the earth.

34. God is infinitely just.

35. God is infinitely merciful.

36. In God there are three Persons, the Father, the Son and the Holy Ghost. Each of the three Persons possesses the one (numerical) Divine Essence.

37. In God there are two internal divine processions.

38. The Divine Persons, not the Divine Nature, are the subject of the internal divine processions (in the active and in the passive sense).

39. The Second Divine Person proceeds from the First Divine Person by generation, and therefore is related to Him as Son to Father.

40. The Holy Ghost proceeds from the Father and from the Son as from a single principle through a single spiration.

41. The Holy Ghost does not proceed through generation but through spiration.

42. The relations in God are really identical with the Divine Nature.

43. The Three Divine Persons are in one another.

44. All the ad extra activities of God are common to the three Persons.

II. God the Creator

1. All that exists outside God was, in its whole substance, produced out of nothing by God.

2. God was moved by His goodness to create the world.

3. The world was created for the glorification of God.

4. The Three Divine Persons are one single, common principle of creation.

5. God created the world free from exterior compulsion and inner necessity.

6. God has created a good world.

7. The world had a beginning in time.

8. God alone created the world.

9. God keeps all created things in existence.

10. God, through His Providence, protects and guides all that He has created.

11. The first man was created by God.

12. Man consists of two essential parts - a material body and a spiritual soul.

13. The rational soul per se is the essential form of the body.

14. Every human being possesses an individual soul.

15. God has conferred on man a supernatural destiny.

16. Our first parents, before the fall, were endowed with sanctifying grace.

17. In addition to sanctifying grace, our first parents were endowed with the preternatural gift of bodily immortality.

18. Our first parents in Paradise sinned grievously through transgression of the Divine probationary commandment.

19. Through sin our first parents lost sanctifying grace and provoked the anger and the indignation of God.

20. Our first parents became subject to death and to the dominion of the devil.

21. Adam's sin is transmitted to his posterity, not by imitation but by descent.

22. Original sin is transmitted by natural generation.

23. In the state of original sin man is deprived of sanctifying grace and all that this implies, as well as of the preternatural gifts of integrity.

24. Souls who depart this life in the state of original sin are excluded from the Beatific Vision of

God.

25. In the beginning of time God created spiritual essences (angels) out of nothing.

26. The nature of angels is spiritual.

27. The evil spirits (demons) were created good by God; they became evil through their own fault.

28. The secondary task of the good angels is the protection of men and care for their salvation.

29. The devil possesses a certain dominion over mankind by reason of Adam's sin.

III. God the Redeemer

1. Jesus Christ is true God and true Son of God.

2. Christ assumed a real body, not an apparent body.

3. Christ assumed not only a body but also a rational soul.

4. Christ was truly generated and born of a daughter of Adam, the Virgin Mary.

5. The Divine and human natures are united hypostatically in Christ, that is, joined to each other in one Person.

6. In the hypostatic union each of the two natures of Christ continues unimpaired, untransformed, and unmixed with each other.

7. Each of the two natures in Christ possesses its own natural will and its own natural mode of operation.

8. The hypostatic union of Christ's human nature with the Divine Logos took place at the moment of conception.

9. The hypostatic union was effected by the three Divine Persons acting in common.

10. Only the second Divine Person became Man.

11. Not only as God but also as man Jesus Christ is the natural Son of God.

12. The God-Man Jesus Christ is to be venerated with one single mode of worship, the absolute worship of latria which is due to God alone.

13. Christ's Divine and human characteristics and activities are to be predicated of the one Word Incarnate.

14. Christ was free from all sin, from original sin as well as from all personal sin.

15. Christ's human nature was passable.

16. The Son of God became man in order to redeem men.

17. Fallen man cannot redeem himself.

18. The God-man Jesus Christ is a high priest.

19. Christ offered Himself on the Cross as a true and proper sacrifice.

20. Christ by His sacrifice on the Cross has ransomed us and reconciled us with God.

21. Christ, through His passion and death, merited award from God.

22. After His death, Christ's Soul, which was separated from His Body, descended into the underworld.

23. On the third day after His death, Christ rose gloriously from the dead.

24. Christ ascended body and soul into Heaven and sits at the right hand of the Father.

IV. The Mother of the Redeemer

1. Mary is truly the Mother of God.

2. Mary was conceived without the stain of original sin.

Mary is the Immaculate Conception.

3. Mary conceived by the Holy Ghost without the cooperation of man.

4. Mary bore her Son without any violation of her virginal integrity.

5. After the birth of Jesus, Mary remained a Virgin.

6. Mary was assumed body and soul into Heaven.

V. God the Sanctifier

1. There is a supernatural intervention of God in the faculties of the soul, which precedes the free act of the will.

2. There is a supernatural influence of God in the faculties of the soul which coincides in time with man's free act of will.

3. For every salutary act, internal supernatural grace of God (gratia elevans) is absolutely necessary.

4. Internal supernatural grace is absolutely necessary for the beginning of faith and salvation.

5. Without the special help of God, the justified cannot persevere to the end in justification.

6. The justified person is not able for his whole life long to avoid sins, even venial sins, without the special privilege of the grace of God.

7. Even in the fallen state, man can, by his natural intellectual power, know religious and moral truths.

8. For the performance of a morally good action, sanctifying grace is not required.

9. In the state of fallen nature, it is morally impossible for man without supernatural Revelation, to know easily, with absolute certainty, and without admixture of error, all religious and moral truths of the natural order.

10. Grace cannot be merited by natural works either de condigno or de congruo.

11. God gives all the just sufficient grace for the observation of the divine commandments.

12. God, by His eternal resolve of Will, has predetermined certain men to eternal blessedness.

13. God, by an eternal resolve of His Will, predestines certain men, on account of their foreseen sins, to eternal rejection.

14. The human will remains free under the influence of efficacious grace, which is not irresistible.

15. There is grace which is truly sufficient and yet remains inefficacious.

16. The causes of Justification. (Defined by the Council of Trent) :

1.       The final cause is the honour of God and of Christ and the eternal life of men.

2.       The efficient cause is the mercy of God.

3.       The meritorious cause is Jesus Christ, who as mediator between God and men, has made atonement for us and merited the grace by which we are justified.

4.       The instrumental cause of the first justification is the Sacrament of Baptism. Thus it defines that Faith is a necessary precondition for justification (of adults).

5.       The formal cause is God's Justice, not by which He Himself is just, but which He makes us just, that is, Sanctifying Grace.

17. The sinner can and must prepare himself by the help of actual grace for the reception of the grace by which he is justified.

18. The justification of an adult is not possible without faith.

19. Besides faith, further acts of disposition must be present.

20. Sanctifying grace sanctifies the soul.

21. Sanctifying grace makes the just man a friend of God.

22. Sanctifying grace makes the just man a child of God and gives him a claim to the inheritance of heaven.

23. The three Divine or theological virtues of faith, hope and charity are infused with sanctifying grace.

24. Without special Divine Revelation no one can know with the certainty of faith, if he be in the state of grace.

25. The degree of justifying grace is not identical in all the just.

26. Grace can be increased by good works.

27. The grace by which we are justified may be lost, and is lost by every grievous sin.

28. By his good works, the justified man really acquires a claim to supernatural reward from God.

29. A just man merits for himself through each good work an increase of sanctifying grace, eternal life (if death finds him in the state of grace) and an increase in heavenly glory.

VI. The Catholic Church

1. The Catholic Church was founded by the God-Man Jesus Christ.

2. Christ founded the Catholic Church in order to continue His work of redemption for all time.

3. Christ gave His Church a hierarchical constitution.

4. The powers bestowed on the Apostles have descended to the Bishops.

5. Christ appointed the Apostle Peter to be the first of all the Apostles and to be the visible Head of the whole Catholic Church, by appointing him immediately and personally to the primacy of jurisdiction.

6. According to Christ's ordinance, Peter is to have successors in his Primacy over the whole Catholic Church and for all time.

7. The successors of Peter in the Primacy are the Bishops of Rome.

8. The Pope possesses full and supreme power of jurisdiction over the whole Catholic Church, not merely in matters of faith and morals, but also in Church discipline and in the government of the Church.

9. The Pope is infallible when he speaks ex cathedra.

10. By virtue of Divine right, the bishops possess an ordinary power of government over their dioceses.

11. Christ founded the Catholic Church.

12. Christ is the Head of the Catholic Church.

13. In the final decision on doctrines concerning faith and morals, the Catholic Church is infallible.

14. The primary object of the Infallibility is the formally revealed truths of Christian Doctrine concerning faith and morals.

15. The totality of the Bishops is infallible, when they, either assembled in general council or scattered over the earth propose a teaching of faith or morals as one to he held by all the faithful.

16. The Church founded by Christ is unique and one.

17. The Church founded by Christ is holy.

18. The Church founded by Christ is catholic.

19. The Church founded by Christ is apostolic.

20. Membership of the Catholic Church is necessary for all men for salvation.

VII. The Communion of Saints

1. It is permissible and profitable to venerate the Saints in Heaven, and to invoke their intercession.

2. It is permissible and profitable to venerate the relics of the Saints.

3. It is permissible and profitable to venerate images of the Saints.

4. The living faithful can come to the assistance of the souls in Purgatory by their intercessions.

VIII. The Sacraments

1. The Sacraments of the New Covenant contain the grace which they signify, and bestow it on those who do not hinder it.

2. The Sacraments work ex opere operato, that is, the sacraments operate by the power of the completed sacramental rite.

3. All the Sacraments of the New Covenant confer sanctifying grace on the receivers.

4. Three Sacraments, Baptism, Confirmation, and Holy Orders, imprint a character, that is an indelible spiritual mark, and, for this reason, cannot be repeated.

5. The sacramental character is a spiritual mark imprinted on the soul.

6. The sacramental character continues at least until the death of the bearer.

7. All Sacraments of the New Covenant were instituted by Jesus Christ.

8. There are seven Sacraments of the New Law.

9. The Sacraments of the New Covenant are necessary for the salvation of mankind.

10. The validity and efficacy of the Sacrament is independent of the minister's orthodoxy and state of grace.

11. For the valid dispensing of the Sacraments it is necessary that the minister accomplish the Sacramental sign in the proper manner.

12. The minister must have the intention of at least doing what the Church does.

13. In the case of adult recipients moral worthiness is necessary for the worthy or fruitful reception of the Sacraments.

IX. Baptism

1. Baptism is a true Sacrament instituted by Jesus Christ.

2. The materia remota of the Sacrament of Baptism is true and natural water.

3. Baptism confers the grace of justification.

4. Baptism effects the remission of all punishments of sin, both eternal and temporal.

5. Even if it be unworthily received, valid Baptism imprints on the soul of the recipient an indelible spiritual mark, the Baptismal Character, and for this reason, the Sacrament cannot be repeated.

6. Baptism by water (Baptismus fluminis) is, since the promulgation of the Gospel, necessary for all men without exception for salvation.

7. Baptism can be validly administered by anyone.

8. Baptism can be received by any person in the wayfaring state who is not already baptised.

9. The Baptism of young children is valid and licit.

X. Confirmation

1. Confirmation is a true Sacrament properly so-called.

2. Confirmation imprints on the soul an indelible spiritual mark, and for this reason, cannot be repeated.

3. The ordinary minister of Confirmation is the Bishop alone.

XI. Holy Eucharist

1. The Body and Blood of Jesus Christ are truly, really, and substantially present in the Eucharist.

2. Christ becomes present in the Sacrament of the Altar by the transformation of the whole substance of the bread into His Body and of the whole substance of the wine into His Blood.

3. The accidents of bread and wine continue after the change of the substance.

4. The Body and Blood of Christ together with His Soul and Divinity and therefore, the whole Christ, are truly present in the Eucharist.

5. The Whole Christ is present under each of the two Species.

6. When either consecrated Species is divided, the Whole Christ is present in each part of the Species.

7. After the Consecration has been completed the Body and Blood are permanently present in the Eucharist.

8. The Worship of Adoration (latria) must be given to Christ present in the Eucharist.

9. The Eucharist is a true Sacrament instituted by Jesus Christ.

10. The matter for the consummation of the Eucharist is bread and wine.

11. For children before the age of reason, the reception of the Eucharist is not necessary for salvation.

12. Communion under two forms is not necessary for any individual members of the Faithful, either by reason of Divine precept or as a means of salvation.

13. The power of consecration resides in a validly consecrated priest only .

14. The Sacrament of the Eucharist can be validly received by every baptised person in the wayfaring state, including young children.

15. For the worthy reception of the Eucharist, the state of grace as well as the proper and pious disposition are necessary.

16. The Holy Mass is a true and proper Sacrifice.

17. In the Sacrifice of the Mass, Christ's Sacrifice on the Cross is made present, its memory celebrated, and its saving power applied.

18. In the Sacrifice of the Mass and in the Sacrifice of the Cross the Sacrificial Gift and the Primary Sacrificing Priest are identical; only the nature and the mode of the offering are different.

19. The Sacrifice of the Mass is not merely a sacrifice of praise and thanks-giving, but also a sacrifice of expiation and impetration.

XII. Penance

1. The Church has received from Christ the power of remitting sins committed after Baptism.

2. By the Church's Absolution sins are truly and immediately remitted.

3. The Church's power to forgive sins extends to all sin without exception.

4. The exercise of the Church's power to forgive sins is a judicial act.

5. The forgiveness of sins which takes place in the Tribunal of Penance is a true and proper Sacrament, which is distinct from the Sacrament of Baptism.

6. Extra-sacramental justification is effected by perfect sorrow only when it is associated with the desire for the Sacrament (votum sacramenti).

7. Contrition springing from the motive of fear is a morally good and supernatural act.

8. The Sacramental confession of sins is ordained by God and is necessary for salvation.

9. By virtue of Divine ordinance, all grievous sins according to kind and number, as well as those circumstances which alter their nature, are subject to the obligation of confession.

10. The confession of venial sins is not necessary but is permitted and is useful.

11. All temporal punishments for sin are not always remitted by God with the guilt of sin and the eternal punishment.

12. The priest has the right and duty, according to the nature of the sins and the ability of the penitent, to impose salutary and appropriate works for satisfaction.

13. Extra-sacramental penitential works, such as the performance of voluntary penitential practices and the patient bearing of trials sent by God, possess satisfactory value.

14. The form of the Sacrament of Penance consists in the words of Absolution.

15. Absolution, in association with the acts of the penitent, effects the forgiveness of sins.

16. The principal effect of the Sacrament of Penance is the reconciliation of the sinner with God.

17. The Sacrament of Penance is necessary for salvation to those who, after Baptism, fall into grievous sin.

18. The sole possessors of the Church's Power of Absolution are the bishops and priests.

19. Absolution given by deacons, clerics or lower rank, and laymen is not Sacramental Absolution.

20. The Sacrament of Penance can be received by any baptised person who, after Baptism, has committed a grievous or a venial sin.

21. The Church possesses the power to grant Indulgences.

22. The use of Indulgences is useful and salutary to the Faithful.

XIII. Holy Orders

1. Holy Order is a true and proper Sacrament which was instituted by Jesus Christ.

2. The consecration of priests is a Sacrament.

3. Bishops are superior to priests.

4. The Sacrament of Order confers sanctifying grace on the recipient.

5. The Sacrament of Order imprints a character on the recipient.

6. The Sacrament of Order confers a permanent spiritual power on the recipient.

7. The ordinary dispenser of all grades of Order, both the sacramental and the non-sacramental,

is the validly consecrated Bishop alone.

XIV. Matrimony

1. Marriage is a true and proper Sacrament instituted by God.

2. From the sacramental contract of marriage emerges the Bond of Marriage, which binds both marriage partners to a lifelong indivisible community of life.

3. The Sacrament of Matrimony bestows sanctifying grace on the contracting parties.

XV. Anointing of the sick

1. Extreme Unction or anointing of the sick is a true and proper Sacrament instituted by Jesus Christ.

2. The remote matter of Extreme Unction is oil.

3. The form consists in the prayer of the priest for the sick person which accomplishes the anointing.

4. Extreme Unction gives the sick person sanctifying grace in order to arouse and strengthen him.

5. Extreme Unction effects the remission of grievous sins still remaining and of venial sins.

6. Extreme Unction sometimes effects the restoration of bodily health, if this be of spiritual advantage.

7. Only Bishops and priests can validly administer Extreme Unction.

8. Extreme Unction can be received only by the Faithful who are seriously ill.

XVI. The Last Things

1. In the present order of salvation, death is a punishment for sin.

2. All human beings subject to original sin are subject to the law of death.

3. The souls of the just which in the moment of death are free from all guilt of sin and punishment for sin, enter into Heaven.

4. The bliss of Heaven lasts for all eternity.

5. The degree of perfection of the Beatific Vision granted to the just is proportioned to each one's merit.

6. The souls of those who die in the condition of personal grievous sin enter Hell.

7. The punishment of Hell lasts for all eternity.

8. The souls of the just which, in the moment of death, are burdened with venial sins or temporal punishment due to sins, enter purgatory.

9. At the end of the world Christ will come again in glory to pronounce judgement.

10. All the dead will rise again on the last day with their bodies.

11. The dead will rise again with the same bodies as they had on earth.

12. Christ, on His second coming, will judge all men.