To me, though, Chick is not just another anti-Catholic bigot. When I was a kid Jack Chick was the man who was responsible for more nightmares than the Twilight Zone and Kolchak: The Nightstalker combined. Chick not only scared the hell out of me, he made me afraid that hell was all around me.
2 Tim. 1:16-18 is an example of Paul praying for the dead, in this case, a man named Onesiphorus.
Praying for the dead was common practice among the Jews at that time. It has been the practice at least as long as the time of the Maccabees. 2 Maccabees 12:43–45 states "In doing this he acted in a very excellent and noble way, inasmuch as he had the resurrection of the dead in view; for if he were not expecting the dead to rise again, it would have been useless and foolish to pray for them in death. But if he did this with a view to the splendid reward that awaits those who had gone to rest in godliness, it was a holy and pious thought. Thus he made atonement for the dead that they might be freed from this sin." These verses are the primary reason that the deuterocanonical books were removed from the Old Testament. They justified praying for the dead.
Praying for the dead remains the Jewish practice today. Orthodox Jews recite the Kaddish for eleven months after the death of a parent, to pray for their purification. Judaism 101 says "According to Jewish tradition, the soul must spend some time purifying itself before it can enter the World to Come."
While many contend that purgatory and praying for the dead was a medieval Roman Catholic invention, there is ample evidence that this was a belief of the early Christians. Visit the catacombs, and you find prayers for the dead scrawled on the wall in examples of graffiti dating to the first three centuries of Christianity.
Other writings of that era such as Acts of Paul and Thecla and the Martyrdom of Perpetua and Felicity also attest to this belief.
The Early Church Fathers, who, being "early" predated Medieval times by quite a bit, also wrote on this topic. Tertullian, writes in the second century, "We offer sacrifices for the dead on their birthday anniversaries [the date of death—birth into eternal life]."
The word "donec" (until) of itself does not direct our attention to what happened afterwards; it simply points out what has happened up to that moment, that is, the virginal conception of Jesus Christ by a unique intervention of God. We find the same word in John 9:18, where it says that the Pharisees did not believe in the miraculous cure of the man blind from birth "until" (donec) they called his parents. However, neither did they believe afterwards. Consequently, the word "until" does not refer to what happens later.
"And when he had taken her, he knew her not, till she had brought forth her first-born Son.' He hath here used the word till,' not that thou shouldest suspect that afterwards he did know her, but to inform thee that before the birth the Virgin was wholly untouched by man. But why then, it may be said, hath he used the word, till'? Because it is usual in Scripture often to do this, and to use this expression without reference to limited times. For so with respect to the ark likewise, it is said, The raven returned not till the earth was dried up.' And yet it did not return even after that time. And when discoursing also of God, the Scripture saith, From age until age Thou art,' not as fixing limits in this case. And again when it is preaching the Gospel beforehand, and saying, In his days shall righteousness flourish, and abundance of peace, till the moon be taken away,' it doth not set a limit to this fair part of creation. So then here likewise, it uses the word "till," to make certain what was before the birth, but as to what follows, it leaves thee to make the inference.” John Chrysostom, Gospel of Matthew, V:5 (A.D. 370).It is worth noting that St. John Chrysostom was cited positively in the preface to the King James Version of the Bible. "S. Chrysostom that lived in S. Jerome’s time, giveth evidence with him: “The doctrine of S. John [saith he] did not in such sort [as the Philosophers’ did] vanish away: but the Syrians, Egyptians, Indians, Persians, Ethiopians, and infinite other nations being barbarous people translated it into their [mother] tongue, and have learned to be [true] Philosophers,” he meaneth Christians. [S. Chrysost. in Johan. cap.I. hom.I.]"
you such names as "hater," "naive," or worse. Remember, the world thinks the Gospel is foolish (1 Cor. 1:12). Yet, we Christians are not declaring that so and so is going to hell, we are simply being messengers of God, as God commanded us to do. We are spreading the Gospel message of salvation. Logically, if the world doesn't like that message, then the world should go after the originator of that message (God), and not shoot the messenger (Christians). However, this fallen world is quite illogical in many ways, isn't it? II. "BODY AND SOUL BUT TRULY ONE" 362-368
The human person, created in the image of God, is a being at once corporeal and spiritual. The biblical account expresses this reality in symbolic language when it affirms that "then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being." Man, whole and entire, is therefore willed by God.
In Sacred Scripture the term "soul" often refers to human life or the entire human person. But "soul" also refers to the innermost aspect of man, that which is of greatest value in him, that by which he is most especially in God's image: "soul" signifies the spiritual principle in man.
The human body shares in the dignity of "the image of God": it is a human body precisely because it is animated by a spiritual soul, and it is the whole human person that is intended to become, in the body of Christ, a temple of the Spirit:
The unity of soul and body is so profound that one has to consider the soul to be the "form" of the body: i.e., it is because of its spiritual soul that the body made of matter becomes a living, human body; spirit and matter, in man, are not two natures united, but rather their union forms a single nature.
The Church teaches that every spiritual soul is created immediately by God - it is not "produced" by the parents - and also that it is immortal: it does not perish when it separates from the body at death, and it will be reunited with the body at the final Resurrection.
Sometimes the soul is distinguished from the spirit: St. Paul for instance prays that God may sanctify his people "wholly", with "spirit and soul and body" kept sound and blameless at the Lord's coming. The Church teaches that this distinction does not introduce a duality into the soul. "Spirit" signifies that from creation man is ordered to a supernatural end and that his soul can gratuitously be raised beyond all it deserves to communion with God.
The spiritual tradition of the Church also emphasizes the heart, in the biblical sense of the depths of one's being, where the person decides for or against God.The frequent New Testament affirmations that Jesus was "raised from the dead" presuppose that the crucified one sojourned in the realm of the dead prior to his resurrection. This was the first meaning given in the apostolic preaching to Christ's descent into hell: that Jesus, like all men, experienced death and in his soul joined the others in the realm of the dead. But he descended there as Savior, proclaiming the Good News to the spirits imprisoned there.
Scripture calls the abode of the dead, to which the dead Christ went down, "hell" - Sheol in Hebrew or Hades Such is the case for all the dead, whether evil or righteous, while they await the Redeemer: which does not mean that their lot is identical, as Jesus shows through the parable of the poor man Lazarus who was received into "Abraham's bosom":in Greek - because those who are there are deprived of the vision of God. "It is precisely these holy souls, who awaited their Savior in Abraham's bosom, whom Christ the Lord delivered when he descended into hell." Jesus did not descend into hell to deliver the damned, nor to destroy the hell of damnation, but to free the just who had gone before him.
"The gospel was preached even to the dead." The descent into hell brings the Gospel message of salvation to complete fulfillment. This is the last phase of Jesus' messianic mission, a phase which is condensed in time but vast in its real significance: the spread of Christ's redemptive work to all men of all times and all places, for all who are saved have been made sharers in the redemption.
Christ went down into the depths of death so that "the dead will hear the voice of the Son of God, and those who hear will live." Jesus, "the Author of life", by dying destroyed "him who has the power of death, that is, the devil, and [delivered] all those who through fear of death were subject to lifelong bondage." Henceforth the risen Christ holds "the keys of Death and Hades", so that "at the name of Jesus every knee should bow, in heaven and on earth and under the earth."
You can read quotes from the Early Church Fathers on hell.
It occurred to me recently that I spend a large percentage of my time being tired -- often really, really tired. These past few months have been worse than usual, this pregnancy bringing with it a crushing exhaustion that I haven't been able to shake. Even before this pregnancy, though, long stretches of feeling well rested have been few and far between ever since my first child was born. A certain amount of weariness just comes with the territory of building a family. . .Go read the rest.
As I leaned against the wall, I thought it was interesting that this is the life I want for my children.
I thought about how counterintuitive it is to say, "Hey, kids, I'm really freaking tired all the time because of the duties of my vocation, and I pray that in twenty or so years this will be your life, too!" I can see why so many of the Baby Boomers and their parents adopted the mentality that the best life you could give your kids is one of physical ease and personal freedom to do whatever you feel like doing -- after all, that's a whole lot more comfortable. Surely a "good" life would involve more relaxation than work, more pleasure than sacrifice, more amusement than perseverance.
The amillennial view interprets Revelation 20 symbolically and sees the millennium not as an earthly golden age in which the world will be totally Christianized, but as the present period of Christ’s rule in heaven and on the earth through his Church. This was the view of the Protestant Reformers and is still the most common view among traditional Protestants, though not among most of the newer Evangelical and Fundamentalist groups.
Amillennialists also believe in the coexistence of good and evil on earth until the end. The tension that exists on earth between the righteous and the wicked will be resolved only by Christ’s return at the end of time. The golden age of the millennium is instead the heavenly reign of Christ with the saints, in which the Church on earth participates to some degree, though not in the glorious way it will at the Second Coming.
Amillennialists point out that the thrones of the saints who reign with Christ during the millennium appear to be set in heaven (Rev. 20:4; cf. 4:4, 11:16) and that the text nowhere states that Christ is on earth during this reign with the saints.
They explain that, although the world will never be fully Christianized until the Second Coming, the millennium does have effects on earth in that Satan is bound in such a way that he cannot deceive the nations by hindering the preaching of the gospel (Rev. 20:3). They point out that Jesus spoke of the necessity of "binding the strong man" (Satan) in order to plunder his house by rescuing people from his grip (Matt. 12:29). When the disciples returned from a tour of preaching the gospel, rejoicing at how demons were subject to them, Jesus declared, "I saw Satan fall like lightning" (Luke 10:18). Thus for the gospel to move forward at all in the world, it is necessary for Satan to be bound in one sense, even if he may still be active in attacking individuals (1 Pet. 5:8).
680 Christ the Lord already reigns through the Church, but all the things of this world are not yet subjected to him. The triumph of Christ's kingdom will not come about without one last assault by the powers of evil.
681 On Judgment Day at the end of the world, Christ will come in glory to achieve the definitive triumph of good over evil which, like the wheat and the tares, have grown up together in the course of history.
682 When he comes at the end of time to judge the living and the dead, the glorious Christ will reveal the secret disposition of hearts and will render to each man according to his works, and according to his acceptance or refusal of grace.
“Much about that time [1360], even our King Richard the Second’s days, John Trevisa translated them into English, and many English Bibles in written hand are yet to be seen that divers translated, as it is very probable, in that age . . . So that, to have the Scriptures in the mother tongue is not a quaint conceit lately taken up, . . . but hath been thought upon, and put in practice of old, even from the first times of the conversion of any Nation; no doubt, because it was esteemed most profitable, to cause faith to grow in men’s hearts the sooner, . . .”
The history of English Bible translation (preceded earlier by editions in the earlier common language of Anglo-Saxon) is very long, starting with Caedmon in the 7th century, Aldhelm (c. 700), the Venerable Bede (d. 735), followed by Eadhelm, Guthlac, and Egbert (all in Saxon, the vernacular language of that time in England). King Alfred the Great (849-99) translated the Bible, as did Aelfric (d.c. 1020). Middle English translations included those of Orm (late 12th c.) and Richard Rolle (d. 1349).
Vernacular Bibles in many languages appeared throughout the early and late Middle Ages (after Latin ceased being a common, widespread language). Between 1466 and 1517 fourteen translations of the Bible were published in High German, and five in Low German. Raban Maur had translated the entire Bible into Teutonic, or old German, in the late 8th century. Between 1450 to 1520 there were ten French translations, and also Bibles rendered in Belgian, Bohemian, Spanish, Hungarian, and Russian. 25 Italian versions (with express Church sanction) appeared before 1500, starting at Venice in 1471.
I wrote about the Waldensians/Valdois here. I found information in an online Reformation museum that said the Waldensian Bibles to which you allude, included some of the deuterocanonical books, such as Tobit and Maccabees. 
Nearly one-third (31.4%) of U.S. adults say they were raised Catholic. Today, however, only 23.9% of adults say they are affiliated with the Catholic Church, a net loss of 7.5 percentage points. Overall, roughly one-third of those who were raised Catholic have left the church, and approximately one-in-ten American adults are former Catholics.Roman Catholic bishops are not allowed to marry, but the Bible commands that Christian bishops are supposed to marry.
The Landscape Survey finds that 2.6% of U.S. adults have switched their affiliation to Catholicism after being raised in another faith or in no faith at all. Nevertheless, former Catholics outnumber converts to Catholicism by roughly four-to-one.
The debate, part of a Vatican-sponsored project called STOQ (Science, Theology and the Ontological Quest) which seeks to explore the relationship between science and ethical and moral questions, is said to have the full blessing of Pope Benedict, a fervent advocate of what he views as the compatibilty of faith with reason. The March conference is being jointly organised by the Pontifical Gregorian University of Rome, and Notre Dame University, Indiana.They have destroyed the foundations - "In the beginning GOD CREATED..."
279 "In the beginning God created the heavens and the earth." Holy Scripture begins with these solemn words. The profession of faith takes them up when it confesses that God the Father almighty is "Creator of heaven and earth" (Apostles' Creed), "of all that is, seen and unseen" (Nicene Creed). We shall speak first of the Creator, then of creation and finally of the fall into sin from which Jesus Christ, the Son of God, came to raise us up again.
280 Creation is the foundation of "all God's saving plans," the "beginning of the history of salvation" that culminates in Christ. Conversely, the mystery of Christ casts conclusive light on the mystery of creation and reveals the end for which "in the beginning God created the heavens and the earth": from the beginning, God envisaged the glory of the new creation in Christ.282 Catechesis on creation is of major importance. It concerns the very foundations of human and Christian life: for it makes explicit the response of the Christian faith to the basic question that men of all times have asked themselves: "Where do we come from?" "Where are we going?" "What is our origin?" "What is our end?" "Where does everything that exists come from and where is it going?" The two questions, the first about the origin and the second about the end, are inseparable. They are decisive for the meaning and orientation of our life and actions.
283 The question about the origins of the world and of man has been the object of many scientific studies which have splendidly enriched our knowledge of the age and dimensions of the cosmos, the development of life-forms and the appearance of man. These discoveries invite us to even greater admiration for the greatness of the Creator, prompting us to give him thanks for all his works and for the understanding and wisdom he gives to scholars and researchers. With Solomon they can say: "It is he who gave me unerring knowledge of what exists, to know the structure of the world and the activity of the elements. . . for wisdom, the fashioner of all things, taught me."
284 The great interest accorded to these studies is strongly stimulated by a question of another order, which goes beyond the proper domain of the natural sciences. It is not only a question of knowing when and how the universe arose physically, or when man appeared, but rather of discovering the meaning of such an origin: is the universe governed by chance, blind fate, anonymous necessity, or by a transcendent, intelligent and good Being called "God"? And if the world does come from God's wisdom and goodness, why is there evil? Where does it come from? Who is responsible for it? Is there any liberation from it?
285 Since the beginning the Christian faith has been challenged by responses to the question of origins that differ from its own. Ancient religions and cultures produced many myths concerning origins. Some philosophers have said that everything is God, that the world is God, or that the development of the world is the development of God (Pantheism). Others have said that the world is a necessary emanation arising from God and returning to him. Still others have affirmed the existence of two eternal principles, Good and Evil, Light and Darkness, locked, in permanent conflict (Dualism, Manichaeism). According to some of these conceptions, the world (at least the physical world) is evil, the product of a fall, and is thus to be rejected or left behind (Gnosticism). Some admit that the world was made by God, but as by a watch-maker who, once he has made a watch, abandons it to itself (Deism). Finally, others reject any transcendent origin for the world, but see it as merely the interplay of matter that has always existed (Materialism). All these attempts bear witness to the permanence and universality of the question of origins. This inquiry is distinctively human.
286 Human intelligence is surely already capable of finding a response to the question of origins. The existence of God the Creator can be known with certainty through his works, by the light of human reason, even if this knowledge is often obscured and disfigured by error. This is why faith comes to confirm and enlighten reason in the correct understanding of this truth: "By faith we understand that the world was created by the word of God, so that what is seen was made out of things which do not appear."
287 The truth about creation is so important for all of human life that God in his tenderness wanted to reveal to his People everything that is salutary to know on the subject. Beyond the natural knowledge that every man can have of the Creator, God progressively revealed to Israel the mystery of creation. He who chose the patriarchs, who brought Israel out of Egypt, and who by choosing Israel created and formed it, this same God reveals himself as the One to whom belong all the peoples of the earth, and the whole earth itself; he is the One who alone "made heaven and earth".
288 Thus the revelation of creation is inseparable from the revelation and forging of the covenant of the one God with his People. Creation is revealed as the first step towards this covenant, the first and universal witness to God's all-powerful love. And so, the truth of creation is also expressed with growing vigor in the message of the prophets, the prayer of the psalms and the liturgy, and in the wisdom sayings of the Chosen People.
Pope to lead marathon Bible reading on Italian TV: "Pope Benedict XVI will kick off a week-long reading of the Bible on Italian television starting Sunday, with readers to include three former presidents and Oscar-winning actor Roberto Benigni.
Some 2,000 people will take turns reading the Bible's 73 books, from the Old Testament's Genesis to the New Testament's Book of Revelations, at Rome's Holy Cross in Jerusalem basilica.
The pope will record the first reading at the Vatican.
Senator for life Giulio Andreotti, former presidents Francesco Cossiga, Oscar Luigi Scalfaro and Carlo Azeglio Ciampi as well as several ministers in the centre-right government of Silvio Berlusconi including his top aide Gianni Letta will be among the readers."
