Omfg

[Frogger]

Lol, burnt my hair once. On purpose, it stunk for a week XD.

BTW, lol my fire starting friend isnt alowwed at my house anymore be cuz my firestarting friend got caught lighting fires in my backyard

Your friend is going to hell mate. Look at the signs.

:shifty:

 

[Monsteroids]

Your friend is going to hell mate. Look at the signs.

:shifty:

huh???

 

[mr_resi]

Cuz he likes fire lol, meh were all going to hell/

anyway -_-, actually i belive thta theres no after life and we just rot in the ground

 

[Monsteroids]

Cuz he likes fire lol, meh were all going to hell/

anyway -_-, actually i belive thta theres no after life and we just rot in the ground

Hell? Afterlife? WTF are those? Drugs?! Just because you like burning stuff doesn't mean you do drugs!! Don't generalize! *burns part of the thread*

I think we rot in the ground too, but wtf does that have to with drugs?

 

[mr_resi]

No shes sayinf he likes fire, hell has fire, lots of fire, how the hell did you get drugs from that? :crazy:

 

[Monsteroids]

No shes sayinf he likes fire, hell has fire, lots of fire, how the hell did you get drugs from that? :crazy:

Oooohhhh, heeeelllllll.... what?

 

[mr_resi]

-_-, your kidding right? Looks like its time to quote wikipedia

Hell, according to many religious beliefs, is an afterlife of suffering where the wicked or unrighteous dead are punished. Hell is almost always depicted as underground. Hell is traditionally depicted as fiery within Christianity [1] and Islam.[citation needed] Some other traditions, however, portray hell as cold and gloomy.

Some theologies of hell offer graphic and gruesome detail (for example, Hindu Naraka). Religions with a linear divine history often depict hell as endless (for example, see Hell in Christian beliefs). Religions with a cyclic history often depict hell as an intermediary period between incarnations (for example, see Chinese Di Yu). Punishment in hell typically corresponds to sins committed in life. Sometimes these distinctions are specific, with damned souls suffering for each wrong committed (see for example Plato's myth of Er), and sometimes they are general, with sinners being relegated to one or more chamber of hell or level of suffering (for example, Augustine of Hippo asserting that unbaptized infants, whom he believed to be deprived of Heaven, suffer less in hell than unbaptized adults). In Islam and Christianity, however, faith and repentance play a larger role than actions in determining a soul's afterlife destiny.

Hell is often portrayed populated with demons, who torment the damned. Many are ruled by a death god, such as Nergal, the Hindu Yama, or some other dreadful supernatural figure (e.g. Satan).

In contrast to hell, other general types of afterlives are abodes of the dead and paradises. Abodes of the dead are neutral places for all the dead (for example, see sheol), rather than prisons of punishment for sinners. A paradise is a happy afterlife for some or all the dead (for example, see heaven).

Modern understandings of hell often depict it abstractly, as a state of loss rather than as fiery torture literally under the ground.

Purgatory is what the Roman Catholic Church calls "the final purification of the elect" by which, it believes, "all who die in God's grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven."[1]

All the ancient Christian Churches pray for the dead in the belief that they are thereby assisted.[2] But the way the final purification of the dead is pictured developed distinctive features in the Latin-speaking West and the Greek-speaking East. In the West, the term purgatorium (cleansing) was used to name this process of purification, and purgatory was often described as a place of purging fire.[3] Differences on these non-dogmatic elements were discussed at the Council of Florence.[4]

Eastern Orthodox theology does not generally describe the process of purification after death as involving suffering, resulting in a distinctly Eastern understanding of the final purification, which nevertheless describes it as a "direful condition" from which, through the prayers and good works of the living, souls are delivered before the common resurrection and judgment, [5]. Naturally, Greek theology does not employ the Latin term "purgatory", and the doctrine is often seen by Orthodox theologians as a doctrinal difference. Eastern Catholic Churches – including those of Greek tradition – in full communion with the Latin Catholic Church interpret the Greek articulation of a "final theosis" and the Latin articulation of "purgatory" as essentially equivalent expressions of a final purification.[6]

During the Protestant Reformation, certain Protestant theologians developed a view of salvation (soteriology) that excluded Purgatory. Today, Protestants, with few exceptions, do not believe in a process of purification after death.