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CHAPTER VIII: The punishments of Hell and call to conversion

The pain of loss (poena damni) means not being able to see God ("darkness"), a deprivation that corresponds to the lack of sanctifying grace in the moment of death. It 's the result of aversion to God
Sin, according to Augustine, consists of two elements: the aversion to God and the conversion to a created good (Aversio a Deo / conversion to creaturam). To convert the created good is a positive penalty:
the pain of sense (poena sensus), that is the pain that causes a painful influence from outside. Corresponds to personal sin (1). "Sense" is also about sensitive life after the resurrection.
implies "fire." There are two extremes in the valuation of the "fire" only as a metaphor for more pictures (Origen) or a reality that we know (eg. Bautz, 100 years ago, volcanoes as a concrete sign that hell is inside earth (2)). We must instead apply a similar understanding: a comparison to being tied to the body (Augustine, Thomas). Indicates a suffering that punishes.

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not shut the hell is an "urgent call to conversion" (CCC, n. 1036). The reference to hell is an important way to avoid damnation.
But we must not isolate the doctrine: the primary theme of the preaching is the love of God which also means that God respects the free will of man. God is not predestined anyone to go to hell, as clearly expressed the Council of Trent against Calvin (DH 1567, cf. Already the Council of Orange, 529: DH 397). God tries to save everyone. Damnation is the consequence of voluntary aversion (a mortal sin), which persists to the end (CCC, No 1037).
An editorial in the journal Catholic Civilization, "concluded his speech with a reference to hell balanced:
Today" in preaching and catechesis do not talk about hell with almost no damage to the Christian people, that in this way is not longer faced with the tremendous possibility of losses (3) and is not put before the urgent need to make a decision for Jesus Christ and to live in conformity with the Gospel, to resist sin and evil, which threatens the eternal destiny. The Christian message is a message of hope, joy and confidence in the infinite love of God and of Christ the Savior, but we must not forget that man is weak and sinful, and always needs to be called to conversion, 'Repent and believe the Gospel' (Mark 1:15). It was this, the first word of Jesus, but it was also the most decisive, and the Church must not tire of repeating it to divert people from the danger of eternal damnation "(4).

1) See p. es. STh I-II q. 87 a. 4.
2) See Bautz, J., Die Hölle, 21905 Mainz, 33-40, quoted in VORGRIMLER, op. cit., 295.
3) NB: Editorial does not mean just an abstract possibility: "It makes no sense ... say that there is a real possibility of damnation, but in practice no one is damned "(p. 112).
4) EDITORIAL, p. 119.

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CHAPTER VII: systematic context of the issue about Hell

important prerequisite
1) The freedom of man who can decide for or against the love of God (cf. CCC, n. 1036).
2) The seriousness of sin, sin is not a "mistake", but an action against God has in some way in a real infinite that man can not solve by itself. Only God can liberate man from spiritual death which is the consequence of each grave sin (analogy with the death of the body). The awful fact of sin shows the cross at the same time revealing the mercy of God offered to all who are ready to convert.
3) The death as the end of the state of pilgrimage (1): there is no conversion after death (against Origen, etc...) It is likely that death will never end the life of a person who is in mortal sin? That all must be converted before they die? If mortal sin is a reality in many people, it must also be assumed in a realistic way that death ratification orientation always negative in many people.
4) God's holiness can not tolerate sin in his neighborhood. Crucial point now is the image of God should reveal the stark contrast between good and evil.

objections known
1) The mercy of God is more ready to pardon than condemn. This observation
is correct, but it is first life on earth where there is still the possibility of converting. Honors as the salvation accomplished by the mercies of God, so damn honors the divine justice.
(According to Thomas, God's mercy reaches through the hell in the sense that the intensity of pain remains under the appropriate measure, as in heaven man receives far more than deserved: STh Suppl. Q. 99 a. 2 to 1 ).
2) Hell is only a threat.
3) It is hoped the final salvation of all.
4) The doctrine of hell only indicates a real possibility, but not necessarily made a reality.
5) There is no canonization of the damned.
6) God has no thirst for revenge. See, however
Rom 12.19: "Vengeance is mine, I will repay, saith the Lord." Divine vengeance knows no human imperfection that tends to do too much or not. The joy of God is not about punishment as such, but the effect of his righteousness (2).
7) Hell is a decrease in the bliss of the elect.
The blessed in heaven are perfectly united with the divine in the beatific vision. Participate in the knowledge and the divine will. If one accepts, however, that God himself would have a damn about the endless pain, you should accept God as a consequence the last change that leads to pantheism, which does not distinguish between human affections the eternal life of God
8) Hell is against the human desire to happiness. One can be created will be unhappy? Every rational being
certainly want their happiness. But the concrete object of this desire can be very different and depends on the will created. God does not force us to change this choice.


1) See the previous parts.
2) STh I-II q. 87 a. 3 to 3.

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CHAPTER VI: The modern discussion about Hell

Conditions by the Magisterium
A first row of magisterial texts about the "foundation" Anthropology of eternal damnation: Who goes to hell? He who dies with the mortal sin descend immediately to hell. Especially important is the "Benedictus Deus" (DH 1000-02). The synod of Constantinople
emphasizes the eternity of punishment. Innocent II distinguishes two sentences as "poena damn", the lack of vision of God as a consequence of original sin, and "poena sensus, the punishment for the positive current mortal sin (the" fire ") (DH 780).
These doctrines are explained or even mentioned in more recent documents of the Magisterium: Lumen Gentium 48 (eternal punishment), the profession of faith of Paul VI, the declaration of the Congregation for the Doctrine of the Faith in 1979 and CCC (Nos. 1033 - 37).

The attack against the Enlightenment Hell
Enlightenment there is a strong tendency deist who denies God's intervention in this world. The result is the negation of the supernatural world, first of the reality of grace that enables us to share the divine life. The denial of the supernatural reality of the goodness of man joins the accent so that you forget the original sin. From this "land" come-century liberal Protestantism. XIX, especially in the character of Schleiermacher: Hell would be contrary to divine love.

The position of Karl Barth
According to Barth, God works in all of salvation (solus Deus, grace alone), it comes as a logical consequence of the redemption of all effective. The God's judgment happens vicariously on Jesus Christ who appears as "the only condemned" (it's obvious link with the Calvinist view that Jesus was the cross in the state of habitual sin).
apocatastasis Barth does not want to teach (but only hope). To indicate the position of Barth, we can cite: "Whoever does not believe the apocatastasis, is an ox, but the person who teaches, is an ass" (1). The logical consequence of this proposal would believe something without being able to teach it ...

Other doctrines criticism of the traditional doctrine
1) Especially in Protestantism often assumes a "canon in the canon": a central thesis in Scripture that would be against other less central thesis. P. es. "The love of God is opposed to damnation. Even the view of two rows of text in Scripture (see above) belongs to this model.
2) To avoid an eternal punishment, shall be subject to an annihilation of the wicked. So in the diagnosis (the fate of the "psychic"), at Arnobius and pseudo-Clementine homilies (s. IV), among many liberal Protestants, Jehovah's Witnesses and other sects (2).
3) The "hope of salvation for all" in the sense that it must or may be hoped that in fact no person shall be convicted. According to Henri Crouzel (3), already Origen did not say positively that there will be damned, but "hoped". As an argument, it is said, inter alia, that the Church prays for all. Another argument indicates the fact that the Church has not given any "canonization of being in hell." Even for Judah, the fact of damnation would not be safe.
Indeed, the Church prays that all may be saved and avoid damnation. But this prayer concerns "the conversion of all men living" (4), not a conversion after his death. Is it really so serious that all sinners are converted before his death?
We can hope for others, but our love and our prayer is not a substitute for personal conversion as a condition of grace. There is no automatic salvation. The hope has as its foundation the contents of the faith, but faith does not say that it all will be saved.
A "canonization hell" is not possible, because the Church does not know the internal state of human hearts. This is a divine prerogative. A beatification happens only after the recognition of at least a miracle and therefore requires the direct intervention of God Canonization A "negative" would be possible if God did miracles negative because of the intercession of the condemned - an idea that does not seem very lit.
This does not mean that people with special gifts have seen the eternal damnation of real people (eg. Taigi Blessed Anna Maria in the last century or visionaries today) (5). It was approved by the Church prophetic message of Fatima in the "First Mystery" about the destruction of a large mass of people. This message must result in the conversion and to gain commitments for the eternal salvation of men.
concerning Judas, you can see the "dossier" New Testament (6).
4) Close to the view shown on the "hope for the salvation of all" a term is "hook" called the "real possibility". Hell would be a "real possibility" and perhaps no one would be convicted.
This theory tends to introduce a mythology: a hell-free vacuum convicted persons. This makes no sense if it emphasizes the personal dimension of the "last things." The hell that is to say, "be doomed forever. "This state really does not exist without" carriers "of this concrete state.
A systematic response can not only respond to the objections, but must see the whole context of the doctrine of hell.


1) Breide 110 - 112 (Scheffczyk). The quotation is not to Barth, but summarizes his position.
2) POZO (1990) 417s.
3) Crouzel, H., Origen, Paris 1985, idem, eschatology of Origen, op . cit.
4) International Theological Commission 491.
5) Cf HOLBÖCK, Fegfeuer, op. cit., 132, Bessieres, A., The Anna-Maria bienheureuse Taigi ...; td.: Anna Maria Taigi. Seherin und Prophetin, Christiana: CH-31984 Stein am Rhein, 163.
6) Mk 14.21 par., Acts 1.25, Jn 13.18, 17.12. For the last song, Rudolf Schnackenburg states (Das Johannesevangelium III, 31979 Freiburg, 207 [* it.: The Gospel of John]): "The expression 'son of perdition' is a very strong conviction that indicates the The exclusion from salvation. "

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CHAPTER V: Trends and opposite the reaction of the teaching about Hell

Jansenism
the source of this school of thought is the work "Augustine" by Cornelius Jansenius (the youngest, + 1635): an unbalanced presentation of Augustine. The central point is the negation of "sufficient grace" (1). Jesus died only for the elect (-> Jansenist cross brace with little open).
Already the "Roman Catechism" of 1566 (eg.) Taught a doctrine contrary: according to the sufficiency, Jesus died for "all", according to the effect (which implies the natural response of man), only "many" (2).
Innocent X in 1653 stated that: Jesus died for all (DH 2005), Alexander VIII in 1690: the influence of Jesus is also aimed at pagans, Jews and heretics (DH 2304-05), Clement XI in 1713 against Quesnel: the grace is given outside the Church (DH 2429).

thesis too generous
In 1772 we find a decision of the Congregation of the index (corresponding somehow today the Congregation for the Doctrine of the Faith) against the argument: "It is likely that the number of elected members is much larger than the number of the damned" (3). The reason for the condemnation was not the thesis that the number of elected members would be greater than that of the reprobate - a thesis which is acceptable under the same congregation - but the statement "lax" that the number of elected members would be "very much" bigger. Such a thesis can give people a safe and too great a neglect in the fight against sin.


1) 2305 DH against the "prayer" Jansenist, "A sufficient free gratia nos, Domine." It then denied the difference between the grace offered to all ("gratia sufficiens" because it would be sufficient to reach salvation, if accepted) and the grace that carries the effect of salvation (grace efficax).
2) Cat rom. II, 4.24.
3) A. MICHEL, "evaded, nombre des" DThC IV 2350-78.

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CHAPTER IV: The Ancient Church and Hell

The transmission of faith and its defense against Marcion Marcion
had opposed the "evil God" the Old Testament, which threatens us with its punishment, the "good God" in the NT. Against this alternative incorrect moved especially Irenaeus and Tertullian. Irenaeus emphasizes: the NT is on the show is worth it more, because we find the comparison with the Son of God who refuses salvation in Jesus, secure the eternal condemnation (Adv. Haer. IV ,28,1-2) , responsible for the condemnation is not God but the sinner by his own free choice, separate from God / from light to darkness leads to loss of property God (Adv. Haer. V, 27.2).

dell'apocatastasi at Origen's thesis and its rejection by the Church
"apocatastasis" means, in general, the restoration of a previous state (as in Acts 3.21: "Jesus Christ" dev ' be welcomed in heaven until the times of restitution of all things ..."). But here, in a narrow sense, this is the theory that all rational beings who are separated from God by sin will find forgiveness (including the devil).
The most typical representative of the theory is dell'apocatastasi Origen (1):
- is there a connection of his theory with his "system" whole (seniority; cyclic conception, assuming future worlds with new incarnations, though not an consequential, because the last phase of his thought indicates a final order; devaluation of the body according to the theory of pre-existence, death is not the end of the state of pilgrimage) (2).
- the Lord's words about hell would be threats to the primitive people (Contra Celsum 5.15 etc..) (Would be a bit 'as the tale of the werewolf that some parents use to discipline young children).
- "aionios" ("eternal") would mean a "aion" which is only a long time, but limited.
- any penalty would have only a pedagogical value (of education, not of atonement), "hell" is so scary about a "purgatory" (Contra Celsum 5.15 etc.)..
- the focus is taken only as a metaphor (which haunts the conscience of sins that are slowly "eaten" Peri Archon II ,10,4-5, there is a 'self-punishment ").
students of Origen are primarily about all'apocatastasi Evagrius Pontus, Didymus and Gregory of Nyssa (3).
The reaction of the Church, Origen was expelled by the bishop of Alexandria, followed more Later a condemnation by the Roman Church in the s. IV (Pope Anastasius), especially regarding all'apocatastasi (4). While this decision is communicated to us directly in writing, we have the original text of the Synod of Constantinople in 543. The anathemas against Origen were formally approved by the pope. Important for our topic is the following anathemas:
"If anyone says that the punishment of demons and evil men is temporary or that it will end after a certain time, that there will be a restoration (apocatastasis) demons or men impious, let him be accursed "(DH 411). Here is defended by the synod life eternal hell.
Beyond the sentence dell'apocatastasi parrecchie emphases are on the Teaching of the pains of hell to eternity: the symbol "Quicumque" (DH 76), the symbol of Pope Pelagius I (DH 443), the Fourth Lateran Council of 1215 (DH 801), the Apostolic Constitution "Benedictus Deus "(DH 1000-02), etc.. to the CCC (Nos. 1033-37).

Augustine's conception
See especially "City of God" XXI. Meet me there in the systematic context of original sin, which is why Augustine posits a "mildest punishment" for children who die without baptism. Defense is the eternity of punishment against the "misericordes" (compared to a magical effect of baptism; inconsistency about salvation the devil if you accept a salvation for all men). According to Augustine, there are a lot more harm than saved, the "fire" is not just a metaphor, but the place of the damned unknown to us (CD XX, 16), the fire is linked to the body like the link between body and soul.
The presentation of Augustine is part question 1) regarding the fate of children (5), 2) regarding the limitation of the saving will of God: "all" of 1 Tim 2.4 (which God wants to save) would only all elect (6). Predestination for salvation happens without condition, although Augustine did not know any positive predestination to damnation (as Calvin says later).


1) See p. es. Daley (1986) 131-134; Crouzel, H., eschatology of Origen, Paris 1995.
2) See Hauk, Heilsverlust 297ss.330ss in Adam.
3) For Nyssa cf. Hauk, in Adam Heilsverlust 621-623.
4) H. Crouzel, "Origen": Fathers and the Dictionary of Christian Antiquities II, Casale Monferrato 1983, 2535, cf. Augustine, The City of God, XXI, 17.
5) See chap. following the "limbo", 2.
6) E 'can be interpreted, however, the apparent limitations of God's will only as "conditioned" by scum. Augustine, at least, never retracted the explicit interpretation of the saving will God's universal * A. TRAP interprets it thus: "God wants all safe and works with all action 'persuasive', but gives grace to all persuasive; makes it possible that some of abusing their freedom to believe and ricusino be lost: they carry on his righteousness "(General Introduction: New Library Augustinian, vol. XX, 1987, CLXIX).

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CHAPTER III: The New Testament and Hell

In the NT we find many texts that speak of a bad fate for the wicked. The exclusion of the final salvation deal p. es. Mt 25,41.46 (separation of "sheep" and "goats", "Away from me, ye cursed, into everlasting fire, prepared for the devil and his angels ... And they will go, to eternal punishment, but the righteous to eternal life "), from 7.21 to 23 (" Many will say to me that day ... I will declare to them, I have never known: depart from me, you evildoers' ), 1 Cor 6.9 to 10 ("Do you not know that the unrighteous shall not inherit the kingdom of God? Do not be deceived: neither the immoral, nor idolaters, nor adulterers, nor effiminati, nor sodomites, nor thieves, nor covetous, nor drunkards nor slanderers nor robbers will inherit the kingdom of God "), Ephesians 5.5 to 6 and so on.
We find different descriptions for the sentence: the worm does not die (Isaiah 66.24: Mk 9.48), darkness, weeping, gnashing of teeth (eg. Mt 8.12; 13,42.50), etc.. The primary role is certainly played by the "fire" (1).
in "trouble" on the cities of the Galilee "hades" (= "sheol") does not mean only the land of the dead, but remain in it, the condemnation of hell: "And you, Capernaum, perhaps you will be raised to heaven? Up to hell " (Mt 11.23; cf. Lk 10:15). The evil spirits are imprisoned in "abyssos" (Lk 8:31; S11 Rev 9.1, 11.7, 17.8, 20,1.3).
There are also general expressions: perdition (Mt 7.13, 10.28, 2 Thess 1.9, John 17.12, etc..) "Second death" (Rev 2:11; 20,6.14), not be allowed to kingdom of God (Luke 13.28, 1 Cor 6:9). For this
that the exclusion from eternal salvation, Origen had said that the adjective "aionios" could mean a "long time", but limited. This interpretation is clearly opposed to the biblical context, as seen in parallel with the eternal bliss (eg. Mt 25,26). The eternal of the 'aionios "is also emphasized by certain formulas, such as" eis tous ton aiónas aiónon "=" for ever and ever "or similar (Rev 14.11:" The smoke of their torment rises forever and ever " , 19.3, 20.10, and the same expression for the hardness of the eternal reign of Christ).
The biblical texts speak explicitly of "many" damned, p. eg.: Luke 13.22-25 (many do not enter through the narrow gate), the image of two ways: Matthew 7:13-14; concrete indications: p. es. 23.13 m (the scribes and Pharisees "shut up the kingdom of heaven against men: for so you do not enter, and do not let even those who want to get in). Repeatedly stressed the difficulty of entering the heavenly kingdom: p. es. 24.22 m ("except those days should be shortened, no flesh be saved: but for the elect's sake those days shall be shortened), Acts 2.47 (" the Lord added to their number daily those who were being saved ").
When during the Second Vatican Council specifically asked to speak to someone in the Council text of many of the damned, the Theological Commission said the council as the authentic interpretation of "Lumen Gentium": the fact that a lot of damage has already been acknowledged by the Lord himself in the texts cited by the grammatical form of the future, not the conditional. So it is not necessary to repeat this again express (2).
are sometimes raised objections against the reality of eternal damnation, referring to the biblical text:
1) There was another line of text which speaks of God's saving will for all: 1 Tim 2:4-6 (God "desires all men to be saved and reach full knowledge of the truth", Jesus Christ "gave himself a ransom for all"), 1 Cor 15:22 ("as all die in Adam, so all be made alive in Christ '), 11.32 Roma ("For God has consigned all to disobedience, have mercy upon all'); John 12:32 (" When I am lifted up from the earth, will draw all of me ') .-
We can not create an internal contradiction in the message of the NT. We must take into account the specific context of each song and the difference between objective redemption (Jesus suffered for all, offering everyone the chance to save) and the subjective redemption (the message of grace that does not happen against the will of the subject created; otherwise it would be an automatic magic).
2) Hell is a threat only pedagogical .- Such an explanation is not in harmony with the God who is truth itself.
3) Hell is merely an 'image' apocalyptic .- The Scripture can not be explained only in pictures, but also use the general expressions (perdition etc., See above). The reference to hell
belongs to the large perspective of the Gospel message: Jesus requires a discernment process whose outcome will continue in the afterlife (see eg. The prophetic words of Simeon in Luke 2:34 s. "He is for the fall and rising of many in Israel, a sign of contradiction, that may be revealed in the thoughts of many hearts ").
Most texts refer to hell after the Parousia, that also implies the torment of the body (used here the word 'hell'). But the parable of the rich man and Lazarus shows that the distinction between good and bad starts already after death (here it comes in different layers' "hades" in the underworld).

1) of the "eternal fire" talk Mt 3.12, Lk 3.17; Mt 18.8, 25.41, Jude 7.
2) Cf POZO (1990) 426.

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CHAPTER II: The Old Testament and Hell

development hell about the Old Testament is summed up in four stages:
1) First the Israelite expected payment during this life. As a typical example we can take on Psalm 37: "I saw the wicked stand triumphant as lush cedar, past and are no longer there, I have tried and most have not found "(Ps 37.35 s.).
A question for this concept is presented in the book of Job in the life of their captain just so much trouble that could be resolved only in the divine wisdom which goes beyond the human horizon.
2) comes a new element, when the sacred writings make reference to different strata in sheol: the wicked is in the deepest part of hell. The satire of Isaiah against the king of Babylon, who died in the war, for example, says. "... you have been plunged into hell, into the depths of the abyss "(Is 14.15, cf. Ez 32.22 to 24) (1).
3) In written closer to the NT, it refers to eternal damnation. We indicate here the Book of Wisdom (4.18 to 5.14) and especially Daniel, "Many who sleep in the dust of the earth shall awake, some to everlasting life and others to everlasting shame and infamy" (Dan 12.2).
4) The image of "fire" and the "worm" go back to the book of Isaiah. Having mentioned the "new heaven and new earth" with the happy fate of the saved, it also speaks of the sentence:
"Coming out, they will see the corpses of men who have rebelled against me: for their worm shall not die, their fire be quenched and will be an abomination for all. "
I saved, leaving the holy city, will see in the valley of Ben-Hinnom, or Ge-Ge-Hinnom (in greek: "Gehenna") The bodies of those who are opposed to God is not yet a clear witness to the eternal damnation, because they are descriptive of the lifeless bodies.
The Valley of Hinnom (2) appears in the Old Testament as a place of worship of Moloch (3). Jeremiah prophesies that will be called "Valley of Slaughter", because it will become the theater of God's wrath: the number of dead will be so great that will be placed also at the shrine of Moloch, the Tophet (who was in that valley). But there will not be, because it serves as manure on the land (4).
Later - as in the Ethiopian Book of Enoch - blend the symbols of sheol (as a place of punishment for the damned) and the hell that is characterized by "darkness" and "worms" (5). "Gehenna" is distinct from its geographic location and then specify the location of "fire" as eternal punishment.

1) On points 1-2, see also Pozo (1990) 398-402.
2) "Hinnom," a personal name, probably means "cry" Pozo (1990) 403.
3) 2 Kings 23.10: "Joy [pious king of Judah] defiled the Tophet, which was located in the valley of the son of Hinnom, why did no one run my own son or daughter in the fire in honor of Moloch. " Cf Jer 7.31; 32.35.
4) Jer 7.30 to 8.3.
5) Paper Ethiopians. Enoch 46.3, 63.6, 108.14.

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CHAPTER I: Introduction

Hell is the state of eternal punishment for the angels and men who are condemned by God can be viewed as a truth "uncomfortable" that often undergoes a strong opposition. It 's a "shocking truth", states St. John Chrysostom (1). According
Scheeben (2), hell is a mystery that transcends its atrocities in the knowledge and concepts of natural reason.

1) For Ep. To II Thess., Hom. II, 3 (PG 62.477).
2) Scheeben, MJ, Die Mysterien des Christentums (* it. The mysteries of Christianity), Mainz 1925 (= 1865), § 97, p. 658. The same is true already, as the author points out, the mystery of rejecting grace.