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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