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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