Hell: Flip-side of Freedom
by Fr. Conor McDonough OP
Scripture Quotes
1.
[God] wants all people to be saved and to come to
a knowledge of the truth. For there is one God and one mediator between God and
mankind, the man Christ Jesus, who gave himself as a ransom for all people (1
Timothy 2:4-6).
2.
The Lord is not slow in keeping his promise, as
some understand slowness. Instead he is patient with you, not wanting anyone to
perish, but everyone to come to repentance (2 Peter 3:9).
3.
And without faith it is impossible to please God,
because anyone who comes to him must believe that he exists and that he rewards
those who earnestly seek him (Hebrews 11:6).
4.
If you see any brother or sister commit a sin
that does not lead to death, you should pray and God will give them life. I
refer to those whose sin does not lead to death. There is a sin that leads to
death. I am not saying that you should pray about that. All wrongdoing is sin,
and there is sin that does not lead to death (1 John 5:16-17).
5.
Then he will say to those on his left, ‘Depart
from me, you who are cursed, into the eternal fire prepared for the devil and
his angels. For I was hungry and you gave me nothing to eat, I was thirsty and
you gave me nothing to drink, I was a stranger and you did not invite me in, I
needed clothes and you did not clothe me, I was sick and in prison and you did
not look after me’ (Mt 25:41-43).
6.
Whoever receives one such child in my name
receives me, but whoever causes one of these little ones who believe in me to
sin, it would be better for him to have a great millstone fastened around his
neck and to be drowned in the depth of the sea. Woe to the world for
temptations to sin! For it is necessary that temptations come, but woe to the
one by whom the temptation comes! And if your hand or your foot causes you to
sin, cut it off and throw it away. It is better for you to enter life crippled
or lame than with two hands or two feet to be thrown into the eternal fire. And
if your eye causes you to sin, tear it out and throw it away. It is better for
you to enter life with one eye than with two eyes to be thrown into the hell of
fire (Mt 18:6-9).
7.
He who was seated on the throne said, “I am
making everything new!” Then he said, “Write this down, for these words are
trustworthy and true.” He said to me: “It is done. I am the Alpha and the
Omega, the Beginning and the End. To the thirsty I will give water without cost
from the spring of the water of life. Those who are victorious will inherit all
this, and I will be their God and they will be my children. But the cowardly,
the unbelieving, the vile, the murderers, the sexually immoral, those who
practice magic arts, the idolaters and all liars—they will be consigned to the
fiery lake of burning sulfur. This is the second death” (Revelation 21:6-8).
8.
They are wild waves of the sea, foaming up their
shame; wandering stars, for whom blackest darkness has been reserved forever
(Jude 13).
Catechism of the Catholic Church
9.
Christ’s Descent to the Dead
632 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 (Acts 3:15,
Rom 8:11, 1 Cor 15:20). 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 Saviour, proclaiming the Good News to the spirits imprisoned
there (1 Pet 3:18-19).
633 Scripture calls the abode of the dead,
to which the dead Christ went down, "hell" - Sheol in Hebrew or Hades
in Greek - because those who are there are deprived of the vision of God (Phil
2:10, Acts 2:24, Rev 1:18). 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" (Ps 88:49, 1 Sam 28:19, Lk 16:22-6):
"It is precisely these holy souls, who awaited their Saviour in Abraham's
bosom, whom Christ the Lord delivered when he descended into hell" (Roman
Catechism). 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.
634 "The gospel was preached even to
the dead"(1 Pet 4:6). The descent into hell brings the Gospel message of
salvation to complete fulfilment. 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.
635 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"(Jn 5:25, cf. Mt 12:40, Rom 10:7). 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" (Heb 2:14-15). 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"
(Rev 1:18).
Today a
great silence reigns on earth, a great silence and a great stillness. A great
silence because the King is asleep. the earth trembled and is still because God
has fallen asleep in the flesh and he has raised up all who have slept ever
since the world began. . . He has gone to search for Adam, our first father, as
for a lost sheep. Greatly desiring to visit those who live in darkness and in
the shadow of death, he has gone to free from sorrow Adam in his bonds and Eve,
captive with him - He who is both their God and the son of Eve. . . "I am
your God, who for your sake have become your son. . . I order you, O sleeper,
to awake. I did not create you to be a prisoner in hell. Rise from the dead,
for I am the life of the dead" (Ancient Homily for Holy
Saturday).
10. Mortal and Venial Sin
1854 Sins are rightly evaluated
according to their gravity. the distinction between mortal and venial sin,
already evident in Scripture (1 Jn 16-17), became part of the tradition of the
Church. It is corroborated by human experience.
1855 Mortal sin destroys
charity in the heart of man by a grave violation of God's law; it turns man
away from God, who is his ultimate end and his beatitude, by preferring an
inferior good to him. Venial sin allows charity to subsist, even though it
offends and wounds it.
1856 Mortal sin, by
attacking the vital principle within us - that is, charity - necessitates a new
initiative of God's mercy and a conversion of heart which is normally
accomplished within the setting of the sacrament of reconciliation: “When the
will sets itself upon something that is of its nature incompatible with the
charity that orients man toward his ultimate end, then the sin is mortal by its
very object . . . whether it contradicts the love of God, such as blasphemy or
perjury, or the love of neighbour, such as homicide or adultery.... But when
the sinner's will is set upon something that of its nature involves a disorder,
but is not opposed to the love of God and neighbour, such as thoughtless
chatter or immoderate laughter and the like, such sins are venial” (St Thomas
Aquinas, STh I-II, q. 88, a. 2, resp.).
1857 For a sin to be
mortal, three conditions must together be met: "Mortal sin is sin whose
object is grave matter and which is also committed with full knowledge and
deliberate consent" (Reconciliatio et paenitentia 17).
1858 Grave matter is
specified by the Ten Commandments, corresponding to the answer of Jesus to
the rich young man: "Do not kill, Do not commit adultery, Do not steal, Do
not bear false witness, Do not defraud, Honour your father and your
mother" (Mk 10:19). The gravity of sins is more or less great: murder is
graver than theft. One must also take into account who is wronged: violence
against parents is in itself graver than violence against a stranger.
1859 Mortal sin
requires full knowledge and complete consent. It presupposes knowledge of the
sinful character of the act, of its opposition to God's law. It also implies a
consent sufficiently deliberate to be a personal choice. Feigned ignorance
and hardness of heart (Mk 3:5-6, Lk 16:19031) do not diminish, but rather
increase, the voluntary character of a sin.
1860 Unintentional
ignorance can diminish or even remove the imputability of a grave offense. But
no one is deemed to be ignorant of the principles of the moral law, which are
written in the conscience of every man. The promptings of feelings and passions
can also diminish the voluntary and free character of the offense, as can
external pressures or pathological disorders. Sin committed through malice,
by deliberate choice of evil, is the gravest.
1861 Mortal sin is a
radical possibility of human freedom, as is love itself. It results in the loss
of charity and the privation of sanctifying grace, that is, of the state of
grace. If it is not redeemed by repentance and God's forgiveness, it causes
exclusion from Christ's kingdom and the eternal death of hell, for our freedom
has the power to make choices for ever, with no turning back. However,
although we can judge that an act is in itself a grave offense, we must entrust
judgment of persons to the justice and mercy of God.
1864 "Whoever
blasphemes against the Holy Spirit never has forgiveness, but is guilty of an
eternal sin" (Mk 3:29). There are no limits to the mercy of God, but
anyone who deliberately refuses to accept his mercy by repenting, rejects the
forgiveness of his sins and the salvation offered by the Holy Spirit (Dives
et Misericordia 46). Such hardness of heart can lead to final impenitence and
eternal loss.
11. Hell
1033 We
cannot be united with God unless we freely choose to love him. But we cannot
love God if we sin gravely against him, against our neighbour or against
ourselves: "He who does not love remains in death. Anyone who hates his
brother is a murderer, and you know that no murderer has eternal life abiding
in him"(1 Jn 3:14-15). Our Lord warns us that we shall be separated from
him if we fail to meet the serious needs of the poor and the little ones who
are his brethren (Mt 25:31-46). To die in mortal sin without repenting and
accepting God's merciful love means remaining separated from him for ever by
our own free choice. This state of definitive self-exclusion from communion
with God and the blessed is called "hell."
1034
Jesus often speaks of "Gehenna" of "the unquenchable fire"
reserved for those who to the end of their lives refuse to believe and be
converted, where both soul and body can be lost (Mt 5:22, Mt 5:29, Mt 10:28, Mt
13:42, Mt 13:50, Mk 9:43-48). Jesus solemnly proclaims that he "will send
his angels, and they will gather . . . all evil doers, and throw them into the
furnace of fire" (Mt 13:41-42), and that he will pronounce the
condemnation: "Depart from me, you cursed, into the eternal fire!"
(Mt 25:41).
1035 The
teaching of the Church affirms the existence of hell and its eternity.
Immediately after death the souls of those who die in a state of mortal sin
descend into hell, where they suffer the punishments of hell, "eternal
fire." The chief punishment of hell is eternal separation from God, in
whom alone man can possess the life and happiness for which he was created and
for which he longs.
1036 The
affirmations of Sacred Scripture and the teachings of the Church on the subject
of hell are a call to the responsibility incumbent upon man to make use of his
freedom in view of his eternal destiny. They are at the same time an urgent
call to conversion: "Enter by the narrow gate; for the gate is wide and
the way is easy, that leads to destruction, and those who enter by it are many.
For the gate is narrow and the way is hard, that leads to life, and those who
find it are few" (Mt 7:13-14). “Since we know neither the day nor the
hour, we should follow the advice of the Lord and watch constantly so that,
when the single course of our earthly life is completed, we may merit to enter
with him into the marriage feast and be numbered among the blessed, and not,
like the wicked and slothful servants, be ordered to depart into the eternal
fire, into the outer darkness where "men will weep and gnash their
teeth" (Lumen Gentium 48, cf.Mt 22:13).
1037 God
predestines no one to go to hell (Council of Orange II, Council of Trent);
for this, a wilful turning away from God (a mortal sin) is necessary, and
persistence in it until the end. In the Eucharistic liturgy and in the
daily prayers of her faithful, the Church implores the mercy of God, who does
not want "any to perish, but all to come to repentance" (2 Pet 3:9):
Father, accept this
offering
from your whole family.
Grant us your peace in
this life,
save us from final
damnation,
and count us among those
you have chosen (Eucharistic Prayer I).
12. Salvation and Other
Religions
846 "Outside the
Church there is no salvation." How are we to understand this affirmation,
often repeated by the Church Fathers? Re-formulated positively, it means that
all salvation comes from Christ the Head through the Church which is his Body:
Basing itself on
Scripture and Tradition, the Council teaches that the Church, a pilgrim now on
earth, is necessary for salvation: the one Christ is the mediator and the way
of salvation; he is present to us in his body which is the Church. He himself
explicitly asserted the necessity of faith and Baptism, and thereby affirmed at
the same time the necessity of the Church which men enter through Baptism as
through a door. Hence they could not be saved who, knowing that the Catholic
Church was founded as necessary by God through Christ, would refuse either to
enter it or to remain in it (Lumen Gentium 14).
847 This affirmation
is not aimed at those who, through no fault of their own, do not know Christ
and his Church: “Those who, through no fault of their own, do not know the
Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart,
and, moved by grace, try in their actions to do his will as they know it
through the dictates of their conscience - those too may achieve eternal
salvation” (Lumen Gentium 16).
848 "Although in
ways known to himself God can lead those who, through no fault of their own,
are ignorant of the Gospel, to that faith without which it is impossible to
please him, the Church still has the obligation and also the sacred right to
evangelize all men" (Ad Gentes 8, cf. Heb 11:6, 1 Cor 9:16).
Gaudium et Spes
13.
Linked
with the paschal mystery and patterned on the dying Christ, he will hasten
forward to resurrection in the strength which comes from hope. All this holds
true not only for Christians, but for all men of good will in whose hearts
grace works in an unseen way. For, since Christ died for all men, and since
the ultimate vocation of man is in fact one, and divine, we ought to believe
that the Holy Spirit in a manner known only to God offers to every man the
possibility of being associated with this paschal mystery.
John Paul II, General Audience, 28 July 1999
14.
God is the infinitely good and merciful Father.
But man, called to respond to him freely, can unfortunately choose to
reject his love and forgiveness once and for all, thus separating himself
for ever from joyful communion with him. It is precisely this tragic
situation that Christian doctrine explains when it speaks of eternal damnation
or hell. It is not a punishment
imposed externally by God but a development of premises already set by people
in this life. The very dimension of unhappiness which this obscure
condition brings can in a certain way be sensed in the light of some of the
terrible experiences we have suffered which, as is commonly said, make life
“hell”.
In a theological sense however, hell is
something else: it is the ultimate consequence of sin itself, which turns
against the person who committed it. It is the state of those who definitively
reject the Father’s mercy, even at the last moment of their life.
To describe this reality Sacred Scripture
uses a symbolical language which will gradually be explained. In the Old
Testament the condition of the dead had not yet been fully disclosed by
Revelation. Moreover it was thought that the dead were amassed in Sheol, a land
of darkness (cf. Ez 28:8; 31:14; Jb 10:21f.; 38:17; Ps 30:10; 88:7, 13), a pit from which one cannot
reascend (cf. Jb 7:9), a place in which
it is impossible to praise God (cf. Is 38:18; Ps 6:6).
The New Testament sheds new light on the
condition of the dead, proclaiming above all that Christ by his Resurrection
conquered death and extended his liberating power to the kingdom of the dead.
Redemption nevertheless remains an offer of
salvation which it is up to people to accept freely. This is why they will all
be judged “by what they [have done]” (Rv 20:13). By using images, the New
Testament presents the place destined for evildoers as a fiery furnace, where
people will “weep and gnash their teeth” (Mt 13:42; cf. 25:30, 41), or like
Gehenna with its “unquenchable fire” (Mk
9:43). All this is narrated in the parable of the rich man, which explains that
hell is a place of eternal suffering, with no possibility of return, nor of the
alleviation of pain (cf. Lk 16:19-31).
The Book of Revelation also figuratively
portrays in a “pool of fire” those who exclude themselves from the book of
life, thus meeting with a “second death” (Rv 20:13f.). Whoever continues to be
closed to the Gospel is therefore preparing for “eternal destruction and
exclusion from the presence of the Lord and from the glory of his might” (2
Thes 1:9).
The images of hell that Sacred Scripture
presents to us must be correctly interpreted. They show the complete
frustration and emptiness of life without God. Rather than a place, hell indicates
the state of those who freely and definitively separate themselves from God,
the source of all life and joy. This is how the Catechism of the Catholic
Church summarizes the truths of faith on this subject: “To die in mortal sin
without repenting and accepting God’s merciful love means remaining separated
from him for ever by our own free choice. This state of definitive
self-exclusion from communion with God and the blessed is called ‘hell’” (n.
1033).
“Eternal damnation”, therefore,
is not attributed to God's initiative because in his merciful love he can only
desire the salvation of the beings he created. In reality, it is the creature who closes
himself to his love. Damnation consists precisely in definitive separation from
God, freely chosen by the human person and confirmed with death that seals his
choice for ever. God’s judgement ratifies this state.
Christian faith teaches that in taking the
risk of saying “yes” or “no”, which marks the human creature’s freedom, some
have already said no. They are the spiritual creatures that rebelled against
God’s love and are called demons (cf. Fourth Lateran Council, DS 800-801). What
happened to them is a warning to us: it is a continuous call to avoid the
tragedy which leads to sin and to conform our life to that of Jesus who lived
his life with a “yes” to God.
Damnation remains a real possibility, but it
is not granted to us, without special divine revelation, to know which human
beings are effectively involved in it. The thought of hell — and even less the
improper use of biblical images — must not create anxiety or despair, but is a
necessary and healthy reminder of freedom within the proclamation that the
risen Jesus has conquered Satan, giving us the Spirit of God who makes us cry
“Abba, Father!” (Rm 8:15; Gal 4:6).
This prospect, rich in hope, prevails in
Christian proclamation. It is
effectively reflected in the liturgical tradition of the Church, as the words
of the Roman Canon attest: “Father, accept this offering from your whole family
... save us from final damnation, and count us among those you have chosen”.
John Paul II, Reconciliatio
et paenitentia
15.
Mercy in itself, as a perfection of the infinite
God, is also infinite. Also infinite therefore and inexhaustible is the
Father's readiness to receive the prodigal children who return to His home.
Infinite are the readiness and power of forgiveness which flow continually from
the marvelous value of the sacrifice of the Son. No human sin can prevail over
this power or even limit it. On the part of man only a lack of good will can
limit it, a lack of readiness to be converted and to repent, in other words
persistence in obstinacy, opposing grace and truth, especially in the face of the
witness of the cross and resurrection of Christ [...]. Likewise, care will have
to be taken not to reduce mortal sin to an act of " fundamental
option"-as is commonly said today-against God, intending thereby an
explicit and formal contempt for God or neighbour. For mortal sin exists also
when a person knowingly and willingly, for whatever reason, chooses something
gravely disordered. In fact, such a choice already includes contempt for the
divine law, a rejection of God's love for humanity and the whole of creation;
the person turns away from God and loses charity. Thus the fundamental
orientation can be radically changed by individual acts. Clearly there can
occur situations which are very complex and obscure from a psychological
viewpoint and which have an influence on the sinner's subjective culpability.
But from a consideration of the psychological sphere one cannot proceed to the
construction of a theological category, which is what the "fundamental
option" precisely is, understanding it in such a way that it objectively
changes or casts doubt upon the traditional concept of mortal sin.
C.S. Lewis
16.
There are only two kinds of people in the end:
those who say to God, 'Thy will be done,' and those to whom God says, in the
end, 'Thy will be done.' All that are in Hell, choose it. Without that
self-choice there could be no Hell. No soul that seriously and constantly
desires joy will ever miss it. Those who seek find. To those who knock it is
opened (The Teacher in The Great Divorce).
Resources
YouTube talks
- · ‘Why the Hell?’, Scott Hahn
- · ‘Bishop Barron on Hell’, Bishop Robert Barron
- · ‘Bishop Barron on Who Can Be Saved?’, Bishop Robert Barron
- · ‘Hell is for Real’, Fr Mike Schmitz
- · ‘Mortal vs. Venial Sin’, Fr Mike Schmitz
Pope Paul VI, Indulgentiarum
Doctrina, https://w2.vatican.va/content/paul-vi/en/apost_constitutions/documents/hf_p-vi_apc_01011967_indulgentiarum-doctrina.html.