Project Gutenberg's The Christian Doctrine of Hell, by Joseph M. Wheeler This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: The Christian Doctrine of Hell Author: Joseph M. Wheeler Release Date: July 11, 2012 [EBook #40207] Last Updated: January 26, 2013 Language: English Character set encoding: ISO-8859-1 *** START OF THIS PROJECT GUTENBERG EBOOK THE CHRISTIAN DOCTRINE OF HELL *** Produced by David Widger
*Antiq. xviii. 1-3; Wars ii, 8, 11-14.
All the early Fathers considered the fire of hell as a real material fire.
Justin Martyr, who wrote before the collection of the Gospels, said in his
first Apology, chap. xxi.,﹃We believe that those who live wickedly and do
not repent are punished in everlasting fire.﹄In numerous other passages
he refers to punishment in eternal fire; and says (First Apol., chap. hi),
"then shall they repent, when it profits them not." Athenagoras, too
(chap. xxxvi.), declares that "the body which has ministered to the
irrational impulses of the soul, and to its desires, will be punished
along with it."
St. Irenæus, the first of the Fathers who definitely alludes to the four
Gospels, says, in his work against heresies (bk. ii., chap. 28, § 7),
﹃That eternal fire is prepared for sinners, both the Lord has plainly
declared, and the rest of the Scriptures demonstrate. And that God
foreknew that this would happen, the Scriptures do in like manner
demonstrate, since He prepared eternal fire from the beginning for those
who were afterwards to transgress His commandments.﹄What a blessed thing
is Christianity to reveal such a nice loving Father as this!
So Bishop Hippolytus, in his Refutation of all Heresies, bk. x.
chap. 30, speaks of "the boiling flood of hell's eternal lake of fire, and
the eye ever fixed in menacing glare of [wicked] angels chained in
Tartarus as punishment for their sins."
Tertullian, in his treatise on the Resurrection of the Flesh, chap. xxxv.,
declares﹃The fire of hell is eternal—expressly announced as an
everlasting penalty,﹄and he asks,﹃whence shall come the weeping and
gnashing of teeth if not from eyes and teeth?﹄In his treatise, De
Anima, chap. vii., he thus alludes to the story of Dives.﹃Do you
suppose that this end of the blessed poor man and the miserable rich man
is only imaginary? Then why the name of Lazarus in this narrative, if the
circumstance is not in [the category of] a real occurrence?﹄This
Christian Father absolutely gloats over the prospect of witnessing these
torments:—"Which sight gives me Joy? which rouses me to exultation?—as
I see so many illustrious monarchs, whose reception into the heavens was
publicly announced, groaning now in the lowest darkness with great Jove
himself, and those, too, who bore witness of their exaltation; governors
of provinces, too, who persecuted the Christian name, in fires more fierce
than those which in the days of their pride they raged against the
followers of Christ!" He exultingly continues: "I shall have a better
opportunity then of hearing the tragedians, louder-voiced in their own
calamity; of viewing the play-actors much more 'dissolute' in the
dissolving flame; of looking upon the charioteer, all glowing in his
chariot of fire; of witnessing the wrestlers, not in their gymnasia, but
tossing in the fiery billows."* An echo of this famous passage may be
traced in Cardinal Newman's sermon "On Neglect of Divine Calls and
Warnings."
St. Cyprian, in his address to Demetrianus, says:﹃We are rendered patient
by our security of a vindication to come. The innocent give place to the
guilty; the guileless acquiesce in their punishments and tortures, certain
and assured that anything we suffer will not remain unavenged.... What joy
for the believers, what sorrow for the faithless; to have refused to
believe here, and now be unable to return in order that they may believe!
Hell ever burning will consume the accursed, and a devouring punishment of
lively flames; nor will there be that from whence their torments can ever
receive either repose or end. Souls with their bodies will be saved unto
suffering in tortures infinite. There that man will be seen by us for
ever, who made us his spectacle here for a season; what brief enjoyment
those cruel eyes received from the persecutions wrought upon us will be
balanced against a spectacle eternal.﹄And the savage saint backs up his
pleasant prospect with "Holy Scripture."
* De Spectaculis, c. 30. I have quoted the rendering in the
orthodox Ante-Nicene Christian Library, vol. xi., pp. 34-35.
Gibbon's version is more forcible.
Lactantius, in his Divine Institutes, bk. vi., chap. 3, contrasts the
immortality promised to the righteous with﹃everlasting punishment
threatened to the unrighteous.﹄In bk. vii. chap. 21, he says, "because
they have committed sins in their bodies, they will again be clothed with
flesh that they may make atonement in their bodies; and yet it will not be
that flesh with which God clothed man, like this our earthly body, but
indestructible and abiding for ever, that it may be able to hold out
against tortures and everlasting fire."
St. Chrysostom represents the torments of the damned in a variety of
horrid pictures. He says: "But if you are speaking against luxury, and
introduce discourse by the way concerning hell, the thing will cheer you
and beget much pleasure. Let us not then avoid discourses concerning hell,
that we may avoid hell. Let us not banish the remembrance of punishment,
that we may escape punishment. If the rich man had reflected upon that
fire, he would not have sinned; but because he never was mindful of it,
therefore he fell into it."*
* Homily on 2 Thess. i., 1-2.
In Homily on 2 Thess. i., 9-10,﹃It is not only not milder, but much more
terrible than is threatened.﹄Hear the golden-mouthed Father (Homily on
Heb. i., 1-2):﹃Let us then consider how great a misery it must be to be
for ever burning, and to be in darkness, and to utter unnumbered
groanings, and to gnash the teeth and not even to be heard.... Think what
it is when we are burning with all the murderers of the whole world
neither seeing, nor being seen.... Wherefore I entreat you,﹄continues the
saint,﹃to be ever revolving these things with yourselves, and to
submit to the pain of the words, that we may not have the things to
undergo as our punishment.﹄Again he says (Hom. Heb. xi. 37-38), "Why,
what are ten thousand years to ages boundless and without end? Not so much
as one drop to the boundless ocean.... Were it not well to be cut [by
scourging] times out of number, to be slain, to be burned, to undergo ten
thousand deaths, to endure everything whatsoever that is dreadful both in
word and deed?"*
Origen, for considering that the punishment of the wicked consisted in
separation from God, was condemned as heretical by the Council of
Carthage, A.D. 398, and afterwards by other Councils.
St. Augustine (City of God, bk, xxi. chap. 17) censures Origen for
his merciful view, and says﹃the Church, not without reason, condemned him
for this and other errors.﹄In the same book (chap. 23) this great father
declares that everlasting is used by Jesus (Matt. xxv. 41) as meaning﹃for
ever﹄and nothing else than "endless duration." He argues, with ingenious
varieties of reasoning, to show how the material bodies of the damned may
withstand annihilation in everlasting fire. He held that hell was in the
centre of the earth, and that God supplied the central fire with earth by
a miracle. Jerome and the other orthodox Fathers no less held to a
material hell.
In the middle ages Christian literature was mainly composed of the
legendary visions of saints, in which views across the gulf had a large
share.
The Devil was represented bound by red-hot chains, on a burning gridiron
in the centre of hell. The screams of his never-ending agony made its
rafters to resound; but his hands were free, and with these he seized the
lost souls, crushed them like grapes against his teeth, and then drew them
by his breath down the fiery cavern of his throat. Demons with hooks of
red-hot iron plunged souls alternately into fire and sea. Some of the lost
were hung up by their tongues, others were sawn asunder, others gnawed by
serpents, others beaten together on an anvil and welded into a single
mass, others boiled and then strained through a cloth, others twined in
the embrace of demons whose limbs were of flame.**
* Library of the Fathers, pp. 15-16.
* Lecky, History of European Morals, vol. ii., p. 222.
Is it strange that the ages when Christian barbarism overcame Pagan
civilisation were known as the Dark Ages? "George Eliot" well says that
"where the tremendous alternative of everlasting torments is believed in—believed
in so that it becomes a motive determining the life—not only
persecution, but every other form of severity and gloom are the legitimate
consequences."
Grandly horrible is the reflection in Dante's Inferno of the
doctrine of hell, held in the palmiest days of Christianity. The gloom of
that poem is relieved by a few touches of compunction at the doom of noble
heathen and of tenderness for those who sinned through love; proving the
poet superior to his creed. Yet consider the punishment of heretics,
buried in burning sepulchres while from their furnace tombs rise endless
wails. Think of the terrible inscription, Lasciate ogni speranza voi
ch'entrate. Remember that Dante placed in this hell his political
opponents, and how he depicts himself as striking the faces and pulling
the hair of the tormented; then answer, is not this great poem a lasting
monument of Christian barbarity?
St. Thomas Aquinas, the angelic doctor, treats of the punishment of hell
under the title Poena Damnatorum,* and teaches (1) that the damned
will suffer other punishments besides that of fire; (2) that the﹃undying
worm﹄is remorse of conscience; (3) that the darkness of hell is physical
darkness, only so much light being admitted as will allow the lost to see
and apprehend the punishments of the place; (4) that as both body and soul
are punished, the fire of hell will be a material fire, of the same nature
as ordinary fire but with different properties; and the place of
punishment, though not certainly known, is probably under the earth.
Hagenbach, in his History of Doctrines, 209, note cliv., says of
the blessed,﹃They witness the suffering of the damned without being seen
by the latter,﹄and refers to Peter Lombard and Thomas Aquinas.
Even the mystic Suso expressed himself as follows:—
'Give us a millstone,' say the damned, 'as large as the whole earth, and
so wide in circumference as to touch the sky all around and let a little
bird come once in a hundred thousand years and pick off a small particle
of the stone, not larger than the tenth part of a grain of millet, and
after another hundred thousand years let him come again, so that in ten
hundred thousand years he would pick off as much as a grain of millet, we
wretched sinners would desire nothing but that the stone might have an
end, and thus our pains also; yet even that cannot be.'**
* Summæ Suppl. qu 97.
** Quoted in Hagenbach's History of Doctrines, 210, vol.
ii., p. 152
The work of Father Pinamonti, entitled Hell Opened to Christians,
has been for over two hundred years one of the most popular among Catholic
Christians. It has also circulated among Protestants. An English version,
with horrible pictures of the torments of the damned, has gone through
many editions. We recommend its purchase to those who complain of the
illustrations in the Freethinker, or who desire to see how savage
the Christian religion is at bottom. The Christian Father of course
accepts the literal meaning of hell fire. He says (p. 28): "Every one that
is damned will be like a lighted furnace, which has its own flames in
itself; all the filthy blood will boil in the veins, the brains in the
skull, the heart in the breast, the bowels within the unfortunate body,
surrounded with an abyss of' fire out of which it cannot escape."
The Sight of Hell, by the Rev. J. Fumiss, C.S.S.R., is another
popular work issued "permissu superiorum" among﹃Books for Children and
Young Persons.﹄A more atrocious composition it is difficult to conceive.
The agony is piled on as though the imagination of the writer revelled in
the description of torture. One specimen, a mild one, will suffice:—
Perhaps at this moment, seven o'clock in the evening, a child is just
going into Hell. To-morrow evening at seven o'clock, go and knock at the
gates of Hell and ask what the child is doing. The devils will go and
look. Then they will come back again and say, the child is burning!
Go in a week and ask what the child is doing; you will get the same answer—it
is burning! Go in a year and ask, the same answer comes—it is
burning! Go in a million of years and ask the same question; the
answer is just the same—it is burning! So if you go for ever
and ever, you will always get the same answer—it is burning in
the fire!
I declare I would rather put into the hands of any young child Boccaccio's
Decameron, or any of the works put on the Roman Index Librorum
Prohibitorum, with which I am acquainted, than this pious work by a
Christian Father.
Protestantism did nothing to lighten the realm of outer darkness. Rather,
by its repudiation of the priest-serving doctrine of purgatory, it
rendered more glaring the contrast between the condition of the saved and
that of the non-elect. Calvin asks:﹃How is it that the fall of Adam
involves so many nations, with their infant children, to eternal
death without remedy, unless that it so seemed meet to God?﹄The same holy
Christian says of the damned: "For ever harassed with a dreadful tempest,
they shall feel themselves torn asunder by an angry God, and transfixed
and penetrated by mortal stings, terrified by the thunderbolts of God, and
broken by the weight of his hand, so that to sink into any gulf would be
more tolerable than to stand for a moment in these terrors."
According to the Westminster Confession, ch. xxxiii.:﹃The wicked
who know not God and obey not the gospel of Jesus Christ, shall be cast
into eternal torments.﹄And the Larger Catechism, A. 29, declares:
﹃The punishments of sin in the world to come are everlasting separation
from the comfortable presence of God, and most grievous torments in soul
and body, without intermission, in hell fire forever.﹄"They that have
done good shall go into life everlasting; and they that have done evil
into everlasting fire," is the doctrine of the Book of Common
Prayer.
Bishop Jeremy Taylor, the prose poet of the Church of England, says in his
discourse on the Pains of Hell*:﹃We are amazed at the inhumanity of
Phalaris, who roasted men in his brazen bull: this was joy in respect of
that fire of hell which penetrates the very entrails without consuming
them.﹄"Husbands shall see their wives, parents shall see their children,
tormented before their eyes." Picture it, think of it, Christian, and then
give praises to your demon God. The good, really good, bishop tells us the
bodies of the damned shall be crowded together in hell like grapes in a
wine press, which press one another till they burst.﹃Every distinct sense
and organ shall be assailed with its own appropriate and most exquisite
sufferings.﹄Surely the creed is accursed which led so worthy a man as
Taylor to paint with unction this description of the Pains of Hell.
* Contemplation of the State of Man, ch. 68.
Our own Milton, liberal in theology though he was, adheres to the Biblical
idea of
Regions of Sorrow! doleful
Shades! where
Peace And Rest can never dwell;
Hope never comes,
That comes to all: but
Torture without End
Still urges, and a fiery
Deluge fed
With ever-burning sulphur unconsum'd.
Bishop Hall says: "What, oh, what is it to conceive of lying in a fire
more intense than nature can kindle, for hundreds, thousands,
millions, yea millions of millions of years, which, after all, are only a
minute of time compared with eternity."
Dr. Barrow asserts that﹃our bodies will be afflicted continually by a
sulphurous flame piercing the inmost smews.﹄Wesley says:
Eternity and deep despair
On every flame is written there.
Again he says: "From the moment wherein they are plunged into the lake of
fire, burning with brimstone, their torments are not only without
intermission, but likewise without end."
The sight of the torments of the damned in hell will increase the ecstacy
of the saints in heaven. This is the doctrine of St. John, and it has been
repeated by orthodox Christian preachers times without number. And though
orthodox Christian preachers dare not preach it now, it is the legitimate
outcome of their belief. In heaven the angels see all, and must therefore
witness the torments of the damned; and these do not diminish their
happiness, though the damned be their own parents or their own children.
Jonathan Edwards, one of the most consistent Christians that ever
breathed, devoted a work to the subject. The Thirteenth Sermon of his Works
is entitled "The End of the Wicked contemplated by the Righteous," and is
particularly devoted to the illustration of the doctrine that﹃the sight
of hell torments will exalt the happiness of the saints forever.﹄"It
will," he continues, "not only make them more sensible of the greatness
and freeness of the grace of God in their happiness, but it really makes
their happiness the greater, as it will make them more sensible of
their own happiness. It will give them a more lively relish of it; it will
make them prize it more. When they see others who were of the same nature,
and born under the same circumstances, plunged in such misery, and they so
distinguished, it will make them the more sensible how happy they are."*
In his direful poem on the Last Day, the once popular Dr. Young makes one
of God's victims vainly ask:
This one, this slender, almost no request:
When I have wept a thousand lives away,
When torment is grown weary of its prey,
When I have ran of anguish'd years in fire
Ten thousand thousands, let me then expire.
The pious Dr. Samuel Hopkins thus displays the Divine character and
illustrates the loving kindness of the blessed Scripture promises: "The
smoke of their torment shall ascend up in the sight of the blessed for
ever and ever, and serve, as a most clear glass before their eyes, to give
them a bright and most effective view. This display of the Divine
character will be most entertaining to all who love God, will give them
the highest and most ineffable pleasure. Should the fire of this eternal
punishment cease, it would in a great measure obscure the light of heaven
and put an end to a great part of the happiness and glory of the blessed."
Contrast with this holy utterance of the pious Christian, the burning
words of the Atheist poet, James Thomson:
If any human soul at all
Must die the second death, must fall
Into that gulph of quenchless flame
Which keeps its victims still the same,
Unpurified as unconsumed,
To everlasting torments doomed;
Then I give God my scorn and hate,
And turning back from Heaven's gate
(Suppose me got there!) bow, Adieu!
Almighty Devil, damn me too.**
Baxter, in his Saint's Everlasting Best, declares: "The principal
author of hell torments is God himself. As it was no less than God whom
the sinner had offended, so it is no less than God who will punish them
for their offences. He has prepared those torments for his enemies.... The
everlasting flames of hell will not be thought too hot for the rebellious;
and when they have burnt there for millions of ages, he will not repent
him of the evil which is befallen them."
* The Eternity of Hell Torments, p. 25 (London. 1789).
** Vane's Story.
Was not Shelley right when he described the Christian God:—
A vengeful, pitiless and almighty fiend,
Whose mercy is a nick-name for the rage
Of tameless tigers hungering for blood.
It would be easy to multiply citations. Spurgeon, among living divines,
has preached hell as hot as anybody. But the doctrine is decaying together
with real faith in Christianity.
Walter Savage Landor well says:﹃The priesthood in all religions sings the
same anthem. First, the abuses are stoutly defended, but when the ground
is no longer tenable, then these abuses are to be distinguished and
separated from the true faith.﹄But what are we to think of the sudden
conversion of a church that has taught falsity so long? If it did not know
the truth on this important point, how can it be credited with knowing it
upon any other matter? The rejection of hell cuts the ground from under
the gospel. Salvation supposes a prior damnation. If there is no hell no
Savior is needed. Christianity is all of a piece, and, its main prop gone
it must fall like a house of cards.
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