I would tend to agree. And, let me make myself clear, just in case: I do not endorse Luther's view.
I think that the main disagreements on Hell that we have are based on two mutually exclusive view points. Possibly more, but only two seem to be showing up in this forum. These two mutually exclusive viewpoints (That Hell is Immoral or that Hell is Just) hinge on two views concerning the nature of sin and how it affects God:
One is that sin is a finite offense, temporal, and since it is finite it is undeserving of infinite punishment. That's one view of sin.
The second, differing view is that sin is infinite because, since God is an infinite being, all offenses against Him are infinitely offensive.
The first view of sin would seem to be confirmed by the way that we Catholics handle sins in the confessional. The penances that we are assigned after our confessions are temporal punishments. A temporal punishment for a temporal sin. Makes sense.
The second position is one which I am inadequately capable of defending.
God is not a person like us--in fact God isn't even a person. He has no existence because everything that exists can cease to exist; furthermore, everything that exists is made from something--either matter or energy, or dark matter or dark energy--but God is not made out of anything. He has no components and is beyond our ability to imagine--all of our imaginings of God are effectively false idols--because God is in reality beyond those imaginings.
So when it comes to trying to figure out what it is that God wants or what he's going to do, I tend to just do the best that I can and hope for the best.
why do you say the two views are mutually exclusive?
the Catechism of the Catholic Church points out that acts of Penance does not cover the Eternal consequences of sin, but rather the temporal consequences of sin
or another way to look it is that Sin is an offence against God, that is infinite
but sin also harms ourself and those around us, so those effects are not infinite
this also helps explain the belief in Purgatory
Purgatory does not cover the Eternal consequences of sin, but it does cover the temporal consequences
1472 To understand this doctrine and practice of the Church, it is necessary to understand that sin has a
double consequence. Grave sin deprives us of communion with God and therefore makes us incapable of eternal life, the privation of which is called the "eternal punishment" of sin. On the other hand every sin, even venial, entails an unhealthy attachment to creatures, which must be purified either here on earth, or after death in the state called Purgatory. This purification frees one from what is called the "temporal punishment" of sin. These two punishments must not be conceived of as a kind of vengeance inflicted by God from without, but as following from the very nature of sin. A conversion which proceeds from a fervent charity can attain the complete purification of the sinner in such a way that no punishment would remain.84
1473 The forgiveness of sin and restoration of communion with God entail the remission of the eternal punishment of sin, but temporal punishment of sin remains. While patiently bearing sufferings and trials of all kinds and, when the day comes, serenely facing death, the Christian must strive to accept this temporal punishment of sin as a grace. He should strive by works of mercy and charity, as well as by prayer and the various practices of penance, to put off completely the "old man" and to put on the "new man."85
