There is no hell.

[visionary]

Take your Concordance and search out what saith the great Judge regarding the punishment of willful sinners who despise and reject all His blessed provisions for them through Christ. What do you find? Does God there say

-- All sinners shall live in torture forever? No; we find not a single text where life in any condition is promised to that class.

God's declarations assure us that ultimately He will have a clean universe, free from the blight of sin and sinners -- because "All the wicked will he destroy." -- Psalms 145:20.

 

[visionary]

We do not find one verse of the Bible saying that this class can have life in torment, or in any other condition, we do find numerous passages teaching the reverse. Of these we give a few merely as samples --

"The wages of sin is death" (Rom. 6:23).
"The soul that sinneth, it shall die" (Ezek. 18:4,20).
"The wicked shall perish" (Psalms 37:20).
"Yet a little while, and the wicked shall not be" (Psalms 37:10).

Thus God has told us plainly the nature of the everlasting punishment of the wicked -- that it will be death, destruction.

 

[WarriorAngel]

CATHOLIC ENCYCLOPEDIA: Hell


The term hell is cognate to "hole" (cavern) and "hollow". It is a substantive formed from the Anglo-Saxon helan or behelian, "to hide". This verb has the same primitive as the Latin occulere and celare and the Greek kalyptein. Thus by derivation hell denotes a dark and hidden place. In ancient Norse mythology Hel is the ill-favoured goddess of the underworld. Only those who fall in battle can enter Valhalla; the rest go down to Hel in the underworld, not all, however, to the place of punishment of criminals.
Hell (infernus) in theological usage is a place of punishment after death. Theologians distinguish four meanings of the term hell:

• hell in the strict sense, or the place of punishment for the damned, be they demons or men;
• the limbo of infants (limbus parvulorum), where those who die in original sin alone, and without personal mortal sin, are confined and undergo some kind of punishment;
• the limbo of the Fathers (limbus patrum), in which the souls of the just who died before Christ awaited their admission to heaven; for in the meantime heaven was closed against them in punishment for the sin of Adam;
• purgatory, where the just, who die in venial sin or who still owe a debt of temporal punishment for sin, are cleansed by suffering before their admission to heaven.

The present article treats only of hell in the strict sense of the term.
The Latin infernus (inferum, inferi), the Greek Hades, and the Hebrew sheol correspond to the word hell. Infernus is derived from the root in; hence it designates hell as a place within and below the earth. Haides, formed from the root fid, to see, and a privative, denotes an invisible, hidden, and dark place; thus it is similar to the term hell. The derivation of sheol is doubtful. It is generally supposed to come from the Hebrew root meaning, "to be sunk in, to be hollow"; accordingly it denotes a cave or a place under the earth. In the Old Testament (Septuagint hades; Vulgate infernus) sheol is used quite in general to designate the kingdom of the dead, of the good (Genesis 37:35) as well as of the bad (Numbers 16:30); it means hell in the strict sense of the term, as well as the limbo of the Fathers. But, as the limbo of the Fathers ended at the time of Christ's Ascension, hades (Vulgate infernus) in the New Testament always designates the hell of the damned. Since Christ's Ascension the just no longer go down to the lower world, but they dwell in heaven (2 Corinthians 5:1). However, in the New Testament the term Gehenna is used more frequently in preference to hades, as a name for the place of punishment of the damned. Gehenna is the Hebrew gê-hinnom (Nehemiah 11:30), or the longer form gê-ben-hinnom (Joshua 15:8), and gê-benê-hinnom (2 Kings 23:10) "valley of the sons of Hinnom". Hinnom seems to be the name of a person not otherwise known. The Valley of Hinnom is south of Jerusalem and is now called Wadi er-rababi. It was notorious as the scene, in earlier days, of the horrible worship of Moloch. For this reason it was defiled by Josias (2 Kings 23:10), cursed by Jeremias (Jeremiah 7:31-33), and held in abomination by the Jews, who, accordingly, used the name of this valley to designate the abode of the damned (Targ. Jon., Gen., iii, 24; Henoch, c. xxvi). And Christ adopted this usage of the term. Besides Hades and Gehenna, we find in the New Testament many other names for the abode of the damned. It is called "lower hell" (Vulgate tartarus) (2 Peter 2:4), "abyss" (Luke 8:31 and elsewhere), "place of torments" (Luke 16:28), "pool of fire" (Revelation 19:20 and elsewhere), "furnace of fire" (Matthew 13:42, 50), "unquenchable fire" (Matthew 3:12, and elsewhere), "everlasting fire" (Matthew 18:8; 25:41; Jude 7), "exterior darkness" (Matthew 7:12; 22:13; 25:30), "mist" or "storm of darkness" (2 Peter 2:17; Jude 13). The state of the damned is called "destruction" (apoleia, Phil., iii, 19, and elsewhere), "perdition" (olethros, 1 Timothy 6:9), "eternal destruction" (olethros aionios, 2 Thessalonians 1:9), "corruption" (phthora, Galatians 6:8), "death" (Romans 6:21), "second death" (Revelation 2:11 and elsewhere). Where is hell? Some were of opinion that hell is everywhere, that the damned are at liberty to roam about in the entire universe, but that they carry their punishment with them. The adherents of this doctrine were called Ubiquists, or Ubiquitarians; among them were, e.g., Johann Brenz, a Swabian, a Protestant theologian of the sixteenth century. However, that opinion is universally and deservedly rejected; for it is more in keeping with their state of punishment that the damned be limited in their movements and confined to a definite place. Moreover, if hell is a real fire, it cannot be everywhere, especially after the consummation of the world, when heaven and earth shall have been made anew. As to its locality all kinds of conjectures have been made; it has been suggested that hell is situated on some far island of the sea, or at the two poles of the earth; Swinden, an Englishman of the eighteenth century, fancied it was in the sun; some assigned it to the moon, others to Mars; others placed it beyond the confines of the universe [Wiest, "Instit. theol.", VI (1789), 869]. The Bible seems to indicate that hell is within the earth, for it describes hell as an abyss to which the wicked descend. We even read of the earth opening and of the wicked sinking down into hell (Numbers 16:31 sqq.; Psalm 54:16; Isaiah 5:14; Ezekiel 26:20; Philippians 2:10, etc.). Is this merely a metaphor to illustrate the state of separation from God? Although God is omnipresent, He is said to dwell in heaven, because the light and grandeur of the stars and the firmament are the brightest manifestations of His infinite splendour. But the damned are utterly estranged from God; hence their abode is said to be as remote as possible from his dwelling, far from heaven above and its light, and consequently hidden away in the dark abysses of the earth. However, no cogent reason has been advanced for accepting a metaphorical interpretation in preference to the most natural meaning of the words of Scripture. Hence theologians generally accept the opinion that hell is really within the earth. The Church has decided nothing on this subject; hence we may say hell is a definite place; but where it is, we do not know. St. Chrysostom reminds us: "We must not ask where hell is, but how we are to escape it" (In Rom., hom. xxxi, n. 5, in P.G., LX, 674). St. Augustine says: "It is my opinion that the nature of hell-fire and the location of hell are known to no man unless the Holy Ghost made it known to him by a special revelation", (City of God XX.16). Elsewhere he expresses the opinion that hell is under the earth (Retract., II, xxiv, n. 2 in P.L., XXXII, 640). St. Gregory the Great wrote: "I do not dare to decide this question. Some thought hell is somewhere on earth; others believe it is under the earth" (Dial., IV, xlii, in P.L., LXXVII, 400; cf. Patuzzi, "De sede inferni", 1763; Gretser, "De subterraneis animarum receptaculis", 1595).

 

[visionary]

Revelation 20:9 tells of the destruction of those individuals who join with Satan in the last rebellion; and verse 15 tells of that same destruction in other words, using the symbol "lake of fire." They are devoured or consumed in fire. This being the case, the torment of verse 10 cannot refer to these human beings who are consumed, destroyed. Hence the question narrows down to this, Will Satan and a false prophet and a beast be tortured forever? and does this verse so teach?

In God's own words, "All the wicked will he destroy" (Psalms 145:20). Concerning Satan, the arch enemy of God and man, God expressly advises us that he will be destroyed, and not preserved in any sense or condition. --

Heb. 2:14.

Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;

 

[visionary]

CATHOLIC ENCYCLOPEDIA: Hell


The term hell is cognate to "hole" (cavern) and "hollow". It is a substantive formed from the Anglo-Saxon helan or behelian, "to hide". This verb has the same primitive as the Latin occulere and celare and the Greek kalyptein. Thus by derivation hell denotes a dark and hidden place. In ancient Norse mythology Hel is the ill-favoured goddess of the underworld. Only those who fall in battle can enter Valhalla; the rest go down to Hel in the underworld, not all, however, to the place of punishment of criminals.
Hell (infernus) in theological usage is a place of punishment after death. Theologians distinguish four meanings of the term hell:

• hell in the strict sense, or the place of punishment for the damned, be they demons or men;
• the limbo of infants (limbus parvulorum), where those who die in original sin alone, and without personal mortal sin, are confined and undergo some kind of punishment;
• the limbo of the Fathers (limbus patrum), in which the souls of the just who died before Christ awaited their admission to heaven; for in the meantime heaven was closed against them in punishment for the sin of Adam;
• purgatory, where the just, who die in venial sin or who still owe a debt of temporal punishment for sin, are cleansed by suffering before their admission to heaven.

The present article treats only of hell in the strict sense of the term.
The Latin infernus (inferum, inferi), the Greek Hades, and the Hebrew sheol correspond to the word hell. Infernus is derived from the root in; hence it designates hell as a place within and below the earth. Haides, formed from the root fid, to see, and a privative, denotes an invisible, hidden, and dark place; thus it is similar to the term hell. The derivation of sheol is doubtful. It is generally supposed to come from the Hebrew root meaning, "to be sunk in, to be hollow"; accordingly it denotes a cave or a place under the earth. In the Old Testament (Septuagint hades; Vulgate infernus) sheol is used quite in general to designate the kingdom of the dead, of the good (Genesis 37:35) as well as of the bad (Numbers 16:30); it means hell in the strict sense of the term, as well as the limbo of the Fathers. But, as the limbo of the Fathers ended at the time of Christ's Ascension, hades (Vulgate infernus) in the New Testament always designates the hell of the damned. Since Christ's Ascension the just no longer go down to the lower world, but they dwell in heaven (2 Corinthians 5:1). However, in the New Testament the term Gehenna is used more frequently in preference to hades, as a name for the place of punishment of the damned. Gehenna is the Hebrew gê-hinnom (Nehemiah 11:30), or the longer form gê-ben-hinnom (Joshua 15:8), and gê-benê-hinnom (2 Kings 23:10) "valley of the sons of Hinnom". Hinnom seems to be the name of a person not otherwise known. The Valley of Hinnom is south of Jerusalem and is now called Wadi er-rababi. It was notorious as the scene, in earlier days, of the horrible worship of Moloch. For this reason it was defiled by Josias (2 Kings 23:10), cursed by Jeremias (Jeremiah 7:31-33), and held in abomination by the Jews, who, accordingly, used the name of this valley to designate the abode of the damned (Targ. Jon., Gen., iii, 24; Henoch, c. xxvi). And Christ adopted this usage of the term. Besides Hades and Gehenna, we find in the New Testament many other names for the abode of the damned. It is called "lower hell" (Vulgate tartarus) (2 Peter 2:4), "abyss" (Luke 8:31 and elsewhere), "place of torments" (Luke 16:28), "pool of fire" (Revelation 19:20 and elsewhere), "furnace of fire" (Matthew 13:42, 50), "unquenchable fire" (Matthew 3:12, and elsewhere), "everlasting fire" (Matthew 18:8; 25:41; Jude 7), "exterior darkness" (Matthew 7:12; 22:13; 25:30), "mist" or "storm of darkness" (2 Peter 2:17; Jude 13). The state of the damned is called "destruction" (apoleia, Phil., iii, 19, and elsewhere), "perdition" (olethros, 1 Timothy 6:9), "eternal destruction" (olethros aionios, 2 Thessalonians 1:9), "corruption" (phthora, Galatians 6:8), "death" (Romans 6:21), "second death" (Revelation 2:11 and elsewhere). Where is hell? Some were of opinion that hell is everywhere, that the damned are at liberty to roam about in the entire universe, but that they carry their punishment with them. The adherents of this doctrine were called Ubiquists, or Ubiquitarians; among them were, e.g., Johann Brenz, a Swabian, a Protestant theologian of the sixteenth century. However, that opinion is universally and deservedly rejected; for it is more in keeping with their state of punishment that the damned be limited in their movements and confined to a definite place. Moreover, if hell is a real fire, it cannot be everywhere, especially after the consummation of the world, when heaven and earth shall have been made anew. As to its locality all kinds of conjectures have been made; it has been suggested that hell is situated on some far island of the sea, or at the two poles of the earth; Swinden, an Englishman of the eighteenth century, fancied it was in the sun; some assigned it to the moon, others to Mars; others placed it beyond the confines of the universe [Wiest, "Instit. theol.", VI (1789), 869]. The Bible seems to indicate that hell is within the earth, for it describes hell as an abyss to which the wicked descend. We even read of the earth opening and of the wicked sinking down into hell (Numbers 16:31 sqq.; Psalm 54:16; Isaiah 5:14; Ezekiel 26:20; Philippians 2:10, etc.). Is this merely a metaphor to illustrate the state of separation from God? Although God is omnipresent, He is said to dwell in heaven, because the light and grandeur of the stars and the firmament are the brightest manifestations of His infinite splendour. But the damned are utterly estranged from God; hence their abode is said to be as remote as possible from his dwelling, far from heaven above and its light, and consequently hidden away in the dark abysses of the earth. However, no cogent reason has been advanced for accepting a metaphorical interpretation in preference to the most natural meaning of the words of Scripture. Hence theologians generally accept the opinion that hell is really within the earth. The Church has decided nothing on this subject; hence we may say hell is a definite place; but where it is, we do not know. St. Chrysostom reminds us: "We must not ask where hell is, but how we are to escape it" (In Rom., hom. xxxi, n. 5, in P.G., LX, 674). St. Augustine says: "It is my opinion that the nature of hell-fire and the location of hell are known to no man unless the Holy Ghost made it known to him by a special revelation", (City of God XX.16). Elsewhere he expresses the opinion that hell is under the earth (Retract., II, xxiv, n. 2 in P.L., XXXII, 640). St. Gregory the Great wrote: "I do not dare to decide this question. Some thought hell is somewhere on earth; others believe it is under the earth" (Dial., IV, xlii, in P.L., LXXVII, 400; cf. Patuzzi, "De sede inferni", 1763; Gretser, "De subterraneis animarum receptaculis", 1595).

"Hell" From the Greek Word "Hades"

Matthew 11:23. -- "And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell." Luke 10:15 -- "Shalt be thrust down to hell." [In privileges of knowledge and opportunity the city was highly favored or, figuratively, "exalted unto heaven"; but because of misuse of God's favors, it would be debased, or, figuratively, cast down to hades, overthrown, destroyed. It is now so thoroughly buried in oblivion, that even the site where it stood is a matter of dispute. Capernaum is certainly destroyed, thrust down to hades.]

 

[visionary]

From the first, or Adamic death, a resurrection has been provided. All that are in their graves shall therefore come forth. The Revelator prophetically declares: "The sea gave up the dead which were in it; and death and hell [hades, the grave] delivered up the dead which were in them. . . . And I saw the dead, small and great, stand before God; and the books were opened." (Rev. 20:13,12) It was in view of God's plan for redeeming the race from Adamic death that in both the Old and New Testaments it is called a "sleep" (Psalms 13:3; John 11:12-14). In Israel's history of the good and the wicked it is repeatedly stated that they "slept with their fathers." The apostles used the same symbol, and our Lord also. But no such symbol is used in reference to the Second death. On the contrary, the strongest figures of total and utter destruction are used to symbolize it; viz., "fire and brimstone" (Rev. 20:10); because that will be a destruction from which there will be no recovery.

 

[visionary]

Hades and sheol -- the dark, secret condition, the grave, which in the present time speaks to us of a hope of future life by God's resurrection power in Christ -- shall be no more; for the Second death will devour no being fit for life -- none for whom there remains a shadow of hope, but such only as, by the unerring Judge, have been fully, impartially and individually found worthy of destruction. And Satan, that lying tempter who deceived and ruined the race, and who, with persistent energy and cunning, has sought continually to thwart the purpose of God for our salvation through Christ, and with him all who are of his spirit, "his angels" (Rev. 12:9), shall be destroyed, and shall never awake from death to trouble the world again. Here he is said to be cast into "the lake of fire" (Rev. 20:10) -- the Second death; and Paul in Hebrews 2:14, referring to the same thing, calls it destruction -- that he might destroy death, and "him that had the power of death, that is, the devil." And "the beast and the false prophet," the great false systems which have long oppressed and misled nominal Christendom, shall never escape from it. These systems are said to be cast "alive" (that is, while they are still organized and operative) into the lake of fire burning with brimstone. -- Rev. 19:20; 20:10.

 

[LittleLambofJesus]

n the New Testament, the Greek word hades corresponds exactly to the Hebrew word sheol. As proof see the quotations of the apostles from the Old Testament in which they render it hades. For instance, Acts 2:27, "Thou wilt not leave my soul in hades," is a quotation from Psalms 16:10, "Thou wilt not leave my soul in sheol." And in 1 Cor. 15:54,55, "Death is swallowed up in victory. O death, where is thy sting? O grave [hades], where is thy victory?" is an allusion to Isaiah 25:8, "He will swallow up death in victory," and to Hosea 13:14, "O death, I will be thy plagues; O sheol, I will be thy destruction."

Hi Visionary. Did you notice the way 1 Corin 15:55 is translated in different Bible versions?

Look at the NKJV vs the NASB

Hosea 13:14 "From hand of sh@'owl I shall release/rescue them, from Death I shall Redeem them.
Where? plagues of thee Death. Where? sting of thee sh@'owl? Regret shall be hidden from My eyes." [1 Corin 15:55]

1 Corin 15:55 Where of thee death the sting where thee grave/hades the power
56 Now the sting of death the sin, the yet power of the sin the law;--[Hosea 13:14]

NKJV) 1 Corinthians 15:55 "O Death, where [is] your sting? O Hades, where [is] your victory?"

NASB) 1 Corinthians 15:55 "O DEATH, WHERE IS YOUR VICTORY ? O DEATH, WHERE IS YOUR STING ?"

Textus Rec.) 1 Corinthians 15:55 pou sou qanate to kentron pou sou adh to nikoV

W-H ) 1 Corinthians 15:55 pou sou qanate to nikoV pou sou qanate to kentron

 

[WarriorAngel]

Visionary - the explanation of why hades, sheol and gehenna is made clear in what i posted.

You need to read it.
It makes sense as to why Jesus would use those terms.

Which He did so to help them understand - now you have to read the why's of their usage.

 

[visionary]

"I have set before thee this day life and good, and death and evil. I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live." -- Deut. 30:15,19.

 

[LittleLambofJesus]

NM............

I do hope to get a response on this post though ehehe....

http://christianforums.com/showpost.php?p=50015735&postcount=428

 

[visionary]

How just and equal are God's ways! Read carefully the rules of the coming age -- Jer. 31:29-34 and Ezek. 18:20-32. They prove to us, beyond the possibility of a doubt, the sincerity and reality of all His professions of love to men: "As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?" -- Ezek. 33:11.

 

[WarriorAngel]

CHURCH FATHERS: Exegetical Fragments

On Proverbs. From the Commentary of St. Hippolytus on Proverbs.

Proverbs 7:26 You have seen her mischief. Wait not to admit the rising of lust; for her death is everlasting. And for the rest, by her words, her arguments in sooth, she wounds, and by her sins she kills those who yield to her. For many are the forms of wickedness that lead the foolish down to hell. And the chambers of death mean either its depths or its treasure. How, then, is escape possible?
He intends the new Jerusalem, or the sanctified flesh. By the seven pillars he means the sevenfold unity of the Holy Spirit resting upon it; as Isaiah testifies, saying, She has slain her victims.
Observe that the wise man must be useful to many; so that he who is useful only to himself cannot be wise. For great is the condemnation of wisdom if she reserves her power simply for the one possessing her. But as poison is not injurious to another body, but only to that one which takes it, so also the man who turns out wicked will injure himself, and not another. For no man of real virtue is injured by a wicked man.
The fruit of righteousness and the tree of life is Christ. He alone, as man, fulfilled all righteousness. And with His own underived life He has brought forth the fruits of knowledge and virtue like a tree, whereof they that eat shall receive eternal life, and shall enjoy the tree of life in paradise, with Adam and all the righteous. But the souls of the unrighteous meet an untimely expulsion from the presence of God, by whom they shall be left to remain in the flame of torment.
Not from men, but with the Lord, will he obtain favour.
He asks of wisdom, who seeks to know what is the will of God. And he will show himself prudent who is sparing of his words on that which he has come to learn. If one inquires about wisdom, desiring to learn something about wisdom, while another asks nothing of wisdom, as not only wishing to learn nothing about wisdom himself, but even keeping back his neighbours from so doing, the former certainly is deemed to be more prudent than the latter.

 

[WarriorAngel]

St. Hippolytus of Rome


Martyr, presbyter and antipope; date of birth unknown; d. about 236 AD.

 

[visionary]

I tell you what..

let God grant you your view for you..

and God will grant mine for me.

That way.. you will live out you faith and I will live out mine.

I like mine.. yours has such a nasty view.

My God has more mercy and grace than that.

I have shown you step by step understanding of what scriptures is really saying and you can only come back with catholic commentary....

May God open your eyes that you may break free from the hold. I do not wish that you live your view. I pray that you live out mine... it is so much better.

 

[WarriorAngel]

...and likewise I gave you the history of the Church's earlier Pope as well as the explanation of why the usage of terms referring to hell in addition to understanding forever and everlasting do not end.

I also explained that not being in the presense of God is death.

You can have your way - but granted - it seems you are saying [in finding the early teachings correct] God is nasty because of how He set things up ...
I am sure He understands your intent.
But your teaching that it does not exist is a modern concept...and as such is merely an opinion and not based on fact that can be traced in history.

 

[GuardianShua]

...and likewise I gave you the history of the Church's earlier Pope as well as the explanation of why the usage of terms referring to hell in addition to understanding forever and everlasting do not end.

I also explained that not being in the presense of God is death.

You can have your way - but granted - it seems you are saying [in finding the early teachings correct] God is nasty because of how He set things up ...
I am sure He understands your intent.
But your teaching that it does not exist is a modern concept...and as such is merely an opinion and not based on fact that can be traced in history.

How about some Christian scriptures in place of your Catholic doctrine. Christian scripture carries more weight then Catholic doctrine. Since the Hebrew word Sheol means grave and not Hades or Hell, then how can you continue to believe in such a contradiction. Because there is a contradiction should suggest that some thing is not right.

 

[WarriorAngel]

#423 <~Answer given already.

 

[GuardianShua]

#423 <~Answer given already.

Yes, well, that is the opinion of the Theologians. How can there be life in Hell after God kills them? The words life and death or living and dead are opposites. Do you believe that they will come back alive after God kills them?

 

[LittleLambofJesus]

Yes, well, that is the opinion of the Theologians. How can there be life in Hell after God kills them? The words life and death or living and dead are opposites. Do you believe that they will come back alive after God kills them?

Not until after the 1000yrs

Reve 20:5 The rest of the dead ones not live until should-be-being-finished the thousands years, this the resurrection, the first.