Today, numerous Christians trust in a position of everlasting torment where heathens are sent after death, normally alluded to as "Hellfire" in English. This conviction is greatly standard and structures some portion of the fundamental impression of the religion in mainstream culture. Which is abnormal, on the grounds that some say the proof for endless discipline as an indispensable piece of the Christian religion is for all intents and purposes nonexistent. See what you think!
#10. The Bible Barely Mentions It
Most Christian believers in the idea of Hell will tell you
that it’s a place of punishment for sinners and evildoers. But does that idea
have a scriptural basis? According to Romans 6:7, “he that is dead is freed
from sin.” So if a person’s sins are cleared with his or her death, then what’s
with the additional punishment of Hell? Well, Romans 6:23 goes on to state that
“the wages of sin is death, but the gift of God is eternal life in Christ Jesus
our Lord.” Note that there is no mention of sinners being condemned to
everlasting torture, they simply don’t get the reward for living a righteous
life. Similarly, 2 Thessalonians 1:9 says that the punishment for those deemed
wicked is not fiery torture, but destruction, “shut out from the presence of
the Lord and from the glory of his might.”
John 3:36 strikes roughly the same note, declaring that
sinners “will not see [eternal] life.” Meanwhile, Jude 1:7 does mention
“eternal fire,” but only in the context of Sodom and Gomorrah, which are
literally destroyed by the eternal fire of God’s wrath. That leaves brief
mentions in the Book of Revelation and two of Christ’s parables as the Biblical
basis for the fiery Hell of popular imagination (more on those verses later).
But if a place of eternal torment was truly intended as an integral component
of Christianity, surely it’s strange that the Bible never seems to pay much
attention to it?
#9. Endless Punishment Doesn’t Make Biblical Sense Anyway
From a Christian perspective, the idea of Hell is not only
cruel and unusual, but totally excessive. Would a God described in the Bible as
“a God of truth and without iniquity, just and right” decide that infinite
punishment is just and fair? 1 John 4:8 states that God is the very concept of
love. Would a loving father eternally torture his child as punishment, even if
the child did something seriously wrong? Deuteronomy 19:21 famously states “an
eye for an eye,” a principal of equal punishment that seems rather out of sync
with the idea of literally endless torment as retribution for the sins of a
short mortal life.
In fact, the fiery Hell of popular imagination seems even
harsher after considering God’s words in Jeremiah 7:31: “They have built the
high places of Topheth in the Valley of Ben Hinnom to burn their sons and
daughters in the fire—something I did not command, nor did it enter my mind.”
If the idea of humans being burned in fire is so unappealing to God that it
never even came into His thoughts, then what’s His deal with Hell?
#8.Many References To Hell Were Mistranslations
When it comes to misconceptions about Hell, the popular
17th-century King James Version (KJV) of the Bible has a lot to answer for. For
example, in the KJV, the prophet Jonah was in the “belly of Hell,” while David
bafflingly insists that God would be with him even in Hell. Even Jesus pops
down to Hell after his death on the cross.
This obviously makes no sense. The Bible repeatedly states
that Hell, whatever else it is, involves separation from God. So why is Jesus
swinging by for a visit and why is David so sure that God would be with him
there? In fact, if God is with David, why would he be in Hell in the first
place? The answer is that the KJV lumps a whole bunch of different Greek and
Hebrew words together under the English term “Hell.” The words in question are
Hades, Sheol, Tartarus, and Gehenna, and they can have very different meanings
in their original context.
That’s particularly important to Hades and Sheol, which are
roughly equivalent words in Greek and Hebrew. Neither can reasonably be
translated as “place of torment,” which is what the word “Hell” now generally
implies. A better translation might be “the grave” or “the afterlife.” Neither
term carries a value judgment in the way that “Hell” does—only the wicked go to
Hell, but all souls are in Sheol after death. So David’s weird KJV claim that
God would be with him in “Hell” is better translated as “the afterlife” or even
“the depths.” While the KJV references Jesus being in Hell after his death on
the cross, the New International Version makes a much less dramatic reference
to him being in his “grave.” In fact, the New International Version only refers
to Hell 15 times, compared to a whopping 54 mentions in the KJV.
Other modern Bibles try to avoid such problems altogether by
simply leaving “Sheol” and “Hades” untranslated, although this hasn’t quite
undone the influence of the KJV. As the Encyclopedia Americana of 1942 put it:
“Much confusion and misunderstanding has been caused through the early
translators of the Bible persistently rendering the Hebrew Sheol and the Greek
Hades and Gehenna by the word ‘Hell.’ The simple transliteration of these words
by the translators of the revised editions of the Bible has not sufficed to
appreciably clear up this confusion and misconception.”
#7. ‘Gehenna’ Is Controversial, Too
So if “Hades” and “Sheol” don’t match the modern perception
of Hell, that leaves “Gehenna.” (“Tartarus” is also sometimes translated as
“Hell,” but the term only appears once in the Bible, and not in relation to
humans, so it has limited relevance here.) “Gehenna” is certainly the Biblical
term most often rendered “Hell” in English. For example, the New International
Version of Matthew 5:30 states: “If your right hand causes you to stumble, cut
it off and throw it away. It is better for you to lose one part of your body
than for your whole body to go into Hell.” Scary, right?
It all comes down to the controversy over the exact meaning
of “Gehenna.” The word itself is a Greek rendering of the Hebrew terms
ge-hinnom and ge-ben-hinnom, which mean “valley of the sons of Hinnom” and
refer to an actual valley just outside ancient Jerusalem. The valley first
appears in the Old Testament as the location of fiery pagan child sacrifices,
which continue at least until 2 Kings 23:10, which describes how Josiah ravaged
the site so “that no man might make his son or his daughter to pass through the
fire to Moloch.” By the time of Jesus, the term was apparently used
metaphorically to refer to a place of fiery destruction, and Jesus uses it 11
times in this context. It’s interesting to note that Hebrew had no word for
such a concept and Jesus apparently felt no need to introduce one, preferring
to make historical allusions instead.
Or maybe not. According to some scholars, the valley of
Gehenna had essentially become Jerusalem’s incinerator by the time of Christ.
It featured constantly burning fires, which consumed the city’s garbage and the
bodies of criminals and the disgraced. This tradition is quite old, but not
supported by any real evidence or ancient accounts, although it is strange that
Jesus refers to bodies being destroyed in Gehenna as well as souls.
In any case, none of Christ’s references to Gehenna suggest
any kind of eternal torment. Certainly, the fires of Gehenna are described as
eternal, but Jesus specifically warns that they will be used to “destroy both
soul and body.” Removing unrighteous people from existence, as that verse
suggests, doesn’t sound particularly like torturing them forever. The second
meaning can only be inferred by readers who already have that concept of Hell.
#6. Jesus Didn’t Invent His Parable About Hell
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So is the idea of a fiery Hell completely alien to the
Bible? Not at all. It’s right there in the Parable of the Rich Man and Lazarus,
as recorded in Luke 16:19-31. In the story, a wealthy man lives it up while
ignoring a beggar named Lazarus. But the pair experience a dramatic role
reversal after their deaths, when Lazarus is carried off by angels to a
blissful existence in the bosom of Abraham, while the rich man finds himself
tormented in a blazing fire. The rich man begs Lazarus to take pity on him and
bring him some water, but Abraham points out that the rich man had a great life
and never took pity on Lazarus. Abraham also refuses to resurrect Lazarus to
warn the rich man’s family to change their ways, arguing that they can choose
to follow the prophets or not, but witnessing a miracle won’t suddenly make
them good people.
This is probably the closest the Bible gets to the modern
conception of Hell. However, it’s important to note that the Bible doesn’t
present it as a true story or a straightforward warning about the afterlife.
Christ’s parables are clearly fictional stories designed to convey a message.
As Warren Prestidge points out, the Rich Man and Lazarus is immediately
preceded by the Parable of the Unjust Steward, where a servant defrauds his
master and gets rewarded for it. If you ignored the deeper meaning of the
parables, you’d conclude that Jesus thought stealing from your boss was great.
In fact, Jesus didn’t even come up with the story in the
first place. Scholars have long identified the general outline (a beggar is
rewarded after death, while a rich man is punished) as an Egyptian folktale
that became popular with Jewish religious teachers like the Pharisees, to the
point that early Jewish literature contains at least seven versions of it. In
Luke’s account, Jesus only brings the story up after the Pharisees mock his
original Parable of the Unjust Steward, thus using one of their own favorite
stories to demonstrate their hypocrisy. With this context, it’s hard to see the
parable as a serious account of the Christian afterlife.
#5. The Other Verses Aren’t Conclusive Either
The Bible also contains a reference to eternal fiery torture
in Revelation 20:10-15, which refers to a “lake of burning sulfur” where
entities are “tormented day and night for ever and ever.” Of course, the
entities involved apparently include “death” and “Hades,” which are not actual
people able to experience actual suffering. In other words, this is symbolism.
Just as these aren’t literal people, neither is the location they are assigned
to.
That leaves the Parable of the Sheep and the Goats, as found
in the Book of Matthew. In the story, which hovers somewhere between a parable
and a straightforward sermon, Jesus appears to speak of the Last Judgment, when
sinners will be banished “into the eternal fire prepared for the devil and his
angels.” This section of the sermon/parable is fairly direct and clearly not
part of a fictional story like the Rich Man and Lazarus. The parable ends with
an apparent reference to unending torment: “Then [the unrighteous] will go away
to eternal punishment, but the righteous to eternal life.” For these reasons,
the Sheep and the Goats is generally considered the key Bible passage behind
the popular conception of Hell.
However, many theologians argue that this interpretation of
the Sheep and the Goats contradicts a number of other Bible verses, which
explain the fate of the unrighteous at the Last Judgment as fiery destruction
via “the second death.” If the unrighteous are destroyed, they can’t be
tormented forever. Some Biblical scholars argue that, while the fire of punishment
is described as eternal, that doesn’t mean the wicked will be punished there
for all eternity. Rather, the punishment is total destruction in the holy fire,
which has always existed. In other words, the eternal punishment (“aionios
kolasis“) has lasted forever, but the punishment itself is simply immediate
destruction.
Jehovah’s Witnesses and other groups who not believe in Hell
go even further, arguing that the word kolasis shouldn’t be translated as
“punishment” at all. Citing its derivation from a Greek term for pruning trees,
they suggest that it would better be rendered “cutting off,” “destruction,” or
even “death.” The last interpretation would turn “aionios kolasis” into
“eternal death,” making a nice contrast with the “eternal life” promised the
righteous. The “pruning trees” meaning also invokes John 15:6: “If you do not
remain in me, you are like a branch that is thrown away and withers; such
branches are picked up, thrown into the fire and burned.” Kolasis only appears
twice in the New Testament, but the Old Testament in Greek uses it to refer to
punishment in general and to death as a form of punishment, suggesting that
“eternal punishment” and “eternal death” are both valid translations.
#4. Even The Church Fathers Couldn’t Agree On Hell
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Since many hold the early church fathers as the authority on
matters of faith and doctrine, many would find it surprising that even they
couldn’t agree if Hell existed and, if so, what it actually was. Justin Martyr,
Clement of Alexandria, Tertullian, and Cyprian were among those that held that
Hell was a literal place of fiery torment. Origen and Gregory of Nyssa
disagreed, countering that Hell was simply separation from God. While the idea
of eternal fiery damnation can be found as early as the apocryphal
second-century Apocalypse of Peter, it doesn’t seem to have become dominant in
Christian thinking until around the fifth century AD.
Ironically, this view was heavily inspired by a
non-Christian, the Greek philosopher and mathematician Plato, whom the French
historian Georges Minois credited with “the greatest influence on traditional
views of Hell” of all the early philosophers. Plato’s Story of Er features an
afterlife in which sinners are punished or rewarded in proportion to their misdeeds
in life. Whatever your views on Hell’s existence, Plato’s sin-specific
punishments definitely have no Biblical support, but the philosopher’s ideas
can still be detected in many popular versions of the Christian afterlife, most
notably Dante’s Inferno.
In modern times, many Christian denominations have moved
away from Saint Augustine’s conception of Hell as a physical place beneath the
Earth. Even the venerable Catholic Church has apparently decided to go with the
flow, with the Catechism of the Catholic Church, approved by Pope John Paul II
in 1992, declaring that Hell is simply a state of “definitive self-exclusion
from communion with God and the blessed.”
#3. Some Aspects Of Hell Seem Distinctly Non-Christian
Plato might have had the greatest role, but non-Abrahamic
influences on Hell date back a long way before the Greeks pioneered philosophy.
The Ancient Egyptian religion, for example, featured a cavern containing a
“lake of fire” where the souls of the wicked were punished for their transgressions.
The early Mesopotamians also believed that the underworld lay underground,
although it was more dim and miserable than a place of eternal punishment.
A particularly interesting comparison can be made between
the popular idea of Hell and Zoroastrianism, an ancient religion originating in
what is now Iran. In the earliest Zoroastrian texts, the souls of the sinful
are judged after death and condemned to eternal punishment in the underworld,
which the Book Of Arda Viraf describes as a pit full of fire, “smoke, stench
and demons.” The souls are tortured according to the severity of their sins in
life and the whole thing is presided over by Angra Mainyu, the great evil
spirit, “who ever ridiculed and mocked the wicked in hell” for following him
instead of their creator god.
That sounds remarkably like the Hell of modern pop culture.
And what’s just as remarkable is how many of those details have no basis in the
Bible. Zoroastrian hell is staffed by demons and ruled by a devil figure,
whereas the Christian Devil and his followers have no role in the afterlife and
are the one group clearly stated to be destined for punishment in “Tartarus.”
There’s certainly no reason to believe that a Christian hell would make the
punishment fit the crime, whereas the demons of Zoroastrianism seem to delight
in devising inventive tortures for each particular sin. In fact, the Book Of
Arda Viraf is distinctly reminiscent of Dante’s Inferno.
#2. The Concept Is Alien To The Old Testament
Even the thin evidence for Hell in the New Testament looks
vast in comparison to the Old Testament, which clearly has no concept of Hell
at all. Rather, scriptures like Job 3:11-18 suggest that death is simply a
cessation: “Why did I not perish at birth, and die as I came from the womb . .
. For now I would be lying down in peace; I would be asleep and at rest . . .
There the wicked cease from turmoil, and there the weary are at rest.” Pretty
self-explanatory.
Ecclesiastes 3:19 sounds even more skeptical about the
possibility of an afterlife, sourly observing that “Man’s fate is like that of
the animals; the same fate awaits them both: As one dies, so dies the other.
All have the same breath; man has no advantage over the animal. Everything is
meaningless.”
Even at the very start of the Bible, in Genesis 2:16-17 and
3:19, Adam and Eve’s punishment for breaking God’s instructions and eating the
forbidden fruit was not the threat of hellfire, but rather a promise that they
will eventually die, “for dust you are and to dust you will return.” If Adam
and Eve were at risk of being tormented forever, wouldn’t they have been warned
of that? Would God lie and tell them they were going back to the dust if his
plan was really to lock them in a furnace? When Cain kills Abel, God sentences
him to wander the land and even gives him a mark to stop people from killing
him. If judgment awaits in the afterlife, surely that was a bit
counterproductive?
#1. Hell Is Little More Than A Scare Tactic
While religions like the Jehovah’s Witnesses and Seventh-day
Adventists do not teach the doctrine of Hell, many churches and denominations
still cling to the idea. But why?
It cannot be denied that, throughout history, the idea of
Hell has been used as a scare tactic to keep people in line. An 18th-century
preacher named Jonathan Edwards became famous for his fire-and-brimstone sermon
“Sinners In The Hands Of An Angry God,” which warned that God could “cast
wicked men into Hell at any moment.” So terrifying was his depiction of hell
that other clergymen had to rush to the aid of distraught members of the
congregation. Even in modern times, the theme of “believe or you will go to
Hell” is common, complete with vivd descriptions of grinding teeth, the shrieks
of the damned, and the odor of scorching flesh. Writing on the topic, one
author describes having seen a young child scream in church, confessing that he
was “afraid of Hell.”
Others, such as Queen Mary I of England, have used the
doctrine as an excuse for perpetrating barbarism. Before sentencing a group of
Protestants to be burned alive, she supposedly declared: “As the souls of
heretics are hereafter to be eternally burning in Hell, there can be nothing
more proper than for me to imitate the Divine vengeance by burning them on
earth.”
Like all scare tactics, the idea of hellfire can exert a
powerful grip on believers. However, the Biblical evidence for the horrifying
doctrine is rather lacking. In fact, the Parable of the Rich Man and Lazarus,
often cited as Biblical proof of the doctrine of Hell, actually has the
opposite message. At the end of the parable, Abraham declines to send Lazarus
back to Earth to warn sinners of some terrifying fate awaiting them in the
afterlife, arguing that righteousness can only come from belief, rather than
fear of some supernatural punishment.
My mission is to turn the sprinkler on hell.
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