Part 5 Hell 101
"Consequently, just as one trespass resulted in condemnation for all people, so also one righteous act resulted in justification and life for all people" (Romans 5:18)
I was surprised to learn that early Christians held three orthodox views of the afterlife: Universal Reconciliation, Annihilationism, and Infernalism, also known as Eternal Conscious Torment (ECT). What shocked me even more was that Universal Reconciliation was actually a prominent view held by early Christians in the first 500 years. It wasn't until five centuries after Christ that the concept of an infernal hell became more prevalent.
The idea of an infernal hell developed in Israel during the Hellenistic period, a time when Greek philosophy and religion were becoming more influential. Ideas from Plato and Aristotle were incorporated into the belief system. A couple of key players who influenced the development of an infernal hell were Augustine and Dante Alighieri.
Augustine, the fourth-century bishop of Hippo in North Africa, wrote about the material fire and the literal experience of everlasting torment of the bodies of the damned, including newborn infants and others who have never heard of Jesus Christ.
However, it was Dante and his Divine Comedy that probably had the most significant impact on the Christian idea of immortal souls and the gruesome depictions of hell in his monumental poem. He takes the reader on a tour of the afterlife, from hell to purgatory and then paradise. His work later influenced Western society, including Michelangelo, John Milton, and many others.
It's important to note that the concept of "Hell" as we know it today didn't fully consolidate until the Middle Ages.
Furthermore, I learned that the word ‘hell’ is a lazy translation for several different words in Hebrew and Greek all which have various meanings. I won't delve into extensive detail here, as thorough explanations are available from authors and experts in the field. One notable book is "Her Gates Will Never Be Shut" by Bradley Jersak, which has significantly influenced my current perspective on hell.
Here, I will give you a brief summary on the various Greek and Hebrew words that are all translated into the same word “hell” .
Hebrew: Sheol
Greek: Gehenna, Hades, Tarturus
The Hebrew word, ‘Sheol’ is found in the Old testament and often translated into the english word "hell’. It is not always translated into hell. Sometimes it is translated as grave or pit. It appears that Sheol is the place everyone goes to after they die. In 1 Samuel 28, when Saul summons the ghost of Samuel, Samuel comes back from ‘Sheol’. Sheol is described in varying terms, occasionally appearing as a challenging place for some and at other times seemingly more decent place. Regardless, it is often translated into the word 'hell' though it stands in contrast with the typical Western Christian understanding of hell.
Hades is the literal word originating from Greek mythology, representing the underworld realm of the dead. The writers of the New Testament employ this term to resonate with their audience, conveying the Christian belief in life after death. However, even in Greek mythology the concept of endless torment is not a feature of Hades.
Tartarus is referenced only once in 2 Peter, where it is used as a verb rather than a noun. The passage depicts God casting Satan and his demons into Tartarus, highlighting a specific action against them. This usage still does not align with our modern day concept of Eternal Conscious Torment as there is no indication that it is a place of eternal punishment and it is directed towards Satan and his demons. (Note: A discussion on Satan and demons warrants a separate post to address our Western misunderstandings.)
Lastly, Gehenna, also known as the Valley of Hinnom, is an actual physical location outside the city of Jerusalem, which was historically associated with grim practices such as child sacrifice among the Canaanites. Over time, it became a place outside the city where refuse, including the bodies of criminals and the poor, was discarded and burned. Gehenna served as a dumping ground where animals scavenged the remains of these discarded bodies, creating a vivid image of decay and destruction.
In the New Testament, Jesus frequently refers to Gehenna, using it metaphorically to illustrate the consequences of sin and the urgency of repentance. While the imagery of Gehenna conveys the seriousness of sin and its consequences, it's important to understand that Jesus' use of this term still does not align with the Western concept of endless suffering.
The association of Gehenna with eternal suffering emerged in later theological developments, a couple centuries after Jesus’ time. In the context of the ancient worldview, eternity was often understood as a distinct period or "next age," rather than an endless period of suffering.
It becomes evident that the matter is far from straightforward. Various terms and references within the biblical text contribute to a nuanced understanding rather than presenting a singular portrayal of the afterlife.
If the concept of eternal torment did not come into prevalence until the Middle Ages, what were the other views of the afterlife that these early Christians held? Some believed in annihilationism, which is essentially the cessation of life after death, while others subscribed to a form of Universal reconciliation, also known as universal salvation or universalism, positing that ultimately, all human beings (and potentially all beings) will be reconciled back to God.
During my initial deconstruction of hell, discarding Eternal Conscious Torment (ECT) wasn’t difficult, as annihilationism presented a more realistic replacement, providing a logical explanation for what happens to those who do not choose to accept Jesus in this lifetime: they simply cease to exist after death. This perspective was more compassionate than eternal conscious torment and addressed the questions I still had around atonement and the reason for Jesus’ death. For a time, I found comfort in annihilationism, knowing there was still the reward of heaven for accepting Christ and the consequence of ceasing to exist after death if not.
However, deep down, I always harbored hope for the ultimate reconciliation of all people, though I struggled intellectually to reconcile it with atonement and free will. If everyone is ultimately reconciled, what purpose did Jesus serve? Was his death on the cross meaningless? And what about free will?
These two questions prevented me from fully embracing Universal reconciliation. My mind couldn’t break free from the Christian framework instilled in me from a young age. I didn’t realize that I needed an entirely different framework.
Extra:
These are a few examples, and there were others throughout early Christian history who held beliefs in Universalism in varying degrees.
Origen of Alexandria (c. 185–c. 254): Origen was an influential theologian who believed in the eventual salvation of all souls, including the devil.
Gregory of Nyssa (c. 335–c. 395): Gregory, a prominent theologian and bishop in the Eastern Orthodox tradition, taught the eventual reconciliation of all beings to God.
Clement of Alexandria (c. 150–c. 215): Clement, an early Christian theologian, hinted at the possibility of universal salvation in some of his writings.
Didymus the Blind (c. 313–c. 398): Didymus, a Christian theologian and teacher, wrote about the potential for the eventual salvation of all souls.
Other prominent Christians throughout history who were likely universalists or whose writings contain elements of universalism include:
Julian of Norwich (1342–c. 1416): Julian was an English mystic and theologian known for her visions and writings, including "Revelations of Divine Love," which hints at the possibility of universal salvation.
Karl Barth (1886–1968): Barth, a Swiss Reformed theologian, explored universalist themes in his theology, particularly in his later works, suggesting the possibility of God's ultimate reconciliation with all humanity.
George MacDonald (1824–1905): MacDonald, a Scottish author, poet, and Christian minister, incorporated universalist themes into his fiction and theological writings, emphasizing God's love and mercy for all humanity.
Thomas Talbott (b. 1944): Talbott is a contemporary Christian philosopher and theologian who has written extensively on the topic of universal reconciliation, arguing for the compatibility of universalism with Christian doctrine.
Robin Parry (b. 1965): Parry, a British theologian, has written several books advocating for universal reconciliation within the framework of evangelical Christianity.
These individuals represent a range of theological perspectives and time periods, but they all contributed to the discussion and development of universalist thought within Christianity.