By Charles Seymour (auth.)
In A Theodicy of Hell Charles Seymour tackles essentially the most tough difficulties dealing with the western theistic culture: to teach the consonance among everlasting punishment and the goodness of God. Medieval theology tried to solve the problem by means of arguing that any sin, irrespective of how moderate, advantages endless torment. modern thinkers, nevertheless, are likely to dispose of the retributive aspect from hell fullyyt. Combining ancient breadth with precise argumentation, the writer develops a singular realizing of hell which avoids the extremes of either its conventional and smooth competitors. He then surveys the battery of objections ranged opposed to the opportunity of everlasting punishment and exhibits how his `freedom view of hell' can face up to the assault. The paintings can be of specific value for these drawn to philosophy of faith and theology, together with teachers, scholars, seminarians, clergy, and somebody else with a private wish to come to phrases with this perennially hard doctrine.
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Additional info for A Theodicy of Hell
If offered the chance to go on sinning forever, he would accept. Gregory speaks of the will that is made manifest by the deed ... 23 ... " 7 One way to read Gregory is to suppose he is talking about the intention behind the sins of the wicked. This interpretation is appealing because it is relatively uncontroversial that the intent behind a sin plays a large part in determining the appropriate punishment. To kill a cancer patient out of pity is perhaps wrong, but the killer is less worthy of punishment than one who would kill the patient for her insurance money.
Punishment is inflicted on the living by the goddess Poine, who works providentially through the events of this world. "29 The description of these pains is detailed: the dead are thrown in boiling gold, flayed, etc. Like Plato, Plutarch thinks reincarnation is sometimes part of the purificatory process. But, as Plato had claimed, not all vicious souls are treatable. "30 It is admittedly unclear whether or not Plutarch consigns the incorrigible to hell, that is, to a consciously experienced eternal unhappiness.
Next, it is claimed that punishments should be proportionate to the seriousness of the sin. The injunction of the United States Constitution against "cruel and unusual punishment" is supposed to reflect a necessary moral truth. We should not punish petty theft with life imprisonment, for example. It follows that no human being deserves infinite punishment, since all human sin is finite and thus, by the principle of proportionality, merits only finite punishment. God, being perfectly just, would not inflict undeserved punishment.