Hell exists and has never been abolished, because even modernist and gooders can abolish the free will given by God to man 2 April 20183 April 2018 isoladipatmos The man's indiscretions Jorge Mario Bergoglio and our fire service HELL AND THERE HAS NEVER BEEN ABOLISHED, WHY EVEN gooders MODERNIST AND MAY ABOLISH THE FREE WILL GIVEN BY GOD TO MAN . For the feel-good, the apocalyptic vision of a Church militant, besieged by the world is a fundamentalist and medieval fable unwrapped. But the hypocrisy of these beautiful words is revealed in their fierce reaction by which the same feel-good, which it is actually a bully, assails those who unmasks the hypocrisy of his speech and denounced the inconsistency of his conduct. For the feel-good Hell does not exist because he believes saved and promises salvation to those who think like him, but it would be able to create a hell on earth to imprison those who feels that God will punish him for his mercy and pretend its real cruelty. . AuthorJohn Cavalcoli, o.p. . . PDF format Print article . .. Sandro Botticelli, The Inferno map, inspired by the work of Dante Alighieri Eugenio Scalfari, according to which the Holy Father Francis told him that the infernal punishment does not exist and that the wicked are canceled by God, was denied by the Vatican press office explained that be a reconstruction of the interview with the Supreme Pontiff. For if these had actually uttered those words would have fallen into a double heresy: the denial of the damned and the immortality of the soul. And such heretical thesis are Edward Schillebeeckx, as I will mention later. . On the human level of prudence Jorge Mario Bergoglio and the consequent opportunity to continue a dialogue with this kind of party, He has already written the Father Ariel S. Levi Gualdo referring both to the fundamental concept of prudence both doctrinal, always in this sense, the theology of St. Thomas Aquinas [cf. article WHO]. Therefore, in addition to not repeat certain analyzes already made by my brother Priest, I will confine my part to a marked speech about the other angle, It is seen that for years, for them to perform our apostolic service through our Patmos Island, often we try to offer readers several analyzes on the same topic. . It is unthinkable that a Roman Pontiff fall into formal heresy, on a voluntary and conscious, because of him and him only Christ conferred the supreme announcer sent, definer, clarifier, custodian and defender of the truth of the Gospel, granting him of the Holy Spirit, making it infallible in its teaching. I then thought that this unfortunate incident, where once again the forces of darkness wickedly try to use the Successor of Peter, could offer an opportunity to rethink the dogma of Hell to better understand the salvific value, as a deterrent, which stimulates in contrast to work the works of salvation, as wisely says Abraham the rich man in hell: "Warn them, lest they too come into this place of torment " [LC 16,28]. . Central point to understand what is Hell and the reason for its existence - as we shall see - the bond that exists between Hell and sin. Hell is nothing more than the final maturation and ultimate sin as an act of perverse human will, irrevocably rebellious to God. It's a no said to God forever, to that God of mercy who wants everyone to be saved, but at the same time it does not require anyone, does not force anyone, so let everyone do his choice, without, however, being able to properly prevent any unpleasant consequences in case of refusal. Characteristic of no fact to God is precisely deprive yourself of happiness. And so it is absurd to believe that one can sin and still achieve happiness. It may have some perverse satisfaction of having done his will, but such satisfaction if the hold him and not the wish to anyone. . The doctrine of Hell It shows us in all its magnitude and its terrible consequences of the existence and nature of human wickedness and how severe the damage man does to himself by the bad rebellious will to God; for which this doctrine, by contrast, stimulates sinful man, under the impulse of grace, in his own eternal interest, to convert, ie change for the good the bad will with repentance, repair and asking God's forgiveness. . The natural foundation of belief in Hell . Sandro Botticelli, particularly de The Inferno map, inspired by the work of Dante Alighieri The problem of the existence of the damned in hell returns today to present itself with the book just came out of the French Benedictine Monaco Guy Pagès, entitled "Judas is in Hell? - Risposte a Hans Urs von Balthasar " [cf. WHO]. In it the author argues that Judas is in Hell, It is confronted with the ideas of von Balthasar about hell  and it makes the vote that the Pope wants to define the doctrine of hell as a dogma of faith. . The word Hell corresponds to the Latin hell, connected with the idea of something that underlies, which is low, lower, possibly underground. Clearly, the symbolic meaning of this, it does so only the small-mindedness of a Rudolf Bultmann to believe that it is rough or even ancient metaphysics and cosmology do not understand that this metaphor is universally present in religious and moral conceptions of humanity, It is the abject, lowering the maximum and moral degradation, in contrast with the image of what is great, maestoso, sublime, in alto, in the sky, to represent on the contrary the elevation of moral virtue and holiness, the "kingdom of heaven, where dwells the Father who is in heaven […], God Most High "which talks about the Old Testament. . This metaphysics of ontological planes of reality It is supposed in one of the famous Christological hymns Pauline [cf. Within 2,10], where the Apostle says that the Father gave the Son "the name that is above every other name, that at the name of Jesus every knee should bow, in heaven, on earth and under the earth ". Which means that divine providence not only reaches the sky and earth, but Hell. The remaining E, the Christ of the Apocalypse, says: "I have the keys of Death Hades" [AP 1,18]). . It is worth recalling here the Catholic doctrine about hell. We touch on the subject instead of some current issues. Around the question of hell crowd still several questions today, pushing to deny its existence. One wonders what sense and usefulness can have such a thing in the context of divine providence and history of salvation. What good is a doctrine like that for the purposes of our salvation? It helps or hinders our trust in God? It evokes the image of a God appealing or that of a scary God? But then, why would such a severe penalty - eternal punishment? . Biblical faith in Hell supposes three fundamental certainties natural and unquestionable moral conscience: . the first, is the need to know what is good and why, and what hurts and why; in short, to know the actions that bring well-being and those which result in damage. . The second is the basic belief of the line natural moral conscience, that the human will, in this life, inclined by nature to seek the good and reject evil, in fact alternates the good deed evil action. Namely, on the basis of free will, Now the man does good, Now does evil. The will, now is good, It is now bad, depending on how you want. If it does good, It has advantage, deserves praise and reward; if it does evil, procures damage, He deserves blame and punishment. . The good deed is justice, the bad news is sin. Each of us, whatever his conception of good and evil, anyhow, It promotes what he judges to be good and opposes what it considers to be bad. It is inevitable. What varies are the criteria for judging what is good and what is bad. However, they can be right and wrong criteria criteria. Hence the need to know what's really good to do and what is really bad, order to avoid. . The good deed is good to people, the bad action hurts. The concept of Hell was born on this assumption. The innate sense of justice that we all have tells us that it is just that good is rewarded and it is right that the wicked will be punished. The hell, as we know, It is the eternal punishment of the wicked. . The third natural religion belief, Bible before, is the natural notion of divine justice, as the Letter to the Hebrews says: "He who comes to God must believe that He exists and that He rewards those who earnestly seek him" [EB 11,6]. . Divine justice means that God rewards the good and punish the wicked. It involves the belief that God takes into account the works and merits of each of us with perfect justice and retribuisca. It is wisdom, it is our duty to act taking into account the good or bad consequences, the reward or punishment. It acts wisely to earn the reward and avoid punishment. And 'practical wisdom to know so what is the reward and what is punishment. . We must act, some, first of all in the pursuit of our ultimate goal and highest good, who is God, activity that goes hand in hand with the acquisition of virtues and love for duty, which are the means to reach God. For he is the Infinite Good, for which we are made and which is vastly superior to our well finished and therefore the exercise of virtue and the fulfillment of duty. Hell is losing or reject this Good, even if we had reached high levels of personal virtue. . The completion of self sake, alla stoic manner, It may appear under, but it really is and egotism, which ultimately frustrates our lives. This is the subtle risk Kantian ethics, while so noble and disinterested for the absolute respect for the moral law, that shames our modernist spineless and without character. . Human justice must be respected and we must have confidence in it, but it, because of the consequences of original sin, It is incomplete and defective. It happens that criminals go unpunished and the innocent are punished. It is therefore necessary in these cases to have recourse to divine justice. The right test so pleased to see the punishment of the wicked, not so much because the wicked suffer - and it would be cruelty -, but as nell'empio is realized divine justice. According to St. Thomas Aquinas, the vision we have of the blessed of the damned penis enters the object itself of heavenly bliss . however, we must not confuse the noble and serene of the just satisfaction which contemplates the realization of divine justice and rewarded the suffering that the wicked have made him suffer unjustly, with malicious satisfaction and full of bitterness to the one who enjoys the opponent's misfortune because he hates. . It's just an eternal punishment? We answer that the man, having an immortal soul, It is made to live forever or forever. For this he, in his life choices, choose good that he considered eternal or absolute. However, in judging of this good, His will can err and judge as an absolute what is not. Only God is the absolute truth. Now the choice of a creature in place of God is the principle that leads man to Hell. But man, sinning, It has a choice forever, without repentance, like absolute good (itself or a creature), which it is not really absolute, that is not God, that is his real supreme good and ultimate end. This choice ultimately sinful, which occurs at the end of the present life, necessarily implies that an eternal punishment, because it is the final and irreparable loss of an eternal good. . What the will choose is an act or an asset that gives satisfaction, otherwise it would choose. Now the man has a natural, innate and necessary tendency or inclination to an absolute and eternal good, placed in him by God Himself. But God leaves to man's free will to determine the precise and concrete content of this absolute good, so that it may actually be the subject of choice. . Now, God leaves man free to choose finally and forever or the absolute truth, who is God, or an absolute false, which may or may himself or a creature. If man chooses an absolute false, It loses its true happiness, which can be only in God. It is left with the perverse satisfaction of having done his will, while disobeying God. This evil act gives him the punishment of Hell. But as he himself has found his satisfaction in doing this act, he, adamant in his obstinacy, You do not regret at all to be among the flames of Hell, because there he got what he essentially interested him: do his will. There Hell, He got what he wanted and wants to. He therefore thinks so: better to be in Hell, away from God, that being in heaven in the company of God. This explains how it is that one chooses to go to Hell, where he knows he awaits him eternal punishment. It is certainly worth, he wants, but it is to do his will. If this results in eternal punishment, It is willing to accept, just to do his will. . In the event of death, the will remains fixed forever in his relationship with God that at death: if it is in communion with God, it is safe; if it is at odds with Him, that is devoid of grace for mortal sin, it is lost. This fixation of the will depends on whether the death, it comes into direct and immediate contact with the absolute that has chosen - for God or against God - so that it can no longer choose differently, ie Void the oscillation of the free will, which was justified by the fact that during the life of the absolute can, precisely by virtue of the choice of free will, assume different determinations. . In this life we have a movement space for our choices. Here the limits of that space transcends the individual choices, while the absolute - God or not-God - appears as an asset among others. At death, the will can no longer move, because the absolute that we have chosen occupies all the space. Or as in climbing a mountain. During the climb, you can follow different paths. But when we reach the top, we stop there. The moment of death is something like: man arrives at the end of this movement or this path. . Church Teachings about Hell . Sandro Botticelli, particularly de The Inferno map, inspired by the work of Dante Alighieri I explained the biblical teachings, but above all of Christ about hell, in my book already mentioned Hell exists. The truth denied. According to Scripture, as a result of original sin, humanity has been punished with various penalties in this life and, after death, with the punishment of hell, which I am a place otherworldly, dark and sad, far from God and yet guarded by Him, similar to Hades pay, which collects the just and the unjust. . One aspect of the saving work of Christ, according to Apostles' Creed, was to descend to the underworld after his death to liberate the souls of the just awaiting the realization of divine justice [cf. Denz. 369, 485, 587], to lead them to Heaven. Instead, worth of the wicked who have not accepted Christ, He was commuted by God in the most severe punishment of Hell, because, as explained in the Letter to the Hebrews, if he already deserves eternal punishment disobedience to the law of Moses, it deserves much more serious disobedience to the law of Christ [cf. EB 10,26-29]. Since you see the falseness of the opinion of those who claim that the God of the Old Testament is more severe than the God of the New or even that the Christian God would only mercy and not punish anyone. But the most severe of the Christian God can be seen from the fact that it is more merciful. It is fitting that is to be punished more severely those who refuse a greater gift and disobeys the law easier to fulfill, what is the Law of the Gospel lightened by grace: "My yoke is easy, my burden is light " [Mt 11,30], even if the works are more difficult and requires greater sacrifices. But love makes slight sacrifice. . The existence of the damned It has implicitly but clearly stated in the article Symbol of faith in which recite: «He will come again in glory to judge the living and the dead». From the words of the Lord is clear that his Coming [cf. Mt 3,12; 25,32; AP 20, 11-15] not all of humanity will enter the kingdom of God, as they believe von Balthasar, Rahner and Teilhard de Chardin, but only the elected or predestined, ie those who have obeyed the holy commandments of God. . The Magisterium of the Church, perfectly in line with biblical teaching, He says that not all are saved [cf. Denz. 623, 624, 1523] but by all humanity fall as a result of original sin, God chooses a "number" of "chosen" [Roman Canon of Mass] or "predestined" [cf. Denz. 621, 1540]. . The truth here to note is that salvation is God's work. God gives everyone the means to save enough, but not all use it because of them. For this they are justly punished with Hell. That one makes use of the means of salvation, is a supernatural act caused by grace. This act is an act of free grace, so deserving of Paradise. Consequently, as the Council of Trent says [cf. Denz. 1548], our same supernatural merits, with whom - with all due respect to Luther - we gain the Paradise, are gifts of his grace. . The fact is that God, more than the fact that all choose Him, We care that we all make our choice, It should also be against him. He wants us to freely choose, not that we address to Him deterministically, for physical law, how animals, plants and stones. Therefore, in order to respect our choice, He even agrees to bring into play Himself, agreeing also to be rejected. But what he still wants is that everyone does his choice. If one refuses Lo, It does not require it to welcome Him, however, it must expect the inevitable logical consequences, that not even God can avoid, because they would involve contradiction, given that there is no contradiction between life and death. He can not in fact continue to live those who choose death. But these consequences are precisely Hell. Now Hell, as the Book of Revelation says, It is the "second death" [AP 20,14]. And death and life can not coexist simultaneously in the same subject, because they are mutually exclusive. Of course, the life that fails in the damned, It is not his natural life, but the life of grace, which in any event had been absent at the time of death. The damned will not be cleared, as erroneously believed Schillebeeckx . Their souls, being immortal essence, continue to live forever, and also they resume their body at the moment of the final resurrection. The article of the Symbol of Faith which reads: «I believe that the resurrection of the dead"Evidently it refers not only to the blessed souls, but also to those damned [cf. GV 5,29]. . A fact like that is worthy of much attention, as it clearly manifests the goodness of God. Indeed, with sin, humanity has known death, which it consists in the fact that the soul remains alone without his body. Sennonché, about this, It must say that even the damned have intervened mercy and divine justice: the first, which he has had mercy on separate, for which restores his body, and justice, by which God, Justice pays tribute to the redemptive work of Christ, which he has deserved the resurrection of the body, even to the damned. . The idea of the destruction of the damned It might be suggested by the image of Gehenna, used by Christ to allude to Hell. Indeed, as is known, it was a place near Jerusalem, where waste were burned. Today we would say an incinerator, as we have in our cities. It was a cursed place, he remembered the horrendous human sacrifices made idolatrous practice at the time by King Ahaz and Manasseh. Certainly Christ, with the image of hell, It does not intend to allude to a destruction of the damned, but the penalty of fire. . According to Scripture Hell it is in fact an essential part of creation, but it is not necessarily, as, the rest, God, It also could not create anything. God, If she wanted to, He could create a happy world without Hell. He might create perfectly good men and angels and saints, as claimed by the do-gooders and the Masons. Evil would be away from the world or, if there was, It could be completely canceled. . The question then arises: why did God allow the existence of evil and therefore damned? Was not it better if you created a world now and forever happy, rather than bringing happiness to some, and after a series of mishaps and risky adventures, suffering, tragedy, aberrations and falls, along the millennia and millennia of history marked by failures, disasters, injustices, wars and horrors of all kinds? . We could have a counter-question: Perhaps we believe to be wiser than God to give Him advice, to correct or improve his works? If then God, What is wisdom, goodness, providence, justice, omnipotence and infinite mercy, It has allowed and allows everything, there must be a good and wise reason that escapes us, so it is wise to accept serenely and confidently what He has and allows, definitely or to correct us or to make us atone, and always for our good, although what it is not always clear, putting into practice what He commands us to do to deliver us from evil, bearing in mind that the wickedness of men and demons are responsible for the only perpetrators, and showing where they end those who disobey The. . Therefore, as Scripture tells, things have not gone as well as anyone would have preferred that they go. In fact humanity, created good by God, deliberately he sinned and was punished. But God had mercy and sent his Son as Savior. If everyone had obeyed Christ, all mankind would be saved. Now it happens that some obey the Gospel, while others do not obey. These are the damned of Hell. . Does this then mean that God has planned the history of the world, so that part of the world evil remains forever - and this is Hell -, while a part is removed in humanity that you save - and this is Paradise -. We may wonder why God did not eliminate evil from all over the universe and lets it survive in Hell. We respond by saying, first, that the malice of the damned - men and devils - though it may be tempting for the living, does not harm the blessed in heaven and the souls in Purgatory. In second place, the malice of the damned does not aggravate their faults, because they can no longer deserve, but the evil I do is simple effect of sins committed in life. Thirdly, God, allowing continued existence of evil people in Hell, It shows that he won them by locking them in the hellish prison, where they hate each other and wage war against each other. Fourth, one realizes the will of God to keep out of the spirit creature also oppose Him. Fifth, God, in his providence and generosity, it also govern the infernal city, despite the ingratitude and hatred that its inhabitants show against Him. And here God, as St. Thomas Aquinas, exert some mercy, why not punish them as much as they deserve. . With regard to the pains of Hell, that of which Christ makes us certain is the punishment of fire. We can certainly think of the torments inflicted by demons and damned by others. However, even there is no need to exaggerate, as perhaps it happens in some private revelations. God is severe, but not cruel. Certainly, l’Inferno, in itself it is scary. But the thought of the meaning of Hell does not scare; instead it is healthy, as well as due to fear a precipice, in itself scary, in which, precisely because scary, we do not want to fall and do not want to do anything that might drag us into it. Indeed, it is useful to know that, if we do not keep away, we can fall into it. While it would be folly to believe that if we throw ourselves into it nothing will happen, as one who believes he can sin with impunity. . The Church, in the Fourth Lateran Council 1215 It described the existence of Hell for the rebellious angels [cf. Denz. 800], based on some biblical passages [cf. Gd 6 E you 20,10] and the very words of the Lord, where he says that Hell - the "eternal fire" - is "prepared for the devil and his angels" [Mt 25,41]. It is therefore necessary to distinguish well, Hells Hell. the Underworld, as we have seen, is the place of punishment after death the souls before the redemptive work of Christ. The hell, instead, as the home of the Demons, It exists from the moment of their fall, beginning of creation, even before the creation of man, so the snake that tempts our first parents, Satan is obviously [cf. AP 20,2], rose from Hell and therefore, with divine permission, even entered in Eden. . The crudelismo is the other face of buonismo . Sandro Botticelli, particularly de The Inferno map, inspired by the work of Dante Alighieri On the subject of Hell must bear in mind two misconceptions and opposite moral action, which lead to a falsification of divine justice and then the counterfeiting or denial of the doctrine of Hell. The first, now openly and widely touted as "charity" and Christian perfection; the second, concealed under the first: gooders and crudelismo. They lead to two opposite conceptions Hell likewise erroneous. The first presupposes faith in God babbeo, natured and blockhead, who does not realize the existence of the wicked, whereby this conception it denies the existence, in the name of a false concept of God's goodness, arguing that all, at the bottom of, are good, so everyone is saved. The second, instead, in the name of a false concept of freedom, the power and divine sovereignty, He conceives a spring God, despotic and evil, that sentence the innocent whim, and then a double predestination: some to Paradise, other Hell, whatever their works. It is a horrible conception of Manichean origin, a real Devil's Deception; this conception, present in Luther and Calvin, resumes the conception already doomed to Godescalco, Monaco of the ninth century. [cf. Denz. 621]. According to this theory, single men do not possess a real right to choose their destiny, ie either for God or against God, so they do not know the reason for their eternal destination, which is not conditioned by their works, as is clearly the Scriptures teach [cf. Dt 11,26; Mt 19,17], but it depends exclusively by a Divine pleasure, which reserves to reward those who do evil and to punish those who do good. Obviously it is necessary here to avoid Pelagianism, who believes that the beginning of salvation to come to us, but the free gift would be a relief and a subsequent additional premium to complete the work. It is clear that it is not so: is the grace that precedes us and moves our hearts to conversion; and yet, once we have received grace, we do not save, if we do not do good works, evidently done in grace. . It should be added that what man considers good or bad - this will also be included in Luther - in crudelismo does not coincide with the divine judgment, because God does not judge a man based on a natural law, established by him and knowable by man, the observance of which man must answer to God, but judges in contrast to this knowledge. Under the pretext of "the faith", the divine commands are not reasonable, but irrational. So a God contrary to reason. In this way, an inhuman God, if it is true that the reason is the dignity of man. . For gooders, that does not recognize the consequences of original sin, man is good and acts always good; for the second, that exaggerates these consequences, It is radically evil and acts always bad. It should be noted, however, that, as it may seem strange or impossible, given the radical opposition between the two conceptions, in reality they refer to each other and are each a mirror image of the other. These are the two faces of the same perverse mechanism, Despite the mild appearance contrary. . In doing good or tenderness ― softness ― , indeed, which it is a false and vaunted mercy, It goes too far in letting go, in granting or in allowing, for which there is no justice; in cruelty or hardness - ferocity ―, instead, which it is a false justice, it exaggerates the severity and makes sense of people, under the guise of "special cases". But the mild false, ie soft or flaccid easily pierces the hard and vice versa, it is not based on truth, but on his bizarre and fickle will; thus it does not have a firm measure or an objective criterion in neither case, for which it acts on a whim as the mood, the interest, the whim or passion dictates. Thus, when the spring wants to be severe and fight evil, It gets hard; when he wants to be merciful, becomes soft. It attacks the weak and strong yields to. Cede and is flexible, when it should stand firm and unmovable; it's hard when it should be soft. This is because does not stand still on the objective principle of justice and mercy, which it is the same: the right and wrong of the other. If it allows me wrong, It falls into softness and has gooders; if you trample the right, It falls into the cruelties. So it benefits those who do not need it and punishes those who do not deserve it. In this way, gooders deny the existence of Hell; but then, when they skip the whim or the so-called dander up, if anything because someone gives them shade or because they are reprimanded by right or want in any way to prevail on someone or they envy him, here is that in spite of mercy become as ferocious beasts. . In the vision-good, in addition to, fails the competitive aspect of the Christian life and ascetic. If all are good, we must not fight or judge anyone, but we must accommodate all, meet everyone and give reason at all. There's more to fight against the world, but only by dialogue with it. And so, the Church itself, It becomes a mere instrument of collaboration with the world. . For the feel-good, the apocalyptic vision of a Church militant, besieged by the world is a fundamentalist and medieval fable unwrapped. But the hypocrisy of these beautiful words is revealed in their fierce reaction by which the same feel-good, which it is actually a bully, assails those who unmasks the hypocrisy of his speech and denounced the inconsistency of his conduct. For the feel-good Hell does not exist because he believes saved and promises salvation to those who think like him, but it would be able to create a hell on earth to imprison those who feels that God will punish him for his mercy and pretend its real cruelty. . The buonismo is at the bottom of a hypocritical conception that, giving to understand she wants to sing the divine mercy and to proclaim the duty of mercy towards the neighbor, It has the hidden purpose, squalid and petty, to conceal under this false goodness or a minimalist conception, teilhardiana, of sin, or a relativistic conception, rahneriana on kasperiana, with the desire to sinning freely without being punished, as, as the Father Raniero Cantalamessa says, "God does not punish". Or to put it another way: the feel-good always think they can get away. . It is clear that with these foolish speeches all the pains of life become inexplicable and senseless or "natural", unless God give it a "bad" or a kind "bad". Hence the result that you lose sight of the value of expiation suffering and consequently you can not make the sacrifice worth of the Mass. In practice, you lose sight of the Cross of Christ as a means of salvation. What remains? It remains a buonistica vision of sacred history, the one that, in ancient times, as it is known, It was to Origen, who did not understand the sense of eternal punishment and exchanged the condition of the spirit created the human and angelic in the ultra-mundane world of eternity by becoming of this world, where the will created ranges between yes and no. And that's because, not having understood that Hereafter the choice of free will with respect to God is fixed forever, in bliss as damnation, he did not understand or did not want to accept - probably seduced by a Gnostic monism - other than a temporary punishment, culminating in the forgiveness of sin, which he guessed to Demons and damned souls, not realizing that, if a temporary it is conceivable for the earthly journey of man in conversion, it is quite impossible, according to Scripture, for the Demons and damned souls. Origene, Although great student of Scripture, perhaps under the influence of Gnosticism pay, there was an idea of sacred history that does not correspond to the biblical. Indeed, he believed that the saving divine plan entailed the cancellation of all evil, whereby, while accepting the existence of the damned, men and angels, believed that the "recapitulation of all things" [If the 1,10], of which St. Paul speaks, entailed the perfect restoration of all things in harmony with God, no conflicts with Him, consequence of sin and, consequently, after a process of reconciliation, recomposition in peaceful and harmonious unity of all things in God, which evidently it excluded the reality of Hell. . It should be noted, however, the case of Purgatory, which involves a temporary punishment after death. This penalty does not, however, depends on the final choice of the soul in relation to God, as in the case of Hell, in which the soul has definitely chose against God and this necessarily involves eternal punishment. On the contrary, in the case of Purgatory the soul has chosen definitely for God and yet is plagued with a penalty, albeit temporary. Come May? Because the Church teaches us that the soul, though he is forgiven by God, and therefore grace, It must purify the relics of venial sins committed in life and not sufficiently atoned. . A wrong conception of God . Sandro Botticelli, particularly de The Inferno map, inspired by the work of Dante Alighieri These views have a pantheistic background for which it is not God, distinct from the world where there is evil, is in itself absolutely innocent of the evil of the world; It is not that you love good and hate evil; or does good and avoid sin, No. Instead, since God is identified with the world, then in God there is good and evil, The good deed and the evil deed, love and hate. God is the cause of both good and evil, much justice as of human sin. As Luther said: "God has been so because of David's sin, As of Paul's conversion ». . Certainly, the God of Luther, It is still the God of the Bible transcending the world that He created; however it is a God linked to the world, because it acts in mundane way, despotic. He, a ghiribizzo, He takes so the salvation that perdition, because, as is known, Luther denies free will and merit, that man does not freely reach a destiny or ultimate goal of his choice and deserved with the works - Heaven or Hell -, but it is moved irrationally and necessarily, "Predestined" by God toward that destiny, salvation or perdition that He, unjust in his inscrutable will, He has fixed for each eternity, regardless of the man's works that the rest, in Luther, after original sin is all bad. But God, by virtue of his mercy he considers them good for those who have faith. In this way the believer is righteous and sinner. But then it means that at the root of what, God himself is righteous and sinner. . Luther, anyway, even admit the existence of the damned. According to him, the Popes go to Hell. But his followers of the nineteenth century. They begin to accentuate the immanentism Lutheran, up to turn it into pantheism, with the result that, Pending the identification of humanity with God, it is clear that will not make sense to talk about the damned in a world outside of God, ie Hell; but all of humanity is good and saves just as identified with God, infinite goodness. But then, always for the fact that the world is identified with God and in the world there are the wicked, here is that Hell reappears this time not out of God, but in the same Divine Essence. . The concept of Hell in Von Balthasar It seems to be on this line . Heaven and Hell are in God elidendosi each other: Hell is emptied from Paradise, but conversely Paradise lives in God with Hell. It is the dialectical opposition of good and evil in God, which had already appeared in the seventeenth century with Jakob Böhme. . It claims to total emphatic in God Lutheran paradox at the same time just and sinner. . All are safe in God and all are sinners. It is what reappears in Rahner in his theory of anonymous Christians, so all, consciously or unconsciously, They have grace and everyone is saved. In Paradise St. Joseph and Our Lady, Saints Peter and Paul, Saints Francis and Dominic are good and good company beside Nerone, Caligola, Nietzsche, Hitler, Lenin and Stalin, sincerely repentant, as anonymous Christians ...! . As for Judah, there is no doubt that the words of Christ about him suggest that he has lost; unless Jesus with those words did not intend to give us a stern warning not to follow his example, while we can not rule out that, regardless dall'insano act of killing, He has made a supreme gesture - just a moment - of repentance and forgiveness in articulo mortis. . Not a dogmatic definition is needed about hell . Sandro Botticelli, particularly de The Inferno map, inspired by the work of Dante Alighieri Regarding the proposal to ask the Pope to dogmatize the existence of the damned, it does not seem necessary or appropriate. The Church dogmatizza when the Word of Christ is contested by heretics or not clear and certain, but it is to give certainty to counter denial of lessons learned from past magisteria or approve and confirm pious traditions or interpretations, deductions or clarifications of the content of faith, or accept or reject theological opinions discussed, or to clarify whether a given argument or proposition is or is not of faith. . Recall for example the dogmatic definitions of original sin, or the Seven Sacraments, or the Immaculate Conception of Mary and her Assumption into heaven, or the nature of duality and will in Christ, the unity of the divine Person and the mystery of transubstantiation of the Eucharist or papal infallibility. But if there are words of the Lord, repeated in various tones, ways and opportunities, and that sparkle for clarity, they are precisely those that refer to Hell damned. From them we see how Christ cared about those words, those forecasts and those warnings. For this reason it is necessary that the Pope dogmatizzi. If you ever just refute the blind, dishonest and foolish that, after 2000 years of peaceful and healthy acceptance of those divine words, now, with unprecedented boldness, dare espungerle from the Gospel, with its own method of heretics, Instead of faithfully taking all that Christ said, They take from his sayings only what they like. . Now, we must remember that the dogma is a proposition infallibly formulated by the Church as an interpretation or explanation of the Lord's words that are not found as such in the Gospel. For this dogma is not really the doctrine of Christ, but it is the doctrine of the Church, though accurately reflects the thinking of the Lord. But his authority, though commitments divine faith, It is well below that of the explicit words of Christ, though the Gospel is not always the carryovers ipsississima words. For this, full name, Cardinal Walter Kasper titled one of his books The dogma in the Word of God, even though the dogma, as the Word of God is immutable truths of faith, quite another thing from the evolutionist misconception and historicist, which have rather the modernists of yesterday and today. . Varazze, 2 April 2018 – Easter Monday . . ____________________________ NOTE  CF my book Hell exists. The truth denied,Editions Faith&Culture, Verona 2010, Chapter VII.  QUESTION, Suppl., q.94, a.3.  CF Humanity. The story of God, Queriniana, Brescia 1992, pp.180, 181, 183.  They are those which Paul calls malakòi, which could also be translated as "effeminate", If that is not offensive to the woman. It 'a vice widespread today, even among the bishops, taking the air to be myths, desserts, charitable and inclusive, but they are actually the vanes, cowards, the opportunists and Don Abbondio, which hide the dagger into the pocket. The malakos it is also commonly called "calabraghe".  See my analysis in Hell exists. The truth denied, Editions Faith&Culture, Verona 2010, pp.54-70.  Cf Flavio Cuniberto, Boehme, Morcelliana, Brescia 2000; Franz Hartmann, The magical world of Jakob Boehme, Anddictions Mediterranee, Rome 2005. . . «You will know the truth and the truth will set you free» [GV 8,32], but bring, spread and defend the truth not only of risks but also the costs. 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