In my recent article on hell, I offered what I called a “lesson in ontology” (the study of being). It was a way of understanding what it means to say something is real and true, and the nature of existence as a gift.
But in describing hell as not “real,” many readers immediately concluded that I was saying that there is no such thing as hell. This occasioned legitimate questions about those verses in Scripture that speak of hell and judgment. Is there truly a judgment? Does it matter what we do with our lives?
The one figure in Scripture who says the most about hell and judgment is Christ Himself. Though many like to think of St. Paul as the “bad guy” of the New Testament (because of things he says about women, sexual activity, etc.), it is actually Jesus who speaks of “hell fire,” the “worm that does not die,” “outer darkness,” and such things. I have been asked to write specifically to these references.
But again, some basics.
Sin is not a legal problem. If we understand sin as the breaking of a rule, even a Divine commandment, then we will fail to understand the whole of our life with God, including salvation, heaven – everything.
Legal problems, however real we might perceive them, are not real. If I break a rule (say in civil society) then there is no problem unless and until someone enforces the rule and extracts a penalty. If I break the speed limit and no one sees me, there is no legal problem. If I break the speed limit and the police officer gives me a warning, there is no legal problem. If I break the speed limit and the police officer accepts a bribe, there is no legal problem.
And even if the legal problem is enforced, my problem, at its worst, is not legal. I might have a money problem (a fine), or a jail problem (incarceration), etc., but “legal” is simply a word that describes the nature of my relationship with those in charge of extracting money from me at the point of a gun (or other forms of violence). We permit such forms of violence through a social contract (the state).
But none of this has anything to do with God. To use legal understandings to speak of the Kingdom of God produces a caricature and only promotes deep misunderstanding (even heresies).
The Law of God is not a legal fiction. Instead, it describes the actual nature of things. The commandments of God describe how things are, such that consequences are quite “natural.”
The Law of Gravity is not a legal problem:
“I didn’t mean to walk off the cliff.”
“Then legally you shouldn’t have died.”
The same is true of sin. Sin is not a legal problem. In the Garden, when God warns Adam and Eve concerning the fruit of the Tree of the Knowledge of Good and Evil, He says, “In the day that you eat of it, you will surely die.” This is not a legal statement. Were that the case, God would have said, “In the day you eat of it, I will kill you.” But the consequence is not legal but natural – it is inherent – intrinsic to the very nature of things.
Adam and Eve die, not as punishment, but because they have broken communion with God who alone is the Lord and Giver of Life, the source of our very being. Death is not punishment, but the natural state of a human being who moves in a direction away from God.
Much of the imagery (and thought) that surround judgment and hell are rife with legal imagery. Some of this is completely natural (doing no damage to the text) but much of it is from a centuries’ long habit of reading legal imagery into almost everything (such is our cultural heritage).
But sin, and its punishment, are not legal in nature. Were our punishment of a legal nature, then there would be no disagreement about hell as a temporary matter. For if our sins are finite in nature, then surely our punishment would be finite as well.
I have listened to hours and hours of explanations of how humanity’s sin is infinite and how the offense against God’s honor (or justice or righteousness) is infinite – but this is all “after the fact,” a poor human effort to justify an image of an eternal, infinite, punishing hell-fire.
Again, our problem is not legal in nature.
Sin is ontological – it goes to the very heart of our being and existence. St. Paul uses the word “corruption” (phthora) in a number of places to describe the work of sin:
For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life. (Gal 6:8 NKJ)
Corruption is the word for what the body does when it dies – it rots. It is also a description of what happens in our lives when we live out of communion with God – things rot – they fall apart – they dissolve ever more completely – morally, spiritually, physically. It is like a disease process. It can only be arrested (and healed) by grace.
Every attempt to describe sin and hell with legal/penal imagery fails to do justice to the inward, ontological nature of our fall. It reduces the consequences of sin to externally imposed penalties and runs the risk of ignoring the entire body of Scripture (and human experience) that bear witness to a deeply organic character of sin and consequence.
Justice models tend to major in external imagery. Thus the fires of hell (as external punishing flames) and hell as a place become very important. The teaching of the Orthodox Church, as expressed famously by St. Mark of Ephesus, holds that the fires of hell are immaterial. The fathers of the Church often pierce the flames of hell with discernment and wisdom revealing their inner meaning rather than dwelling on crude images of torture and punishment. Thus St. Ambrose:
That gnashing is not of bodily teeth, nor is that perpetual f