By Charles Seymour (auth.)
In A Theodicy of Hell Charles Seymour tackles some of the most tricky difficulties dealing with the western theistic culture: to teach the consonance among everlasting punishment and the goodness of God. Medieval theology tried to unravel the difficulty via arguing that any sin, irrespective of how moderate, benefits never-ending torment. modern thinkers, nonetheless, are inclined to cast off the retributive point from hell fullyyt. Combining historic breadth with unique argumentation, the writer develops a unique knowing of hell which avoids the extremes of either its conventional and sleek opponents. He then surveys the battery of objections ranged opposed to the potential for everlasting punishment and indicates how his `freedom view of hell' can face up to the assault. The paintings should be of specific value for these drawn to philosophy of faith and theology, together with lecturers, scholars, seminarians, clergy, and an individual else with a private wish to come to phrases with this perennially hard doctrine.
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But this way of satisfying both demands is arbitrary, since it could with equal plausibility be suggested that Bob should receive an eternal reward (going to heaven) and eternal punishment (a reduction in his heavenly blessedness). We would not want to hold that two eternal fates, one radically better than the other, both satisfy the requirements of justice, and since it is arbitrary to suppose one does and the other does not, we are forced to conclude that neither does. To be fair to Gregory, I still have not totally discounted his argument.
Punishment as vengeance is acceptable when the punishment is temporary. But hell is eternal, and it is questionable ',vhether one's past sins are serious enough to deserve eternal punishment. Plato clearly envisaged the possibility that some souls will experience eternal punishment, but he did not attempt to show how such a fate is just. We will see how famous Christian theologians such as Augustine, Anselm, Aquinas, and Jonathan Edwards have attempted to answer this question. Another function of punishment is reformation.
Being a Testimony Against the Present AntiChristian World, trans. John S. (Germantown: Printed by Christopher Sower, 1753) 1-7. 61. Thomas Talbott, "Providence, Freedom, and Human Destiny," Religious Studies 26 (1990): 244. 62. Godbey 145. 63. Minois 109-111. 64. Jean-Jacques Rousseau, Religious Writings, ed. Ronald Grimsley (Oxford: Clarendon Press, 1970) ISO. 65. Walls 2-3. 66. Francis D. , 1947) 388. The Seventh-Day Adventists, it should be pointed out, are not universalists. They are "conditionalists", believing that those who do not obtain salvation are annihilated.