It’s not eternal, though. In the Apocalypse of Peter, the sinful are tortured in the afterlife for their sins, but eventually, because of divine mercy and the pleas of the righteous, the sinners will be forgiven and taken into heaven.
It wasn’t yet eternal, thoughm as Captain Amazing has pointed out.
That was Aquinas, and Augustine is early medieval anyway (he was 5th Century, The medieval period, as I understand it, is measured from the 5th through the 15th Centuries).
Traditionally, the middle ages “starts” with the fall of the Western Roman Empire, which postdates Augustine, who died in 430 during the Vandal siege of Hippo. Traditionally, the western philosopher/theologian who marks the end of the classical age and beginning of the middle ages is Boethius. I personally wouldn’t consider Augustine medieval, but that’s just me.
Diogenes, a long time ago, you mentioned you might do a thread like this, and I have been waiting. I appreciate it greatly.
Would it be fair to say that a burning, eternal hell is indeed a Christian concept, if not a biblical one? I think even the Catholic Pope has endorsed hell as a real and eternal place of torture for sinners.
For the most part, yes, but not universally. There are denominations (such as Jehovah’s Witnesses) who are annihilationists. Some denominations have other buffers and qualifiers too, like the Catholic idea of purgatory.
Just to fill this out a bit- The larger annihilationist denominations also include the Seventh-Day Adventists, the Bible Students (proto-JWs who follow the teachings of Charles Taze Russell but not Judge Rutherford) and the various Armstrongist Churches of God (the original Worldwide COG now holds it as an open question). The first Pentecostal group- the now tiny Apostolic Faith Mission founded by Charles Fox Parham- was also annihilationist. Btw- with some minimal differences, Annihilationism is pretty much the same as Conditional Immortality.
I’ve read Dio’s posts, but only skimmed the rest of the thread.
Dio’s thesis, while seemingly in conflict with common (mis-)conceptions of hell, is actually a fairly widely accepted (but not universal) understanding in Christian theology. It’s more or less the one I ascribe to, as did a former priest of mine and my college professors. It’s a good analysis of the Biblical texts.
I’d like to see a similar analysis of the concept of “Heaven” – which, taken seriously, is not to be understood as somehow the “opposite” of Hell. N.T. Wright had an excellent book about Heaven a few years ago.
I don’t have the book handy, but I believe it was in one of Karen Armstrong’s works that she discussed the role of Hell in Islam. It has two major differences from Christianity:
1- It is not the abode of Satan and his minions but rather a place so fearsome they avoid it (though in the prophecies they will be driven there at the Final Judgment)
2- It is (as with other versions discussed in here) temporary, at least for most- a place to be purged of sin before you can enter Paradise
Any idea what the major influences were on this part of Islam?
1- That’s also actually the Biblical concept- at least of Gehenna. There may be some Biblical view for Sheol-Hades being a realm for the demonic- or not. I Peter does say that at least some fallen angels are bound in Tartarus.
2- Some Muslims/versions of Islam may regard Gehenna as temporary but I don’t think that’s the common view.