Descendit ad inferna (2) ‘Heaven may be hell for Hitler’

THE END OF HELL?

In the promo video for Love Wins, Rob Bell asked a very old question – what about those who die outside of faith in Jesus? Are they all damned to hell – even people like Ghandi?

Over 40 years ago Wolfhart Pannenberg also asked

‘What is to happen to the multitude who lived before Jesus’ ministry? And what will become of the many who never came into contact with the Christian message? What. Finally, is to happen to the people who have certainly heard the message of Christ but who …. have never come face to face with its truth? Are all these people delivered over to damnation? (The Apostle’s Creed in the Light of Today’s Questions (London: SCM, 1972) 94. Quoted in Laufer 201.

What Pannenberg did, and Rob Bell did not, was to turn to the descensus clause in the Apostles’ Creed to begin to answer his questions.

Laufer raises this because Pannenberg gives answers similar to those she is arguing for in Hell’s Destruction (clue in the title here).

Laufer (following Pannenberg) suggests that the conquest of death in Jesus points to the universal scope of salvation. It is universalism that ‘answers our demands for justice’ yet at the same time affronts our desire for right punishment for evil. (201)

What way is there around this impasse?

Laufer argues that Jesus’ death, descent and resurrection ‘proclaim that Christ has gone through death and hell for each and every soul ever created, and has been raised from thence.’ To believe that any are left behind seems to her to be ‘a denial of the efficacy of Christ’s death, descent and resurrection’

She does not deny the reality of hell. But hell here is reinterpreted to mean an experience of our own creation. Everyone will end up in the presence of God but “if one has lived one’s life in hate, in cruelty, in total opposition to love, then to be in the presence of perfect Love may be to experience hell. Truly ‘heaven may be hell for Hitler’ and his ilk.” 201.

This has echoes of, but is different from, C S Lewis’ image of the doors of hell being locked on the inside. Both have hell as self-chosen separation from God that leads to just (self) punishment.

N T Wright cautiously suggests something similar in Surprised by Hope: those who choose darkness eventually become so consumed by that choice that they lose their humanity of being made in the image of God. God’s just judgement collides with self-destructive choice.

It is, Laufer argues, what Eastern Orthodoxy has always said: God does not condemn the wicked to hell, but the wicked perceive the presence of God as hell while the righteous experience his presence as light, warmth and love.

She links to Moltmann’s universalist ideas that ‘through his sufferings Christ has destroyed hell’. Human will will not have the last word for no-one will be exempt from God’s redeeming grace.

I guess you could say that this is another way of saying love wins.

‘May we say that, as Christ descended to Hades and was raised from there, releasing the captives, so he will continue to be present in Hades until all are released, for he loves all?’ (206)

I’ve read these pages several times and it seems to me there is an unresolved tension in what Laufer is proposing. On the one hand, hell as an experienced reality exists (eternally in heaven?) for the impenitent. On the other hand, there’s a full-blown universalism that God’s love and grace conquer all and hell is empty. (The latter emphasis being much the stronger).

Comments, as ever, welcome

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