By Charles Seymour (auth.)
In A Theodicy of Hell Charles Seymour tackles essentially the most tough 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 obstacle by way of arguing that any sin, irrespective of how moderate, advantages endless torment. modern thinkers, nevertheless, are likely to put off the retributive point from hell solely. Combining ancient breadth with distinct argumentation, the writer develops a singular 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 of everlasting punishment and indicates how his `freedom view of hell' can stand up to the assault. The paintings could be of specific value for these attracted to philosophy of faith and theology, together with teachers, scholars, seminarians, clergy, and someone else with a private wish to come to phrases with this perennially not easy doctrine.
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Additional resources for A Theodicy of Hell
But even though the worker might be fined more than he stole, for the sake of deterrence, he should not be fined one hundred thousand dollars for a theft of seventy dollars. This story shows that although intent is surely a factor in how severely we punish a criminal, it is not the only factor. In such a case crimes of negligence such as reckless driving accidents would often go unpunished, whereas minor crimes like petty embezzlement might be too harshly punished. Gregory might respond that we would not fine the embezzler one hundred thousand dollars only because of the limitations and purposes of our judicial system.
IV. REJECTION OF THE DOCTRINE A. The Origin and Usefulness of the Idea of Hell After having traced the concept of hell from its shadowy beginnings to its fully developed form in traditional Christianity, let us now turn to the history of its denial. We begin with ancient Greece and Rome, where critics of the doctrine often focused on utilitarian considerations. Critias, a Greek playwright, and Polybius, a Greco-Roman diplomat, disbelieved in hell, but thought the idea was useful for the sake of preserving civic virtue among the masses, who needed the threat of eternal punishment as a spur to good behavior.
47. Lucretius, On the Nature of the Universe, trans. Ronald Latham (New York: Penguin, 1977) 30. 48. Lucretius 97-98. 49. The Academic Questions, Treatise de Finibus, and Tusculan Disputations, of Marcus Tullius Cicero, with a Sketch of the Greek Philosophers Mentioned by Cicero, trans. C. D. Yonge (London: George Bell and Sons, 1891) 289-290. Cited by Bernstein 115. 50. Cicero, Philippics, trans. D. R. Shackleton Bailey (Chapel Hill: The University of North Carolina Press, 1986) 377. Cited in Bernstein 121.
A Theodicy of Hell by Charles Seymour (auth.)