Hell: God is unjust?

November 13, 2019 techdecisions

“For many people, the Catholic doctrine of hell serves as an obstacle to belief in God. They think an all-good God wouldn’t allow someone he loves to experience everlasting torment. And they think the permanent nature of hell’s punishment is incompatible with a just God.

A recent caller on Catholic Answers Live asked, “Given that we have a finite life with limited information to make our decisions, how is an infinite punishment not infinitely disproportionate? Shouldn’t the punishment be proportional to the transgression?”

St. Thomas Aquinas put this question in the form of an objection:

“It would seem that an eternal punishment is not inflicted on sinners by divine justice. For the punishment should not exceed the fault: “According to the measure of the sin shall the measure also of the stripes be” (Deut. 25:2). Now fault is temporal. Therefore the punishment should not be eternal (Summa Theologiae, suppl. III:99:1).”

So, does the eternity of hell make God an unjust, vengeful tyrant? Here are some reasons why the answer is no.

A different law of gravity

First, the objection falsely assumes that a punishment has to be equal or proportionate to a fault as to the amount of duration. If the duration of punishment had to correspond to the duration of an offense, then it would be unjust to give a murderer a prison sentence any longer than the time it took for the murderer to kill his victim.

But that’s absurd. As the Jesuit philosopher Bernard Boedder writes, “[T]ime cannot be the standard by which punishment is to be determined” (Natural Theology, 340; Kindle edition).

The measure of the punishment due for sin is the gravity of the fault. According to Aquinas, “[T]he measure of punishment corresponds to the measure of fault, as regards the degree of severity, so that the more grievously a person sins the more grievously is he punished” (ST, suppl.III:99:1). In other words, it is the internal wickedness of an offense that is the measure of expiation for it.

The highest high of moral disorders

The free and willful rejection of God—what the Catholic Church calls a “mortal sin” (Catechism of the Catholic Church 1855) or, as the apostle John calls it, “a sin unto death” (1 John 5:16; Douay Rheims)—reasonably calls for permanent exclusion from the presence of God.

As Aquinas points out in the supplement to the third part of the Summa Theologiae, the gravity of an offense is determined according to the dignity of the person sinned against. For example, punishment for striking the president of the United States is going to be greater than punishment for striking a fellow citizen in bar brawl.

Since God is ipsum esse subsistens (subsistent being itself), He is infinite in dignity and majesty. Therefore, His right to obedience from His reasonable creatures is absolute and infinite. There is no right that can be stricter and every other right is based on it.

A willful violation of this right, which is what a mortal sin is, is the most severe offense a human being can commit. Boedder explains it this way: “A willful violation . . . of this right implies a malice which opposes itself to the foundation of all orders” (NT, 340).

Since the rejection of God’s absolute right to our obedience, worship, and love is a moral disorder of the highest degree, it deserves a penalty of the highest degree. Everlasting punishment seems to fit the bill.

Alternatives that don’t register on the justice monitor

A second reason why the unending punishment of hell is just is because the alternatives are unreasonable. If permanent punishment is not the answer, then there can only be two other options: temporary punishment or annihilation—the act by which God stops willing someone into existence. But neither one of these alternatives coheres with the nature of mortal sin in relation to God.

Consider temporary punishment. Perhaps the soul receives an intense dose of punishment and then enters heaven upon being relieved of it. This would be an injustice. For example, let’s say I find out that my twelve-year-old son ditched school and went to a party with his older teen friends and got drunk and smoked a few jays (this is merely hypothetical, mind you).

I punish him by saying, “Son, you’ve been a bad boy, and as a result you’re going to stay in your room for ten minutes. But when that time is up, pack your bags because we’ve got tickets to spend the weekend at Legoland.” (He loves Legos). How does this register on your justice monitor? My guess is that it doesn’t rate very high—especially if my son refuses to apologize for his misconduct. The duration of the punishment is much too small relative to the reward he is given.

Similarly, a temporary stint in hell—no matter how long the term—is much too small of a punishment relative to the everlasting happiness of heaven. It would be unjust for God to give heaven as a reward to a person that committed the most grievous offense of all, the permanent rejection of God’s absolute right to obedience, worship, and love.

Annihilation is also an unreasonable alternative. How could a person experience the punishment justice demands for permanently rejecting God if he were annihilated? The gravity of violating God’s absolute right would be reduced to nothingness if there were no punishment for it, Justice would not be served.

Furthermore, it would violate God’s wisdom to annihilate the soul. Why would he create a soul with an immortal nature only to thwart it? Moreover, Aquinas argues that because God’s power is manifest in preserving things in existence, to take a soul out of being would hinder that manifestation (Summa, I:104:4).

The reasonableness of a permanent commitment

A third reason the unending nature of hell is justified is that it’s befitting to reason that an individual make a permanent choice for or against God at death. And if a permanent choice against God, then a permanent punishment.

We know from divine Revelation that there is no repentance after death: “[I]t is appointed for men to die once, and after that comes judgment” (Heb. 9:27). The time of preparation for man’s last end comes to an end at the moment of death.

This is reasonable within the logic of love. Love demands a permanent commitment to the beloved. For example, would it be true love if a man says to his bride on the altar, “I’ll commit to you for only ten years, and then after that, we can go our separate ways?” Of course not! We value loving relationships that involve a choice to commit one way or the other—a commitment unto death. [Editor: even better if you don’t know what you’re getting into!!! It’s too easy when the going is rough to abandon one’s commitment. Metaphorically, if a soldier under fire throws away his gun and says “I quit!” Let the marriage jokes regarding a combat metaphor ensue. Remember, there are seven sacraments in the Catholic Church: baptism. eucharist. confirmation. reconciliation. anointing of the sick. holy orders and martyrdom. I know, I know. I’m in trouble, AGAIN!] 😉

Similarly, the loving relationship that God has created us for demands that we at some point in time make a definitive choice to love Him or not. According to divine Revelation, that moment is death (Heb. 9:27).

The permanency of our choice at death can also be argued for in light of the nature of choice by an incorporeal being. Such a topic, however, goes beyond the scope of this article. For a great explanation of Aquinas’s thought on this topic, see Edward Feser’s online article “How to Go to Hell.”

If a person makes his choice against God at the moment of death, then his choice to not love God remains forever—the perversity of the will is forever determined. Therefore, the punishment for such perversion is eternal as well.

This is why the Catechism defines hell as the “definitive self-exclusion from God” (CCC 1033). This is also the reason why the Church teaches that if a person dies in a state of mortal sin, hell will be his lot (see CCC 1033, 1035).

The sinner who rejects God at the moment of death gets what they wanted—namely, separation from God. This unending separation is the “eternal punishment” (CCC 1472), because the individual will forever lack the fulfillment and satisfaction that only God can give a creature of a rational and spiritual nature (CCC 1035).

The flip side is reasonable

Finally, we can see the reasonableness of the unending punishment of hell by seeing the reasonableness of the reverse side of the issue—the unending reward of heaven. Aquinas writes:

As reward is to merit, so is punishment to guilt. Now, according to divine justice, an eternal reward is due to temporal merit: “Every one who seeth the Son and believeth in Him hath [Vulg.: ‘that everyone . . . may have’] life everlasting.” Therefore according to divine justice, an everlasting punishment is due to temporal guilt (Summa, Suppl. III:99:1).

Just as it is not contrary to God’s justice to give a permanent and everlasting reward for a temporal act of charity, so too it’s not contrary to God’s justice to give a permanent and everlasting punishment for a temporal act of evil.

Conclusion

Hell is not a pleasant place to think about. It’s something that we’re all repulsed by—especially those who use it to object to God’s justice. But there is no reason why such repulsion should lead us to reject God. It should lead us to reject hell; not to deny its existence but to do what we can to stay out of it.”

Lord, have mercy on us. Christ have mercy on us.
Lord, have mercy on us. Christ, hear us, Christ, graciously hear us.
God, the Father of heaven, Have mercy on us.
God the Son, Redeemer of the world, Have mercy on us.
God, the Holy Spirit, Have mercy on us. Holy Trinity, One God, Have mercy on us.
-Litany of the saints
Matthew

Summa Catechetica, "Neque enim quaero intelligere ut credam, sed credo ut intelligam." – St Anselm, "“Si comprehendus, non est Deus.” -St Augustine, "Let your religion be less of a theory, and more of a love affair." -G.K. Chesterton, “When we pray we speak to God; but when we read, God speaks to us.” -St Jerome, "As the reading of bad books fills the mind with worldly and poisonous sentiments; so, on the other hand, the reading of pious works fills the soul with holy thoughts and good desires." -St. Alphonsus Liguori, "And above all, be on your guard not to want to get anything done by force, because God has given free will to everyone and wants to force no one, but only proposes, invites and counsels." –St. Angela Merici, “Yet such are the pity and compassion of this Lord of ours, so desirous is He that we should seek Him and enjoy His company, that in one way or another He never ceases calling us to Him . . . God here speaks to souls through words uttered by pious people, by sermons or good books, and in many other such ways.” —St. Teresa of Avila, "I want a laity, not arrogant, not rash in speech, not disputatious, but men and women who know their religion, who enter into it, who know just where they stand, who know what they hold and what they do not, and who know their creed so well that they can give an account of it, who know so much of history that they can defend it. I want an intelligent, well-instructed laity… I wish you to enlarge your knowledge, to cultivate your reason, to get an insight into the relation of truth to truth, to learn to view things as they are, to understand how faith and reason stand to each other, what are the bases and principles of Catholicism, and where lie the main inconsistences and absurdities of the Protestant theory.” (St. John Henry Newman, “Duties of Catholics Towards the Protestant View,” Lectures on the Present Position of Catholics in England), "We cannot always have access to a spiritual Father for counsel in our actions and in our doubts, but reading will abundantly supply his place by giving us directions to escape the illusions of the devil and of our own self-love, and at the same time to submit to the divine will.” —St. Alphonsus Ligouri, "The harm that comes to souls from the lack of reading holy books makes me shudder . . . What power spiritual reading has to lead to a change of course, and to make even worldly people enter into the way of perfection." –St. Padre Pio, "Screens may grab our attention, but books change our lives!" – Word on Fire, "Reading has made many saints!" -St Josemaría Escrivá, "Do you pray? You speak to the Bridegroom. Do you read? He speaks to you." —St. Jerome, from his Letter 22 to Eustochium, "Encounter, not confrontation; attraction, not promotion; dialogue, not debate." -cf Pope Francis, "God here speaks to souls through…good books“ – St Teresa of Avila, Interior Castle, "You will not see anyone who is really striving after his advancement who is not given to spiritual reading. And as to him who neglects it, the fact will soon be observed by his progress.” -St Athanasius, "To convert someone, go and take them by the hand and guide them." -St Thomas Aquinas, OP. 1 saint ruins ALL the cynicism in Hell & on Earth. “When we pray we talk to God; when we read God talks to us…All spiritual growth comes from reading and reflection.” -St Isidore of Seville, “Also in some meditations today I earnestly asked our Lord to watch over my compositions that they might do me no harm through the enmity or imprudence of any man or my own; that He would have them as His own and employ or not employ them as He should see fit. And this I believe is heard.” -GM Hopkins, SJ, "Only God knows the good that can come about by reading one good Catholic book." — St. John Bosco, "Why don't you try explaining it to them?" – cf St Peter Canisius, SJ, Doctor of the Church, Doctor of the Catechism, "Already I was coming to appreciate that often apologetics consists of offering theological eye glasses of varying prescriptions to an inquirer. Only one prescription will give him clear sight; all the others will give him at best indistinct sight. What you want him to see—some particular truth of the Faith—will remain fuzzy to him until you come across theological eye glasses that precisely compensate for his particular defect of vision." -Karl Keating, "The more perfectly we know God, the more perfectly we love Him." -St Thomas Aquinas, OP, ST, I-II,67,6 ad 3, “But always when I was without a book, my soul would at once become disturbed, and my thoughts wandered." —St. Teresa of Avila, "Let those who think I have said too little and those who think I have said too much, forgive me; and let those who think I have said just enough thank God with me." –St. Augustine, "Without good books and spiritual reading, it will be morally impossible to save our souls." —St. Alphonsus Liguori "Never read books you aren't sure about. . . even supposing that these bad books are very well written from a literary point of view. Let me ask you this: Would you drink something you knew was poisoned just because it was offered to you in a golden cup?" -St. John Bosco " To teach in order to lead others to faith is the task of every preacher and of each believer." —St. Thomas Aquinas, OP. "Prayer purifies us, reading instructs us. Both are good when both are possible. Otherwise, prayer is better than reading." –St. Isidore of Seville “The aid of spiritual books is for you a necessity.… You, who are in the midst of battle, must protect yourself with the buckler of holy thoughts drawn from good books.” -St. John Chrysostom