7. Eternal damnation.

7. Eternal damnation.

(De damnatione aeterna)

That there is a damnation that comes upon men because of their sins after this life is also still recognized to some extent from the light of nature. This knowledge is from the area of the law, and the law also operates in the natural man not only in its standardizing, but also in its judging and condemning power.1847) We therefore find among the heathen the doctrine of Hades with its rebuke after this life.1848) Holy Scriptures teach the fact of

1844) Among the Lutheran teachers, Gerhard names Heerbrand, Mylius, Hutter, Balthasar Meisner and others as those who do not want to establish anything certain.

1845) 1 Cor. 7:31: "The being (σχήμα) of this world is passing away."

1846) St. L. VIII, 1222.

1847) Rom. 2:15: Ένδείκνννται το εργον τον νόμον γραπτόν εν ταΐς καρδίαις αντών, ονμμαρτνρονοης αντών τής οννειδήσεως και μεταξύ άλλήλων των λογισμών κατηγορούντων ή και άπολογονμένων.

1848) Philippi quotes on Rom. 1:32 from Aeschylus' Eumenides v. 259 to 265:

"Οψει δε κεΐ τις άλλον ήλιτεν βροτών,

"Η ϑεόν ή ξένον τιν' ασεβών,

"Ή τοκεας φίλονς,

"Έχονέκαστον τής δίκης επάξια.

Μέγας γάρ Αΐδης εοτιν ενϑννος βροτών,

"Ενερϑε χ'ϑονός,

Δελτογράφφ δε πάντ' επωπα φρενί.

612 > The Last Things. [English ed. ~ 544-545]

eternal damnation so clearly and emphatically that it can only be denied if the authority of Scripture is rejected. Scripture places the eternal salvation of believers and the eternal damnation of unbelievers side by side, so that with eternal damnation, eternal salvation would also have to be denied. Matt. 25:46: "They will go into eternal torment (εις κόλαοιν αιώνιον), but the righteousness into eternal life (εις ζωήν αιώνιον)." The same juxtaposition and opposition we have in other passages of Scripture.1849) Thus the calling from the fact that the word "eternity" is also used of a limited duration in Scripture is1850) rejected, and we have therefore to take the predicate "eternal" in all passages of Scripture in which it is used to describe the duration of the punishments of the ungodly,1851) in the proper or strict sense, in the sense of "sine fine," as the Apology of the Augustana (217, 66 [Trigl. 335, XVII, 66 🔗]): Christ in consummatione mundi appariturum esse ac mortuos omnes resuscitaturum et piis aeternam vitam et aeterna gaudia daturum, impios vero condemnaturum esse, ut cum diabolo sine fine crucientur. [Google]1852) That objections have been raised at all times against the eternity of the punishments of hell is explainable, because the thought of a never-ending torment of rational beings endowed with consciousness is a terror beyond all comprehension. "My quite frightened heart trembles that my tongue sticks to the roof of my mouth."1853) But all objections are based on a false principle, namely, the assumption that it is right and reasonable to measure God's being and doing according to distant human thoughts and intentions. This also applies in particular to those who find the eternal damnation of a part of humanity compatible neither with the unity of the divine world plan ("dualism") nor with divine love nor with divine righteousness and therefore want to replace the eternal damnation of a part of humanity with their eventual salvation through gradual improvement in the hereafter or an immediate.

1849) Joh. 3:36 etc.

1850) Ex. 12:14. 24; 21:6 etc.

1851) 2 Thess. 1:9: ὃλεϑρος αιώνιος; Matt. 18:8: το πϋρ το αιώνιον; Mark. 3:29: αιώνιος κρίοις.

1852) Art. 16 of the Augustana: Damnant Anabaptistas, qui sentiunt hominibus damnatis ac diabolis finem poenarum futurum esse.

1853) St. L. Gesangb. 434, 1.

613 > The Last Things. [English ed. ~ 545-546]

or later destruction of the wicked.1854) On the other hand, it is to be noted as a general rule that God's nature, attributes and actions lie beyond our human horizon,1855) and we men therefore cannot know a priori, but only from God's revelation in the Word, what is consistent with. God's nature and attributes in harmony or in contradiction.

The essence (forma) of eternal damnation consists in being eternally rejected from God's presence or, what is the same thing, being eternally banished from the fellowship of God. Matt. 25:41 says in reference to those who are lost, "Depart from me," namely, away from me, πορεύεσϑε απ' εμον, and Matt. 8:12, "They will be cast out (έκβληϑήσονται) into utter darkness." Man is created for God, that is, for existence in God's fellowship. Therefore, as life in God's fellowship is the highest joy and delight for man,1856) so being cast out from God's presence is binding the greatest torment according to body and soul. To describe the state of damnation, Scripture uses various expressions, but they all denote intense torment according to body and soul: tribulation and anguish, ϑλίψις καί στενοχώρια (Rom. 2:9), being in torment, υπάρχειν iv βασάνοις (Luke 16:23), suffering torment in the flame, όδννάσϑαι εν τῇ φλογί

1854) The evidence in Günther, Symbolik 4, p. 420-423. On "hypothetical damnation" Bretschneider, Systematische Entwicklung 3 etc., p. 847 f.: "By the eternity of hell punishments the ancients understood an uninterrupted continuation of the punishments both according to their intention and extension and a constant remaining of the damned in the eternally unchanging place of punishment. … The numerous attacks on the church conception, however, caused the newer ones to assume the possibility and probability of the improvement of the damned and then also an improvement of their condition, to drop the absolute eternity of the punishments in hell and to assume either only a hypothetical eternity of the same, that is, under the condition that the damned would not improve in eternity, that is, to declare them to be eternal only in the case of the damned, who would never be made better by the punishment, or to hold them to be only relatively eternal, that is, in the relation that the damned would always lag behind the perfection and salvation of the pious, even if they improved and became happier, and would feel the eternity of their punishment by the fact that they would forever have set themselves back in virtue and happiness."

1855) 1 Tim. 6:16: φως οίκων απρόσιτον; Rom. 11:33. 34: ανεξερεύνητα τα κρίματα αν τον και ανεξιχνίαστοι αΐ όδοί αντον — τις σνμβονλος αντον εγένετο.

1856) Cf. the prelude Matt. 17:4: καλόν εστιν ήμας ώδε είναι.

614 > The Last Things. [English ed. ~ 546-547]

(Luke 16:24), being thrown into hell, into the fire that does not go out, since their worm does not die and the fire does not go out, εἰς τὴν γέενναν, εἰς τὸ πῦρ τὸ ἄσβεστον, ὅπου ὁ σκώληξ αὐτῶν οὐ τελευτᾷ καὶ τὸ πῦρ οὐ σβέννυται (Mark. 9:43-44), where there is weeping and gnashing of teeth, εκεί εοται ό κλαν&μός και ο βρνγμός των όδόντων (Matt. 8:12; 13:50, etc.). To illustrate the fact that being rejected from God's presence entails the greatest torment, the torment of a fish out of water has been recalled. But the difference is that the fish outside the water soon dies, while the man who remains outside the fellowship of God is kept alive by God's judgment, “is guilty of eternal judgment” ένοχός εστιν αιωνίου κρίσεως, Mark. 3:29.

Here still individual questions have been treated. With regard to the question whether the fire of hell is to be grasped materially or immaterially, Gerhard recommends the επέχειν, although he personally leans towards the immaterial version (magis propendemus).1857) Quenstedt advocates1858) more decidedly the immaterial version, on the grounds that "Scripture is wont to speak of the things of the world to come in terms that belong to this life, just as it describes the joys of heavenly life as a wedding and a banquet, Matt. 8:11; Luke 22:30." Therefore Quenstedt also wants to grasp the fire of hell as a figurative designation of the greatest torment. "Confirmed is this opinion from Is. 66:24: 'Their worm shall not die, neither shall their fire be quenched.' But as the worm is constituted, so is the fire. By the fire is signified figuratively (metaphorice) the utmost pain."1859) As a rule, ancient theologians conclude their discussion of this question with the remark, "It is better to be more concerned about how we escape eternal fire through true repentance than to argue idly about the nature of fire."1860) What is certain is that there are no atheists in hell because the damned actually experience God as the righteous judge. The thought that there is no God, with which men on earth deceived themselves and others, can no longer arise in hell. — The question has been dealt with whether incessant sinning is to be ascribed to the damned. It must be said that because the damned remain moral beings subject to God's law

1857) L. de inferno, § 69.<w:t xml:space="preserve">1858) Systema 1715, 1, 820 sqq.

1859) l. c., p. 823.<w:t>1860) Gerhard, l. c..

615 > The Last Things. [English ed. ~ 547-548]

and yet are not of the nature that God's law wants them to be, there is incessant sin on their part. The opinion that the punishments of hell would serve as a means of purification (hypothetical damnation) is just as contrary to Scripture as the other, that they could act as a means of annihilation. But whether the damned will have room to blaspheme God incessantly even by outward acts, a part of the old Lutheran theologians dare not say. They rightly refer to the words of Revelation 16:11: "They blasphemed God in heaven because of their pains and their sores" to the behavior of the wicked in earthly life. As a general rule, it should be noted that we do not indulge in imagination when describing the condition of the damned according to soul and body, but stay within the limits of the scriptural expressions.

Degrees in torment according to the gravity of sins are clearly taught in Scripture. Matt. 11:22: "It will be more tolerable (άνεκτότερον) for Tyre and Sidon at the Last Judgment than for you." The most severe punishment is inflicted on those who despise the abundantly preached Gospel, as Christ testifies in regard to Chorazin, Bethsaida, and Capernaum.1861)

As far as the place of damnation is concerned, however, it is highly recommended to refrain from any geographical or other determination of the place. This is what the Lutheran theologians want to express by speaking of a "somewhere" of hell, πoῦ inferni sive damnatorum. They refuse to grasp this πoῦ as a certain physical place, because the Scriptural ground for this is lacking. Quenstedt says: "Where that πoῦ is, is not certain. Some place it in the world, and certainly in the center of the earth, like the Papists; others say it is outside the world, which is also probable." 1862) In Positive Exposition we should be content to say that hell is where God shows Himself to the damned in His eternal punitive justice, by eternal banishment from His presence.1863) Also here the old

1861) Matt. 11:16-24.<w:t>1862) I, 810.

1863) Hutter, Libri Conc. Explic., p. 945 sqq, after dismissing erroneous determinations of location: Purior et vere orthodoxa illa est sententia, quae statuit, infernum minime omnium definiendum esse per locum aliquem physicum sive corporalem sive per ullam aliam huius universi partem, sed extra hoc universum per spirituale quoddam, illocale et prorsus incorporeum systema sive πον, ubi, in quo perpetui furoris divini cruciatus tum in corpora, tum

616 > The Last Things. [English ed. ~ 547-548]

Lutheran theologians, following the processes of church fathers, added the practical thought that we should not be concerned both with the location of hell and with how we might escape from it. Quenstedt quotes Chrysostom: Recte Chrysostomus: Μη ζητώ μεν που εστιν, άλλα πώς φεύγω μεν.

The cause of eternal damnation. Since Christ in his substitutionary atonement is the propitiation for the whole world's sin, according to the explicit explanation of Scripture the situation is that, as on the one hand only faith saves, so on the other hand only unbelief actually condemns, Joh. 3:36: "He that believeth on the Son hath eternal life; he that believeth not the Son (ο άπειϑών τῷ νίῷ) shall not see life, but the wrath of God abideth on him"; Mark. 16:16: "He who does not believe (ο άπιοτήοας) will be condemned." We can summarize the factual situation like this: All sins, original and actual, are admittedly condemnable in themselves (natura sua, ut sic, meritorie). This is to be held against all diminishers of sin. But actually (actu) only unbelief condemns. This is to be held against all diminishers of the work of Christ, namely, the complete reconciliation of all men with God, which Christ effected by the satisfactio vicaria. Quenstedt:1864) Licet omnia peccata ut sic sint causa meritoria damnationis, formalis tamen, propria, immediata et adaequata damnationis causa est finalis απιστία seu incredulitas, quae non solum meretur, sed et actu infert aeternam mortem ac damnationem, vi dictorum Marc. 16:16; Ioh. 3:18. 36. [Google] But where there is unbelief, all other sins again take on their condemnatory character. This is taught by the Scriptures in the passages where, besides unbelief, they also mention the other sins as the cause of condemnation, as Eph. 5:6: "For these things" (fornication, impurity, covetousness) "the wrath of God cometh upon the children of unbelief." 1865)

in animas hominum saevient et grassabuntur. Quemadmodum viee versa coelum sive sedes beatorum non est ullus locus corporeus sive physicus, nedum ulla coeli pars, sed spirituale quoddam et illocale που sive ubi, in quo electi aeterna felicitate et ineffabilibus gaudiis perfundentur. Ceterum ubi illud sit inferni systema futurum, imo ubi iammodum sit, certe definire non possumus, praesertim cum Scriptura ipsa hac de re nihil aperte pronuntiet. [Google]

1864) I, 807.

1865) Cf. Gal. 5:19-21; 1 Cor. 6:9-10; Rev. 22:15.

617 > The Last Things. [English ed. ~ 548-549.]

The purpose of the Scripture teaching of eternal damnation. The purpose for which the awful fact of eternal damnation is taught in Scripture is to warn against unbelief toward the gospel and to warn against carnal security and thus deliverers from eternal damnation. When John the Baptist preaches, "His fan is in His hand, and He will thoroughly purge His floor and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire [πυρί άσβέστφ]”, this proclamation stands in the service of his sermon: "Repent, the kingdom of heaven is at hand!" 1866) When Christ refers to the fact that "many shall come from the morning and from the evening, and shall sit with Abraham and Isaac and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness, there shall be weeping and gnashing of teeth,"1867) it is to warn "the children of the kingdom" against the way of the law in which they walked. When Christ admonishes that it is better to cut off the offending hand and foot than to go to hell, the fire that does not go out,1868) he also wants to remind those who are already in the faith of the necessity of the unsparing crucifixion of the flesh and thus save them from eternal ruin. The same purpose is served by the statement about Judas: “It had been good for that man if he had not been born”,1869) as well as the statement about the "wicked servant" whom the Lord surprises with his future for judgment: He "will crush him and will give him his reward with the hypocrites; there will be his weeping and gnashing of teeth".1870) Even when Paul writes, "But you according to your hardened and impenitent heart heap wrath upon yourself for the day of wrath," according to wording and context, this is an exhortation to repentance, and the apostle's purpose is to save from the wrath of the day of wrath. All theologians who treat the Scriptural doctrine of eternal damnation as a disputable fact, left up to the evaluation of the theologians, and who therefore partly deny eternal damnation absolutely, partly want to substitute doctrines for it that are "more worthy of God" and better suited to the "human consciousness", including the "Christian consciousness", teach contrary to this purpose.

1866) Matt. 3:12. 2.<w:t>1867) Matt. 8:11. 12.

1868) Mark. 9:43 ff.<w:t>1869) Matt. 26:24.

1870) Matt. 24:48-51.

618 > The Last Things. [English ed. ~ 549-550.]

Such doctrines are said to be: the destruction of the ungodly, "hypothetical damnation," the possibility of a probation after death, and so on. On the other hand, the Christian theologian has to note that in Scripture the doctrine of eternal damnation is not submitted to human criticism, but is taught as an incontrovertible fact, which therefore also the Christian church has to proclaim unconfirmed and without apology both to the world and in its own midst. The "merciful theologians" (misericordes theologi) — so the deniers and critics of the Scriptural doctrine of eternal damnation have been called1871) — are indeed among the most merciless of people. Instead of warning and thus delivering from hell, they, as much as there is in them, sink mankind into eternal perdition. — The Calvinist doctrine, according to which God's will is of a two-part nature from the outset, namely in such a way that God wants to glorify his grace in one part of mankind and his punitive justice in the other, also contradicts the purpose for which the doctrine of eternal damnation is taught in Scripture. That this doctrine contradicts Scripture and, by its nature, leads to despair and thus to eternal damnation, has been repeatedly explained.1872) Admittedly, eternal damnation ultimately serves to illustrate the punitive justice of God. But this happens against the first and original will which God has in relation to all men for Christ's sake. The necessary has already been said about the objection that through this time relations would be transferred to the eternal God.1873)