Fredric Brown wrote a number of fantasy short stories about Satan 's activities in Hell. Cartoonist Jimmy Hatlo created a series of cartoons about life in Hell called The Hatlo Inferno , which ran from to From Wikipedia, the free encyclopedia. Afterlife location in which souls are subjected to punitive suffering, often torture.
This article is about the abode of the dead in various cultures and religious traditions around the world. For other uses, see Hell disambiguation. Main article: Ancient Mesopotamian underworld. Main article: Tartarus. This section does not cite any sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. October Learn how and when to remove this template message. See also: Gehenna and Sheol. Main articles: Christian views on hell and Christian views on Hades.
Main article: Jahannam.
Black Lazarus: Conjure Book
Main article: Naraka Buddhism. Main article: Naraka Hinduism. Main article: Naraka Jainism. Main article: Diyu. Main article: Zoroastrian eschatology. Main article: Hell in popular culture. Accessed 7 February John Ciardi 2 ed. New York : Penguin. The British Museum Press. Journal of Ancient Near Eastern Religions. Archived from the original on 26 September Retrieved 18 August Griffith to The Independent , 32 [ clarification needed ] December "Archived copy".
Archived from the original on 1 September Retrieved 28 October Archived from the original on 5 November Simon and Schuster. Retrieved 5 August Boustan, Ra'anan S.
Parable or History?
Reed, Annette Yoshiko. Cambridge University Press, Studies on Biblical Studies, No.
Clarence Larkin. The Spirit World. Philadelphia, PA. Edinburgh, Scotland. Clark; pg. Edward Bouverie Pusey. Traditional Aspects of Hell: Ancient and Modern. The Ascension of Isaiah. Black, Signification of the Proper Names, Etc. The Bible and the Future. Grand Rapids: Wm. Blue Letter Bible. BLB Institute. Retrieved 26 February Archived from the original on 15 April Retrieved 28 January Oxford: Clarendon Press. Archived from the original on 30 January Charlton T.
Lewis and Charles Short. A Latin Dictionary on Perseus Project. Archived from the original on 2 February Unger's Bible Dictionary.
Chicago: Moody Bible Institute, The. Bible Gateway. Archived from the original on 3 December Archived from the original on 2 June Archived from the original on 31 October Retrieved 30 April The Christadelphians. Retrieved 6 August Archived from the original on 18 September Retrieved 10 August Berean Bible Society. Archived from the original on 11 July Several examples illustrate this claim.
General as well as particular Baptists developed versions of annihilationism or conditional immortality. Wright For All the Saints? I don't believe that. Immortality is a gift of God in Christ, not an innate human capacity see 1 Timothy 6. BBC News. Archived from the original on 31 March Retrieved 30 March See " Second Coming of Christ", " Death and Resurrection", " Millennium and the End of Sin", and " New Earth".
Archived from the original on 22 November Retrieved 17 December Locating Hell in Islamic Traditions. Brill, Thought-Provoking Scientific Reflections on Religion. Religion of Islam. Archived from the original on 23 December Retrieved 23 December Religion Facts. Archived from the original on 8 January Retrieved 7 January The Complete Idiot's Guide to Islam 3rd ed. Comparative Religion For Dummies.
No one will come out of Hell except sinful believers who believed in the Oneness of God in this life and believed in the specific prophet sent to them before the coming of Muhammad. Life After Death: A study of the afterlife in world religions. Oxford: Oneworld Publications. One leads, inexorably, to the other. Dante, writing in the early fourteenth century, drew on a bounty of hellish material, from Greek, Roman, and, of course, Christian literature, which is rife with horrible visions of Hell.
Rich Man and Lazarus
Bruce includes an excerpt from the Apocalypse of Paul, an apocryphal third-century text that narrates a Revelation-style reverie experienced by Paul of Tarsus. Suffering, he cries out for help. The picketing led to the arrest of Day and several fellow-activists, and together the group resolved to go on a hunger strike until they were released and their demands had been met. After six days, exhausted and increasingly hopeless, Day slipped out of normal consciousness and into a protracted reverie of worldwide despair.
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Her mind shuttled away from her vacant stomach and visited every other despairing incarcerated soul. I reflected on the desolation of poverty, of destitution, of sickness and sin. That I would be free after thirty days meant nothing to me. I would never be free again, never free when I knew that behind bars all over the world there were women and men, young girls and boys, suffering constraint, punishment, isolation and hardship for crimes of which all of us were guilty.
Why were prostitutes prosecuted in some cases and in others respected and fawned on? People sold themselves for jobs, for the pay check, and if they only received a high enough price, they were honored.
Why were some caught, not others? What was good and evil? Never would I recover from this wound, this ugly knowledge I had gained of what men were capable in their treatment of each other. The vision is also, perhaps more harrowingly, characteristic of how the idea of Hell has shaped perceptions of our own time.
Torturous places such as the Gulag, the gas chamber, death row, and the detainment site are often comprehended, and depicted, as new iterations of perdition. Just ask the pastor at most local churches, or the subway preacher with his brimstone-heavy pamphlets. And some spiritual leaders, intent on presenting a less vengeful God, have attempted to soften or, in some cases, to abolish Hell—mostly to the anger and the anxiety of their co-religionists.
Earlier this year, Pope Francis had one of his periodic chats with Eugenio Scalfari, the ninety-four-year-old atheist Italian journalist.
More to the point, he has already made it his business to clarify that Hell, properly understood, is less a place than a state—namely, the state of remoteness from the love of God, an inevitable downside of the gift of free will. Here he echoes C. Lewis, who considered Hell a choice. What kind of deity draws such a hard line between his friends and his enemies, and holds an eternal grudge? Surely the loss of Hell—even the idea of such a loss—should come as a bit of a relief. Thomas Aquinas argued the opposite, half a century before Dante got to work. Awful, I know.
But think of our own justice system, and also of the various means by which we now claim access to the missteps of our fellow-citizens—tax liens, criminal records, mug shots, bad status updates screenshotted or automatically archived. Think of the camera in the courtroom. Think, too, of those Americans for whom even the mildest criticism of the police constitutes a kind of heresy. It might be helpful to regard them as secular Thomists, who, displaying a certain imaginative immiseration, think of a free and ordinary life in the way that their ancestors once thought of perfect blessedness in Heaven.
A few years ago, a minister who used to preach and prophesy at my church—which, by then, had moved from the little room south of th Street to a former Elks Lodge and community theatre a handful of blocks north—started posting on Facebook about how his study of the Bible had helped him conclude that nobody will be damned.
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