The Doctrine of Endless Punishment

Top Highlights

“The principal deviation from the catholic doctrine of endless retribution was in the Alexandrine school, founded by Clement and Origen. The position taken by them was, that ‘the punishments of the condemned are not eternal, but only remedial; the devil himself being capable of amelioration’ (Gieseler. I. 214). Thus early was the question raised, whether the suffering to which Christ sentences the wicked is for the purpose of correcting and educating the transgressor, or of vindicating and satisfying the law he has broken—a question which is the key to the whole controversy.” (Pages 2–3)

“Eternal perdition is like any other danger. In order to escape danger, one must believe in it. Disbelief of it is sure destruction. To be forewarned, is to be forearmed. They who foresee an evil, prepare for it and avoid it; but ‘the simple pass on and are punished.’ Speaking generally, those who believe that there is a hell, and intelligently fear it, as they are commanded to do by Christ himself, will escape it; and those who deny that there is a hell, and ridicule it, will fall into it.” (Page vi)

“The common opinion in the Ancient church was, that the future punishment of the impenitent wicked is endless.” (Page 1)

“The fall and eternal ruin of an immortal spirit is the most dreadful event conceivable.” (Page v)

“The strongest support of the doctrine of Endless Punishment is the teaching of Christ, the Redeemer of man. Though the doctrine is plainly taught in the Pauline Epistles, and other parts of Scripture, yet without the explicit and reiterated statements of God incarnate, it is doubtful whether so awful a truth would have had such a conspicuous place as it always has had in the creed of Christendom.” (Page 12)