Three short and rigorously dialectical commentaries by the Roman College theologian Carlo Passaglia, sent to press, as his preface says, because the question of the eternity of punishments and the fire of hell was breaking out afresh in England, France, and Germany. The first proves the eternity of punishments from the Scriptures in seven theorems: from the texts that call those punishments eternal, that say they endure unto ages of ages, that expressly deny them an end, that set them against the duration of the reward, that take away all hope of liberation from damned men and from the evil angels, and that show a ransom of infinite price was needed — answering along the way the objections drawn from the Hebrew and Greek words for “age” and “eternal.” The second, in eleven theorems, weighs the doctrine by the judgment of reason alone: that God may fix a term to pardon, that the term is this present life, and that punishments perpetual, both privative and positive, contain nothing reason can condemn. The third, a biblical dissertation in eight theorems, shows that the fire of hell is no metaphor — from Christ's sentence against the reprobate, from both Testaments, and from the name Gehenna — and in what respects it differs from the fire we know. With the author's own synopsis of the theorems, linked to each. Rome, 1855. In English for the first time.
Dogmatic Theology · 19th century
On the Eternity of Punishments and on the Fire of Hell
Carlo Passaglia (1812–1887) · translated from the Latin of the first Roman edition (Rome, 1855)
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Original Latin text — De aeternitate poenarum at Google Books
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Contents
Front Matter
- Title Page pp. 1–3
- Preface pp. 5
First Commentary: The Doctrine of the Scriptures
- Preliminary Lemmas I–IV, with a Corollary pp. 7 Lemma I · Lemma II · Lemma III · Lemma IV · Corollary
- Theorem I. The eternity of punishments is asserted by those testimonies which expressly call the punishments of hell eternal. pp. 8–12 Scholion I · Scholion II
- Theorem II. The eternity of punishments is established by those testimonies in which they are said to endure unto ages of ages. pp. 13–16 Scholion I · Scholion II · Scholion III · Scholion IV
- Theorem III. The eternity of punishments is established by those testimonies in which their end is expressly and explicitly denied. pp. 17–19 Scholion I · Scholion II
- Theorem IV. The eternity of punishments is established by those testimonies in which the duration of the reward divinely appointed is compared with the duration of punishment. pp. 19–21
- Theorem V. The eternity of punishments is established by those testimonies in which every hope of some future redemption or liberation is taken away from the damned. pp. 21–25
- Theorem VI. The eternity of punishments is established by those testimonies in which every hope of liberation is denied to the evil angels. pp. 25–26
- Theorem VII. The eternity of punishments is established by those testimonies which demonstrate that a ransom of infinite price was necessary, so that men might be delivered from sins and from the punishment due to sins. pp. 26–27 Corollary
Second Commentary: The Judgment of Reason
- Preliminary Lemmas I–VIII pp. 29–33 Lemma I · Lemma II · Lemma III · Lemma IV · Lemma V · Lemma VI · Lemma VII · Lemma VIII
- Theorem I. Well-considered reason finds no contradiction in the fact that God has appointed a certain time after which there remains to sinners no hope of obtaining pardon. pp. 33–34
- Theorem II. Well-considered reason finds no contradiction in the fact that the time appointed by God for obtaining pardon is confined within the bounds of mortal life. pp. 34–35
- Theorem III. It is most fully consonant with the principles of reason that the limits of the present life should likewise be judged the limits for obtaining pardon. pp. 35–36
- Theorem IV. Well-considered reason finds nothing absurd in the fact that one who dies subject to sin should pay punishment for as long as he exists. pp. 36–37
- Theorem V. Well-considered reason finds nothing absurd in the fact that those who die bound by fault should pay punishments which will endure perpetually. pp. 37–38 Scholion
- Theorem VI. Well-considered reason finds nothing absurd in the fact that God sanctions his laws with privative punishments of such a kind that they endure perpetually. pp. 38
- Theorem VII. Well-considered reason finds nothing absurd in the fact that the divine laws are sanctioned by positive punishments which are likewise perpetual. pp. 39
- Theorem VIII. Well-considered reason approves that the divine laws are sanctioned by perpetual punishments both privative and positive. pp. 39–43
- Theorem IX. Well-considered reason, far from condemning it, approves that men who depart from life bound by sin immediately incur perpetual punishments. pp. 43
- Theorem X. A revelation which teaches that those who depart from life subject to sin are to be punished by perpetual punishments contains nothing which is contrary to reason—indeed, nothing which does not accord well with reason. pp. 44
- Theorem XI. The Christian revelation, which teaches that men who die unexpiated are immediately to be punished by perpetual punishments, far from being contrary to reason, harmonizes amicably with reason. pp. 44
On the Fire of Hell, Not Metaphorical: A Biblical Dissertation
- Preliminary Lemmas I–V pp. 45–48 Lemma I · Lemma II · Lemma III · Lemma IV · Lemma V
- Theorem I. The sentence of Christ against the reprobate is explained. pp. 48–50
- Theorem II. By arguments sought from the sentence of Christ it is shown that the fire of hell is not metaphorical. pp. 51–52
- Theorem III. The real fire of hell is proved from those things which are attributed to it in the New Testament. pp. 52–53
- Theorem IV. The real fire of hell is proved from those things which are attributed to it in the Old Testament. pp. 53
- Theorem V. The real fire of hell is proved by other passages of the Scriptures. pp. 54
- Theorem VI. The real fire of hell is proved from the name Gehenna. pp. 54–56
- Theorem VII. The real fire of hell is proved from the usage of speech in the Scriptures. pp. 57
- Theorem VIII. The real fire of hell differs in more than one respect from that of which we have daily experience. pp. 58–59 Corollary I · Corollary II