The existence of hell is proved first of all from the Bible . Moreover, if all men were fully convinced that the sinner need fear no kind of punishment after death, moral and social order would be seriously menaced. Again, if there were no retribution beyond that which takes place before our eyes here on earth, we should have to consider God extremely indifferent to good and evil, and we could in no way account for His justice and holiness.Wherever Christ and the Apostles speak of hell they presuppose the knowledge of its existence ( Matthew ; ; ; ; , 46 ; 2 Thessalonians 1:8 ; Revelation 21:8 , etc.). Nor can it be said: the wicked will be punished, but not by any positive infliction: for either death will be the end of their existence, or, forfeiting the rich reward of the good, they will enjoy some lesser degree of happiness.Hinnom seems to be the name of a person not otherwise known.The Valley of Hinnom is south of Jerusalem and is now called Wadi er-rababi. Besides Hades and Gehenna, we find in the New Testament many other names for the abode of the damned.Only those who fall in battle can enter Valhalla; the rest go down to Hel in the underworld, not all, however, to the place of punishment of criminals.Hell ( infernus ) in theological usage is a place of punishment after death.
However, that opinion is universally and deservedly rejected; for it is more in keeping with their state of punishment that the damned be limited in their movements and confined to a definite place.Is this merely a metaphor to illustrate the state of separation from God ? Some thought hell is somewhere on earth; others believe it is under the earth" (Dial., IV, xlii, in P. Patuzzi, "De sede inferni", 1763; Gretser, "De subterraneis animarum receptaculis", 1595). all those who die in personal mortal sin, as enemies of God, and unworthy of eternal life, will be severely punished by God after death. The Church professes her faith in the Athanasian Creed : "They that have done good shall go into life everlasting, and they that have done evil into everlasting fire" ( Denzinger, "Enchiridion", 10th ed., 1908, n.40). in the profession of faith made in the Second Council of Lyons (Denx., n.Although God is omnipresent, He is said to dwell in heaven, because the light and grandeur of the stars and the firmament are the brightest manifestations of His infinite splendour. Elsewhere he expresses the opinion that hell is under the earth (Retract., II, xxiv, n. On the nature of mortal sin, see SIN ; on the immediate beginning of punishment after death, see PARTICULAR JUDGMENT . 464) and in the Decree of Union in the Council of Florence (Denz., N.Hence theologians generally accept the opinion that hell is really within the earth. Thus among the Jew the Sadducees, among the Gnostics, the Seleucians, and in our own time Materialists, Pantheists, etc., deny the existence of hell. In His sanctity and justice as well as in His wisdom, God must avenge the violation of the moral order in such wise as to preserve, at least in general, some proportion between the gravity of sin and the severity of punishment.The Church has decided nothing on this subject; hence we may say hell is a definite place; but where it is, we do not know. Chrysostom reminds us: "We must not ask where hell is, but how we are to escape it" (In Rom., hom. But apart from these, if we abstract from the eternity of the pains of hell, the doctrine has never met any opposition worthy of mention. But it is evident from experience that God does not always do this on earth; therefore He will inflict punishment after death.But the punishment of evil is the natural counterpart of the reward of virtue.