WELCOME TO HELL
TORMENT,
PAIN
&
ETERNAL SUFFERING
PICTORIAL RENDERING OF DANTE'S IMAGE OF HELL IN THE BOOK, "THE INFERNO".
TO AVOID HELL AVOID COMMITTING MORTAL SINS SUCH AS:
1) Fornication--sex before marriage.
2) Adultery
3) Abortion, or support of abortion through voting for pro-abortion candidates or legislating for laws supporting abortion.
4) Drunkeness and Drug usage
5) Homosexuality
6) Stealing
7) Murder
If you have committed any of these sins, see a priest and confess the sins.
St. Thomas Aquinas, Summa Theologica(IIIa Supplement to the Third Part, Questions 94, 97, 98 & 99), from the book A Tour of the Summa, by Msgr. Paul J. Glenn, published by TAN Books and Publishers. Used with permission.
94. THE SAVED AND THE DAMNED
1. The sufferings of the damned will be perfectly known to the saints or blessed in heaven, and will only make them the more thankful to God for his great mercy towards themselves.
2. There can, however, be no pity in the saints with reference to the damned. For, on the other hand, they know that the damned are suffering what they chose and still perversely choose. On the other hand, pity is painful in the one who experiences it, and there can be nothing painful in heaven.
3. The blessed are in full conformity with the will of God who wills justice. The saints rejoice in the accomplishment of God's justice. To this extent it can be said that they joy in the pains of the damned.
97. THE PUNISHMENT OF THE DAMNED
1. Those who undergo the punishment of hell are tormented by fire and also by other afflicting agencies. As the person condemned to hell has, in earthly life, put various material things in the place of God, he is justly punished by a variety of afflictions.
2. "The worm that dieth not" will afflict the condemned soul in hell. This means that remorse of conscience (but not repentance), will incessantly trouble that soul.
3. The "weeping" that will be in hell after the bodily resurrection will not be the shedding of tears (for there will be no bodily alteration in hell), but will be a steady affliction of the head and the eyes.
4. The darkness of hell is a true and material darkness. After the resurrection of bodies, this darkness will afflict the bodily vision of the damned. The fire of hell, as St. Basil says, will have heat but not light for those punished by it.
5. The fire of hell is a bodily fire which now afflicts and detains lost souls; after the resurrection it will torture the bodies of the damned in hell.
6. It seems that the fire of hell is essentially the same as the fire we know on earth, although it doubtlessly has different properties, since it needs no fuel and does not consume what is cast into it.
7. No one can say for certain where hell is located. It seems however, to be suggested by some passages in scripture that hell is "under the earth," that is, that it is located somewhere in the interior of the earth, under the earth's surface.
98. THE WILL AND THE INTELLECT OF THE DAMNED
1. The will of a person in hell is, by its own perverse choice, confirmed in evil, and is changelessly and wholly devoted to evil. Every act of such a will is a sin.
2. Repentance in the true meaning of that word, is a hatred of sin as such. There is no repentance of this kind in hell. But if repentance be taken to mean merely the regret that sin causes suffering, and hatred of sin merely as the cause of suffering, then we can say that there is repentance in hell.
3. The condemned in hell cannot wish to be annihilated, for this wish is in conflict with the nature of every being. But doubtless the damned wish for some kind of sleep or death or extinction of consciousness that would bring surcease of suffering.
4. As in heaven there is perfect charity, and happiness in the fact of each soul's being saved, so in hell there is perfect hatred and envy, and malicious desire to see others suffer the pains of hell.
5. The damned hate God (not in himself, for this is impossible) in the effects of his justice which they have perversely brought upon themselves.
6. Strictly speaking, there is no meriting or demeriting in either heaven or hell. For the time of meriting and demeriting is the time of life on earth.
7. Knowledge acquired during earthly life will remain in the damned and will be a factor in their suffering.
8. The condemned who are in hell will never think upon God directly, but only in so far as the thought of him is involved in the thought of the divine justice which afflicts them.
9. The damned have knowledge of the glory of the blessed in heaven. When the resurrection of the body restores bodily eyes, the damned will look in vain to see the glorified bodies of the saints. But they will know of heaven, and they will feel the punishment of not being worthy even to look at it.
99. GOD'S MERCY AND JUSTICE TOWARDS THE DAMNED
1. Scripture repeatedly tells us that the punishment of hell is everlasting. For instance, St. Matthew says (25:46) that "the wicked shall go into everlasting punishment." As reward is measured to meet merit, so punishment is measured to meet guilt. But the guilt of mortal sin is the guilt of completely rejecting God and offending him whose majesty is infinite. The guilt of such a sin deserves unending punishment.
2. There is no place for mercy in hell, for mercy cannot be exercised upon what, by its very nature, rejects it. The perverse will of both men and fallen angels in hell is ceaselessly opposed to any mercy that might be shown them. Further, if mercy were to bring an end to retribution, justice would bring an end to the happiness of heaven.
3. Despite God's wondrous mercy, the fallen angels and lost human souls, cast themselves into hell. While they hate their torments, they still retain their perverse will against God. Sorrow for sin, in the sense of rejecting evil and turning to God, is utterly impossible in hell. Hence, even the mercy of the all-merciful God cannot penetrate the rebel wills of the lost and bring them relief.
4. Christians who go to hell are there eternally, just as non-Christians are. Indeed, Christians who knew more than many others who are in hell, are more deserving than those others of endless torment.
5. It cannot be said that those who perform works of mercy during life on earth will necessarily escape the punishments of hell. Even great sinners may sometimes do remarkable deeds of mercy. During earthly life, such deeds may be the means of winning (congruously) contrition for the one who performs them, but they are no guarantee that contrition will be accepted, or that it will endure to the end of life, and so enable the performer of the good deeds to escape hell.
A VISION OF HELL
Saint Teresa of Avila (1515-1582). She on one occasion had a vision of hell: "1. A long time after the Lord had already granted me many of the favors I've mentioned and other very lofty ones, while I was in prayer one day, I suddenly found that, without knowing how, I had seemingly been put in hell. I understood that the Lord wanted me to see the place the devils had prepared there for me and which I merited because of my sins. This experience took place within the shortest space of time, but even were I to live for many years I think it would be impossible for me to forget it. The entrance it seems to me was similar to a very long and narrow alleyway, like an oven, low and dark and confined; the floor seemed to me to consist of dirty, muddy water emitting foul stench and swarming with putrid vermin. At the end of the alleyway a hole that looked like a small cupboard was hollowed out in the wall; there I found I was placed in a cramped condition. All of this was delightful to see in comparison with what I felt there. What I have described can hardly be exaggerated. 2. What I felt, it seems to me, cannot even begin to be exaggerated; nor can it be understood. I experienced a fire in the soul that I don't know how I could describe. The bodily pains were so unbearable that though I had suffered excruciating ones in this life and according to what doctors say, the worst that can be suffered on earth for all my nerves were shrunken when I was paralyzed, plus many other sufferings of many kinds that I endured and even some as I said, caused by the devil, these were all nothing in comparison with the ones I experienced there. I saw furthermore that they would go on without end and without ever ceasing. This, however, was nothing next to the soul's agonizing: a constriction, a suffocation, an affliction so keenly felt and with such a despairing and tormenting unhappiness that I don't know how to word it strongly enough. To say the experience is as though the soul were continually being wrested from the body would be insufficient, for it would make you think somebody else is taking away the life, whereas here it is the soul itself that tears itself in pieces. The fact is that I don't know how to give a sufficiently powerful description of that interior fire and that despair, coming in addition to such extreme torments and pains. I didn't see who inflicted them on me, but, as it seemed to me, I felt myself burning and crumbling; and I repeat the worst was that interior fire and despair. 3. Being in such an unwholesome place, so unable to hope for any consolation, I found it impossible either to sit down or to lie down, nor was there any room, even though they put me in this kind of hole made in the wall. Those walls, which were terrifying to see, closed in on themselves and suffocated everything. There was no light, but all was enveloped in the blackest darkness. I don't understand how this could be, that everything painful to see was visible." [Source: The Collected Works of St. Teresa of Avila, Volume 1, Chapter32: paragraphs: 1,2,3. Published by Institute of Carmelite Studies Publications, Washington,D.C..] To see the works of St. Teresa
ANOTHER VISION OF HELL
Venerable Anne Catherine Emmerich also had a vision of hell. The following excerpt was taken from the Book: The Dolorous Passion of Our Lord and Savior Jesus Christ:
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A Detached Account of the Descent into Hell
WHEN Jesus, after uttering a loud cry, expired, I saw his heavenly soul under the form of a bright meteor pierce the earth at the foot of the Cross, accompanied by the angel Gabriel and many other angels. His Divine nature continued united to his soul as well as to his body, which still remained hanging upon the Cross, but I cannot explain how this was, although I saw it plainly in my own mind. The place into which the soul of Jesus entered was divided into three parts, which appeared to me like three worlds; and I felt that they were round, and that each division was separated from the other by a hemisphere.
I beheld a bright and beautiful space opposite to Limbo; it was enamelled with flowers, delicious breezes wafted through it; and many souls were placed there before being admitted into Heaven after their deliverance from Purgatory. Limbo, the place where the souls were waiting for the Redemption, was divided into different compartments, and encompassed by a thick foggy atmosphere. Our Lord appeared radiant with light and surrounded by angels, who conducted him triumphantly between two of these compartments; the one on the left containing the patriarchs who lived before the time of Abraham, and that on the right those who lived between the days of Abraham and St. John Baptist. These souls did not at first recognise Jesus, but were filled nevertheless with sensations of joy and hope. There was not a spot in those narrow confines which did not, as it were, dilate with feelings of happiness. The passage of Jesus might be compared to the wafting of a breath of air, to a sudden flash of light, or to a shower of vivifying dew, but it was swift as a whirlwind. After passing through the two compartments, he reached a dark spot in which Adam and Eve were standing; he spoke to them, they prostrated and adored him in a perfect ecstasy of joy, and they immediately joined the band of angels, and accompanied our Lord to the compartment on the left, which contained the patriarchs who lived before Abraham. This compartment was a species of Purgatory, and a few evil spirits were wandering about among the souls and endeavouring to fill them with anxiety and alarm. The entrance through a species of door was closed, but the angels rapped, and I thought I heard them say, ‘Open these doors.’ When Jesus entered in triumph the demons dispersed, crying out at the same time, ‘What is there between thee and us? What art thou come to do here? Wilt thou crucify us likewise?’ The angels hunted them away, having first chained them. The poor souls confined in this place had only a slight presentiment and vague idea of the presence of Jesus; but the moment he told them that it was he himself, they burst out into acclamations of joy, and welcomed him with hymns of rapture and delight. The soul of our Lord then wended its way to the right, towards that part which really constituted Limbo; and there he met the soul of the good thief which angels were carrying to Abraham’s bosom, as also that of the bad thief being dragged by demons into Hell. Our Lord addressed a few words to both, and then entered Abraham’s bosom, accompanied by numerous angels and holy souls, and also by those demons who had been chained and expelled from the compartment.
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This locality appeared to me more elevated than the surrounding parts; and I can only describe my sensations on entering it, by comparing them to those of a person coming suddenly into the interior of a church, after having been for some time in the burial vaults. The demons, who were strongly chained, were extremely loath to enter, and resisted to the utmost of their power, but the angels compelled them to go forward. All the just who had lived before the time of Christ were assembled there; the patriarch; Moses, the judges, and the kings on the left-hand side; and on the right side, the prophets, and the ancestors of our Lord, as also his near relations, such as Joachim, Anna, Joseph, Zacharias, Elizabeth, and John. There were no demons in this place, and the only discomfort that had been felt by those placed there was a longing desire for the accomplishment of the promise; and when our Lord entered they saluted him with joyful hymns of gratitude and thanksgiving for its fulfilment, they prostrated and adored him, and the evil spirits who had been dragged into Abraham’s bosom when our Lord entered were compelled to confess with shame that they were vanquished. Many of these holy souls were ordered by our Lord to return to the earth, re-enter their own bodies, and thus render a solemn and impressive testimony to the truth. It was at this moment that so many dead persons left their tombs in Jerusalem; I regarded them less in the light of dead persons risen again than as corpses put in motion by a divine power, and which, after having fulfilled the mission intrusted to them, were laid aside in the same manner as the insignia of office are taken off by a clerk when he has executed the orders of his superiors.
I next saw our Lord, with his triumphant procession, enter into a species of Purgatory which was filled with those good pagans who, having had a faint glimmering of the truth, had longed for its fulfilment: this Purgatory was very deep, and contained a few demons, as also some of the idols of the pagans. I saw the demons compelled to confess the deception they had practised with regard to these idols, and the souls of the poor pagans cast themselves at the feet of Jesus, and adored him with inexpressible joy: here, likewise, the demons were bound with chains and dragged away. I saw our Saviour perform many other actions; but I suffered so intensely at the same time, that I cannot recount them as I should have wished.
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Finally, I beheld him approach to the centre of the great abyss, that is to say, to Hell itself; and the expression of his countenance was most severe.
The exterior of Hell was appalling and frightful; it was an immense, heavy-looking building, and the granite of which it was formed, although black, was of metallic brightness; and the dark and ponderous doors were secured with such terrible bolts that no one could behold them without trembling. Deep groans and cries of despair might be plainly distinguished even while the doors were tightly closed; but, 0, who can describe the dreadful yells and shrieks which burst upon the ear when the bolts were unfastened and the doors flung open; and, 0, who can depict the melancholy appearance of the inhabitants of this wretched place!
The form under which the Heavenly Jerusalem is generally represented in my visions is that of a beautiful and well-regulated city, and the different degrees of glory to which the elect are raised are demonstrated by the magnificence of their palaces, or the wonderful fruit and flowers with which the gardens are embellished. Hell is shown to me under the same form, but all within it is, on the contrary, close, confused, and crowded; every object tends to fill the mind with sensations of pain and grief; the marks of the wrath and vengeance of God are visible everywhere; despair, like a vulture, gnaws every heart, and discord and misery reign around. In the Heavenly Jerusalem all is peace and eternal harmony, the beginning, fulfilment, and end of everything being pure and perfect happiness; the city is filled with splendid buildings, decorated in such a manner as to charm every eye and enrapture every sense; the inhabitants of this delightful abode are overflowing with rapture and exultation, the gardens gay with lovely flowers, and the trees covered with delicious fruits which give eternal life. In the city of Hell nothing is to be seen but dismal dungeons, dark caverns, frightful deserts, fetid swamps filled with every imaginable species of poisonous and disgusting reptile. In Heaven you behold the happiness and peaceful union of the saints; in Hell, perpetual scenes of wretched discord, and every species of sin and corruption, either under the most horrible forms imaginable, or represented by different kinds of dreadful torments. All in this dreary abode tends to fill the mind with horror; not a word of comfort is heard or a consoling idea admitted; the one tremendous thought, that the justice of an all-powerful God inflicts on the damned nothing but what they have fully deserved is the absorbing tremendous conviction which weighs down each heart. Vice appears in its own, grim disgusting colours, being stripped of the mask under which it is hidden in this world, and the infernal viper is seen devouring those who have cherished or fostered it here below. In a word, Hell is the temple of anguish and despair, while the kingdom of God is the temple of peace and happiness. This is easy to understand when seen; but it is almost impossible to describe clearly.
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The tremendous explosion of oaths, curses, cries of despair, and frightful exclamations which, like a clap of thunder, burst forth when the gates of Hell were thrown open by the angels, would be difficult even to imagine; our Lord spoke first to the soul of Judas, and the angels then compelled all the demons to acknowledge and adore Jesus. They would have infinitely preferred the most frightful torments to such a humiliation; but all were obliged to submit. Many were chained down in a circle which was placed round other circles. In the centre of Hell I saw a dark and horrible-looking abyss, and into this Lucifer was cast, after being first strongly secured with chains; thick clouds of sulphurous black smoke arose from its fearful depths, and enveloped his frightful form in the dismal folds, thus effectually concealing him from every beholder. God himself had decreed this; and I was likewise told, if I remember rightly that he will be unchained for a time fifty or sixty years before the year of Christ 2000. The dates of many other events were pointed out to me which I do not now remember; but a certain number of demons are to be let loose much earlier than Lucifer, in order to tempt men, and to serve as instruments of the divine vengeance. I should think that some must be loosened even in the present day, and others will be set free in a short time.
It would be utterly impossible for me to describe all the things which were shown to me; their number was so great that I could not reduce them sufficiently to order to define and render them intelligible. Besides which my sufferings are very great, and when I speak on the subject of my visions I behold them in my mind's eye portrayed in such vivid colours, that the sight is almost sufficient to cause a weak mortal like myself to expire.
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I next saw innumerable bands of redeemed souls liberated from Purgatory and from Limbo, who followed our Lord to a delightful spot situated above the celestial Jerusalem, in which place I, a very short time ago, saw the soul of a person who was very dear to me. The soul of the good thief was likewise taken there, and the promise of our Lord, ‘This day thou shalt be with me in Paradise,’ was fulfilled.
It is not in my power to explain the exact time that each of these events occurred, nor can I relate one-half of the things which I saw and heard; for some were incomprehensible even to myself, and others would be misunderstood if I attempted to relate them. I have seen our Lord in many different places. Even in the sea he appeared to me to sanctify and deliver everything in the creation. Evil spirits fled at his approach, and cast themselves into the dark abyss. I likewise beheld his soul in different parts of the earth, first inside the tomb of Adam, under Golgotha; and when he was there the souls of Adam and Eve came up to him, and he spoke to them for some time. He then visited the tombs of the prophets who were buried at an immense depth below the surface; but he passed through the soil in the twinkling of an eye. Their souls immediately re-entered their bodies, and he spoke to them and explained the most wonderful mysteries. Next I saw him, accompanied by a chosen band of prophets, among whom I particularly remarked David, visit those parts of the earth which had been sanctified by his miracles and by his sufferings. He pointed out to them, with the greatest love and goodness, the different symbols in the old law expressive of the future; and he showed them how he himself had fulfilled every prophecy. The sight of the soul of our Lord, surrounded by these happy souls, and radiant with light, was inexpressibly grand as he glided triumphantly through the air, sometimes passing, with the velocity of lightning, over rivers, then penetrating through the hardest rocks to the very centre of the earth, or moving noiselessly over its surface.
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I can remember nothing beyond the facts which I have just related concerning the descent of Jesus into Limbo, where he went in order to present to the souls there detained the grace of the Redemption which he had merited for them by his death and by his sufferings; and I saw all these things in a very short space of time; in fact, time passed so quickly that it seemed to me but a moment. Our Lord, however, displayed before me, at the same time, another picture, in which I beheld the immense mercies which he bestows in the present day on the poor souls in Purgatory; for on every anniversary of this great day, when his Church is celebrating the glorious mystery of his death, he casts a look of compassion on the souls in Purgatory, and frees some of those who sinned against him before his crucifixion. I this day saw Jesus deliver many souls; some I was acquainted with, and others were strangers to me, but I cannot name any of them.
Our Lord, by descending into Hell, planted (if I may thus express myself), in the spiritual garden of the Church, a mysterious tree, the fruits of which—namely, his merits—are destined for the constant relief of the poor souls in Purgatory. The Church militant must cultivate the tree, and gather its fruits, in order to present them to that suffering portion of the Church which can do nothing for itself. Thus it is with all the merits of Christ; we must labour with him if we wish to obtain our share of them; we must gain our bread by the sweat of our brow. Everything which our Lord has done for us in time must produce fruit for eternity; but we must gather these fruits in time, without which we cannot possess them in eternity. The Church is the most prudent and thoughtful of mothers; the ecclesiastical year is an immense and magnificent garden, in which all those fruits for eternity are gathered together, that we may make use of them in time. Each year contains sufficient to supply the wants of all; but woe be to that careless or dishonest gardener who allows any of the fruit committed to his care to perish; if he fails to turn to a proper account those graces which would restore health to the sick, strength to the weak, or furnish food to the hungry! When the Day of Judgment arrives, the Master of the garden will demand a strict account, not only of every tree, but also of all the fruit produced in the garden.
******
To see this book in its entirety go to: The Dolorous Passion of Our Lord and Savior Jesus Christ
TO AVOID HELL AVOID COMMITTING MORTAL SINS SUCH AS:
1) Fornication--sex before marriage.
2) Adultery
3) Abortion, or support of abortion through voting for pro-abortion candidates or legislating for laws supporting abortion.
4) Drunkeness and Drug usage
5) Homosexuality
6) Stealing
7) Murder
If you have committed any of these sins, see a priest and confess the sins.
The Gehenna Page-a web site on the doctrine of hell, click here:http://members.tripod.com/~frjoe/
DANTE'S DIVINE COMEDY, PART I, THE INFERNO
SCENE FROM THE MOVIE "GHOST", starring Patrick Swayze and Demi Moore. Carl(Tony Goldwyn) meets his end and the demons take him to hell. In the movie, Carl pays a man to kill Sam(Patrick Swayze) and then tries to take Sam's girlfriend, Molly(Demi Moore). Sam's soul is trapped on the earth and he finds he has a couple of jobs to do before he can go into Heaven. He protects his girlfriend Molly from Carl in a fight in which Sam in his after life body is invisible to those humans still alive on planet earth. Sam gets the help of Oda Mae Brown (Whoopie Goldberg) who has a pchysic gift which allows her to contact those that have died.
From the Movie-Ghost
