A Brief History of Hell
Before we begin our examination of the arguments given against hell, it will be helpful to trace the development of eschatological thinking, from the earliest recorded speculations about the next world to contemporary attitudes. In this historical prelude we will chronicle the interplay of the various motifs--justice, love, punishment, and reformation--which characterize the modern debate. We will discover that both belief in and denial of hell have ancient pedigrees, and that the philosophical motivations for contemporary positions find their genesis in arguments of centuries past.
The Problem of Hell
The doctrine of hell presents the most intractable version of the problem of evil, for though it might be argued that ordinary pain and evil can somehow be compensated for by the course of future experience, the pain and suffering of hell leads nowhere. This work develops an understanding of hell that is common to a broad variety of religious perspectives, and argues that the usual understandings of hell are incapable of solving the problem of hell. Kvanvig first argues that the traditional understanding of hell found in Christianity suffers from moral and epistemological inadequacies. Historically, these shortcomings lead to alternatives to the traditional doctrine of hell, such as universalism, annihilationism, or the second chance doctrine. Kvanvig shows, however, that the typical alternatives to the traditional understanding are inadequate as well. He argues that both the traditional understanding and the typical alternatives fail to solve the problem of hell because they share the common flaw of being constructed on a retributive model of hell. Kvanvig then develops a philosophical account of hell which does not depend on a retributive model and argues that it is adequate on both philosophical and theological grounds.
The denial of death and the out-of-the-body experience
The out-of-the-body experience is a phenomenon which continues to be reported and continues to be interpreted in many ways. It seems, however, that more attention is given to finding a spiritual base for this occurrence than a psychological understanding of it. This paper considers the psychological forces of denial as a suitable explanation for the OBE and suggests that these experiences may be understood as hallucinations caused by traumatic events rather than genuine previews of the afterlife. That is: “Do these people transcend their bodies and also time and space to acquire these experiences, or could it be that nothing has been transcended at all save the need to deny death and thus transcend its feared consequence, which is ‘not being’?”