In our paper, ‘Escaping hell: divine motivation and the problem of hell’, we defended a theory of hell that we called ‘escapism’. We argued that given God’s just and loving character it would be most rational for God to maintain an open door policy to those who are in hell, allowing them an unlimited number of chances to be reconciled with God and enjoy communion with God. In this paper we reply to two recent objections to our original paper. The (...) first is an argument from religious luck offered by Rusty Jones. The second is an argument from Kyle Swan that alleges that our commitments about the nature of reasons for action still leaves escapism vulnerable to an objection we labeled the ‘Job objection’ in our original paper. In this paper we argue that escapism has the resources built into it needed to withstand the objections from Jones and Swan. (shrink)

We argue that it is most rational for God, given God's character and policies, to adopt an open-door policy towards those in hell – making it possible for those in hell to escape. We argue that such a policy towards the residents of hell should issue from God's character and motivational states. In particular, God's parental love ought to motivate God to extend the provision for reconciliation with Him for an infinite amount of time.

There is a conception of hell that holds that God punishes some people in a way that brings about endless suffering and unhappiness. An objection to this view holds that such punishment could not be just since it punishes finite sins with infinite suffering. In answer to this objection, it is shown that endless suffering, even intense suffering, is consistent with the suffering being finite. Another objection holds that such punishment is contrary to God's love. A possible response to this (...) objection is developed. (shrink)

Medieval views of both divine goodness and the doctrine of hell are examined and shown to be incompatible with our best understandings of goodness. The only manner in which God could be good to those in hell – by permitting their continued existence – is not sufficient to outweigh ‘the dreadful pains of eternal fire’. One might claim that God is good to them in the retributive sense; but I argue that retributive punishment is inadequate justification of eternal torment. The (...) medieval notions of goodness and hell seem to make God more a sadistic torturer than a caring parent. Eleonore Stump, accepting the medievals' axiology, ameliorates the doctrine of hell. However, I argue that her Dantean version of hell fails because not to be in certain circumstances is rationally preferable to continued existence. In addition, life under those conditions would result in frustration, not fulfilment, of one's second nature and would result in a progressive loss of being. Indeed, it seems more reasonable to reject the identity of being and goodness which both the medievals and Stump embrace or to accept being as a prima facie good that is defeasible in the face of eternal damnation. (shrink)

The concept of divine justice has been the subject of considerable scrutiny in recent philosophical theology, as it bears upon the notion of punishment with respect to the doctrine of eternal damnation. In this essay, I set out a version of the traditional retributive view of divine punishment and defend it against one of the most important and influential contemporary detractors from this position, Thomas Talbott. I will show that, contrary to Talbott’s argument, punishment may satisfy divine justice, and that (...) perfect justice is commensurate with retribution, rather than, as he suggests, reconciliation and restoration. (shrink)