Why the Christian Idea of Hell no Longer Persuades People to Care for the Poor
Although many of us now associate hell with Christianity, the idea of an afterlife existed much earlier. Greeks and Romans, for example, used the concept of Hades, an underworld where the dead lived, both as a way of understanding death and as a moral tool.
However, in the present times, the use of this rhetoric has radically changed.
Rhetoric in ancient Greece and Rome
The earliest Greek and Roman depictions of Hades in the epics did not focus on punishment, but described a dark shadowy place of dead people.
In Book 11 of the Greek epic the “Odyssey,” Odysseus travels to the realm of the dead, encountering countless familiar faces, including his own mother.
Near the end of Odysseus’ tour, he encounters a few souls being punished for their misdeeds, including Tantalus, who was sentenced eternally to have food and drink just out of reach. It is this punishment from which the word “tantalize” originated.
Tantalus was sentenced eternally to have food out of reach ( public domain )
Hundreds of years later, the Roman poet Virgil, in his epic poem “Aeneid,” describes a similar journey of a Trojan, Aeneas , to an underworld, where many individuals receive rewards and punishments.
This ancient curriculum was used for teaching everything from politics to economics to virtue, to students across the Roman empire, for hundreds of years.
In later literature, these early traditions around punishment persuaded readers to behave ethically in life so that they could avoid punishment after death. For example, Plato describes the journey of a man named Er , who watches as souls ascend to a place of reward, and descend to a place of punishment. Lucian, an ancient second century AD satirist takes this one step further in depicting Hades as a place where the rich turned into donkeys and had to bear the burdens of the poor on their backs for 250 years.
For Lucian this comedic depiction of the rich in hell was a way to critique excess and economic inequality in his own world.
By the time the New Testament gospels were written in the first century AD, Jews and early Christians were moving away from the idea that all of the dead go to the same place.
Early Christians portrayed hell through different terms. paukrus/Flickr.com
In the Gospel of Matthew, the story of Jesus is told with frequent mentions of “the outer darkness where there is weeping and gnashing of teeth.” As I describe in my book, many of the images of judgment and punishment that Matthew uses represent the early development of a Christian notion of hell.
The Gospel of Luke does not discuss final judgment as frequently, but it does contain a memorable representation of hell. The Gospel describes Lazarus , a poor man who had lived his life hungry and covered with sores, at the gate of a rich man, who disregards his pleas. After death, however, the poor man is taken to heaven. Meanwhile, it is the turn of the rich man to be in agony as he suffers in the flames of hell and cries out for Lazarus to give him some water.
The Rich Man and the Poor Lazarus ( public domain )
For the marginalized other
Matthew and Luke are not simply offering audiences a fright fest. Like Plato and later Lucian, these New Testament authors recognized that images of damnation would capture the attention of their audience and persuade them to behave according to the ethical norms of each gospel.
Later Christian reflections on hell picked up and expanded this emphasis. Examples can be seen in the later apocalypses of Peter and Paul – stories that use strange imagery to depict future times and otherworldly spaces. These apocalypses included punishments for those who did not prepare meals for others, care for the poor or care for the widows in their midst.
Although these stories about hell were not ultimately included in the Bible, they were extremely popular in the ancient church, and were used regularly in worship.
A major idea in Matthew was that love for one’s neighbor was central to following Jesus. Later depictions of hell built upon this emphasis , inspiring people to care for the “least of these” in their community.
Damnation then and now
In the United States, as religion scholar Katherine Gin Lum has argued , the threat of hell was a powerful tool in the age of nation-building. In the early Republic, as she explains , “fear of the sovereign could be replaced by fear of God.”
As the ideology of republicanism developed, with its emphasis on individual rights and political choice, the way that the rhetoric of hell worked also shifted. Instead of motivating people to choose behaviors that promoted social cohesion, hell was used by evangelical preachers to get individuals to repent for their sins.
Even though people still read Matthew and Luke, it is this individualistic emphasis, I argue, that continues to inform our modern understanding of hell.
The fears around hell, in the current times, play only on the ancient rhetoric of eternal punishment.
Top image: An Angel leading a soul into heaven ( public domain )
The article ‘ Why the Christian idea of hell no longer persuades people to care for the poor ’ by Meghan Henning was originally published on The Conversation and has been republished under a Creative Commons license.
My understanding has always been that Gehenna was merely a place where the dead went, a holding place if you will. Could you tell me where you found that it is a fiery place of torment. Thank you
"Although many of us now associate hell with Christianity, the idea of an afterlife existed much earlier."
This is factually incorrect. Christianity is, to Christians, and the first believers who were Jewish of course, the outcome of the Jewish belief in a Messiah. Many Jews believed and converted non-Jews but other Jews did not believe Jesus was the Messiah.
In the Old Testament, Gehenna is a fiery place of torment. There are references to this in the OT that are chronologically earlier than Enoch. I mean, c'mon. Jewish culture did have a belief in Hell during the post-exilic period when Enoch was written.