My claim is this: If any R-Theory of hell is true, then I have no reason to be afraid of hell. In support of this claim, I will provide a cluster of interrelated arguments.
I will employ no theological premises. Instead, my arguments will rest entirely upon rational moral principles which any reasonable person can be expected to accept. And this approach is fitting and appropriate, considering that R-theories are characteristically spelled out in terms of a rational moral framework of justice (e.g., crime and punishment).
For purposes of convenience, here is a list of the rational principles I will appeal to for support.
(MP1) Every crime must either be punished or pardoned.
(MP2) Any person who commits a crime ought to serve the punishment for that crime, unless it has been pardoned.
(MP3) Any punishment must fit the crime.
(MP4) For any crime, if that crime has been pardoned, then there exists a just and reasonable basis for which pardon has been granted.
(MP5) It is unjust to punish any person for a crime they didn't commit.
(MP6) It is not the case that a person who has been both convicted and pardoned of a crime is therefore obligated to accept either the conviction or the pardon for that crime.
(MP7) The punishment for any crime that has been justly pardoned is stayed.
Those are the principles. Here is the cluster of arguments.
ARGUMENT 1
Assume some R-theory of hell is true. Either I'm guilty of crimes that deserve punishment in hell, or I'm not. If I'm not guilty, then no worries, by MP5 I can't be sent to hell. Even if I am guilty, there are only two alternatives. Either (according to MP1 and MP2 and MP4) I am justly punished or justly pardoned. Regardless: any one of all three outcomes would be just and what I deserve, and worst-case scenario is that (by MP3) I serve a punishment fit to my crime. So, on the assumption that some R-theory of hell is true, every outcome for me is just.
ARGUMENT 2
Assume some R-theory of hell is true. Furthermore, assume it is true that I am guilty of crimes that deserve punishment in hell. Furthermore, assume that my crimes have been pardoned. By MP4, the pardon is just. And, by MP6, I am not obligated to accept either the conviction or the pardon. And, by MP7, my punishment is stayed. So, on the assumption that some R-theory of hell is true, and I am guilty but also that my crimes have been pardoned and my punishment stayed, the outcome for me is just.
ARGUMENT 3
Assume some R-theory of hell is true. According to Arguments 1 and 2, every outcome for me is just. If every outcome for me is just, then there is no reason for me to be afraid of hell. Thus, on the assumption that some R-theory of hell is true, there is no reason for me to be afraid of hell.
That is the cluster of arguments for the conclusion that there is no reason for me to be afraid of hell. Let's consider some objections.
OBJECTION 1
"None of your premises comes from the Bible! Therefore, your rational principles are false and your arguments are useless." Reply: The fact that MP1 through MP7 are not stated in the Bible does not entail that MP1 through MP7 are false. Compare: The statement 'Torturing babies with knives is morally wrong' does not occur in the Bible, but it is true. In general, the fact that MP1 through MP7 are not stated in the Bible does not entail that MP1 through MP7 are inconsistent with Scripture. In order to reject any of MP1 through MP7, one must justify his or her rejection by establishing that the principle in question is incompatible with something in Scripture. The objector can identify which of MP1 through MP7 is defective and why -- otherwise, Objection 1 fails.
OBJECTION 2
"Sure, your rational principles make sense to us. But, God doesn't have to follow your principles! God makes and follows his own moral principles." Reply: Either God abides MP1 through MP7, or he does not. If God does, then my Arguments proceed. If God does not, then God's rationale for his preferred R-theory is arbitrary and incomprehensible, in which case, God is capricious and it's anybody's guess who goes to hell and why. But God is not capricious. So, Objection 2 fails.
The way you've woven these insights together is like watching a master painter at work—each stroke reveals a deeper layer of meaning. It’s refreshing to encounter a perspective that not only makes you think but also makes you feel more alive. Thank you for sharing this beautiful tapestry of ideas. 🌀 nexus site official link
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