Hell As a Deterrent

HELL AS A DETERRENT

Although critics are quick to complain concerning hell-fire and brimstone preaching, I have not encountered more than a passing reference to the abode of the lost from the pulpits over virtually a lifetime of church attendance. This solicits mixed feelings. On the one hand, it seems preferable to accentuate the positive. As C. S. Lewis aptly observes, God is more disposed to employ carrots than clubs. On the other hand, we ought not to ignore any aspect of biblical teaching.
It goes without saying that an emphasis on guilt can create some undesirable results. For instance, it has been described as wolf-pack evangelism. The imagery is associated with wolves singling out the more vulnerable among us as their prey.
On the other hand, we encourage persons to strive for excellence. This recalls Mother Theresa’s humorous observation: “No doubt the Lord will enable me to serve his purposes, but I wished that he were not so optimistic.”
Still, the Lord cited hell as a deterrent from doing evil. My wife and I lived on modern day Mt. Zion (the western ridge) for four years, overlooking the Hinnom Valley—which Jesus employed to depict hell. As such, it served in his time as a place for disposing of that which was no longer functional. In creedal terms, humans were meant to glorify God and enjoy him forever. In biblical terms, “One thing I ask from the Lord, this is what I seek: that I may dwell in the house of the Lord all the days of my life” (Psa. 27:4).
This is consistent with Lewis’ conclusion that a compassionate deity provides hell for those who refuse anything better. It is thus along the line of hard love, such as expressed by solicitous parents. It also qualifies as unconditional love, in keeping with Jesus admonition to love one’s enemy (cf. Matt. 5:43-48). All this recalls my mother’s observation when administering punishment that it hurt her more than us siblings. It seems even more plausible when applied to the Almighty.
Even so, Lewis reasons that we should not press metaphor. I suppose that he especially had in mind the flames associated with hell. As for the imagery, refuse continued to burn day and night.
He, nonetheless, employs metaphor to similarly stress its undesirable character. For instance, persons keep moving further and further away from one another—as signifying their sense of alienation. Consequently, one person complains that it now takes him a full day to visit the person who used to live next door to him.
He also rejects the notion that the inhabitants of hell would feel gratified in heaven. This is graphically expressed by certain residents taking a holiday in heaven, only to find it exceedingly unpleasant. They lose no time in returning to more comfortable surroundings. These and other provocative incidents are cited in The Great Divorce.
Qualifications aside, Lewis likewise insists that heaven and hell are extensions of our current life. This has led me on other occasions to observe that we need not fear the severity of God’s justice but its propriety. In this regard, hell serves as a legitimate deterrent. Incidently, I dealt with the prospect of heaven at considerable more length a few years back in Whispers of Heaven (2002). While a relatively little known work, some have found it helpful.

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