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The Harrowing of Hell has been a unique and important doctrine among members of the Church of Jesus Christ of Latter-day Saints since its founding in 1830 by Joseph Smith, although members of the church (known as "Mormons") usually call it by other terms, such as "Christ's visit to the spirit world".
This still leaves the question of why God set out those people's lives (or the negative choice of deeds) which result in Hell, and why God made it possible to become evil. In Islamic thought, evil is considered to be movement away from good, and God created this possibility so that humans are able to recognize good. [43]
They also hold that Hell is not an eternal place and that the descriptions of it as "eternal" or "unquenchable" does not mean that the fire will never go out. They base this idea in other biblical cases such as the "eternal fire" (e.g. Jude 1:7) that was sent as punishment to the people of Sodom and Gomorrah, that later extinguished. [120]
The Catholic Church does not believe in Christian universalism (i.e., all or most people go to heaven), in double predestination (i.e., some, most, or all people are destined to sin and hell), in Feeneyism (i.e., non-Catholics and excommunicated Catholics cannot be saved), or in how many people will go to heaven or hell (either most or few or ...
Luther taught that men were helpless and without a plea before God's justice, and their acts of piety were utterly inadequate before his infinite holiness. Were God only just, and not merciful, everyone would go to hell, because everyone, even the best of mankind, deserves to go to hell. Mankind's inability to achieve salvation by its own ...
An important verse to note is 2 Cor 5:21, "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God" (ESV), which has traditionally been interpreted to mean that the Christian has, in some way, become righteous (by impartation or imputation), in exchange for Jesus' sinlessness.
The main subject of the doctrinal part of Edwards' sermon is the free grace of God in man's salvation, especially in regards to justification by faith alone. [3] Edwards examines the context of Romans 3:19 in which the Apostle Paul chastises the Jewish people for their literal observance and interpretation of the Law and then proceeds to condemn them for it.
Christian writers from Tertullian to Luther have held to traditional notions of Hell. However, the annihilationist position is not without some historical precedent. Early forms of annihilationism or conditional immortality are claimed to be found in the writings of Ignatius of Antioch [10] [20] (d. 108/140), Justin Martyr [21] [22] (d. 165), and Irenaeus [10] [23] (d. 202), among others.