What becomes of the wicked? Hell—exile from God, subjection to fire, worms, and darkness—for centuries the idea has shaped the dread of malefactors, the solace of victims, and the deterrence of believers. Although we may associate the notion of hell with Christian beliefs, its gradual emergence depended on conflicting notions that pervaded the Mediterranean world more than a millennium before the birth of Christ. Asking just why and how belief in hell arose, Alan E. Bernstein takes us back to those times and offers us a comparative view of the philosophy, poetry, folklore, myth, and theology of that formative age.Bernstein draws on sources from ancient Egypt, Mesopotamia, Greece, Rome, and Israel, as well as early Christian writings through Augustine, in order to reconstruct the story of the prophets, priests, poets, and charismatic leaders who fashioned concepts of hell from an array of perspectives on death and justice. The author traces hell's formation through close readings of works including the epics of Homer and Vergil, the satires of Lucian, the dialogues of Plato and Plutarch, the legends of Enoch, the confessions of the Psalms, the prophecies of Isaiah, Ezechiel, and Daniel, and the parables of Jesus. Reenacting lively debates about the nature of hell among the common people and the elites of diverse religious traditions, he provides new insight into the social implications and the psychological consequences of different visions of the afterlife.This superb account of a central image in Western culture will captivate readers interested in history, mythology, literature, psychology, philosophy, and religion.

"An absorbing history."--Washington Post Book World

A survey of how, over the past 4,000 years, religious leaders, poets, painters, and ordinary people have visualized Hell--its location, architecture, furnishings, purpose, and inhabitants.

The idea of punishment after death—whereby the souls of the wicked are consigned to Hell (Gehenna, Gehinnom, or Jahannam)—emerged out of beliefs found across the Mediterranean, from ancient Egypt to Zoroastrian Persia, and became fundamental to the Abrahamic religions. Once Hell achieved doctrinal expression in the New Testament, the Talmud, and the Qur'an, thinkers began to question Hell’s eternity, and to consider possible alternatives—hell’s rivals. Some imagined outright escape, others periodic but temporary relief within the torments. One option, including Purgatory and, in the Eastern Orthodox tradition, the Middle State, was to consider the punishments to be temporary and purifying. Despite these moral and theological hesitations, the idea of Hell has remained a historical and theological force until the present.In Hell and Its Rivals, Alan E. Bernstein examines an array of sources from within and beyond the three Abrahamic faiths—including theology, chronicles, legal charters, edifying tales, and narratives of near-death experiences—to analyze the origins and evolution of belief in Hell. Key social institutions, including slavery, capital punishment, and monarchy, also affected the afterlife beliefs of Jews, Christians, and Muslims. Reflection on hell encouraged a stigmatization of "the other" that in turn emphasized the differences between these religions. Yet, despite these rivalries, each community proclaimed eternal punishment and answered related challenges to it in similar terms. For all that divided them, they agreed on the need for—and fact of—Hell.

Combines professional insights along with the author's own experience and insights to speculate on how believers can make sense of their Christian faith when confronted with tragedy and suffering.

In this monograph, I argue that Satan was not perceived as a universal malevolent deity, the embodiment of evil, or the “ruler of Pandemonium” within first century Christian literature or even within second and third century Christian discourses as some scholars have insisted. Instead, for early “Christian” authors, Satan represented a pejorative term used to describe terrestrial, tangible, and concrete social realities, perceived of as adversaries. To reach this conclusion, I explore the narrative character of Satan selectively within the Hebrew Bible, intertestamental literature, Mark, Matthew, Luke, Q, the Book of Revelation, the Nag Hammadi texts, and the Ante-Nicene fathers. I argue that certain scholars’ such as Jeffrey Burton Russell, Miguel A. De La Torre, Albert Hernandez, Peter Stanford, Paul Carus, and Gerd Theissen, homogenized reconstructions of the “New Testament Satan” as the universalized incarnation of evil and that God’s absolute cosmic enemy is absent from early Christian orthodox literature, such as Mark, Matthew, Luke, Q, the Book of Revelation, and certain writings from the Ante-Nicene Fathers. Using Jonathan Z. Smith’s essay Here, There, and Anywhere, I suggest that the cosmic dualist approach to Satan as God’s absolute cosmic enemy resulted from the changing social topography of the early fourth century where Christian “insider” and “outsider” adversaries were diminishing. With these threats fading, early Christians universalized a perceived chaotic cosmic enemy, namely Satan, being influenced by the Gnostic demiurge, who disrupts God’s terrestrial and cosmic order. Therefore, Satan transitioned from a “here,” “insider,” and “there,” “outsider,” threat to a universal “anywhere” threat. This study could be employed as a characterization study, New Testament theory and application for classroom references or research purposes.