A couple emails about hell. The context was that the world is becoming worse as people lose their fear of hell.

The emphasized sections in brackets are a summary of my correspondent's statements.

I've kept quiet in this thread up until now. And honestly, I really am hesitant to say anything. But I will say a short word.

Fear of hell doesn't inspire love for God. Fear of hell inspires a self-oriented desire to protect one's self. Christ was far more than a fire insurance salesman. Yes, Christ talks about gnashing of teeth. Yes, he says that he shall say, "Depart from me for I never knew you." I'm not trying to squeeze past an uncomfortable truth. At each point Christ spoke the word of healing that his hearer needed. Often it was a word of forgiveness and compassion. But it was also frequently a challenging word, a word to crush the idols of our minds.

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The Fathers take almost literally the fact of putting on Christ and see in it a projection or, more exactly, a prolongation in man of the incarnation of the Word, perpetuated especially in the eucharist. That is why they teach us not to "imitate" but interiorize him. This inwardness is not a simple metaphor which would force the meaning; it has its roots deep in God himself. If the incarnation reflects a certain anthropomorphism of God (a mysterious primordial conformity), it reveals above all and assuredly the theomorphosis of man. From the biblical point of view, the incarnation brings to perfection our nature, which is made to the image of God, and it reveals the manifestly Christological structure of the spiritual life.

Man then traverses an immense distance to the interior of his being. St. Paul quotes a primitive hymn charged with almost explosive dynamism. "Awake, sleeper, and arise from among the dead, and Christ will enlighten you." A variant reinforces its meaning: "You will touch Christ." This passage from the state of death to the state of life, from hell to the kingdom, is precisely the itinerary of the spiritual life.

Moralizing spirituality reduces salvation to the forgiveness of disobedience. Now biblical ontology, vigorous and exacting, leads from a moral catharsis (purification) to an ontological catharsis. This represents a very real change in the whole human being--body, soul and mind. It is the strongest affirmation of patristic exegesis, stressing the Gospel's call to metanoia or conversion. "Repent, for the kingdom of heaven is at hand." It would be more exact to say: "Change yourself", become a new creature, for it is a question of a repentance in the full meaning of the word--a complete turning about of the mind and of the whole human being.

The encounter with God could not be effected in the state of fallen nature; it presupposes a previous restoration of this nature in the sacrament of baptism. For baptism, according to the Fathers, is a true re-creation of the redeemed man. Repentance, metanoia in its complete meaning, goes to the roots of all mental faculties, volitional and affective, and even to the heart of the entire being, body and soul.

Struggle With God, Part I, Chapter 6.

Faith. From my current perspective it looks as if it is this which lies at the heart of my spiritual crises. And my approach to the problem has been rather analytical, a matter of sorting through mental and emotional associations to isolate the key issues -- if only I can find a definitive answer on "this" then I can walk forward, establishing myself in a framework of faith, and "life will then be good". Of course, I rarely admit to myself that I am quite so naïve, but at some level there is this child-like hope that if I can only have this one thing -- the answer to my question -- then all will be well. Call it "mental acquisitiveness".

Let's take a look at Abraham -- this time straight from Genesis 22: