This article is taken from the book Hell, the Dogma of Hell, illustrated by facts taken from profane and Sacred History and is available from The Fatima Crusader.

The Dogma of Hell

       THE DOGMA OF HELL is the most terrible truth of our faith. There is a Hell. We are as sure of it as of the existence of God, the existence of the sun. Nothing, in fact, is more clearly revealed than the dogma of Hell, and Jesus Christ proclaims it as many as fifteen times in the Gospel.

       Reason comes to the support of revelation; the existence of a Hell is in harmony with the immutable notions of justice engraved in the human heart. Revealed to men from the beginning and conformable to natural reason, this dreadful truth has always been and is still known by all nations not plunged by barbarism into complete ignorance.

       Hell never has been denied by heretics, Jews or Mohammedans. The pagans themselves have retained their belief in it, although the errors of paganism may have impaired in their minds the sound notion.

       It has been reserved for modern and contemporaneous atheism, carried to the pitch of delirium, to outdo the impiety of all ages by denying the existence of Hell.

       There are in our day men who laugh at, question or openly deny the reality of Hell.

       They laugh at Hell. But the universal belief of nations should not be laughed at: a matter affecting the everlasting destiny of man is not laughable; there is no fun when the question is of enduring for eternity the punishment of fire.

       They question, or even deny the dogma of Hell; but on a matter of religious dogma, they cannot decide without being competent; they cannot call into doubt, still less deny, a belief so solidly established, without bringing forward irrefragable reasons.

       Now, are they who deny the dogma of Hell competent in matters of religion? Or are they not strangers to that branch of the sciences which is called theology? Are they not oftenest ignorant of the very elements of religion, taught in the Catechism?

       Whence, then, proceeds the mania of grappling with a religious question which is not within their province? Why such warmth in combatting the belief in Hell? Ah! It is interest that prompts them; they are concerned about the non-existence of Hell, knowing that if there is a Hell, it shall be their portion. These unhappy men wish that there might not be one, and they try to persuade themselves that there is none. In fact, these efforts usually end in a sort of incredulity. At bottom, this belief is only a doubt, but a doubt which unbelievers formulate by a negation.

       Accordingly, they say there is no Hell. And upon what reasons do they rest so bold a denial? All their reasons and arguments may be summed up in the following assertions:

       "I do not believe in Hell.

       "They who affirm this dogma know nothing about it; the future life is an insoluble problem, an invincible, perhaps.

       "No one has returned from beyond the grave to testify that there is a Hell."

       These are all the proofs, all the theology of the teachers of impiety. Let us examine:

Will Hell Exist any the Less Because You do not Believe in it?

First: I do not believe in it. You do not believe in Hell? And there is no Hell because you do not believe in it? Will Hell exist any the less because you do not please to believe in it? Should a thief be so foolish as to deny that there is a prison? Would the prison thereby cease to exist if he did not believe in it? And would the thief not enter it?

Second: You say that the future life is a problem and a Hell a "perhaps". You are deceived; this problem is fully solved by Revelation and left in no uncertainty.

       But suppose for a moment that there were an uncertainty, that the existence of eternal torments were only probable, and that it may be said; "Perhaps there is no Hell." I ask any man of sound reason, would he not be the silliest of men who upon such a perhaps, should expose himself to the punishment of an everlasting fire?

Third: They say that no one returned from beyond the grave to tell us about Hell. If it were true that no one has returned, would Hell exist the less? Is it the damned who ought to teach us that there is a Hell? It might as well be said that it is prisoners who ought to inform us that there are prisons. To know that there is a Hell, it is not necessary that that damned should come to tell us; God's word is sufficient for us; God It is who publishes it and informs the world concerning it.

       But are you who claim that no dead person has returned to speak of Hell; are you quite sure of it? You say it, you declare it; but you have against you historical, proved, unimpeachable facts. I do not speak here of Jesus Christ, who descended into "Hell", and rose again from the dead; there are other dead persons who returned to life and damned souls who have revealed their everlasting reprobation.

       Still, whatever may be the historical certainty of this sort of facts, I repeat, it is not upon this ground that we claim to establish the dogma of Hell; that truth is known to us by the infallible word of God; the facts which we adduce serve but to confirm and place it in a clearer light.

The Manifestations of Hell

At Fatima, Our Lady showed the three children the vision of Hell to remind each one Lady us of its perpetual existence. Sister Lucy, under holy obedience, described the vision in these terms: " We saw as it were a vast sea of fire in which were plunged all blackened and burnt, demons and souls in human form like transparent embers. Raised into the air by flames they fell back in all directions, like sparks in a huge fire, without weight or poise amidst loud cries of pain and despair which caused us to shudder and tremble with fear..." Our Lady said: "You have seen Hell where the souls of poor sinners go, to save them God wishes to establish in the world Devotion to My Immaculate Heart."

       As we have just said, the dogma of Hell stands on the infallible word of God; but in His mercy, God, to aid our faith, permits at intervals, the truth of Hell to be manifested in a sensible manner.

       These manifestations are more frequent than is thought; and when supported by sufficient proofs, they are unassailable facts - which must be admitted like all the other facts of history.

       Here is one of these facts. It was juridically proved in the process of the canonization of St. Francis Jerome (1642-1716) and under oath attested to by a large number of eye-witnesses:

       In the year 1707, St. Francis Jerome was preaching, as was his wont, in the neighborhood of the city of Naples. He was speaking of Hell and the awful chastisements that await obstinate sinners.

       A brazen courtesan {prostitute) who lived there, troubled by a discourse which aroused her remorse, sought to hinder it by jests and shouts, accompanied by noisy instruments. As she was standing close to the window, the Saint cried out: "Beware, my daughter, of resisting grace; before eight days God will punish you."

       The unhappy creature grew only more boisterous. Eight days elapsed, and the holy preacher happened to be again before the same house. This time she was silent; the windows were shut. The hearers, with dismay on their faces, told the Saint that Catharine (that was the name of the bad woman) had a few hours before died suddenly. "Died!" he repeated. "Well, let her tell us now what she has gained by laughing at Hell. Let us ask her."

       He uttered these words in an inspired tone, and everyone expected a miracle. Followed by an immense crowd, he went up to the death chamber, and there, after having prayed for an instant, he uncovered the face of the corpse, and said in a loud voice, "Catharine, tell us where art thou now."

"In Hell; I am in Hell"

       At this summons, the dead woman lifted her head, while opening her wild eyes; her face borrowed color, her features assumed an expression of horrible despair, and in a mournful voice, she pronounced these words: "In Hell; I am in Hell." And immediately, she fell back again into the condition of a corpse.

       "I was present at that event," says one of the witnesses who deposed before the Apostolic tribunal, "but I never could convey the impression it produced on me and the bystanders, nor that which I still feel every time I pass that house and look at that window. At the sight of that ill-fated abode, I still hear the pitiful cry resounding: "In Hell; I am in Hell." (Father Bach, Life of St. Francis Jerome.)

       Ratbod, King of the Frisons, who is mentioned in ecclesiastical history in the eighth century, had said to St. Wolfrand that he was not afraid of Hell; that he wished to be there with the kings, his ancestors and most illustrious personages. "Moreover," he added, "later on, I shall be always able to receive Baptism." "Lord," answered the Saint, "do not neglect the grace that is offered to thee. The God who offers the sinner pardon does not promise him tomorrow."

       The king did not heed his advice and put off his conversion. A year after, learning the arrival of St Willibrord, he despatched an officer to him, to invite him to come to the court and confer Baptism on him. The Saint answered that it was too late. "Your master," he said, "died after your departure. He braved eternal fire; he has fallen into it. I have seen him this night, loaded with fiery chains, in the bottom of the abyss."

St. Francis Xavier Raises Girl from the Dead

       Here is another witness from beyond the grave. History avers that when St. Francis Xavier was at Cangoxima, in Japan, he performed a great number of miracles, of which the most celebrated was the resurrection of a maiden of noble birth.

       This young damsel died in the flower of her age, and her father, who loved her dearly, believed he would become crazy. Being an idolator, he had no resources in his affliction, and his friends, who came to console him, rendered his grief only the more poignant.

       Two neophytes (i.e. newly converted Christians) who came to see him before the funeral of her whom he mourned day and night, advised him to seek help from the holy man who was doing such great things, and demand from him with confidence, the life of his daughter.

       The pagan - persuaded by the neophytes that nothing was impossible to the European bonze (holy man), and beginning to hope against all human appearances, as is usual with the afflicted, who readily believe whatever comforts them - went to Father Francis, fell at his feet, and with tears in his eyes, entreated him to bring to life again his only daughter whom he had just lost, adding that it would be to give life to himself.

       Xavier, touched by the faith and sorrow of the pagan, went aside with his companion, Fernando, to pray to God. Having come back again after a short time, he said to the afflicted father, "Go, your daughter is alive!"

       The idolator, who expected that the Saint would come with him to his house and invoke the name of the God of the Christians over his daughter's body, took this speech as a jest and withdrew, dissatisfied.

       But scarcely had he gone a few steps when he saw one of his servants, who, all beside himself with joy, shouted from a distance that his daughter was alive.

       Presently, he beheld her approaching. After the first embraces the daughter related to her father that, as soon as she had expired, two horrible demons pounced upon her and sought to hurl her into a fiery abyss, but that two men, of a venerable and modest appearance, snatched her from the hands of these executioners and restored her life, she being unable to tell how it happened.

       The Japanese understood who were these two men of whom his daughter spoke, and he led her directly to Xavier to return him such thanks as so great a favor deserved. She no sooner saw the Saint with his companion, Fernando, than she exclaimed: "There are my two deliverers!" And at the same time, the daughter and the father demanded Baptism.

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