From an Eastern Catholic perspective, is hell empty until final judgment?

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Julia_Mae said:
In point of fact, the Greek word for hell appears nowhere in the Gospels. But it does appear in the NT.

It is quite possible to make the argument that Jesus never said anyone was going to hell, in the way we understand it. Gehenna, as a parable, was not a place no one ever got out of. When Jesus speaks of “eternal fire” or “eternal punishment” the word eternal, the adjective, modifies the nouns fire and punishment. Aionios can mean no beginning, no end, or no beginning or end.

Therefore, Jesus is easily saying: “This is the punishment that has always and will always exist - the punishment of the eternal state.” He is not necessarily saying, “This punishment will last forever.” Which would be more likely of “eternal” was an adverb.

There’s nothing in the Gospels that necessitates the view that hell is a permanent condition. BTW, I’ve spent a few years translating rather a lot of the Gospels and every single instance of any reference to punishment in any form. Which doesn’t make me the world’s leading expert, but it does mean I do not say things lightly or by some shallow reading of the text.

It’s my opinion that the east had this right originally and ended up compromising with the west over the issue at some point. But I can’t prove it.
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Pray tell, what is the Greek word for hell that does not appear in the Gospels?
 
CCC 1033 defines Hell: This state of definitive self-exclusion from communion with God and the blessed is called “hell.”
 
Vico said:
Pray tell, what is the Greek word for hell that does not appear in the Gospels?
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Strong’s G5020* tartaroo*

1)* the name of the subterranean region, doleful and dark, regarded by the ancient Greeks as the abode of the wicked dead, where they suffer punishment for their evil deeds;*

2 Peter 2:4 is the only occurrence of the word in Scripture.

Hades was the general name for the underworld (afterlife). Read Greek mythology for more about the Greek/Roman conception of afterlife and its levels.
 
Vico said:
CCC 1033 defines Hell: This state of definitive self-exclusion from communion with God and the blessed is called “hell.”
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Which differs from mortal sin in that repentance is still possible in the latter.
 
Julia_Mae said:
Strong’s G5020* tartaroo*

1)* the name of the subterranean region, doleful and dark, regarded by the ancient Greeks as the abode of the wicked dead, where they suffer punishment for their evil deeds;*

2 Peter 2:4 is the only occurrence of the word in Scripture.

Hades was the general name for the underworld (afterlife). Read Greek mythology for more about the Greek/Roman conception of afterlife and its levels.
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2 Peter 2:
4 For if God spared not the angels that sinned, but delivered them, drawn down by infernal ropes to the lower hell tartaroĹŤ], unto torments, to be reserved unto judgment: 5 And spared not the original world, but preserved Noe, the eighth person, the preacher of justice, bringing in the flood upon the world of the ungodly.6 And reducing the cities of the Sodomites, and of the Gomorrhites, into ashes, condemned them to be overthrown, making them an example to those that should after act wickedly.7 And delivered just Lot, oppressed by the injustice and lewd conversation of the wicked.8 For in sight and hearing he was just: dwelling among them, who from day to day vexed the just soul with unjust works.9 The Lord knoweth how to deliver the godly from temptation, but to reserve the unjust unto the day of judgment to be tormented. 10 And especially them who walk after the flesh in the lust of uncleanness, and despise government, audacious, self willed, they fear not to bring in sects, blaspheming. 11 Whereas angels who are greater in strength and power, bring not against themselves a railing judgment.

Haydock commentary (Wi = Rob. Witham, 1738):

Ver 4: If God spared not the Angels, &c. S. Peter here brings these examples of God’s justice. 1. Towards the rebellious angels that fell from heaven; 2. that of the general flood, or deluge; 3. when he destroyed Sodom and those other cities. First, angels that sinned, God by his justice delivered them, drawn down with infernal ropes into hell to be tormented, and to be reserved even for greater torments after the day of judgment. This seems to be the liberal sense of this fourth verse, which is obscure, and has divers reading in the Greek. In the examples of the deluge and of Sodom, S. Peter shews not only the severity of God’s judgments upon the wicked, but also his merciful providence towards the small number of the just, as towards Noe, a preacher of justice, the eighth and chief of those who were preserved in the ark, when he spared not the world that was of old, (lit. the original world) or wicked of those ancient times. When he delivered that just man, Lot, at the time he reduced Sodom and those other cities to ashes: for Lot was just both in sight and hearing, without being corrupted by what he saw and heard; chaste as to his eyes and ears, or as to all that could be seen or heard of him, when the wicked among whom he lived vexed and grieved his just soul by their impious deeds. God, therefore, who knows and approves the ways of the godly, preserves them by his providence amidst temptations. Wi.

Ver 9: To reserve the unjust unto the day of judgment, &c. That is, God many times does not punish the wicked in this life, he suffers them to run on in the ways of iniquity, with prosperity as to the enjoyment of a short and vain happiness in this world, but his judgments are most of all to be dreaded, when the punishments are reserved till the next life, as it will appear at the day of general judgment: and from the time of their death they shall be tormented in hell. Wi.
 
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