In my tradition, "Hell" is not a place of damnation but rather the incapacity of a soul to apprehend the saving love of God, because it has totally excluded itself from it by its manner of living and being: "
This state of definitive self-exclusion from communion with God and the blessed is called "hell."" (
Catechism of the Catholic Church #1033).
My church does not affirm that anyone is actually 'in' this eternal state or condition after death, it merely teaches that on account of human freewill we cannot "deny" that it is a possible choice before every one of us.
St. Catherine of Genoa (1447-1510) thus stated: "
The separated soul goes naturally to its own state. The soul in the state of sin, finding no place more suitable, throws itself of its own accord into hell. And the soul which is not yet ready for divine union, casts itself voluntarily into purgatory. Heaven has no gates. Whoever will can enter there, because God is all goodness. But the divine essence is so pure that the soul, finding in itself obstacles, prefers to enter purgatory, and there to find in mercy the removal of the impediment…” (
The Doctrine of Catherine of Genoa).
As to the nature of this possible 'spiritual state of being' after death - hell - the Church Father Saint Isaac the Syrian (a 7th century fathers) contended that heaven and hell are both postmortem encounters with the Love of God, albeit experienced differently as a result of the different conditions of souls:
‘Those who are tormented in hell are tormented by the invasion of love. What is there more bitter and more violent than the pains of love? Those who feel they have sinned against love bear in themselves a damnation much heavier than the most dreaded punishments. The suffering with which sinning against love afflicts the heart is more keenly felt than any other torment.
It is absurd to suppose that sinners in hell are deprived of God’s love.
Love.. is offered impartially. But by its very power it acts in two ways. It torments sinners, as happens here on earth when we are tormented by a friend to whom we have been unfaithful. And it gives joy to those who have been faithful. That is what the torment of hell is – remorse.’
[St. Isaac of Nineveh, ‘Ascetic Treatises’, p 326]
I believe in the omnipresence of God and therefore accept He is present even in the state of Hell.
A particularly striking argument to this effect, that God is present even in Hell no less than in Heaven, can be found in the works of St.
Angela of Foligno, (1248 - 1309), an Italian mystic of the Catholic Church:
In a vision I beheld the fullness of God in which I beheld and comprehended the whole creation, that is, what is on this side and what is beyond the sea, the abyss, the sea itself, and everything else. And in everything that I saw, I could perceive nothing except the presence of the power of God, and in a manner totally indescribable. And my soul in an excess of wonder cried out: "This world is pregnant with God!" ...
God presents himself in the inmost depths of my soul. I understand not only that He is present, but also how He is present in every creature and in everything that has being, in a devil and a good angel, in heaven and hell, in good deeds and in adultery or homicide, in all things, finally, which exist or have some degree of being, whether beautiful or ugly.
She further said: I also understand that he is no less present in a devil than a good angel. Therefore, while I am in this truth, I take no less delight in seeing or understanding his presence in a devil or in an act of adultery than I do in a good angel or in a good deed. This mode of divine presence in my soul has become almost habitual
(Paulist Press, 1993, pp. 212-213)
There's a modern Christian hymn, which contains the following lyric in its bridge: "
No matter how far I run, I run into Your love":
This song expresses the underlying idea well.