Debate on Divine Punishment: Does God Punish or Not?

Not long ago, during my monthly Marriage Encounter meeting with my wife, one of our group members made the statement, “God does not punish.” A few months earlier, a reader had asked me whether it was true that God doesn’t punish, having heard this claim from the well-known Catholic apologist Frank Morera in a talk. It’s not hard to find Catholic websites asserting the same idea. In one program, Alejandro Bermúdez, director of ACI Prensa—whose dedicated service to the Church is beyond question—repeats this same error, claiming that “God never punishes.” This idea has spread so widely among Catholics that many were taken aback when Pope Benedict XVI stated that the world could face punishment for turning away from God in his homily at the opening of the 12th Ordinary General Assembly of the Synod of Bishops on October 5, 2008.1 Yet, the Pope was not introducing anything new; the notion that God can punish has been a constant teaching in the Magisterium of his predecessors and the universal Church throughout all ages. Pope John Paul II, in his general audience on August 13, 2003, affirmed that God does indeed punish, as presented in the Book of Tobit: “God punishes and has compassion.”2

Therefore, with all due respect to my Catholic friends, including Frank Morera and Alejandro Bermúdez, whose apologetic work in service to the Church is invaluable, it is important to clarify this issue. This misunderstanding originates from a progressive ideology that has led many into serious errors, even to the point of denying the existence of hell, which is a matter of faith, or worse, denying the necessity of Christ’s atoning sacrifice on the cross.

Clarifying the Terminology

As the scholastic saying goes, “De definitionibus non est disputandum” (“definitions are not to be disputed”), because terminological issues are secondary to substantive issues, and because everyone has the right to choose their own terminology within certain limits. However, it is important that when one uses particular terminology, one clearly explains what is meant by it, thus avoiding misunderstandings and confusion.

In the case of the word “punishment,” we must distinguish between its actual meaning and the way many people understand it. For example, Frank Morera understands it as follows:

“God does not punish; anyone who knows God’s heart knows that God does not punish. God is a father, and a good father… a good father does not punish; a good father corrects. It is impossible for God to punish, because punishment stems from hatred, and there is no place for hatred in God. Correction, on the other hand, comes from love. God, who is our Father, only desires our edification; that is why He corrects us.”

Let us begin by clarifying this: it is not true that punishment is associated with hatred—neither in its meaning, nor in Scripture, nor in the traditional teaching of the Church. Let us examine this further.

The Meaning of “Punishment” According to the Dictionary

The Oxford English Dictionary defines “punishment” as:

“The infliction or imposition of a penalty as retribution for an offense.”

The term “punish” is derived from the Latin punire, meaning to inflict a penalty or cause suffering for wrongdoing. The OED lists several key aspects of the term:

  • To subject someone to a penalty for an offense.
  • To inflict suffering or hardship in response to misconduct.
  • Historically, to chastise or discipline.

In summary, punishment can be defined as the imposition of a penalty, and a penalty as the deprivation of a good experienced as a consequence of one’s own wrongdoing.

It is important to note that this definition does not inherently associate punishment with hatred. In some contexts, punishment serves as a form of correction or discipline. However, Frank Morera contrasts punishment with correction, treating them as mutually exclusive by arguing that God does not punish but corrects. From his perspective, if punishment were inherently tied to hatred, God, being love, could not punish. Yet, this understanding misrepresents the term “punishment.”

A more serious error occurs when some reject the concept of divine justice altogether, finding it incompatible with God’s mercy. This denial overlooks the balance between justice and mercy in the Christian understanding of God’s nature.

Divine Punishment in Scripture

Both the Old and New Testaments present the concept of divine punishment, distinguishing between temporal punishment, which serves a medicinal purpose to correct the sinner and lead them to salvation, and eternal punishment, which is a manifestation of divine justice as retribution for the definitive rejection of God’s love.

Eternal Punishment

The existence of eternal punishment by God is undeniable, as it is supported by Scripture and the Magisterium of the Church. Jesus explicitly states regarding those who are condemned:

“And these shall go into everlasting punishment: but the just, into life everlasting.” (Matthew 25:46, Douay-Rheims)

Some argue that it is not God who punishes, but rather individuals who punish themselves by their choices. While it is true that individuals determine their eternal fate through their decisions and thus “provoke” the punishment, it is ultimately God who administers justice:

“But according to thy hardness and impenitent heart, thou treasurest up to thyself wrath, against the day of wrath and revelation of the just judgment of God, who will render to every man according to his works…” (Romans 2:5-8, Douay-Rheims)

“For we must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil.” (2 Corinthians 5:10, Douay-Rheims)

“For we know him that hath said: Vengeance belongeth to me, and I will repay. And again: The Lord shall judge his people.” (Hebrews 10:30, Douay-Rheims)

“In a flame of fire, giving vengeance to them who know not God, and who obey not the gospel of our Lord Jesus Christ.” (2 Thessalonians 1:8, Douay-Rheims)

Temporal or Medicinal Punishment

Scripture frequently depicts temporal punishment as a means of purification or as a call to repentance. The Church, in its disciplinary practice of excommunication, uses this punishment medicinally, intending to correct those whose actions warrant exclusion from ecclesial communion to inspire conversion.

An example is found in Paul’s first letter to the Corinthians, where he excommunicates a member living in adultery:

“It is reported commonly that there is fornication among you… and such fornication as is not even among the heathens… I have already judged, as though I were present, him that hath so done, in the name of our Lord Jesus Christ, you being gathered together, and my spirit, with the power of our Lord Jesus; to deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus Christ.” (1 Corinthians 5:1-5, Douay-Rheims)

In his next letter, Paul emphasizes that the punishment was meant to lead to repentance and urges the community to forgive and comfort the offender:

“To him who is such a one, this rebuke is sufficient, which is given by many: So that contrariwise you should rather forgive him and comfort him, lest perhaps such a one be swallowed up with overmuch sorrow.” (2 Corinthians 2:6-7, Douay-Rheims)

The Catechism of the Catholic Church also differentiates between the punishment of the damned and the temporal punishment of the souls in purgatory:

“The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned.” (CCC 1031)

The Old Testament provides numerous examples of temporal punishment from God, both medicinal and as a just response to sin, such as the destruction of Sodom and Gomorrah, the Great Flood, the warning of Nineveh’s destruction, the plagues of Egypt, and David’s punishment for his adultery and the murder of Uriah the Hittite.

Divine Punishment in the New Testament

The New Testament also highlights instances of divine punishment. St. Paul warns of the consequences of receiving the Eucharist unworthily, linking such actions to illness and even death:

“For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of the Lord. Therefore are there many infirm and weak among you, and many sleep.” (1 Corinthians 11:29-30, Douay-Rheims)

Another example is the punishment of Herod for not giving glory to God:

“And upon a day appointed, Herod being arrayed in kingly apparel, sat in the judgment seat, and made an oration to them. And the people made acclamation, saying: It is the voice of a god, and not of a man. And forthwith an angel of the Lord struck him, because he had not given the honour to God: and being eaten up by worms, he gave up the ghost.” (Acts 12:21-23, Douay-Rheims)

The case of Ananias and Sapphira, who lied to the Holy Spirit, also demonstrates immediate divine retribution:

“But a certain man named Ananias, with Saphira his wife, sold a piece of land… and Ananias hearing these words, fell down and gave up the ghost. And there came great fear upon all that heard it… And it was about the space of three hours after, when his wife, not knowing what had happened, came in. And Peter said to her: Tell me, woman, whether you sold the land for so much? And she said: Yea, for so much. And Peter said unto her: Why have you agreed together to tempt the Spirit of the Lord?… And immediately she fell down before his feet, and gave up the ghost.” (Acts 5:1-10, Douay-Rheims)

And there are more cases like these, such as the muting of Zechariah for his disbelief when the death of John the Baptist was announced to him (Luke 1:20), etc.

It is absurd to deny God’s punishment, as this contradicts the very commandments of God, where He clearly mentions the possibility of punishing those who disobey:

“Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that shall take the name of the Lord his God in vain.” (Exodus 20:7, Douay-Rheims)

Thus, before continuing, it must be clear that temporal punishment does not exclude but includes correction, as Scripture demonstrates:

“Thou hast corrected man for iniquity, and thou hast made his soul to waste away like a spider: surely in vain is any man disquieted.” (Psalm 39:12, Douay-Rheims)

“For he hath mercy, and he hath chastised us: and he hath scourged some of us, as a father hath scourged his son.” (Sirach 47:13, Douay-Rheims)

“The rod and reproof give wisdom: but the child that is left to his own will, bringeth his mother to shame.” (Proverbs 29:15, Douay-Rheims)

“For whom the Lord loveth, he chastiseth: and as a father in the son he pleaseth himself.” (Proverbs 3:12, Douay-Rheims)

“But whilst we are judged, we are chastised by the Lord, that we be not condemned with this world.” (1 Corinthians 11:32, Douay-Rheims)

“And you have forgotten the consolation, which speaketh to you, as unto children, saying: My son, neglect not the discipline of the Lord: neither be thou wearied whilst thou art rebuked by him.” (Hebrews 12:4, Douay-Rheims)

“For whom the Lord loveth, he chastiseth; and he scourgeth every son whom he receiveth.” (Hebrews 12:5, Douay-Rheims)

Furthermore, the punishment that God imposes on the sinner is not merely a corrective or deterrent measure but also aims at the expiation of the offense against God and the restoration of the moral order disrupted by sin3.

Punishment in the Early Church

The early Church understood eternal punishment as retribution for unrepentant sinful actions, administered by divine justice. Temporal punishment, on the other hand, was viewed as medicinal correction meant to lead the sinner to repentance. St. Clement of Rome, ordained as a priest by St. Peter and later a bishop of Rome, writes in his epistle to the Corinthians an exhortation that directly links punishment with correction and discipline.

Clement of Rome – (107 AD)

“Let us receive correction, beloved, on account of which no one should feel displeased. Those exhortations by which we admonish one another are both good [in themselves], and highly profitable, for they tend to unite us to the will of God. For thus says the holy Word: The Lord has severely chastened me, yet has not given me over to death. For whom the Lord loves He chastens, and scourges every son whom He receives. The righteous, says it, shall chasten me in mercy, and reprove me; but let not the oil of sinners make fat my head. And again he says, Blessed is the man whom the Lord reproves, and reject not the warning of the Almighty. For He causes sorrow, and again restores [to gladness]; He wounds, and His hands make whole. He shall deliver you in six troubles, yea, in the seventh no evil shall touch you. In famine He shall rescue you from death, and in war He shall free you from the power of the sword. From the scourge of the tongue will He hide you, and you shall not fear when evil comes. You shall laugh at the unrighteous and the wicked, and shall not be afraid of the beasts of the field. For the wild beasts shall be at peace with you: then shall you know that your house shall be in peace, and the habitation of your tabernacle shall not fail. You shall know also that your seed shall be great, and your children like the grass of the field. And you shall come to the grave like ripened grain which is reaped in its season, or like a heap of the threshing-floor which is gathered together at the proper time. (Job 5:17-26) You see, beloved, that protection is afforded to those that are chastened of the Lord; for since God is good, He corrects us, that we may be admonished by His holy chastisement.”4.

The Shepherd of Hermas – (141–155 AD)

The Shepherd of Hermas is a book highly esteemed in the early Church, to the extent that some Church Fathers regarded it as canonical. Thanks to the Muratorian Fragment (a parchment from around 180 AD that lists inspired books, discovered and published in the 15th century), we know that it was written by a man named Hermas, the brother of Pope Pius I, in the city of Rome. This work, reflecting early Christian thought, also connects temporal punishment with correction aimed at leading to conversion.

“But do thou, Hermas, no longer bear a grudge against thy children, neither suffer thy sister to have her way, so that they may be purified from their former sins. For they shall be chastised with a righteous chastisement, unless thou bear a grudge against them thyself.”5

“For a man is tormented for as many years as he has lived in self-indulgence. You see, then,” he said, “that the time of self-indulgence and deceit is short, but the time of punishment and torment is long.”6

Epistle of Barnabas – (130 AD)

This early Christian treatise has been traditionally attributed to Barnabas, the companion of St. Paul. It warns that God will condemn those who die in grave sins such as idolatry, adultery, murder, theft, and others.

“But the way of the Black One is crooked and full of cursing, for it is the way of eternal death with punishment, and in it are the things that destroy their soul: idolatry, frowardness, arrogance of power, hypocrisy, double-heartedness, adultery, murder, robbery, pride, transgression, fraud, malice, self-sufficiency, enchantments, magic, covetousness, the lack of the fear of God.”7

Martyrdom of Polycarp – (156–177 AD)

This early Christian text recounts the martyrdom of St. Polycarp, a direct disciple of the Apostle John. It describes how Christians chose to face death rather than endure divine punishment, demonstrating their steadfast faith and fear of eternal condemnation.

“And giving heed unto the grace of Christ, they despised the tortures of this world, purchasing at the cost of one hour a release from eternal punishment.”8

Conclusions

The notion that God does not punish is based, in some cases, either on a misunderstanding of the word “punishment” or on a superficial and deficient view of God’s love. As St. Thomas Aquinas explains, God is love and desires the salvation of all, but He is also just and therefore seeks to punish the sinner. These attributes are not mutually exclusive: “God wills antecedently to save all men; consequently, and in His justice, He wills to punish some.”9 God may punish to correct us, not out of hatred but precisely out of love, as we do with our children. St. Augustine exemplifies this: “We chastise our children, being angry and indignant, but we would not chastise them if we did not love them.”10 Jesus Himself warns us: “And that servant who knew his lord’s will, and prepared not himself, and did not according to his will, shall be beaten with many stripes.” (Luke 12:47). Some might argue this is correction, not punishment. I say that in this case, both terms converge.

One might then ask if illnesses, natural disasters, or accidents are punishments from God. The answer to this is negative. While God can punish, assuming that all diseases, natural disasters, or accidents are His punishment is incorrect. Although God may use such events to punish in specific circumstances, His will determines that. For example, in the Gospel, when asked whether a man’s blindness was due to his or his parents’ sin, Jesus replies: “Neither has this man sinned, nor his parents, but that the works of God should be made manifest in him.” (John 9:1-3). However, in another instance, the illness that led to Herod’s death is presented as punishment for his sin (Acts 12:21-23). Without special revelation, it is impossible to be certain whether a specific illness is divine punishment or simply a natural event, and to assume otherwise would be reckless.

Footnotes

  1. Pope Benedict XVI stated on this matter:

    If we look at history, we are often obliged to register the coldness and rebellion of inconsistent Christians. As a result of this, although God never failed to keep his promise of salvation, he often had to resort to punishment.”

    Homily of His Holiness Benedict XVI, Opening of the 12th Ordinary General Assembly of the Synod of Bishops, Basilica of St. Paul Outside-the-Walls, October 5, 2008,
    Available at https://www.vatican.va/content/benedict-xvi/en/homilies/2008/documents/hf_ben-xvi_hom_20081005_opening-synod.html

  2. St. John Paul II explains:

    Jerusalem’s very history is a parable which teaches everyone what choice to make. God punished the city because he could not remain indifferent before the evil committed by his children. Now, however, seeing that many have converted and become faithful and righteous children, he will once again show his merciful love (cf. v. 10).

    Throughout the Canticle of chapter 13 of Tobit this firm conviction is repeated often: the Lord ‘afflicts, and he shows mercy;… will afflict us for our iniquities; and again he will show mercy…. He will afflict you for the deeds of your sons, but again he will show mercy to the sons of the righteous’ (vv. 2, 5, 9). God’s punishment is a way to make sinners who are deaf to other appeals turn back to the right path. However, the last word of the righteous God remains a message of love and of forgiveness; he profoundly desires to embrace anew the wayward children who return to him with a contrite heart.

    General Audience of His Holiness John Paul II, Wednesday, August 13, 2003, available at https://www.vatican.va/content/john-paul-ii/en/audiences/2003/documents/hf_jp-ii_aud_20030813.html

  3. The punishment that God imposes on the sinner is not merely corrective or deterrent, as taught by B. Stattler (1797) and J. Hermes (1831), but primarily aims at the expiation of the offense against God and the restoration of the moral order disrupted by sin. This is illustrated in Deuteronomy 32:41: “I will take vengeance on my adversaries, and repay those who hate me,” and Romans 12:19: “It is written: ‘Vengeance is mine; I will repay, says the Lord.’” The eternal punishment of hell, due to its everlasting nature, serves a vindicative purpose for the condemned (cf. Matthew 25:41, 46).

    However, it is important not to overemphasize the vindicative aspect of divine punishments to the point of suggesting that God, bound by His justice, cannot forgive sin without demanding full satisfaction. This view, influenced by St. Anselm of Canterbury (1109), was later upheld by H. Tournely (1729) and Fr. X. Dieringer (1876). Being the sovereign and universal Lord, God is not accountable to any higher authority and has the right to show mercy, meaning He is free to forgive repentant sinners without requiring them to provide full or any satisfaction.

    Translated from Ludwig Ott, Manual de Teología Dogmática, Editorial Herder, Barcelona 1966, p. 41.

  4. Clement of Rome, First Epistle to the Corinthians, Chapter 56, by Philip Schaff, found in the Christian Classics Ethereal Library
    Available at https://ccel.org/ccel/clement_rome/first_epistle_to_the_corinthians/anf01
  5. The Shepherd of Hermas, Vision Second, Parable Sixth, Chapter III,
    Philip Schaff, available at https://ccel.org/ccel/hermas/pastor
  6. The Shepherd of Hermas, Vision Fifth, Parable Sixth, Chapter IV,
    Philip Schaff. Available at https://ccel.org/ccel/hermas/pastor
  7. The Epistle of Barnabas, Chapter 20, translated by Philip Schaff.
    Available at https://ccel.org/ccel/schaff/anf01
  8. The Martyrdom of Polycarp, Chapter 2, translated by Philip Schaff. Available at https://ccel.org/ccel/schaff/anf01
  9. St. Thomas Aquinas, Summa Theologica, Part I, Question 19, Article 7
  10. St. Augustine, Sermon 82, Section 2
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