English
Português
Español
Français
Answer
Written by Dante Alighieri between 1308 and 1321, “The Divine Comedy” is widely regarded as the central epic poem of Italian literature. A masterfully crafted allegory, brimming with symbolism and pathos, it is unquestionably a timeless classic. The poem is narrated in the first person as Dante recounts his imaginative journey through the three realms of the deceased: Inferno (hell); Purgatorio (Purgatory); and Paradiso (heaven).
The philosophy of the poem is a blend of the Bible, Roman Catholicism, mythology, and medieval tradition. When Dante draws from his knowledge of the Bible, the poem is authentic and profound. However, when he incorporates other sources, the poem diverges from truth.
One non-biblical source Dante utilized was Islamic tradition (Hadiths) as portrayed in Muhammed’s “Night Journey.” According to one scholar, Islamic eschatology has had “an extraordinary influence on Chinese and Christian thought. Among the many popular eschatological works authored by Christians, Dante’s Divina Commedia is an instance of Islamic influence” (Islam by Solomon Nigosian, Crucible, 1987, page 152).
Nevertheless, it is important to acknowledge that Dante’s intention was literary rather than theological. His work reflects a profound desire to comprehend the mysteries of life and death, sparking immense interest over the centuries and remaining highly popular even today.
When comparing the poem to the Bible, several differences emerge. Immediately noticeable is the third of the work dedicated to Purgatory, a doctrine of the Roman Catholic Church lacking biblical foundation. In Dante’s poem, the Roman poet Virgil leads Dante through the seven terraces of Purgatory. These correspond to the seven deadly sins, with each terrace purging a specific sin until the sinner has rectified the nature within himself that led him to commit that sin. After the sinner has been “p”
When a person is “purged” of all sin, they are enabled to eventually proceed to heaven. Besides the fact that Purgatory is an unbiblical doctrine, the concept that sinners have another opportunity for salvation after death contradicts the Bible. Scripture is explicit that we should “seek the Lord while He may be found” «Seek ye the LORD while he may be found, call ye upon him while he is near: », (Isaiah 55:6) and that after death, we are destined for judgment «And as it is appointed unto men once to die, but after this the judgment: », (Hebrews 9:27). Judgment is based on our earthly lives, not on anything we do after death. There will be no second chance for salvation beyond this life. As long as a person is alive, they have multiple opportunities to accept Christ and be saved (John 3:16;Romans 10:9-10;Acts 16:31). Additionally, the notion that a sinner can “correct” their own nature, either before or after death, goes against biblical revelation, which states that only Christ can conquer the sin nature and give believers a completely new nature «Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. », (2 Corinthians 5:17).
In the other two parts of The Divine Comedy, Dante envisions various levels of hell and heaven. He intricately describes the Inferno, vividly portraying the torments and agonies of hell; however, these descriptions do not originate from the Bible. Some are derived from Islamic tradition. The Qur’anic foundation for this account is Qur’an 17:1, and Muslims annually commemorate ‘the night of ascension’ (lailat al-miraj) on the 26th of Rajab—
The seventh month of the Islamic calendar. It is suggested that the overall theme and many specific details of Dante’s Divine Comedy represent an imaginative interpretation of this Islamic concept” (op. cit., p128).
Some have theorized that the gruesome imagery of the Inferno may stem from Dante’s uncertainty about his own salvation. Nonetheless, the key distinctions between the Inferno and the Bible’s portrayal of hell are as follows:
1. Levels of hell. Dante portrays hell as consisting of nine concentric circles, symbolizing escalating wickedness, where sinners receive punishments corresponding to their sins. While the Bible implies varying degrees of punishment in hell in Luke 12:47–48, it does not mention concentric circles or different depths in hell.
2. Various forms of punishment. Dante’s depiction of hell includes eternal torments like souls plagued by biting insects, wallowing in filth, submerged in boiling blood, and being whipped. Lesser torments involve having heads turned backward, pursuing unattainable goals forever, and walking endlessly in circles. In contrast, the Bible describes hell as a place of “outer darkness” with “weeping and gnashing of teeth” (Matthew 8:12;Matthew 22:13). Whatever punishment awaits the unrepentant sinner in hell is undoubtedly more severe than even Dante could envision.
The concluding part of the poem, Paradiso, presents Dante’s vision of heaven. Here, Dante is led through nine spheres, once again in a concentric arrangement, with each level drawing nearer to the presence of God. Dante’s depiction of heaven shows souls arranged in a hierarchy of spiritual growth, partly based on their capacity to love God. These nine levels consist of individuals who have achieved, through their own endeavors, the sphere they currently inhabit. However, the Bible is explicit that no amount of good deeds can merit heaven; only faith in the atoning sacrifice of Christ on the crOss and the righteousness of Christ imputed to us can save us and destine us for heaven (Matthew 26:28;2 Corinthians 5:21). Additionally, the concept that we must progress through ascending realms of heaven to approach God is not found in the Scriptures. Heaven will be a place of unbroken fellowship with God, where we will serve Him and “see His face” (Revelation 22:3-4). All believers will forever enjoy the pleasure of God’s company, made possible by faith in His Son.
Throughout The Divine Comedy, the theme of salvation by man’s works is prominent. Purgatory is depicted as a place where sins are purged through the sinner’s efforts, and heaven offers varying levels of rewards for works performed in life. Even in the afterlife, Dante portrays man as continuously working and striving for reward and relief from punishment. However, the Bible teaches us that heaven is a place of rest from striving, not a continuation of it. The apostle John writes, “Then I heard a voice from heaven say, ‘Write: Blessed are the dead who die in the Lord from now on.’ ‘Yes,’ says the Spirit, ‘they will rest from their labor, for their deeds will follow them.’” Believers who live and die in Christ are saved by faith alone, and the very faith that leads us to heaven is His «looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. », (Hebrews 12:2), as are the works we do in that faith «For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. », (Ephesians 2:10). The Divine Comedy may be of interest.
The Bible is not just a literary work for Christians; it is our sole infallible guide for faith and life, and the ultimate wellspring of eternal truth.
