My argument proceeds in two stages. In §I, I sum up the intuitions of a popular argument for 'satisfaction accounts' of Purgatory that I label, TAP. I then offer an argument, taken from a few standard orthodox Christian beliefs and one axiom of Christian theology, to so show that TAP is unsound. In the same section, I entertain some plausible responses to my argument that are prima facie consistent with these beliefs and axiom. I find these responses wanting. In §II, (...) I offer a sorites problem for TAP, given the orthodox Christian understanding of Christ’s parousia, showing that TAP and the intuitions driving it are faulty. To attempt something of a corrective, I end by offering some modest theological suggestions for thinking through “the logic of total transformation.”. (shrink)

Many in the Christian tradition affirm two things: (1) that Jesus Christ descended to Hades/Limbus Patrum on Holy Saturday and (2) that the human nature of Jesus is a hylemorphic compound, the unity of a human soul and prime matter. I argue that (1) and (2) are incompatible; for the name ‘Jesus’, ‘Christ’, and ‘Jesus Christ’ rigidly designates a human being. But, given a certain view of hylemorphism, the human being, Jesus, ceased to exist in the time between his death (...) and resurrection. So, Jesus did not descend to Hades/Limbus Patrum, even if God the Son did. (shrink)

In this paper, I state the what I call the “problem of life after death,” survey some responses to it, and highlight a way in which the field might progress. Put simply, the problem of life after death is the problem of reconciling the fact that when we die, we will be totally destroyed with the belief that we will exist again at some time after our deaths. Contemporary solutions to the problem have focussed on the “logical” version of this (...) problem. I highlight that the problem would be better thought of as an evidential problem. (shrink)