Introduction -
Division (see above) 1) First part: the necessity of Hell (against Tertullian’s heretical theory) is demonstrated in three ways: 1. By testimony: a. of the pagans (references to Vergil, Macrobius, Cicero, Plato, Mecurius[?]); b. of the Judaic Law (references to Genesis, Job, Psalms, Proverbs, Isaiah); c. of Christians (references to the Niceno-Constantinopolitan Creed and to Luke); 2. By reason: a. just as good people obtain Heaven, i.e. eternal reward, so bad people have to pay an eternal punishment; b. just as good people receive joy and eternal life, so bad people receive sadness and eternal death; c. just as good people get Heaven, i.e. a place high in the sky and full of angels, so bad people get Hell, i.e. an underground place full of devils; d. the greater the pleasure in sinning, the greater the punishment. 3. By examples (references to Numbers and Matthew). 2) Second part: three quaestiones: 1. Can the damned see what happens on earth? No (reference to Augustine, De cura pro mortuis agenda), but they can know it by conjecture or by revelation from devils or other damned souls; 2. Can the damned see the glory of the blessed? Yes, but until the final judgment; after that, only the blessed will see the damned (reference to Augustine); 3. Will the damned be able to see the benevolence of Christ on the day of final judgment? Yes, but they will not see his divinity (reference to Augustine). 3) Third part: hellfire is unique, but each damned soul feels the heat differently (reference to Gregory the Great).
Conclusion
Quaestio: Is it good for Christians to keep in mind the punishment of Hell? Yes, it is useful for: a. doing penance; b. escaping temptation; c. gaining endurance; d. despising earthly glory.