CCBCi Saturday Seminar 2012 The Unpopular Doctrine of Hell

1. CCBCi Saturday Seminar 2012The Unpopular Doctrine of Hell Part 2 Alternative Points of View

2. Part 2:Alternative Points of View • In this section we will briefly consider some of the possible alternatives to the traditional doctrine. • The options we will discuss will be: • Purgatory • Annihilationism • Universalism.

3. 1. Purgatory • This section is needed mainly to clarify a possible confusion. • Rightly understood, the concept of Purgatory is not really an alternative view of hell. • It is rather a “purging” or cleansing of the saved to completely prepare them for heaven. • This is often misunderstood by Protestants, or even Catholics themselves.

4. 1. Purgatory • The genuine Catholic belief can be found at point A in your notes. • Purgatory is also deeply tied to the Catholic notion of the continuing relationship of the living with those who have died, who are in this case assumed to be those finally saved. • See from Zachary J. Hayes, Franciscan friar and retired teacher of theology at the Catholic Theological Union in Chicago at B:

5. 1. Purgatory • Purgatory, at the very least, seems to lessen the value of Christ’s atonement. • Can someone who dies “in God’s grace and friendship” still be “imperfectly purified” and somehow benefit from the help of earthly friends to achieve perfection? • Is Christ’s work deemed insufficient? • Still, Purgatory does not conflict with the biblical understanding of Hell.

6. 2. Annihilationism • This is a genuine departure from the traditional understanding of Hell. Annihilationism is the doctrine that the souls of the wicked will be snuffed out of existence rather than be sent to an everlasting, conscious hell. The existence of the unrepentant will be extinguished, while the righteous will enter into everlasting bliss. Norman Geisler: from the Baker Encyclopedia of Christian Apologetics

7. 2. Annihilationism • Annihilationistsbelieve that hell will be eternal in its effect, but not in its duration. • Biblically, this view is arrived at through passages such as Psalm 37, which contains numerous expressions that can be easily read to obtain an annihilationist stance. • Look at C in your notes.

8. 2. Annihilationism • Other passages used to defend annihilationism: • Malachi 4:1-5 • Matthew 3:10-12 • Matthew 10:28 • Romans 6:23 • 1 Cor3:17

9. 2. Annihilationism • In each case, the wicked “die”, are “destroyed” or somehow “burnt up.” • It’s not difficult to interpret these passages so that the lost, once judged, will no longer exist, rather than having them suffer the continuous torment of eternal fire. • Once the mental move has been made, it’s simply a matter of rethinking other passages in the same light.

10. 2. Annihilationism • Even the term “eternal fire” doesn’t mandate that people continue to live and experience the pain of eternal burning. • The fire can continue to burn eternally once the damned are entirely burnt up. • This is also called Conditional Immortality. • The belief is that immortality is conditional and only bestowed upon the saved.

11. 2. Annihilationism • In ancient Judaism, the beliefs here were mixed. Some texts give the traditional view, while others seem to support annihilationism. • See the passage from Biblical Antiquities (First Century AD) in your notes at D. • While expressing a temporary form of suffering, for some early Jewish authors, annihilation of the lost is the end result.

12. 2. Annihilationism • Some contemporary conservative scholars have defended annihilationist views. • The Anglican John Wenham wrote The Case for Conditional Immortality published by Baker. • Clark Pinnock, cited earlier, upheld the conditional view in Four Views on Hell in Zondervan’s Counterpoints series.

13. 2. Annihilationism • For many, however, the beloved and recently departed John Stott’s endorsement has been the most noteworthy, even if he remained cautious in his expression of it. See E in your notes. • Annihilationism has some genuine strengths. • It also has weaknesses which we will highlight. • A more radical departure from the historic doctrine is found in Universalism, to which we turn at present.

14. 3. Universalism Rob Bell never exactly claims to be a universalist, but he does a pretty good job of explaining and defending universalism. See F in your notes.

15. 3. Universalism • Geisler defines it much more plainly: Universalismis the belief that everyone eventually will be saved. Norman Geisler: from the Baker Encyclopedia of Christian Apologetics

16. 3. Universalism Much of what Bell says throughout his book is directed at our feelings – and it is a potent message. See G in your notes.

17. 3. Universalism • Bell finds support for “God’s reconciliation with all people” in church history from: • Clement of Alexandria • Origen • Gregory of Nyssa • Eusebius • He never quotes any of them, but these are accurate sources for his views.

18. 3. Universalism • He mentions that Jerome, Basil and Augustine, while not defending universal salvation themselves, stated that “most people”, the “mass of men”, and “very many” shared this perspective. • No sources are given for these statements, though there is little reason to doubt their truth. • Most still do believe that people “go to heaven” when they die.

19. 3. Universalism • Origen is actually a key source for Bell’s perspective. • This is from a present day Origen scholar: “For Origen, the soul is subjected to torture for purification rather than unto death: the individual continues to be purged from sin in a punishment which does not appease the wrath of God, but helps to restore the human being to the perfect creation made by God.”

20. 3. Universalism • The Bible, in contrast, emphasizes the finality of death and, therefore, places a tremendous value on the decisions made before it. • J.I. Packer highlighted this in answer to a question from a Christianity Today reader about Hebrews 9:27, which says, “… it is appointed for man to die once, and after that comes judgment.” • See Packer’s comments at H in your notes.

21. 3. Universalism • Packer concludes that postmortem conversion is impossible because the type of grace that God gives to people presently and is needed to draw us to Christ is absent after death. • The Bible, at least, says nothing of the possibility and to speculate about postmortem conversion “reflects an inadequate grasp of what turning to Christ involves.”

22. 3. Universalism • Francis Chan says the same thing with a touch of irony. • See his comments at Letter I.

23. 3. Universalism • Bell makes his scriptural case in Love Wins asking the question, “Does God Get What God Wants?” • He reminds us that “God wants all people to be saved and to come to a knowledge of the truth,” (1 Tim 2). • If this is the God for whom “all things are possible,” then it stands to reason that all people will be saved. • “Does this magnificent, mighty, marvelous God fail in the end?”

24. 3. Universalism • Once this line of reasoning is adopted, it’s possible to see universal salvation in numerous Bible passages: • Psalm 65 “all people will come to God” • Ezekiel 36 “The nations will know that I am the Lord” • Isaiah 52 “All the ends of the earth will see the salvation of our God” • Zephaniah 3 “Then I will purify the lips of the peoples, that all of them may call on the name of the Lord and serve him shoulder to shoulder”

25. 3. Universalism • Once this line of reasoning is adopted, it’s possible to see universal salvation in numerous Bible passages: • Even Philippians 2“Every knee should bow … and every tongue acknowledge that Jesus Christ is Lord to the glory of God the Father.” • Bell stresses, “In the Bible, God is not helpless, God is not powerless, and God is not impotent,” and, “It is God who works in you to will and to act in order to fulfill his good purpose.” (Phil 2)

26. 3. Universalism • Theologically, Rob Bell seems to be influenced not only by Origen, but by a 19th-century Prussian named F.D.E. Schleiermacher, though Bell never cites him or mentions him by name. • Richard Bauckham summarized Schleiermacher in his Universalism: a historical survey, first published in 1978. • You can find this summary in your notes at J.

27. 3. Universalism • The popularity of universalism is still increasing and shows no signs of letting up. • It is becoming almost mainstream through popular authors like Rob Bell. • Nonetheless, the traditional viewpoint continues to have many strong adherents. • In our next section we will examine the traditional view at greater depth.

28. Coming Up Next: An Attempt to Defend the Traditional Doctrine