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December 24, 2011
Hell
John Hick strongly disagrees with the Augustinian tradition of an everlasting hell.[1] Within this approach, the idea that significantly free persons reject God and do not repent and follow the creator,[2] leads to a conclusion that God will issue post-mortem punishment of these people.[3] Hick reasons such a view is a product of religious imagination.[4] He writes that the everlasting hell idea has served the Christian Church well throughout history because it demonstrated the cosmic drama that separates humankind from God and Christ.[5] Hick, however, sees the fatal flaws within the view of everlasting hell as necessarily leading those who study theodicy in the modern era to reject such a doctrine.[6] He notes since everlasting punishment would not assist in soul-making that it would be unconstructive, constituting the largest part of the problem of evil.[7] Since the universe would forever contain the evil of rebellious persons, God’s creation would permanently be spoiled and ultimately a failure.[8] Clark Pinnock (1992) describes a conditional immortality view within the Four Views on Hell text by William V. Crockett.[9] Pinnock explains that reconciliation and redemption would be questionable within heaven if evil existed in hell forever.[10] Surely God would have to abolish all evil in his new creation postulates Pinnock.[11] The subject of everlasting punishment is not central,[12] and therefore as seen within this thesis is not reviewed within the theodicy work of Augustine, Plantinga, or Feinberg. Everlasting hell was connected by Hick to Augustinian and Reformed thought,[13] but arguments for or against everlasting hell are not directly related to free will or sovereignty theodicy.[14]
December 24, 2011
In contrast
I was wisely advised by my adviser not to go deeply into the subject in my PhD thesis as it would be too controversial and dangerous in the secular setting of UK/European academia. I have however discussed this subject in other posts on both blogs.
In the annihilation article on satire and theology I presented an argument against the annihilation of unregenerate post-mortem persons. This is not exhaustive and is an argument, not the argument. I have used Erickson as a source to support my premises and conclusion.
God is perfectly holy.
Erickson writes that God is totally separate from his creation. Erickson (1994: 284).
Erickson lists Exodus 15: 11, 1 Samuel 2: 2 and Isaiah 57: 15.
God is absolutely pure and good; God is not evil. Erickson (1994: 285).
Erickson lists Job 34: 12, Habakkuk 1: 13 and James 1: 13
Human beings are sinful. Due to the fall.
Jeremiah 17: 9, Romans Chapter 1-3, Romans 3: 23, Romans 6: 23.
Sin must be atoned.
God is the administrator of justice and cannot justly simply forgive sins. Erickson (1994: 816). God is equally the God of love and justice. Justice is therefore not ignored for the sake of love, as a holy God must be just.
Christ as infinite God outlasted finite sin in the atonement.
As God, Christ’s death has infinite worth. Erickson (1994: 804). As God he can atone for all finite human sin.
Human beings are sinful. Due to the fall.
Jeremiah 17: 9, Romans Chapter 1-3, Romans 3: 23, Romans 6: 23.
Sin must be atoned.
God is the administrator of justice and cannot justly simply forgive sins. Erickson (1994: 816). God is equally the God of love and justice. Justice is therefore not ignored for the sake of love, as a holy God must be just.
Christ as infinite God outlasted finite sin in the atonement.
As God, Christ’s death has infinite worth. Erickson (1994: 804). As God he can atone for all finite human sin.
Christ as a perfect man was sacrificed for imperfect persons in the atonement.
As a human, Christ could redeem other humans. Erickson (1994: 804). Christ redeemed all of human nature through the atonement. Erickson (1994: 804).
Therefore:
Those outside of Christ cannot justly be annihilated as their sins are never atoned.
Further, Biblically, all persons exist port-mortem (Revelation, Chapter 20). Unfortunately, it could be reasoned that everlasting punishment exists as finite unregenerate persons continue to attempt to, in a sense, atone for their sins in hell, but can never fully cover their sins without Christ. Therefore they cannot justly be annihilated. Earthly sins are not covered, and post-mortem sins (rejecting God and related) in disembodied and resurrection states also remain uncovered.
BROWNING, W.R.F. (1997) Oxford Dictionary of the Bible, Oxford, Oxford University Press.
BROWNING, W.R.F. (1997) Oxford Dictionary of the Bible, Oxford, Oxford University Press.
CROCKET, WILLIAM (1992) Four Views On Hell, William Crocket (ed.),Grand Rapids, Zondervan Publishing House.
ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.
HICK, JOHN (1970) Evil and The God of Love, London, The Fontana Library.
[1] Hick (1970: 284).
[2] Hick (1970: 284).
[3] Hick (1970: 284).
[4] Hick (1970: 284).
[5] Hick (1970: 284).
[6] Hick (1970: 284-285).
[7] Hick (1970: 377). It can be deduced that everlasting hell is a realm that is not an aspect of God’s creation intended for human development. It would not have to be free from the problem of evil. Our present universe would be restored through Christ and the problem of evil ended. Any everlasting hell would not constitute, in our context, the largest aspect of the problem of evil.
[8] Hick (1970: 378).
[9] Pinnock in Crockett (1992: 154).
[10] Pinnock in Crockett (1992: 154).
[11] Pinnock in Crockett (1992: 154). Browning suggests everlasting hell concepts such as Hades may relate to the Christian, New Testament use of ancient myths that consisted of the ‘decent of deities to the underworld,’ such as Orpheus, Eurydice and Persephone. Christ may be understood to have descended here after his death (First Peter 3: 19). Browning (1997: 168).
[12] It is a related issue to the study of theodicy.
[13] Hick (1970: 284).
[14] Hick (1970: 284).
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