Episode 115: “The Precious Blood of Christ”: A Response to James White

Rethinking Hell contributor Chris Date responds to comments recently made by James White on the Dividing Line, in which White rightly explains that biblical language of Christ shedding his precious blood means he died as a substitute in place of those for whom his sacrifice was made. Chris asks, if the blood of Christ points metonymically to his substitutionary death, doesn’t that mean the punishment awaiting the unsaved is likewise death?

Continue reading “Episode 115: “The Precious Blood of Christ”: A Response to James White”

Episode 114: “An Unquenchable Doctrine”: Chris Date on the Recent History of Conditional Immortality

Rethinking Hell contributor Chris Date recently presented a paper at Lloyd Strickland’s and Andrew Crome’s conference, “Imagining the Last Things: Eschatology and Apocalypticism, 1500-Present.” Chris’s paper, “An Unquenchable Doctrine: The Tenacity of Conditional Immortality in Recent History,” outlines the history of conditionalism since the Reformation and its increasing popularity despite attempts by traditionalists to stamp it out, and the evolution of the doctrine of eternal torment into something much more moderate than would be recognizable to Christians of the past.

Continue reading “Episode 114: “An Unquenchable Doctrine”: Chris Date on the Recent History of Conditional Immortality”

Episode 112: “Does the Bible Teach Eternal Conscious Torment?” Date and Quient Debate Richardson and Lauriston

A live-streamed debate between Damon Richardson of UrbanLogia Ministries and Elce Lauriston (affirmative), and Chris Date and Nick Quient of Rethinking Hell (negative) answering the question, “Does the Bible teach eternal conscious torment?” You can also watch the debate on YouTube or in the player below. Click here to download the slides presented by Chris and Nick in PDF form.


Continue reading “Episode 112: “Does the Bible Teach Eternal Conscious Torment?” Date and Quient Debate Richardson and Lauriston”

“Hath God said?” A Response to Al Mohler, Ligon Duncan, and T4G

“You just got a shout out from Al Mohler at T4G.” A friend posted the notice on my Facebook wall while I was at work, and as I could not immediately access the Together for the Gospel (T4G) live video feed, my mind raced until my next short break. What might Mohler have said? I had debated him three years earlier, and he had been kind and gracious, even telling me after the recording was over that he’d love to meet me if I ever find myself on the east coast. I listen to his podcast “The Briefing” almost daily, and share much of his very conservative and Calvinist worldview. I have a tremendous amount of respect for Mohler, and the thought that he might have mentioned me in a positive light excited me.

Sadly, I had been naive. Mohler hadn’t mentioned me specifically; he had mentioned our recent Rethinking Hell Conference in Dallas–Fort Worth. And his comments were not at all positive, but were instead derisive and even mocking. With his brief words, he had misrepresented the conference, the ministry, and the broader conditionalist movement. While the derision and contempt hurt, it was Mohler’s unfair mischaracterizations that frustrated me most. I believe that he should know better.

I tried to contact Mohler, asking if he would be willing to discuss his comments with me, but I have not yet heard back from him. So, in this article I shall respond to his comments and those of his co-panelist Ligon Duncan. If you like, you can hear them in this video before reading on:

Continue reading ““Hath God said?” A Response to Al Mohler, Ligon Duncan, and T4G”

Episode 111: Rethinking “Hell Theology” in the Raw


Plenary speakers Preston Sprinkle and Chris Date record a joint episode of the “Theology in the Raw” and “Rethinking Hell” podcasts on Day 2 of the 2018 Rethinking Hell Conference in Dallas–Fort Worth. They discuss their and other speakers’ presentations, answer audience questions, and more.
Continue reading “Episode 111: Rethinking “Hell Theology” in the Raw”

The Hermeneutics of Conditionalism: A Defense of the Interpretive Method of Edward Fudge


I was recently honored to be published in volume 89 of Evangelical Quarterly. Available for free at my Academia.edu profile, my article argues that, contrary to the claims of critics like Robert Peterson, “when one applies accepted principles of hermeneutics and interpretation in the task of exegeting Old and New Testament texts, one will conclude that they teach conditionalism, and not the traditional view of hell.”1 Here is the introduction, to give you a feel for what I go on to argue:
Continue reading “The Hermeneutics of Conditionalism: A Defense of the Interpretive Method of Edward Fudge”

  1. Christopher M. Date, “The Hermeneutics of Conditionalism: A Defense of the Interpretive Method of Edward Fudge,” Evangelical Quarterly 89:1 (2018), 72–73. []

The Righteous for the Unrighteous: Conditional Immortality and the Substitutionary Death of Jesus

I was recently honored to be published in volume 18 of McMaster Divinity School’s McMaster Journal of Theology and Ministry. My article argues from the atoning work of Christ to conditional immortality and against eternal torment, and will be the basis of my plenary presentation at the upcoming Rethinking Hell Conference 2018 in Dallas–Fort Worth, March 9–10—for which tickets are still available! In the meantime, my article is available for free PDF download. Here are three of the opening paragraphs, to give you a feel for what I go on to argue:

Conditionalists have very often commended their view on the basis of biblical texts that describe hell and final punishment in terms of death and destruction, including those typically cited in support of the doctrine of eternal torment, and this article does not seek to reinvent the proverbial wheel. But in the eyes of some traditionalists, conditionalism is more objectionable on Christological grounds than on any other. Robert Peterson, for example, summarizes how the doctrine of substitutionary atonement should inform one’s understanding of hell: “The cross sheds light on the fate of the wicked,” he explains, “because on the cross the sinless Son of God suffered that fate.” Mistakenly understanding conditionalists to be saying Christ’s human nature ceased to exist on the cross, Peterson insists that the “systematic implications of holding that Jesus was annihilated when he died are enormous. Nothing less than orthodox Christology is at stake.” Such a view, he argues, entails a temporary separation of Jesus’ human and divine natures, thereby violating the Chalcedonian doctrine of the hypostatic union. Alternatively—and equally problematically—Peterson argues that if both of Christ’s natures “ceased to exist between his death and resurrection, then the Trinity only consisted of two persons during that period of time. The Trinity would have been reduced to a Binity.”

Conditionalists, on the other hand, often argue that the doctrine of substitutionary atonement is more consistent with their view of hell than that of their traditionalist critics. Agreeing with Peterson that “Jesus’ death somehow reveals the nature of final punishment,” Edward Fudge observes that “Jesus died; he was not tortured forever. Jesus’ death for sinners does provide a window into the final judgment awaiting the lost. But the view we see through that window is one of suffering that ends in death—not one of everlasting conscious torment.” Glenn Peoples likewise writes, “the New Testament is replete with the language of Jesus dying for sin, for sinners, and for us. Whatever else this might mean, it at least means that in Christ’s passion and ultimately his death we see what comes of sin.” Peoples concludes, “in identifying with sinners and standing in their place, Jesus bore what they would have borne. Abandonment by God, yes. Suffering, yes. But crucially, death.”

Peterson and other critics of conditionalism are right to test it for consistency with an orthodox doctrine of the atonement. Despite their Christological objections, however, conditionalism passes that test quite well—while their own traditional view fares poorly—given the Bible’s teaching of the substitutionary death of Jesus. As the following essay sets out to demonstrate: (1) in the Old Testament, the lives of sacrificed animals substituted for the lives of those who deserved to die; (2) animal sacrifices prefigured Christ’s own atoning sacrifice, likewise described by New Testament authors as the giving of his life in place of those for whom he died; (3) his infinite worth as the God-man enabled him to bear the death penalty deserved by the millions for whom he bore it; (4) by applying his infinite worth to his torment, traditionalists risk unintentionally denying the substitutionary nature of his death, a denial conservative evangelicals are not typically willing to countenance; (5) because Jesus was to be raised, he did not wholly cease to be when he died, but since no resurrection will follow the second death, the bodies and souls of the unredeemed will be destroyed in hell; and (6) although Christians continue to suffer death and will until Christ returns, his substitutionary death shatters its power over the redeemed, guaranteeing their resurrection unto eternal life.

Links

“The Righteous for the Unrighteous: Conditional Immortality and the Substitutionary Death of Jesus,” article in the McMaster Journal of Theology and Ministry by Chris Date
http://mcmaster.ca/mjtm/documents/Volume18/18.MJTM.69-92-Date.pdf
The current issue of the McMaster Journal of Theology and Ministry, containing Chris’s article
http://mcmaster.ca/mjtm/volume18.htm
Chris Date’s Academia.edu profile, where his article can also be downloaded
https://fuller.academia.edu/ChristopherDate

Conditional Immortality and Angels, Part 2—The Immortality of Angels and Men (Luke 20:36)

In the first part of this series, guest contributor Cody Cook argued from ’s condemnation of the divine council that both fallen angels and unsaved human beings will be finally punished with death, rather than with immortal life in everlasting torment. “The ultimate fate of these rebellious angels,” Cook writes, “is capital punishment—death. . . . Though these beings are divine in a general sense, and therefore not susceptible to the fragilities of human experience, they will nevertheless die just like human beings do.”1 But while Cook contends for the mortality of fallen angels and men from , others occasionally argue for their immortality from another passage, one not often cited in the debate over the purpose, nature, and duration of hell. Continue reading “Conditional Immortality and Angels, Part 2—The Immortality of Angels and Men (Luke 20:36)”

  1. Cook, C., “Conditional Immortality and Angels, Part 1—The Mortality of Angels and Men ().” http://www.rethinkinghell.com/2018/01/conditionalism-and-angels-part-1-mortality-of-angels-and-men-psalm-82/ []

82:1 God has taken his place in the divine council;
in the midst of the gods he holds judgment:
“How long will you judge unjustly
and show partiality to the wicked? Selah
Give justice to the weak and the fatherless;
maintain the right of the afflicted and the destitute.
Rescue the weak and the needy;
deliver them from the hand of the wicked.”

They have neither knowledge nor understanding,
they walk about in darkness;
all the foundations of the earth are shaken.

I said, “You are gods,
sons of the Most High, all of you;
nevertheless, like men you shall die,
and fall like any prince.”

Arise, O God, judge the earth;
for you shall inherit all the nations!

82:1 God has taken his place in the divine council;
in the midst of the gods he holds judgment:
“How long will you judge unjustly
and show partiality to the wicked? Selah
Give justice to the weak and the fatherless;
maintain the right of the afflicted and the destitute.
Rescue the weak and the needy;
deliver them from the hand of the wicked.”

They have neither knowledge nor understanding,
they walk about in darkness;
all the foundations of the earth are shaken.

I said, “You are gods,
sons of the Most High, all of you;
nevertheless, like men you shall die,
and fall like any prince.”

Arise, O God, judge the earth;
for you shall inherit all the nations!

82:1 God has taken his place in the divine council;
in the midst of the gods he holds judgment:
“How long will you judge unjustly
and show partiality to the wicked? Selah
Give justice to the weak and the fatherless;
maintain the right of the afflicted and the destitute.
Rescue the weak and the needy;
deliver them from the hand of the wicked.”

They have neither knowledge nor understanding,
they walk about in darkness;
all the foundations of the earth are shaken.

I said, “You are gods,
sons of the Most High, all of you;
nevertheless, like men you shall die,
and fall like any prince.”

Arise, O God, judge the earth;
for you shall inherit all the nations!

Episode 110: "Hell Under Fire" Under Fire, Part 8: Annihilationism Under Fire


 
Rethinking Hell contributors Peter Berthelsen and Mark Corbett join Chris Date for the eighth and last of a series of episodes reviewing Hell Under Fire: Modern Scholarship Reinvents Eternal Punishment, edited by Christopher Morgan and Robert Peterson. This eighth episode in the series reviews , “Annihilationism: Will the Unsaved Be Punished Forever?” by Christopher Morgan. Continue reading “Episode 110: "Hell Under Fire" Under Fire, Part 8: Annihilationism Under Fire”

9:1 I will give thanks to the Lord with my whole heart;
I will recount all of your wonderful deeds.
I will be glad and exult in you;
I will sing praise to your name, O Most High.

When my enemies turn back,
they stumble and perish before your presence.
For you have maintained my just cause;
you have sat on the throne, giving righteous judgment.

You have rebuked the nations; you have made the wicked perish;
you have blotted out their name forever and ever.
The enemy came to an end in everlasting ruins;
their cities you rooted out;
the very memory of them has perished.

But the Lord sits enthroned forever;
he has established his throne for justice,
and he judges the world with righteousness;
he judges the peoples with uprightness.

The Lord is a stronghold for the oppressed,
a stronghold in times of trouble.
10 And those who know your name put their trust in you,
for you, O Lord, have not forsaken those who seek you.

11 Sing praises to the Lord, who sits enthroned in Zion!
Tell among the peoples his deeds!
12 For he who avenges blood is mindful of them;
he does not forget the cry of the afflicted.

13 Be gracious to me, O Lord!
See my affliction from those who hate me,
O you who lift me up from the gates of death,
14 that I may recount all your praises,
that in the gates of the daughter of Zion
I may rejoice in your salvation.

15 The nations have sunk in the pit that they made;
in the net that they hid, their own foot has been caught.
16 The Lord has made himself known; he has executed judgment;
the wicked are snared in the work of their own hands. Higgaion. Selah

17 The wicked shall return to Sheol,
all the nations that forget God.

18 For the needy shall not always be forgotten,
and the hope of the poor shall not perish forever.

19 Arise, O Lord! Let not man prevail;
let the nations be judged before you!
20 Put them in fear, O Lord!
Let the nations know that they are but men! Selah