Rethinking Hell contributors William Tanksley and Darren Clark join Chris Date to critique Greg Koukl and Tim Barnett’s article series at Stand to Reason called “Hell Interrupted.” This episode contains part 4 of their discussion; the next episode will contain the final installment of the series.
Rethinking Hell contributors William Tanksley and Darren Clark join Chris Date to critique Greg Koukl and Tim Barnett’s article series at Stand to Reason called “Hell Interrupted.” This episode contains part 3 of their discussion; the next one or two episodes will contain the remainder of the series.
Rethinking Hell contributors William Tanksley and Darren Clark join Chris Date to critique Greg Koukl and Tim Barnett’s article series at Stand to Reason called “Hell Interrupted.” This episode contains part 2 of their discussion; the next two or three episodes will contain the remainder of the series.
Rethinking Hell contributors William Tanksley and Darren Clark join Chris Date to critique Greg Koukl and Tim Barnett’s article series at Stand to Reason called “Hell Interrupted.” This episode contains part 1 of their discussion; the next two, three, or four episodes will contain the remainder of the series.
Chris Woznicki joins Rethinking Hell contributor Chris Date at the Rethinking Hell 2019 Far West Chapter Symposium to discuss the theological reservations he has about conditional immortality and which prevent him from yet embracing it, despite what he acknowledges is its exegetical strength. This is part 2 of the recording; listen to part 1 with Zachary Seals in episode 118.
Zachary Seals joins Rethinking Hell contributor Chris Date at the Rethinking Hell 2019 Far West Chapter Symposium to discuss the theological reservations he has about conditional immortality and which prevent him from yet embracing it, despite what he acknowledges is its exegetical strength. Also, listen for an important announcement about the upcoming 2019 Rethinking Hell Conference!
“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:
Sin plus God does not equal eternal torment, in spite of traditionalists frequently telling us otherwise.
Jacob Brunton of For The New Christian Intellectual lives in the Dallas–Fort Worth area, which happens to be where we recently held our annual Rethinking Hell Conference. Mr. Brunton heard of the upcoming conference and marked the occasion by writing an article arguing against conditional immortality (or annihilationism as he prefers to call it), however we wish that he had been able to join us in person. At our conference we received critical engagement from scholars such as Dr. Gregg Allison, demonstrating how we strive to uphold the standards of Christian intellectual inquiry by fostering dialogue between different positions on hell. Mr. Brunton could have helped to sharpen our views by engaging in conversation there, and hopefully benefited from finding his own views sharpened by the experience (although as you’ll see below, in my view his argument may not have fared very well when exposed to other able minds!).
In any case, prior to publishing this response to his argument, we followed standard practice by reaching out to a representative of the organization, letting them know that we’d seen Mr. Brunton’s critical argument, and offering to share a link to our pending response. Surprisingly, we were told, “I’m not interested in your article, thanks.” Although others do have the right to remain ignorant of our responses to their criticism, it must be said that in reality this preference doesn’t reflect the spirit of Christian intellectual inquiry that we are used to in the world of theology. We do often encounter critics of our view that are better described as mere apologists, compared to intellectuals in that more virtuous sense, so we’d like to take this opportunity to call the important movement of Christian apologetics to the higher standard of back-and-forth critical engagement.
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.”1Christopher M. Date, “The Hermeneutics of Conditionalism: A Defense of the Interpretive Method of Edward Fudge,” Evangelical Quarterly 89:1 (2018), 72–73. Here is the introduction, to give you a feel for what I go on to argue:
|1.||￪||Christopher M. Date, “The Hermeneutics of Conditionalism: A Defense of the Interpretive Method of Edward Fudge,” Evangelical Quarterly 89:1 (2018), 72–73.|
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.
- “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
- The current issue of the McMaster Journal of Theology and Ministry, containing Chris’s article
- Chris Date’s Academia.edu profile, where his article can also be downloaded