“The Devil Hates That Doctrine”: Hell in American Fundamentalism

i “THE DEVIL HATES THAT DOCTRINE”: HELL IN AMERICAN FUNDAMENTALISM AND EVANGELICALISM, 1900-2015 By JOSHUA DAVID WRIGHT B.A., The King’s College, 2012 M.A.R., Yale Divinity School, 2014 A thesis submitted to the Faculty of the Graduate School of the University of Colorado in partial fulfillment of the requirement for the degree of Master of Arts Department of Religious Studies 2016 ii This thesis entitled: “The Devil Hates That Doctrine”: Hell in American Fundamentalism and Evangelicalism, 1900- 2015 written by Joshua David Wright has been approved for the Department of Religious Studies (Dr. Deborah Whitehead, chair) (Dr. Greg Johnson) (Dr. Elias Sacks) Date______________ The final copy of this thesis has been examined by the signatories, and we find that both the content and the form meet acceptable presentation standards of scholarly work in the above mentioned discipline. iii Wright, Joshua David (M.A., Religious Studies) “The Devil Hates That Doctrine”: Hell in American Fundamentalism and Evangelicalism, 1900- 2015 Thesis directed by Associate Professor Deborah Whitehead Theologically conservative Protestants have, at least since the beginning of the twentieth century, attempted to secure the continued relevance of the idea of eternal damnation in the face of perceived growing public antagonism or disinterest towards the doctrine. While this thesis does concede that some of this hell-talk among American fundamentalist and evangelical Protestants has arisen in political contexts, it is nevertheless crucial to understand the distinctly theological importance clergy, theologians, and laypeople alike assigned to hell. Many of these figures saw belief in hell as essential to the intellectual coherence of their Christian way of life, and they employed a variety of theological and rhetorical means to ensure that American Christians’ faith in damnation did not wane. Yet, by the end of the twentieth century, many evangelicals were nevertheless coming to see certain aspects of hell and eternal damnation as morally problematic, and some even argued that the traditional soteriological scheme ought to be replaced by another model that either minimized the suffering of the damned or allowed that more people would eventually receive salvation. Because of these debates and those surrounding the increasing number of “near death experiences,” hell served as central site of contemporary intra-evangelical wrestling with questions of religious authority and identity. iv ACKNOWLEDGMENTS My thanks to my advisor, committee members, friends, family, wife, and cat, without whom – save for perhaps the cat – this thesis would have been much worse off. v CONTENTS CHAPTER I. INTRODUCTION………………………………………………………………………...1 Historiographical Context……………....…………………………………………2 Argument……………..……………………………………………………….......3 Methodology and Clarification of Terms…………………………………………5 Arrangement of the Chapters…………………………………………………….11 II. HELL BE DAMNED?: PROTESTANT DEBATES SURROUNDING THE EXISTENCE OF HELL…………………………………………………………………15 Changing Attitudes toward Hell in the First Half of the Twentieth Century…….15 Disagreement within the Evangelical Theological Ranks……………………….22 A “Conspiracy of Silence”: Alternative Views on Hell among Evangelical Laypeople and the Current Debate.………………………………………….......31 III. A SHOCK TO FINER SENSES: HELL IN FUNDAMENTALIST AND EVANGELICAL PREACHING…………………………..…………………………….38 Fundamentalist Hells…………………………………....……………………….38 Crusades and Communication: The Neo-evangelical Hell at Midcentury………44 Hell, Old and New: Damnation in Contemporary Evangelicalism………………51 IV. “HELL IS NOT SATAN’S PLAYGROUND”: VISIONARY AND NEAR DEATH EXPERIENCES OF HELL IN AMERICAN EVANGELICALISM……………………59 A Curious Trend……………………………………………………………........59 Early Pentecostal Narratives…………………………..…………………………61 The Apologists of Near Death…………………………………………………...63 Religious Authority and the Contestation over the Legitimacy of NDEs……….66 V. CONCLUSION…………………………………………………………………………..71 BIBLIOGRAPHY……………………………………………………………………………..…74 1 I. INTRODUCTION In 2011, American evangelical blogs, message boards, and twitter accounts burst into an uproar over megachurch pastor Rob Bell’s little book Love Wins: A Book about Heaven, Hell, and the Fate of Every Person Who Ever Lived.1 The book’s critics – many of them theologically conservative Calvinist Baptists – lambasted the book for teaching soteriological universalism, the doctrine that all rational creatures will eventually enter into heavenly bliss. For his part, Bell denied any such outright endorsement of universalism, although he certainly made gestures towards a more inclusivist understanding of Christian salvation.2 Although those onlookers who do not consider themselves members of the evangelical fold might remain skeptical, the Bell brouhaha reveals the extent to which the doctrines of hell and eternal damnation still maintain a firm grip on the minds of a significant number of twenty-first century Americans. Indeed, in the most recent Pew survey, fifty-eight percent of Americans expressed belief in hell, a number that – depending upon the poll – can rise as high as seventy percent.3 Still, the question remains as to why this public debate, one conducted largely through social media and blogs, occurred in the first place. Why is the rejection of the traditional doctrine of eternal damnation seen as 1 Rob Bell, Love Wins: A Book about Heaven, Hell, and the Fate of Every Person Who Ever Lived (New York: Harper Collins, 2011). 2 For some representative examples, see the infamous “Farewell Rob Bell” tweet by John Piper (https://twitter.com/johnpiper/ status/41590656421863424), along with a series of articles posted by the evangelical Calvinist website The Gospel Coalition. These include Justin Taylor, “Rob Bell: Universalist?,” 26 February 2011 (http://www.thegospelcoalition.org/ blogs/justintaylor/2011/02/26/rob-bell-universalist/) and Kevin DeYoung, “God is Still Holy and What You Learned in Sunday School is Still True: A Review of Love Wins by Rob Bell” (http://www.thegospelcoalition.org/blogs/ kevindeyoung/files/2011/03/LoveWinsReview.pdf). For Bell’s perspective, see Sarah Pulliam Bailey, “Rob Bell on Universalism, Orthodoxy” in Christianity Today, 14 March 2011 (http://www.christianitytoday.com/gleanings/2011/march/rob-bell-on-universalism- orthodoxy.html?paging=off). 3 Caryle Murphy, “Most Americans Believe in Heaven and Hell,” 10 November 2015: http://www.pewresearch.org/fact-tank/2015/11/10/most-americans-believe-in-heaven-and-hell/. For a brief discussion of the other figures, see Kathryn Gin Lum, Damned Nation: Hell in America from the Revolution to Reconstruction (New York: Oxford University Press, 2014), pp. 234-235. 2 problematic for some and a necessary change for others? How does this event fit into the larger history of American Protestant discourse about heaven, hell, and the afterlife? 1. Historiographical Context Eschatology has, as of late, received something of a boom in interest in recent American religious history and religious studies more generally. Scholars like Matthew Avery Sutton, Gary Scott Smith, and Greg Garrett have produced book-length examinations of concepts like premillennial dispensationalism and heaven.4 The study of the history of the concept of hell, too, has benefitted from Kathryn Gin Lum’s recent work Damned Nation: Hell in America from the Revolution to Reconstruction. However, as of yet, little scholarly attention has been devoted to tracing ideas about hell and eternal damnation in the twentieth and twenty-first centuries, and those studies that do exist tend to be either somewhat dated or restricted in scope.5 Likewise, American evangelical Protestantism has become a favorite subject of scholars of nineteenth and twentieth century American religions. However, those studies, like Sutton’s, that focus on the role of eschatology among theologically conservative Protestants tend to concentrate on apocalyptic schemes to the exclusion of heaven and hell. Yet, American evangelicals generally profess to remain some of the most strident and significant believers in hell, and, as such, this remains a fruitful site for investigation. Furthermore, a good number of these studies emphasize how the language of hell and damnation was employed for political and social ends, for instance, in the construction of 4 Matthew Avery Sutton, American Apocalypse: A History of Modern Evangelicalism (Cambridge: Belknap Press, 2014); Gary Scott Smith, Heaven in the American Imagination (New York: Oxford University Press, 2011); Greg Garrett, Entertaining Judgment: The Afterlife in Popular Imagination (New York: Oxford University Press, 2015). 5 See Jonathan M. Butler, Softly and Tenderly Jesus is Calling: Heaven and Hell in American Revivalism, 1870- 1920 (New York: Carlson Publishing Inc., 1991) and James H. Moorhead, World Without End: Mainstream American Protestant Visions of the Last Things, 1880-1925 (Bloomington: Indiana University Press, 1999). 3 national identity. Consequently, scholars have viewed notions of hell and damnation as being primarily political, in the sense that they were meant to demarcate and condemn liberal (political or otherwise) or secular outsiders.6 A related assumption in certain quarters of this literature is that eschatological concepts like hell were typically employed by fundamentalist and evangelical leaders in a utilitarian sort of fashion to increase religious devotion. For instance, Jonathan M. Butler writes, “Sermons on eternal punishment…were preached not to

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