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ASHLAND THEOLOGICAL SEMINARY

A RESOURCE FOR CHRISTIANS TO CONSIDER

GOD’S POTENTIAL PURPOSES FOR ETERNAL PUNISHMENT

A DISSERTATION SUBMITTED TO

THE FACULTY OF ASHLAND THEOLOGICAL SEMINARY

IN CANDIDACY FOR THE DEGREE OF

DOCTOR OF MINISTRY

BY DON ELIJAH ECKHART

ASHLAND, OHIO

NOVEMBER 22, 2020

To the participants who gave of their time to

read the resource and complete the survey

iii

Jesus answered, I am the way and the truth and the life.

No one comes to the Father except through me. (John 14:6 NIV)

APPROVAL PAGE

Accepted by the faculty and the final demonstration examining committee of Ashland Theological Seminary, Ashland, Ohio, in partial fulfillment of the requirements for the Doctor of Ministry degree.

______Academic Advisor Date

______Director of the Doctor of Ministry Program Date

ABSTRACT

The purpose of this project was to create a biblical theological resource that provides a plausible interpretation of Scripture about eternal punishment as an alternative to the Augustinian viewpoint which has prevailed in the Western

Church since the sixth century.

God wants everyone to be saved (1 Tim 2:3-4). Still, some people will go to eternal punishment (Matt 25:46). Both statements are true. The Greek word aionios, often translated eternal, can mean age or eon. Therefore, it is plausible that God can purify and save people in the afterlife. In a survey, mainline

Protestant pastors agreed with this interpretation, whereas certain other pastors disagreed.

CONTENTS

ABSTRACT ...... vi

CONTENTS ...... vii

LIST OF TABLES ...... viii

ACKNOWLEDGEMENTS ...... ix

Chapter

1. INTRODUCTION AND PROJECT OVERVIEW ...... 1

2. BIBLICAL, THEOLOGICAL, AND HISTORICAL FOUNDATIONS . . 24

3. REVIEW OF THE LITERATURE ...... 64

4. DESIGN, PROCEDURE, AND ASSESSMENT ...... 101

5. REPORTING THE RESULTS ...... 114

6. SUMMARY AND REFLECTIONS ...... 138

Appendix

1. PROPOSAL ...... 164

2. ASSESSMENT TOOL ...... 189

REFERENCES ...... 195

vii

LIST OF TABLES . . Page

Table 1. Goal #5: Jesus as the Mediator ...... 116

Table 2. Goal #1: Revelations from the Holy Spirit Prompting Study ...... 119

Table 3. Goal #6: Disobedient To Be Purified in the Afterlife ...... 122

Table 4. Goal #8: Teaching Alternative to Augustine’s Theology ...... 124

Table 5. Goal #2: Scriptural Interpretation of Eternal Punishment ...... 126

Table 6. Goal #3: Biblical Theological Resource ...... 129

Table 7. Goal #4: God’s Desire for People in the Afterlife ...... 132

Table 8. Goal #7: Eternal Destiny of Loved Ones ...... 134

Table 9. Goal #9: Biblical Theology for Christian Organizations ...... 136

viii ACKNOWLEDGEMENTS

This dissertation has benefited from the contributions of many people. I am grateful to those cited below, as well as many others.

To my parents Melvin Eckhart and Elizabeth Eckhart (both deceased) for faithful spiritual guidance through the years.

To my brother Pastor Dale Eckhart and his wife Edith. He and his friends read and commented on my book, which became the resource for this project.

To my wife Sue Ellen Eckhart for her patience while I pursued this goal.

To our son Nathan, who works in missions with a church in Columbus.

To our son Greg and his wife Kim.

To Dr. Dawn Morton, Director of the Doctor of Ministry Program.

To Dr. Russell Morton for serving as adviser for the dissertation.

To James Goetz for serving as field consultant for the dissertation and as developmental editor for my book (resource).

To Dr. Brenda B. Colijn for her guidance in preparing my book.

To Dr. JoAnn Ford Watson for her endorsement of my book.

To Rev. Thomas A. Snyder for his endorsement of my book.

To the Cascade Home Group of the Vineyard Christian Fellowship of

Grove City, Ohio, for participating in two Bible study sessions on the resource.

To Jesus Christ the Savior and Everlasting Hope of Humankind.

CHAPTER ONE

INTRODUCTION AND PROJECT OVERVIEW

“If I examine myself seriously, I find that I have to say; I myself am not a universalist, but God may be one” (Moltmann 1994, 143).

Jürgen Moltmann’s statement is both perplexing and profound. In this dissertation, we will strive to accomplish the purpose of providing a plausible interpretation of Scripture about eternal punishment as an alternative to the

Augustinian viewpoint. At the same time, we must always recognize that God makes the ultimate decisions about salvation.

Purpose Statement and Research Question

Church since the sixth century. The research question follows: To what extent did the biblical theological resource provide a plausible interpretation of Scripture about eternal punishment as an alternative to the Augustinian viewpoint which has prevailed in the Western Church since the sixth century?

The Augustinian viewpoint of eternal punishment is everlasting conscious torment. Augustine probably derived his view by reading Scripture in Old Latin, rather than in Greek, and by his belief in predestination. Still, variations of his viewpoint are evidenced in most church denominations today. This project examined biblical studies and theological views that demonstrate a plausible interpretation of Scripture as an alternative to the Augustinian viewpoint.

Conclusions

The project concludes that God can save persons in the afterlife. As a result, universal salvation is also a feasible alternative. It is up to God to decide.

The survey shows that three mainline Protestant pastors plus one similar scoring nondenominational pastor agreed with the project’s biblical theology that

God can save persons in the afterlife, whereas three Baptist pastors and two

Pentecostal pastors disagreed with the biblical theology. Two other nondenominational pastors did not have the same intensity of views as the previous pastors. However, if each is included with its nearest group, five pastors

(i.e., about half of the eleven pastors) agreed with the project’s biblical theology, and six pastors (i.e., about half) disagreed with the biblical theology.

Overview

The resource resulted from a study of the Bible about God’s desire that all be saved (1 Timothy 2:3-4). Augustine’s interpretation has been the predominant view for about fifteen centuries; it holds that people who are lost (implicitly most people) will face endless conscious torment in the afterlife. However, the Church

Fathers before the time of Augustine held diverse views on this topic. Some adhered to a view of universal restoration, whereby God could restore lost souls in the afterlife. The resource examined the dilemma of God’s desire that all be saved as contrasted with the theology promoted by Augustine and many other theologians up to today. The resource looked at this dilemma by researching what the Bible says and building upon the work of scholars and theologians.

The research project surveyed pastors of denominational and independent churches to obtain their responses to the resource. Their input was valuable as review of the resource and suggested ideas of how this study can progress. This feedback can be important for me or for others to develop the concepts further.

Foundations

How many Christians are saddened, even distraught, by the thought that their deceased parents or grandparents will face an existence of endless conscious torment? This sorrow is very real and personal to first-generation

Christians, especially in areas where Christianity is growing (e.g., Africa, Asia, and Latin America). While these new Christians believe in Jesus Christ as their

Savior, many of them have been taught a theology that those who died without knowing of and believing in Jesus Christ are doomed forever.

From another perspective, how many Christians agonize over the eternal destiny of their children and grandchildren who show no interest in the church or in following Jesus Christ? This concern is more pronounced in areas where

Christianity is declining, such as America and even more so Europe. What can the Church say to these people, as well as to the world?

The resource for this project asserts that there is much that the Church can say to Christians and to the world on these questions. It is a positive message about the God we serve and about God’s desire for people. Prompted by a vision from the Holy Spirit, I engaged in a thorough examination of Scripture, theology, historical views and church history, and contemporary perspectives on this subject. I believe that Christians will be surprised and encouraged to learn

that traditional theology of everlasting conscious punishment for the lost is just that; it is a theological interpretation, not the one and only way in which the Bible must be read. This resource presents a biblical theology which is more plausible than traditional theology, which has been prevalent since about the 6th century.

Personal Foundation

With the tune of the old hymn “Beneath the Cross of Jesus” playing in my head, new words came to my mind in the early morning of April 3, 1999. I got out of bed and wrote down these words. It was the first time I had heard them, and I knew they were from God, not me. Adding to the assurance that this was a revelation, I had seen visions earlier that morning. The Lord called me and has led me in examining the biblical basis for the ideas in this revelation.

1. Beyond the cross of Jesus, I cannot bear to see, The sight of that dear dying man Who gave His life for me; And when the picture quickly fades, I see the risen Christ, The One for Whom I’ll die myself...greets me saying “arise!”

2. Upon the cross of Jesus, for sin His blood was poured; His love a sacrifice for all, Christ is my Living Lord; So as my life has grown with Him, the story to be told; The One for Whom I’ve died myself...the first for me to hold.

3. What if I’d never known Him, what would “eternal” be? Would I be drowning deep inside, within a fiery sea? If I could gasp for one last breath, to utter one last word, From deep within my soul I’d cry...to God just for “mercy.”

4. If God could hear me calling, I know He’d grant my plea; But how much longer would it be until He rescues me? And then a figure comes in view -- who could this savior be? He’s Jesus Christ, my Servant King...the God I long to see!!!

The song is divided into two parts. Verses 1 and 2 reflect a life devoted to

Jesus and eternal life which flows naturally from earthly life, unbroken by death. I will refer to this person as “Adjoined.” The name is intended to reflect an individual who is aligned with Jesus; that is, the person obeys Christ. Verses 3 and 4 represent a person who is lost and experiencing eternal punishment. I will call this individual “Alone” because of the solitary state in which the person exists. Totally helpless, this person is in despair until calling to God for “mercy.”

Then Jesus saves the wretched soul from the fiery sea.

This revelation is not how the Bible is generally read; that is, according to how most Christians understand it or are told what it means. Before April 3, 1999,

I would not have even considered the possibility that Jesus saves in the afterlife and that God wants everyone to be saved. Even with the revelation, I did not know what to do regarding it. After completing an earlier calling, I took classes in

Biblical Greek and Hebrew at a local church. Then the Holy Spirit led me to enroll in seminary. However, there is no specific curriculum on this topic. As led by the

Holy Spirit, my classes and papers were structured to study biblically whether the revelation is true. Thus, the approach taken by this resource was to follow the guidance of the Holy Spirit in studying Scripture for truth revealed in it.

Biblical Foundation

The biblical foundation examined three passages: 1 Timothy 2:3-6,

Matthew 25:31-46, and 1 Peter 3:18-22. In the first passage, God desires that all people be saved. “God our Savior, who desires everyone to be saved and to come to the knowledge of the truth. For there is one God; there is also one

mediator between God and humankind, Christ Jesus, himself human, who gave himself a ransom for all” (1 Tim 2:3-6 NRSV). Placher describes a dilemma.

Christians today continue to discuss one very old debate—whether some people will end up lost or punished eternally. The dominant view among Orthodox, Catholics, and Protestants has been that all human beings are sinners who deserve to go to hell but that God graciously rescues some— but only some. (Placher 2003, 334)

It may be surprising for some Christians to think that God wants everyone to be saved. Sin and rebellion against God continue to abound on earth. The question seems settled for many Christians: not all people have been saved or will be saved. Yet, what meaning are we Christians to understand from the Scriptures indicating God’s desire that everyone be saved?

At the judgment in Matthew 25:31-46. all people of all places and times appear before Jesus, and he separates them as a shepherd separates the sheep from the goats. The sheep are on Jesus’ right and the goats are on his left. Jesus tells those on his right that they are to inherit the kingdom of God, while Jesus says to those on his left that they are to go to the eternal fire prepared for the devil and his angels. Thus, the passage ends with this summary verse: “And these [the ones of Jesus’ left] will go away into eternal punishment, but the righteous into eternal life” (Matt 25:46 NRSV).

The resource offers an explanation of the biblical meaning of eternal life and eternal punishment. A key to understanding is the Greek word aionios. It is translated as “eternal” in Matthew 25:46, cited above. Aionios has a wide range of meaning in Greek and can mean an age or eon. According to Moltmann,

The Greek word aionios, like the Hebrew word olam, means time without a fixed end, a long time, but not time that is ‘eternal’ in the absolute,

timeless sense of Greek metaphysics. Consequently there are plurals olamim or aiones, which there cannot be for timeless eternity, because timeless eternity exists only in the singular. If damnation and the torments of hell are ‘eternal’, they are then aeonic, long-lasting, or End-time states. Only God himself is ‘eternal’ in the absolute sense, and ‘unending’ in the qualitative sense. (Moltmann 1994, 242)

In addition, “fire” can be used symbolically in the Bible to mean purifying.

“Fire, in its symbolic use, is also spoken of as purifying, the emblem of a healing process effected upon the spiritual natures of persons in covenant with God…”

(Harrison ed. 1988, 426). Therefore, when “eternal” and ‘fire” are combined as one term, eternal fire can be understood as purifying that takes place within the age following this world. As a result of these and other reasons, the resource envisions the purpose of eternal punishment as corrective and restorative, thus reforming the prevalent view of endless punishment or torment that has been held by the church since about the 6th century.

A second theme of the resource concerns the eternal condition of those

Christians who do not follow the leading of the Holy Spirit to obey Jesus as Lord.

After reviewing various biblical passages, a distinct difference can be observed between people who obey Jesus as Lord during their earthly lives and those who consider themselves Christians but do not live in obedience to Jesus. True followers of Jesus obey willingly as the genuine response of a grateful heart overflowing with devotion to Jesus. While it is recognized that sanctification may occur at various times and in various ways, what about the individuals who do not follow, or even choose not to follow, the leading of the Holy Spirit in the sanctification process? Under this resource, the answer is straightforward: these people can be saved, for everyone ultimately can be saved, but they will not

enter the fullness of the kingdom of God until after a period of correction. In contrast to those who did not fully obey Christ during their earthly lives, those who did obey need no such correction before entering heaven.

To clarify, correction in the afterlife according to the resource is not the same concept as purgatory. Protestants have disagreed with the concept of purgatory because of its use of indulgences or other personal merit as an unbiblical supplement to the grace given by Jesus Christ.

The theology which underpinned indulgences rested on the doctrine of the treasury of merits. Christ, by his sacrifice on the cross, created an inexhaustible store of merit, to which is added that of the martyrs and saints. (Tingle 2012, 209)

The resource concludes that because we know that God desires everyone to be saved, and because we know that Jesus is the mediator between God and humankind (1 Tim 2:3-6), we can ask Jesus to save all humankind. Note that the resource is not saying that everyone will be saved. It is saying that salvation decisions in the afterlife are the prerogative of God. As we trust Jesus for our own salvation, we can trust Jesus to be the mediator for others.

The third scriptural passage, 1 Peter 3:19-20, shows that Jesus could have descended into hell after his crucifixion and communicated with the spirits of the dead. Jesus’ action would suggest that these people are desired by God.

The first passage of this chapter, 1 Timothy 2:3-4, informed us that God desires that everyone be saved. Therefore, 1 Peter 3:19-20 may imply that the people who were disobedient in the days of Noah could have been saved by the presence of Jesus and his message. This opens the possibility for others to be saved.

Theological Foundation

The theological foundation considered the theological theme of the potential for God saving people in the afterlife and for universal salvation as described by three twentieth-century theologians. Each theologian developed the theme in a different manner. Karl Barth (1886–1968) was a Swiss pastor of the

Reformed tradition. Barth observed that since Jesus Christ has not yet spoken as

Judge, we cannot assume what his word will be to us or to others. “For He has not yet spoken universally of Himself and the act of reconciliation accomplished in Him” (Barth 1962, 903). Therefore, we are to live in hope for all the world in light of God's reconciliation of the world to Himself.

The meaningful thing which he [a Christian] is permitted and commanded and liberated to do in face of it is as a Christian, and therefore unambiguously and unfalteringly, to hope, i.e., in face of what seems by human reckoning to be an unreachable majority to count upon it quite unconditionally that Jesus Christ has risen for each and every one of this majority too; that His Word as the Word of reconciliation enacted in Him is spoken for them as it is spoken personally and quite undeservedly for him.... (Barth 1962, 918)

Karl Rahner (1904–1984) was a German Jesuit and an influential Roman

Catholic theologian. Rahner observed two forms of eschatology in Scripture: individual and collective. Each person's ultimate destiny is connected to that of all humankind. Although there is good reason to believe that God's plan is that all of humanity be saved, for the individual the decision is also linked to freedom of choice. “Rather the existence of the possibility that freedom will end in eternal loss stands alongside the doctrine that the world and the history of the world as a whole will in fact enter into eternal life with God” (Rahner 1978, 444). Despite this paradox, which humans may not be able to resolve, we can be confident that

Jesus Christ is the answer connecting the ultimate destiny of each individual with that of humankind. This is so because life is “a drama which has already reached its irreversible climax in Christ” (Rahner 1978, 446).

Jürgen Moltmann (1926–) is a German theologian who views the Last

Judgment not as a time for retribution but for God to establish justice and righteousness in preparation for the “new heaven and new earth.” Moltmann believes that God's judgment will make all things right, and God's kingdom will bring new life. “The reconciliation of the universe comes about through the

Judgment in which God reveals the righteousness that creates justice and puts things to rights, in order that he may gather all and everything into the realm of his glory” (Moltmann 1996, 243-244). Jesus' death on the cross is the reason for reconciliation and for hope in the restoration of all things.

While each of the three theologians has solid biblical and theological grounds for asserting that everyone can be saved, they stop short of definitively saying that everyone ultimately will be saved. Still, these three theologians have advanced the hope of Christ-mediated salvation for all, and they have set the stage for further development in the twenty-first century.

Historical Foundation

The historical foundation explored effects resulting from the Second

Council of Constantinople, which was also known as the Fifth Ecumenical

Council and which met in 553. It was a key event in determining if universal restoration, as espoused by Origen and others, would be allowed in the western

Church. Origen is known for his theology of apokatastasis, or universal

restoration, in which all created beings will be restored to their intended harmony with God. Origen developed a systematic theology, including apokatastasis, and

“his De Principiis is perhaps the first attempt at a thorough-going dogmatics”

(Greggs 2011, 30). According to Origen’s theology, universal restoration is linked to prior purification in the afterlife.

[W]hen the soul has gathered together a multitude of evil works, and an abundance of sins against itself, at a suitable time all that assembly of evils boils up to punishment, and is set on fire to chastisements; when the mind itself, or conscience, receiving by divine power into the memory all those things of which it had stamped on itself certain signs and forms at the moment of sinning, will see a kind of history, as it were, of all the foul, and shameful, and unholy deeds which it has done, exposed before its eyes: then is the conscience itself harassed, and, pierced by its own goads, becomes an accuser and a witness against itself. (Origen, De Principiis, Book II, Chapter 10, 4)

Apparently the Second Council of Constantinople condemned certain parts of universal restoration, not the theological idea. ““Even in the anathemas against Origen associated (in some manner) with the Fifth Ecumenical Council, the objection seems not to have been with a universal apokatastasis per se…”

(Harmon 2003, 132). Still, the council’s actions diminished interest in the idea of universal restoration. Concurrently, the influence of Augustine of Hippo, including his views on everlasting torment for the lost, increased significantly.

Augustine's rising influence can be illustrated during the papacy of

Gregory the Great, who became pope in 590.

What for Augustine was conjecture, in Gregory became certainty. Thus, for instance, the theologian of Hippo had suggested the possibility that there was a place of purification for those who died in sin, where they would spend some time before going to heaven. On the basis of these speculations of Augustine, Gregory affirmed the existence of such a place, and thus gave impetus to the development of the doctrine of purgatory. (Gonzalez 1984, 1:247)

The idea of purgatory sounds much like what is found in the writings of Clement of Alexandria, Origen, and Gregory of Nyssa with respect to purging, correction, and restoration. Nonetheless, purgatory is a place essentially for those who died as participants in the church receiving the means of grace through it, whereas the purging and restoration envisioned by the three above-mentioned church fathers was for all humanity. Thus, the eternal fate of those who die outside the faith was unaltered by the doctrine of purgatory. Augustine's idea of everlasting conscious torment for the lost continued on, as it largely does today.

The doctrine of everlasting torment for the lost was not addressed by the

Protestants during the Reformation. Protestants did reject the idea of purgatory because they found no biblical basis for it. In addition, Reformers objected to purgatory because it relied on a concept of merit which in part could be earned by people to shorten the time in purgatory and it was linked to an extensive money-producing venture for the Roman Church. By contrast, Eastern

Orthodoxy, which was involved in the first major church split with the Roman

Church in 1054, does not agree with the doctrine of purgatory. (Walls 2008, 242–

243). The acquisition of personal merit is not supported by the biblical concepts of justification by God's grace through faith and righteousness to each believer from Jesus Christ. Therefore, instead of the limited scope of purgatory (for

Roman Catholics only), it is time to study the Bible and related theology to determine if it allows correction and purification of all people after death.

Augustine's view of endless torment relates to his belief in predestination.

for if all had remained under the punishment of just condemnation, there would have been seen in no one the mercy of redeeming grace. And, on the other hand, if all had been transferred from darkness to light, the severity of retribution would have been manifested in none. But many more are left under punishment than are delivered from it, in order that it may thus be shown what was due to all. (Augustine, De civitate (City of God), Book XXI, Chapter 12).

The logical consequence of predestination, in addition to some being saved and the others condemned, would be that those who are condemned eternally would face an endless punishment. Otherwise, if they could be saved after death, there would be no lasting predestination in two distinct eternal states, as Augustine had described. Indeed many of Augustine's ideas have been used pervasively in the Western church. After fifteen centuries, it is time to reevaluate

Augustine's view that eternal punishment for the lost means everlasting torment.

Contemporary Foundation

This section focused on the authority of God and the authority of Scripture, as described in several contemporary Christian writings. I showed how these perspectives are related to the resource for this project. Namely, these writings demonstrate the need to view Scripture in light of the ultimate authority of God and to re-examine Scripture when old interpretations no longer capture the full meaning of God’s message to the church and to the world.

Michael Joseph Brown and Manfred T. Brauch focus on the authority of

Scripture. Brown cites the way that the texts of the Bible came to us for its authority. He emphases that Scripture came by way of witnesses chosen by God.

The purpose of Scripture is to enable us to know and experience God. Brauch has a similar view of the authority of Scripture in terms of God’s initiation and

human action. He cautions against abusing Scripture or misusing Scripture. He stresses the importance of accepting the intention of Scripture seriously.

William Stacy Johnson points out that there is a movement today to return to a unified narrative of Scripture. Johnson makes the case for moving beyond foundations. This is necessary, he argues, to take into account the many nuances of Scripture which do not fit neatly into foundations. Therefore, the full meaning of Scripture can only be discovered by delving into more of the details of Scripture without the overlay of foundations to restrict their meaning. Second,

Johnson makes the case for moving beyond totality. This approach recognizes that there is open-endedness in Scripture which allows many different interpretations. Johnson stresses that that this does not mean that any and all interpretations are acceptable. Interpretation must go through a rigorous process of exegesis, analysis, and discernment. Going beyond totality produces conceptions of Scripture with variations and multi-layers. Johnson sees this as a positive development in understanding the many facets of Scripture. Third,

Johnson makes the case to move toward the Other, which may be understood as anything that is beyond our experiences and way of thinking. Another understanding of Other is the poor and needy – those to whom we do not relate in their circumstances. A third understanding of Other is what is to come; that is, the age of messianic fulfillment which frees and fulfills us.

Johnson encourages understanding what God has done in the past and what God is doing in the present. Johnson also stresses the importance of hope.

“To that extent, we read the Scriptures not only with a rule of faith but also a rule

of hope” (Johnson 2003, 116). While no one should purposefully misinterpret

Scripture, Johnson’s observation about the open-endedness of Scripture is where the hope about which he speaks may be illuminated. The resource for this project, which is based on Scripture, presented such hope.

Ellen F. Davis and Richard B. Hays suggest that more is to be discovered in Scripture through the guidance of the Holy Spirit, particularly in the era we live.

We live in the tension between the “already” and the “not yet’” of the kingdom of God; consequently, Scripture calls the church to ongoing discernment, to continually fresh rereadings of the text in light of the Holy Spirit’s ongoing work in the world. (Davis and Hays 2003, 5)

Jesus Christ paid for our place in the kingdom of God by his death on the cross and resurrection from the grave. His sacrifice and victory have already happened. Yet we do not yet experience the fullness of the kingdom of God.

Thus, we live in the age of the “already” but “not yet.” Still, we have hope in what

God will do for us and others. We look forward to God’s kingdom where we will enjoy fellowship in the presence of God.

N. T. Wright asserts that the authority of Scripture is relevant when it is in conjunction with God’s authority. Wright holds that God’s authority is supreme and the authority of Scripture is a means to an end as determined by God.

I have tried, in particular, to face head-on the question of how we can speak of the Bible being in some sense authoritative when the Bible itself declares that all authority belongs to the one true God and that this is now embodied in Jesus himself. The risen Jesus, at the end of Matthew’s gospel, does not say, “All authority in heaven and on earth is given to the books you are all going to write,” but “All authority in heaven and on earth is given to me.” (Wright 2011, XI)

According to Wright, Scripture should be viewed as helping us to understand Who God is, at least in part and in ways that God has chosen to

show us. This in turn helps us to understand who humans are in relation to God and in relation to each other. Therefore, Wright points out that the Bible is not a list of rules or a collection of doctrines. God is sovereign over the world, yet the world today contains corruption and violence. This will change someday, however, when the kingdom of God emerges in its fullness by the authority of

God. Scripture should inspire us to work toward the coming kingdom of God.

Wright’s focus on the authority of God was helpful for this doctoral project.

Although Scripture has a critical role in helping us to know God and God’s purposes, it can be interpreted in various ways, as has been done through the centuries. Still, we can rely on our understanding of Who God is through the

Scriptures and through the Holy Spirit. In my resource, I describe the heart of

God, as seen in the Scriptures. The relationship of God to humans is better understood when the heart of God is understood. The nature of God is love (1

John 4:16). God shows mercy, and Christ is faithful. These key qualities help us to understand God’s relationship with humans. Although God is just, God can also show love. In fact, the justice of God is necessary to bring about the kingdom of God that has true love abiding among people always. God has a heart for the lost, and it would be more irrational to think that God’s desire for lost people would cease than to think that God’s desire for the lost would continue even after their death. God is sovereign and can accomplish all that God wants to be fulfilled. Faith is a gift from God and can be sparked at any time. We see this in people in this life and can believe that it can happen in the afterlife.

Robert Farrar Capon stresses that Jesus came to save not to judge or condemn (Capon 1993, 18). Capon continues, “And the rest of the New

Testament makes it quite clear that his salvation works by grace through faith not by frightening people into getting their act together” (Capon 1993, 18 emphasis original). Thus, an early indicator of Capon’s biblical theology is that he relies on grace and faith, while he rejects pressuring people to live Christian ideals or moral standards. Capon emphasizes that Jesus came for us while we were in our state as sinners.

Rob Bell believes that God’s love is the reason everyone can have hope.

He provides scriptural evidence that God is love. Then, he asks penetrating questions. “Has God created millions of people over tens of thousands of years who are going to spend eternity in anguish? Can God do this, or even allow this, and still claim to be a loving God?” (Bell 2011, 2). These questions may seem inappropriate for some Christians, yet some form of the first question is asked by

Christians and non-Christians.

Allan McNicol focuses on two passages in Revelation (McNicol 2011, 97,

103). The first passage is Revelation 19:11-21. The rider on the white horse is called Faithful and True, as well as King of kings and Lord of lords. Thus, the rider is unmistakably Jesus Christ. He defeats the kings and nations, and the beast and the false prophet are thrown alive into the lake of fire. However, the kings and nations are not thrown into the lake of fire, there being no specified evidence that humans are consigned that fate. Nevertheless, the picture is bleak, for the flesh of the kings and nations is eaten by birds.

Next, we look at the second passage: Revelation 21:22-27. There is a sharp contrast between it and the first passage. Whereas in Revelation 19:11-21, they were defeated by the King of kings and Lord of lords, in Revelation 21:22-

27, the nations and kings are permitted to enter the New Jerusalem.

Thomas Talbott discusses the open gates of the new Jerusalem (Rev.

21:25). Talbott’s vision is consistent with the entryway for the nations and kings as described by McNicol. However, Talbott envisions a more expansive phenomenon, with additional people entering through the city’s open gates from the lake of fire (Talbott 2003, 50). This is significantly different from the traditional view of eternal punishment where only those who were saved during their earthly life are allowed in the new Jerusalem. Furthermore, under the traditional view, the open gates signify that no one wants to leave. Under Talbott’s view, the open gates signify the lost, now redeemed, can enter. People from the lake of fire would be permitted to enter the new Jerusalem after repenting and being purified in the lake of fire.

Hans Urs von Balthasar (1905–1988) was a prominent and prolific Swiss

Roman Catholic theologian and priest. He perceived that after Jesus died on the cross, Jesus entered into solidarity with the dead in hell. “In the same way that, upon earth, he [Jesus] was in solidarity with the living, so, in the tomb, he is in solidarity with the dead” (von Balthasar 1990, 148-149). Jesus did so as a servant, thus reaching those people in a way that no one else can. Von Balthasar cautions that human choice is still operative and that everyone may not be saved. Nevertheless, he sees the opportunity presented to all humans, and he

believes that the church should view the possibility of salvation in this light. Von

Balthasar emphasizes Jesus' role as servant in addition to Savior and Lord. “Only in absolute weakness does God will to mediate to the freedom created by him the gift of love that breaks from every prison and every constraint: in his solidarity from within with those who reject all solidarity” (von Balthasar 1997, 153).

Context

The context was a survey of pastors to determine their responses as to how they viewed the resource. The pastors surveyed were members of various

Christian denominations as well as independent Christian churches. The pastors’ review of the resource was intended to find out whether they believed the biblical theology developed in the resource is accurate and persuasive. What did they like about the resource, in terms of consistency with biblical themes and presentation of biblical ideas? Were there specific areas which they could cite as not correct biblically? The survey was also designed to obtain the pastors’ ideas about how the biblical theology of the resource can be progressed. In other words, did they have ideas for further research and would they be interested in pursuing this topic? Pastors were also free to make any comments they believed were important for the resource or to explain their views.

Definition of Terms

is also one mediator between God and humankind, Christ Jesus, himself human, who gave himself a ransom for all” (1 Tim. 2:3-6 NRSV).

Eternal and aionios – Eternal is the translation used by the New International

Version and the New Revised Standard Version for the Greek word aionios, for example in Matthew 25:46. Aionios has a wide range of meaning and can be used to refer to a long period of time or a future age which is not endless.

The term aionios, which seems to have been introduced by Plato and comes into its own in the Scriptures, is more complex [than aidios]: it may indicate a long period of time, or, in the Platonizing writers, an atemporal or transcendental timelessness. Very broadly, aionios corresponds to the uses of aion, which means a lifetime, a generation, or an entire age or epoch, particularly in Stoicizing contexts; in Christian writings, aion may refer to the temporal age prior to creation, to the present world, or, most often, to the epoch to come in the next world. Aionios may also acquire the connotation of strict eternity, particularly when it is applied to God or divine things: here, the sense of the adjective is conditioned by the subject it modifies. There is also a technical sense in Christian theology, in which aionios may refer more specifically to the aion that follows upon the resurrection but precedes the final reintegration or apocatastasis, which in the view of Origen and his followers will signal the salvation of all, including those who have until this moment been subject to redemptive punishment. (Ramelli and Konstan 2013, 237)

Universal salvation or universalism – “Christian universalism is the belief that

God will (or, in the case of ‘hopeful universalism,’ might) redeem all people through the saving work of Christ” (MacDonald 2011, 1 emphasis original).

Project Goals

Church since the sixth century. The nine project goals were:

1. This resource will describe revelations from the Holy Spirit that are used as

prompts for scriptural study about eternal punishment.

2. This resource will provide a plausible interpretation of Scripture about eternal

punishment.

3. This resource will explain the concepts in the biblical theological resource so

that they are understandable.

4. This resource will provide information that can change people’s

understanding of God’s desire for people in the afterlife.

5. This resource will explain scripturally how Jesus is the Mediator who can

bring about salvation to people in the afterlife.

6. This resource will explain how people who think they are saved but do not

obey Christ in this lifetime may be in need of purification in the afterlife.

7. This resource will encourage Christians who are concerned about the eternal

destiny of loved ones.

8. This resource will provide a biblical theology which can serve as a teaching

alternative to Augustine’s theology of endless conscious torment for the lost.

9. This resource will provide a useful biblical theology for Christian organizations

to consider God’s purposes for “lost” people after death.

Design, Procedure, and Assessment

The survey was given to eighteen pastors. These pastors were selected because they were affiliated with various denominations or were affiliated with independent churches, were located in the same general geographical area, and had viewpoints on the subject of the resource. The procedure was to gather

survey responses from at least ten pastors. Eleven pastors completed the survey and returned it by U.S. Mail, email, or in person.

The assessment included a set of quantitative questions and a set of qualitative questions. A set of 27 quantitative questions related to the project goals and employed a 5-point Likert scale, which ranges from 1 for strongly disagree, 2 for disagree, 3 for neither agree or disagree, 4 for agree, and 5 for strongly agree. The set of qualitative questions was open-ended for the pastors to give feedback in areas not covered by the quantitative questions or that they wanted to provide amplification.

Personal Goals

To say that this venture has been easy for me would overlook one of my greatest weaknesses: fear. I have been afraid of what people would say about me. Would they call me a heretic? Thus, I have wrestled with these issues even while diligently studying and becoming convinced that this biblical theology has much to offer to people who are consumed with anxiety about whether one or more of their loved ones has gone to hell or may go to hell. My fear has also been overcome by the joy of demonstrating who God really is. My fears have been overcome by the Holy Spirit showing me that this resource will benefit people. This project has taken me to the next step in sharing this material with others. When fear arises, I am confident that God will give me peace and direction.

The resource that I shared started with a vision from the Holy Spirit. This vision prompted me to study the Bible and theology intensely for about ten years.

Visions and dreams are not an everyday occurrence for me; however, I have received other visions and dreams. From this project, I have learned that some pastors can relate to visions and dreams, while others cannot. Actually visions and dreams were not the end result; they prompted biblical and theological study.

Part of the mystery of my journey is that I felt the Lord calling me yet each step unfolded one at a time. I believe this is how God intended it. At the same time, I believe that God wants to show me more. Therefore, I want to be equipped to receive and act on the movements of God as I am called.

My personal goals include:

1. To live my life confident in the Lord when fear arises.

2. To have quiet time with God and to share visions with particular people as guided by the Holy Spirit.

3. To better observe movements of God and respond accordingly.

Plan of the Paper

The paper is composed of six chapters. The next chapter, Chapter Two, provides biblical, theological, and historical foundations. In Chapter Three are reviews of contemporary literature. Chapter Four covers the design, procedure, and assessment of the project. The survey results are reported in Chapter Five.

Chapter Six gives a summary and recommendations.

CHAPTER TWO

BIBLICAL, THEOLOGICAL, AND HISTORICAL FOUNDATIONS

Is it possible for a valid biblical interpretation of eternal punishment to be discovered and placed alongside the predominant, centuries-old interpretation?

How would Christians such as pastors react to this perplexing situation? The purpose of this project is to create a biblical theological resource that provides a plausible interpretation of Scripture about eternal punishment as an alternative to the Augustinian viewpoint which has prevailed in the Western Church since the sixth century. The research question follows: To what extent does the biblical theological resource provide a plausible interpretation of Scripture about eternal punishment as an alternative to the Augustinian viewpoint which has prevailed in the Western Church since the sixth century?

To amplify the purpose statement and the research question, this paper studies a biblical alternative to Augustine’s view of everlasting conscious torment or any similar view of eternal punishment. It also includes pastors’ views of this project. This chapter considers biblical, theological, and historical foundations.

Biblical Foundation

Is God indifferent as to whether people are saved? The Bible gives a clear answer. God is not indifferent; in fact, God wants everyone to be saved. This amazing truth reflects God’s heart for people. Then a second question needs to be addressed: can God’s desire for all to be saved take place in accordance with

Scripture? In this chapter, we will consider these questions by examining three biblical passages: 1 Timothy 2:3-6, Matthew 25:31-46, and 1 Peter 3:18-22.

God Desires Everyone to Be Saved (1 Timothy 2:3-6)

God our Savior, who desires everyone to be saved and to come to the knowledge of the truth. For there is one God; there is also one mediator between God and humankind, Christ Jesus, himself human, who gave himself a ransom for all…. (1 Tim 2:3-6 NRSV) (Unless otherwise noted, all scripture references are taken from the NRSV -- New Revised Standard Version.)

This passage, particularly 1 Timothy 2:3-4, is seen as an expression of a marvelous truth abounding in hope: God desires for everyone to be saved; Jesus is the mediator between God and humankind, and Jesus became the ransom for all. Morris provides context for this passage.

It is clear that for the apostle [Paul] the bringing of salvation to people everywhere was of the first importance and that, though his own ministry was largely to the Gentiles, this did not mean that he had ceased to care about Israel. His agonizing over his nation in Romans 9–11 should never be forgotten. We should probably understand the statement that God wills “all people to be saved” (1 Tim 2:4) in this connection. It is the negation of all exclusivism, be it that of the Jews or of the later Gnostics (who confined salvation to those who had special enlightenment). “All” is to be understood in the same way as it is in the following sentence, which speaks of Christ as giving himself “as a ransom for all” (1 Tim 2:6). We should certainly not take it in the sense that God sets his will on the salvation of the whole human race and is disappointed. (Morris 1995, Salvation)

First, Morris states that Paul believed that taking the message of salvation everywhere to be of utmost importance. Many agree that Paul had a calling from

God. Still, Morris would do well to remember his word “everywhere” in his analysis. It is best to understand Scripture as it is written: God desires everyone to be saved (1 Tim 2:3-4). That was the underlying motivation for Paul to spread the Good News. Further, Paul wanted to convey that message to Timothy so that he would be of like mind in sharing the Gospel. The message follows directly from 1 Timothy 2:1 in which Paul urges Timothy that prayers be made for

everyone. Second, Morris considers “all people” to mean “the negation of all exclusivism” (Morris 1995, Salvation). Morris compares 1 Timothy to Paul’s longing for salvation for particular groups of people: Jews and Gnostics. Paul had such a longing, which is in harmony with his overall message, which Morris fails to convey. Paul is expressing his belief of what God desires. Third, Morris’s last sentence is an interesting hybrid. “We should certainly not take it in the sense that God sets his will on the salvation of the whole human race and is disappointed” (Morris 1995, Salvation). This statement reflects the heart of this dissertation. If God set his will (“desire”) on salvation, he can fulfill it and not be disappointed.

Before considering the next source, it would be helpful to review the plain reading of the passage, which can be stated as follows. This passage contains several phrases which point to God's desire that people be saved. First is an explicit phrase that God wants everyone to be saved (1 Tim 2:4). Later in this dissertation, we will address human freewill as a salvation obstacle that can be overcome by God. Second, the clear statement that there is one God gives firm assurance that God is not competing with other so-called gods for people's eternal well-being (1 Tim 2:5). Third, Jesus Christ is the mediator between God and humankind (1 Tim 2:5). Since the text says "humankind," all humans are covered by Jesus' mediation, which not only includes his atonement on behalf of humans, but also his continuing mediation with the Father on our behalf. Fourth, with Jesus as human (1 Tim 2:5), as well as the Son of God, his mediation is

perfectly relevant for us as humans. Fifth, Jesus gave himself a ransom for all people (1 Tim 2:6). No one is precluded from Jesus' sacrifice for humans.

The guiding approach followed by this dissertation is to accept God’s desires and determine if they can be carried out according to Scripture. Douglas

Moo disagrees, “Moreover, it is not at all clear on logical or theological grounds that whatever God ‘desires’ he accomplishes” (Moo 2004, 101). Moo describes two interpretations to support his viewpoint.

What, then, does Paul mean in this verse? Two interpretations deserve mention. (1) Since Paul seems to be combating in the Pastoral letters a heresy that confined salvation to a select few, the point of verse 4 might be that God extends a gracious offer of salvation to all human beings. Only some, however, will accept. (2) Or Paul might be emphasizing that God’s will for salvation extends to “all kinds of people.” (Moo 2004, 101)

According to Moo’s first point, it is consistent with Scripture that God extends a gracious offer of salvation to all human beings. Yet, Moo does not acknowledge that some people have never heard of Jesus Christ. Others, as Moo implies, will not accept God’s offer, at least not in this life. Therefore, Moo does not consider that some can be saved by God in the next life. Salvation in the afterlife is possible as will be shown in the next biblical section Matthew 25:31-46, in the

Theological Foundation, and in Chapter Three.

David deSilva discerns that overturning distinctions between ethnic groups and foods may be at the root of the universalistic statements in 1 Timothy 2:3-6.

This manifests itself in the Pastorals in the universalistic statements such as Titus 2:11: “For the grace of God has appeared, bringing salvation to all” (NRSV). Jesus Christ gave himself as a ransom for “all” (1 Tim 2:6) even as God desires “all to be saved and to come to the knowledge of the truth” (1 Tim 2:4) and acts as Savior “of all, especially of those who believe” (1 Tim 4:10). The emphasis on all people as the objects of God’s mercy and deliverance echoes Paul’s emphasis on God’s grace toward

Jew and Gentile, God’s determination to deliver both from their human predicament, which unifies both ethnic groups into a single “all” (as in Rom 3:23). (deSilva 2004, 757)

Since Paul’s letters were written after the cross, a new understanding of

God’s purposes for people was emerging. Paul reached out to the Gentiles with the Gospel, and he wanted no barriers to inhibit them. Paul’s reasons for the universalistic statements in 1 Timothy 2:4 and 6.are not explicitly stated, but can be discerned as deSilva has done. Still, the recipients of Paul’s letters (Timothy,

Titus, and Romans) saw them with the comprehensive “all” or “everyone,” which indicates God’s desire for all people. The same semantics apples today. Jews and Gentiles would have incorporated all people in Paul’s concept. That Gentiles could be included as people of God is a monumental development, just as salvation can be granted by God to the lost (to be explained).

Brenda Colijn describes as universal God’s offer of salvation in the context of 1 Timothy 2:3-6, the passage we are studying. She cites other New Testament passages from John and 1 John that support a universal view of God’s offer of salvation. The Greek word soteria means salvation.

Both the Gospels and the Epistles describe God’s offer of soteria as universal. God wants everyone to be saved (1 Tim 2:4) and has sent Jesus to be the savior of the world (Jn 4:42; 12:47; 1 Jn 4:14). Jesus died not just for the sins of some—those who have believed—but for the sins of the whole world (1 Jn 2:2). Although God offers soteria to all, only those who respond can receive its full benefits. (Colijn 2010, 138)

The appropriate response includes not only believing in Jesus as Savior, but also obeying Jesus’ commandments. Two biblical scholars amplify this point: “Jesus teaches that participation in salvation depends not only on faithfulness to Jesus

…, but also on fulfilling his commandments, particularly his authoritative interpretation of the Torah“ (Watt and du Toit 2013, Salvation).

Although God wants everyone to be saved, everyone may not make the necessary response of obedience to Christ. This poses a challenge for churches to teach discipleship. According to the Bible, half-hearted devotion to Jesus is unacceptable. What happens to people who do not follow God leading them in sanctification? (For examples of relevant scriptures, see Rom 15:16, 1 Cor 6:11,

1 Thess 5:23, and 1 Pet 1:2.) Does this mean that they are not saved? Church doctrines have been sought to resolve this dilemma.

As we study the second passage of Scripture (Matt 25:31-46), we will see how the salvation offered by God can be received by more people than traditional doctrines indicate. Jesus is the mediator between God and humankind (1 Tim

2:5) and has reconciled the world to God. This has far-reaching effects for all people. Jesus continues to be the mediator. Based on 1 Timothy 2:3-4 and

Matthew 25:46 in the Greek, God’s offer of salvation can be extended to those throughout the centuries who never even heard of Jesus Christ and indeed to all of humanity

Eternal Life and Punishment (Matthew 25:31-46)

The second passage, Matthew 25:31-46, seems to contradict 1 Timothy

2:3-6, the first passage above. Jesus separates the people as a shepherd separates sheep from goats. He sends those on his left to the eternal fire (v. 41).

Then, at the end of the passage (v. 46), the people on Jesus’ left go into eternal punishment, while the people on his right go into eternal life. Thus, it seems that

God’s desire that everyone be saved, as stated in 1 Timothy 2:3-4, will not happen. However, by examining Scripture in biblical Greek, we will see how this apparent contradiction can be resolved. The biblical Greek word often translated as “eternal” is shown in this summary as age or forever, and is explained further below. This summary of Matthew 25:31-46 shares the essence of this passage,

When the Son of Man comes to sit on his throne in glory, he will address all the nations. All the angels are with him. This is a phenomenal event! He will separate the people as a shepherd separates sheep from the goats, with the sheep on his right and the goats on his left. Then the king will invite those on his right to inherit the kingdom because when he was hungry they gave him something to eat, when he was thirsty they gave him something to drink, when he was a stranger they welcomed him, when he was naked they gave him something to wear, when he was sick they took care of him, and when he was in prison they visited him. The people on his right are puzzled. When did we do these things, they asked. The king will assure them that whenever they did it to one of the least of these, you did it to him. Then the king will tell those on his left to go away into the fire, which was prepared for the devil and his angels, because they did not help the least of these. These people will be in this special fire for an age or even forever. Thus, the people on the king’s left will go into eternal punishment for an age or even forever, while the righteous will go into eternal life which lasts forever.

It is clear that the Son of Man has authority over all the nations since they are gathered before him. Thus, this is a Christ-event of universal magnitude.

Jesus separates the people into two groups: the sheep on his right and the goats on his left. Another set of people, the least of these, may constitute a third group or may be included in one of the first two groups, presumably with the sheep.

The passage underscores God’s concern for the disadvantaged and the poor. Followers of Christ help people who are called "the least of these.” Those who help the downtrodden may not receive a tangible reward on earth, yet they receive an eternal reward when their deeds are done for Jesus. Regarding Luke

12:13-21, “Jesus points to the folly of storing up wealth as the world counts it but being found poor toward God on the day when the naked soul stands before

God” (deSilva 2004, 325). Moreover, regarding Luke 14:12-14, “Jesus trades here on the idea of reciprocity: giving has no merit in God’s sight as long as we spend our resources on those who will return the same to us another day.

Treating the needy to hospitality and a meal, however, yields significantly greater rewards, though beyond the earthly circle of reciprocity” (deSilva 2004, 326).

The ambiguous response given by those on Jesus' right in Matthew

25:37–39, in the context of the entire passage, suggests that these people were so aligned with Jesus during their earthly lives that they did not keep an accounting of their actions done for the sake of Jesus. Whether the people on

Jesus’ right are surprised or whether they wonder what actions they took were for

Jesus, the passage no doubt reflects that these people were closely aligned with

Jesus.

Nowhere is this motif more transparent then in the scene Jesus paints in Matthew 25:31-46, where both the blessed and the cursed seem perplexed by the basis of final judgment. It would be difficult to find a stronger affirmation that righteous behavior is not the product of a moral calculus designed to attract divine attention, but rather an organic outgrowth of one's allegiance to the ways of the king. (Green 2013, Heaven and Hell)

Thus, the people at Jesus’ right side were so devoted to Jesus during their earthly lives that their deeds for the sake of Christ were a natural part of living.

The people who are sent into eternal punishment are the focus of the remainder of this section. The response of those on Jesus' left in Matthew 25:44, in the context of the entire passage, suggests not only a lack of relationship with

Jesus, but also the need for correction in how to love God and people, especially to care for the least of these. Indeed, the people on Jesus' left could contemplate and mourn their self-centeredness and sinfulness in eternal punishment. Jesus sends these people to the eternal fire (Matt 25:41), which is called eternal punishment in Matthew 25:46. The following discussion is focused on the fate of this group of people.

This passage is referenced by scholars and pastors as proof that eternal fire and punishment cited in Matthew 25:41 and 46 are endless and permanent.

One of the clearest passages on the unending nature of hell is Matthew 25:31-46. Here Jesus acts as “King” on the day of judgment. Those who know Christ will be given eternal life (v. 34), while those who do not know him will be condemned to eternal punishment (v. 46). The fact that Jesus contrasts the “eternal punishment” of the wicked with the “eternal life” of the righteous suggests that the wicked will endure punishment forever. (Boyd and Eddy 2002, 256)

Eternal punishment may be referred to as hell or the lake of fire. When eternal punishment is expressed as endless or permanent, it may be called the traditional view or “the classical view of hell” (Boyd and Eddy 2002, 255).

The next subsection will show that the interpretation Boyd and Eddy describe is not the only meaning of eternal punishment. The view they describe disagrees with relevant meanings of the Greek word aionios. A vital interpretation is described below by Ilaria L. E. Ramelli and David Konstan, followed by

Gregory MacDonald, Then, Jürgen Moltmann provides further explanation of aionios in the Theological Foundation section. Additionally, Thomas Talbott will address this topic in Chapter Three. These sources demonstrate that there is a

more compelling interpretation of eternal punishment than endless punishment or

“punishment forever” (Boyd and Eddy 2002, 255).

The Purpose and Duration of Eternal Punishment

Understanding the Greek word aionios is essential to interpreting Matthew

25:31-46. Aionios appears three times in this passage. In verse 41, it is used in conjunction with fire, so that the combined term is commonly translated eternal fire. In verse 46, aionios is used twice with these terms: “eternal punishment” and

“eternal life.” Aionios is often translated in English as “eternal.” However, this can have a generic use. In general, aionios can mean “indeterminate as to duration, eternal, [or] everlasting” (Mounce 1993, 57). The first meaning can signify an age or eon. To grasp the complexity of aionios, we turn to Ramelli and

Konstan, who researched the Greek terms aionios and aidios. Their findings in regard to aionios confirm its complexity and wide range of meaning.

We may wonder why such a complex word has been interpreted with a rigid meaning by those who hold to its meaning as endless. Such rigidity does not take into account that aionios can refer to a long period of time or an age, particularly the age to come. "In particular, when it [aionios] is associated with life or punishment, in the Bible and in Christian authors who keep themselves close to the Biblical usage, it denotes their belonging to the world to come" (Ramelli and Konstan 2013, 238). Therefore, with the meaning of aionios as the age to come, punishment for each of the lost could occur in the age to come, and those purified and restored could become part of the blissful kingdom of God.

MacDonald agrees that aionios can mean the age to come, and he builds on this vital understanding.

The question is: What does aionios mean in this context? Does it mean "everlasting"? The translation of aionios has been the subject of numerous studies in recent years, but there seems to be a strong case for maintaining that it means "pertaining to an age" and often not just to any age but to "the age to come" (cf. Heb 6:2; 9:12). Thus "eternal life" may be better translated as "the life of the age to come" and "eternal punishment" as "the punishment of the age to come." But if this is so, then it is no longer obvious that the punishment is everlasting. True, the age to come is everlasting, but that does not necessitate that the punishment of the age to come lasts for the duration of that age, simply that it occurs during that age and that it is appropriate for that age. Some reply that if the punishment of the age to come is not everlasting, then neither is the life of the age to come. The reasoning here is clearly fallacious, for one cannot infer from the claim that the punishment of the age to come is not everlasting that the life of the age to come is not everlasting. (MacDonald 2012, 147-148)

Therefore, eternal punishment can occur in the age to come. Even if the age to come is endless, it is not necessary for eternal punishment to be endless. More appropriately, it could be considered punishment occurring in the age to come.

Under God's plan, the present age of this world is eclipsed by the age to come. God is at the center of eternal life, and will govern eternal punishment.

Such punishment within the age to come could come to an end even though the age itself continues. On the other hand, life in the age to come could last for the entire age, even forever. Thus, eternal life and eternal punishment need not be seen as extending side-by-side endlessly. Rather, eternal punishment may come to its end as determined by God, while eternal life continues as determined by

God. Continuing faith in Jesus is fundamental for those receiving eternal life. “For

John's Gospel, ‘eternal life is … a continuation into the future of a reality granted and experienced here, of which faith is already a constituent element’

(Thompson, 46)” (Green 2013, Heaven and Hell). Since we are saved by grace through faith given by God (Eph 2:8), these elements continue into eternal life.

In addition to understanding the Greek word aionios as pertaining to an age or eon, fire is often used symbolically in the Bible to mean purifying. For examples, see Malachi 3:2 and Hebrews 12:28-29. Thus, when eternal and fire are combined as one term, eternal fire can be understood as purifying that takes place within the age following this world. Related to eternal fire, another image of fire used in the New Testament is the lake of fire. The lake of fire is linked to the eternal fire in Matthew 25:41 and to eternal punishment in Matthew 25:46.

The lake of fire comes from God and serves God’s purposes.

The lake of fire actually is the fire of God, the fire that is the presence of God. As the fire burns away the chaff—a metaphor for evil—it leaves only the pure behind. Remember that “Death and Hades” are thrown into the fire and destroyed (Rev. 20:14-15 NRSV). The lake of fire, in this perspective, puts death and evil to death and leaves life … So the people reading about the lake of fire would interpret it as a lake of divine

purification, a lake of cleansing so that the purified object (in our case, a person) can be dedicated and restored to God. (Baker 2010, 143-144)

The lake of fire, then, is an appropriate image for human purification. In fact, it could reflect a comprehensive way of purifying the remainder of sinful humanity that did not accept and act on Jesus' redemption for them. In sum, eternal punishment as envisioned here is corrective and restorative, thus reforming the prevalent view of endless punishment held by the western church since the 6th century.

The hypothesis that God can save people in the afterlife is consistent with

New Testament Greek. This is a critical step forward from the classical view of permanent, endless punishment. However, we do not promote definite universal salvation, which means that everyone will definitely be saved. Rather, we envision salvation in the afterlife to be determined and guided by God.

Jesus Proclaimed to Imprisoned Spirits (1 Peter 3:18-22)

For Christ also suffered for sins once for all, the righteous for the unrighteous, in order to bring you to God. He was put to death in the flesh, but made alive in the spirit, in which also he went and made a proclamation to the spirits in prison, who in former times did not obey, when God waited patiently in the days of Noah, during the building of the ark, in which a few, that is, eight persons, were saved through water. And baptism, which this prefigured, now saves you—not as a removal of dirt from the body, but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers made subject to him. (1 Pet 3:18-22)

This letter was written to “God’s elect, exiles scattered throughout the provinces of [Asia Minor]” (1 Pet 1:1 NIV). These Christians were being persecuted probably by their neighbors, not by Roman officials. Peter’s letter gives them encouragement.

“For Christ also suffered for sins once for all, the righteous for the unrighteous, in order to bring you to God” (1 Pet 3:18a). Jesus suffered for sins.

He was righteous, dying for the unrighteous. He suffered and died to bring these exiles to God. Jesus was put to death in the body but was made alive in the spirit

(1 Pet 3:18b). From here, verse 19 tells us that Jesus made a proclamation to imprisoned spirits. Who were these imprisoned spirits, and what was Jesus’ message to them?

Four major views have been proposed to explain 1 Peter 3:19-22 (Elliott

2000, 648). First, Christ descended to Hades or hell and communicated a message to the spirits of humans who had died and were imprisoned there.

Second, the pre-incarnate Christ preached to those who lived at the time of

Noah, calling them to repentance, for they were in bondage to sin. Christ’s preaching may have occurred through the person of Noah. Although this view was once popular with the church, having been promulgated by Augustine as an allegory, it has fallen out of favor with later interpreters. Third, after Jesus died, he descended in his spirit to the place of the dead and proclaimed salvation to those people of Noah’s day who had repented of their sins before their deaths.

Fourth, Christ appeared to disobedient angelic spirits whose toxic influences were behind the downfall of humans, with the exception of only Noah and his family, during the time leading up to the Flood. To these evil angelic spirits, Christ proclaimed his victory over death (Elliott 2000, 648-650).

If Jesus descended to hell and communicated with the spirits of dead humans there (first or third alternatives), Jesus’ action would suggest that these

people are desired by God. The first passage of this chapter, 1 Timothy 2:3-4, informed us that God desires that everyone be saved. Therefore, 1 Peter 3:19-20 may imply that the people who were disobedient in the days of Noah could be saved by the presence of Jesus and his message.

In 1 Peter 3:21, water symbolizes baptism as a clear conscience to God.

Water is a link between the disobedient in the flood and the saved. “[Baptism] saves you by the resurrection of Jesus Christ, who has gone into heaven and is at God’s right hand—with angels, authorities and powers in submission to him” (1

Pet 3:21-22). “In the ancient world the right hand was a position of honor and power, second in command” (Watson and Callan 2012, 92). This position shows

Jesus’ authority, and his resurrection is linked to human salvation.

A modern theologian agreed that Jesus descended into hell to be with and save dead people there. “In the late twentieth century, the Catholic theologian

Hans Urs von Balthasar combined the two ideas [that of Aquinas and Luther who considered the descent into hell as a means to save souls of the dead, and that of Calvin who saw the descent as aligned with the sufferings of Christ on the cross, especially being forsaken by God]. Yes, he said, the descent into hell did come after Christ’s death, but it was not a victory march but a movement into loneliness and darkness in solidarity with those who have rejected God” (Placher

2003, 191).

Summary of Biblical Foundation

If God wants everyone to be saved, then why are some people sent to eternal punishment? Whereas the two biblical passages, 1 Timothy 2:3-6 and

Matthew 25:31-46, at first seemed to be a conundrum, we now understand that

God can want a certain outcome (that everyone be saved), and that God’s desire can happen in accordance with Scripture, even though some people will face

“eternal” (not endless) punishment. An event, recorded in 1 Peter 3:19-20, shows that Jesus could have descended into hell after his crucifixion and communicated with the spirits of the dead. The Theological Foundation provides more evidence about how God's desire can be accomplished.

Theological Foundation

In this section, we will discuss theological topics and views of theologians on topics related to eternal punishment, Karl Barth discussed Christian hope for all people and Christ as the Elected One, thereby including others with him. Karl

Rahner describes the connection between individual and collective eschatology.

Jürgen Moltmann explains justice and righteousness at the Last Judgment

Christian Hope, Christ as the Elected One

Karl Barth (1886–1968) was a Swiss pastor of the Reformed tradition. His voluminous Church Dogmatics was "probably the most significant theological achievement of the twentieth century. Barth did not live to finish this enterprise, so that his exposition of the doctrine of redemption is incomplete" (McGrath

1998, 237).

We will examine two elements of Barth’s theology: Christian hope and

Christ as the elected one. Christian hope results from Jesus Christ speaking through two monumental actions: His resurrection and the illuminating effect of the Holy Spirit (Barth 1962, 4:903). People with faith have heard the truth of his

message and thus have hope, enabling the Christian to be a witness for Christ.

Jesus Christ has not yet spoken all that he has to impart. It is a constructive concept.

For He has not yet spoken universally of Himself and the act of reconciliation accomplished in Him. … He has not yet spoken of it definitively, i.e., in the final Word of the Judge at which every knee must bow, both of things in heaven and things on earth (Phil 2:10). He has not yet spoken of it in such sort that for Christians and non-Christians, for the living and the dead, there can be no option but "to live under Him in His kingdom, and to serve Him in eternal righteousness, innocence and blessedness." (Barth 1962, 4:903)

Barth notes that this is after Jesus’ resurrection and Pentecost, yet before the full revelation of Christ. Christians can be certain of the first two revelations while awaiting Christ to complete the final revelation. Believers are spiritually separated from the majority in the world. Until Jesus Christ speaks as Judge and gives His final Word, no Christian can assert that his or her service is pleasing to God. It is important to have a humble Christian approach, Barth is suggesting. We are to remember we have shortcomings. Hope is our greatest personal witness.

Barth wonders what impact can be expected from the relatively small

Christian witness in the world (Barth 1962, 4:918). The vast waywardness of the world is easily observed and seems to continue largely unabated. Yet, as God's messengers, we believe that He (not us) reveals the message to whom He will.

These conditions raise questions about salvation which apply through all the ages.

And what are we to say concerning the countless multitudes who either ante or post Christum natum have had no opportunity to hear this witness? . . . The Christian is merely burying his head in the sand if he is not disturbed by these questions and does not find his whole ministry of witness challenged by them. (Barth 1962, 4:918)

Given these circumstances and questions, what is the Christian to do?

Barth's answer, to hope, seems simplistic, yet it has a depth extending beyond much Christian teaching. There are many ways to faithfully hope.

The meaningful thing which he is permitted and commanded and liberated to do in face of it is as a Christian, and therefore unambiguously and unfalteringly, to hope, i.e., in face of what seems by human reckoning to be an unreachable majority to count upon it quite unconditionally that Jesus Christ has risen for each and every one of this majority too; that His Word as the Word of reconciliation enacted in Him is spoken for them as it is spoken personally and quite undeservedly for him. (Barth 1962, 4:918)

The Christian is called to hope for the unsaved whether their earthly lives are past, present, or future. Christians will be more effective witnesses for Christ today. More explanation is needed about hope for those in the past. Can people who lived and died in the past be saved if they did not know Jesus Christ? This is one of the penetrating questions for Christians, especially if the people were family members. Barth’s admonition to hope may not change the outcome for these people; however, it keeps them in our consciousness.

Barth places the fullness of Christian hope, ultimately salvation and eternal life, in the context of God's reconciliation of the world to himself, already achieved by Jesus (Barth 1962, 4:931). Everyone, including Christians and non-

Christians, will go through the purifying fire of judgment of our gracious God

(Barth 1962, 4:931).

Barth does not say that everyone will be saved in the end. However, he has laid out a set of conditions by which a Christocentric eschatological salvation of humankind could happen (Barth 1962, 4:933-934). McDowell adds relevant advice, "God's hope for us gives us time to hope for others (and the 'for others'

has to be read as having a universal range, following the extent of divine grace manifested in Jesus Christ)" (McDowell 2006, 48). Finally, Barth makes this reminder:

[God's] mighty action on and in man is the work of His good-pleasure which He neither owes to any, nor comes to owe when it takes place. “I will have mercy on whom I will have mercy” (Rom 9:15). He would not be God if it were otherwise. (Barth 1962, 4:942)

Although Barth’s idea of Christian hope appears simple at first, he developed a constructive theology. Barth cited Jesus speaking as Judge. Barth wondered what will happen to those who have never heard the word of God (Barth 1962,

4:918). This should cause Christians to actively hope for the unsaved: those in the present, the past, and the future. Barth believes that everyone who has ever lived or will live will see Jesus, since God has reconciled the world to himself through Christ (Barth 1962, 4:931). Barth’s concepts can entrust us with legitimate, active hope.

Theologians with Views That Differ from Karl Barth’s View

Millard J. Erickson is a conservative Calvinist theologian. He differs with

Barth’s revision of the concept of predestination in which Barth views Jesus

Christ as the elected one, thereby allowing Barth to include all of humanity as chosen in Christ. Barth’s view differs from Erickson’s view that God predestines some people for salvation.

This is not to say that Barth holds to universal salvation, a subject he deals with very cautiously without ever really committing himself. Although all are elect, not all live as elect. Some live as if they were rejected, but this is of one’s own choosing and doing. (Erickson 1998, 936)

To Erickson, the notion that all are elected in Christ exceeds the bounds of traditional Reformed theology. He views sin as a problem affecting every human.

Because of depravity, no one can choose salvation. Only God can so choose.

Brought back to the question of why some believe, we do find an impressive collection of texts suggesting that God has selected some to be saved, and that our response to the offer of salvation depends on this prior decision and initiative by God. (Erickson 1998, 938)

Erickson views God’s choice of salvation by individuals, not as Barth’s comprehensive election in Christ. Erickson does cite Arminianism, but does not endorse its view of prevenient grace (Erickson 1998, 938). “A. fundamental conviction of the Arminian perspective is that while salvation comes to humans by God’s sovereign grace alone, this grace allows human beings freely to accept or reject God’s offer of eternal life” (Boyd and Eddy 2002, 134).

Erickson endorses predestination, which he defines as referring “to God’s choice of individuals for eternal life or eternal death” (Erickson 1998, 921). Under predestination, why would some people be born as creations of God only to be chosen for a dismal eternal existence? Barth, however, attempts to find a theological approach to reflect the biblical idea that God wants all to be saved

(Barth 1962, 4:931-932). Still, although there is biblical basis to say that God will have mercy on some or even all (Rom 9:15), there is little basis to say that everyone is chosen according to Barth’s system (Barth 1962, 942).

J.I Packer, on the other hand, negatively links Barth’s potential universal salvation with his concept of hope; “Karl Barth…, class[es] it [universal salvation] rather as a theological possibility that is beyond us to verify, and so they embrace it simply as pious hope” (Packer 2004, 172-173). Yet, is Barth not correct in

asserting that Christians should live in hope? We should live by faith in Christ, and hope for all people in light of God's reconciliation of the world to Himself through Christ.

Individual and Collective Eschatology

Karl Rahner (1904–1984) was a German Jesuit and prominent theologian, making numerous contributions to the theology of the Second Vatican Council

(1962–1965), notably allowing the church to adapt to each culture (Gonzalez vol.

2, 1985, 351, 354, 358-359). Rahner’s largest publication is Theological

Investigations.

Rahner distinguishes between individual and collective eschatology. The eschatology of an individual can only be understood in terms of the eschatology of humanity. Further, eschatology must be understood in the context of human freedom. Thus, people's free will could allow them to reject God forever, resulting in the eternal destiny of hell where ironically human freedom is lost (Rahner

1978, 435). Nonetheless, Rahner asserts: "the history of salvation as a whole will reach a positive conclusion for the human race through God's own powerful grace" (Rahner 1978, 435). Each person must take his or her ultimate destiny seriously.

But from the perspective of Christian anthropology and eschatology, and in a serious and cautious interpretation of scripture and its eschatological statements, we are not obliged to declare that we know with certainty that in fact the history of salvation is going to end for certain people in absolute loss. (Rahner 1978, 435)

Rahner observes that the scriptural treatments of heaven and hell are not parallel. Eternity is derived from experiences in time, but eternity is not simply an

extension of time. Instead, Rahner links eternity to spiritual freedom, which reaches its ultimate fulfillment through death (Rahner 1978, 437). Thus, time and eternity and spiritual freedom are interrelated as every person makes decisions moving toward eternity.

“Eternity as the fruit of time is an entrance into God's presence” (Rahner

1978, 440). It can take one of two forms. It can be a person’s love for God and nearness to God, or it can be alienating oneself from God into an eternal condition of being totally alone. Despite the condition of people’s lives in this world, God can bring every person to have an eternal outlook and everyday actions. These conditions can result in spirituality which can become eternal life

(Rahner 1978, 441). No where in Scripture is found an idea that any person does not matter to God. Thus, Scripture contains a positive outlook for an eternal outcome. Even the lowly are valuable in God’s sight. “Since every person is known by God by name, and since every person exists in time in the presence of the God who is judgment and salvation, every person is a person of eternity, and not just the noble spirits of history” (Rahner 1978, 441).

Every person has freedom to make ultimate decisions. God can enable each person to make the eternal decision of love. Scripture does not rule out any person from entering eternal bliss. Everyone counts to God. Thus, Rahner has hope, under God and scripture, for the eternal destiny of all people. Rahner plainly points out the paradox, as follows: "Rather the existence of the possibility that freedom will end in eternal loss stands alongside the doctrine that the world

and the history of the world as a whole will in fact enter into eternal life with God"

(Rahner 1978, 444).

This observation brings us back to the beginning of this discussion on

Rahner's theology, now with a better understanding of why he believes that individual eschatology must be viewed in the context of collective eschatology.

The ultimate destiny of each person can only be understood in light of the destiny of humankind. Both are connected. Jesus Christ provides the continuity. "The whole is a drama, and the stage itself is also part of it. It is a dialogue between spiritual and divinized creatures and God, a dialogue and a drama which has already reached its irreversible climax in Christ" (Rahner 1978, 446).

Rahner explains that biblical statements may at first seem contradictory, but they are not. For example, we are to love God absolutely, and we are to love our neighbor absolutely. How can we do both? Rahner points out that the two loves actually complement each other (Rahner 1978, 447). Love for God enables us better to love our neighbor. Love for neighbor helps us to fulfill our love for

God. In many Christian concepts, we observe "the same unity and difference which is found in the ultimate and basic axiom of Christology: in Christology man and God are not the same, but neither are they ever separate" (Rahner 1978,

447).

Application of Rahner’s Individual and Collective Eschatology

Rahner’s eschatology is biblically based and helps explain life and salvation. “The fulfillment of this concrete person cannot be expressed in any other way except by his being regarded both as an element in a human

collectivity and in the world and also as an ever unique and incalculable person who cannot be reduced to the world and to society” (Rahner 1978, 444). Thus, there is an interconnectedness among humans. Although life is interconnected,

Individuals are responsible for their actions. At the same time, they have been influenced by a larger context of family, community, and society.

Critiques of Rahner’s Eschatology

R. Albert Mohler, Jr.’s eschatology maintains the traditional view of hell.

He is skeptical of Rahner’s theology where he connects individual eschatology and collective eschatology. Mohler is also concerned about Rahner’s idea of an anonymous Christian, who is not a Christian and “has not heard of the gospel but is longing for something like it … someone who is in important ways a Christian, and therefore saved, without knowing it” (Placher 2003, 300).

Theologians such as Karl Rahner and Hans Urs von Balthasar had redefined salvation and eschatology so as to incorporate non-Christians into Christ’s work of salvation and to leave little room for hell. Sincerity rather than explicit faith in Christ became the ground of salvation. (Mohler 2004, 27)

Rahner’s idea of anonymous Christians is problematic for Mohler. In fact, it is surprising that it has found some legitimacy in the Roman Catholic Church.

Rather, Rahner’s connection between individual eschatology and collective eschatology has greater value to understanding the scope of salvation.

Millard Erickson seems to be favorable, or at least neutral, toward

Rahner’s idea of anonymous Christian. Erickson’s response is consistent with a key tenet of Calvinism, that the elect and the non-elect may not know their status.

The fact that people are outside the visible Catholic Church (or any Christian church for that matter) does not mean that all of them are apart

from the grace of God. The concepts of degrees of membership and anonymous Christians have allowed the church both to grant the possibility of grace apart from the sacraments and to maintain its authority at the same time (Erickson 1998, 917)

Erickson asserts that the concept of anonymous Christian is an important theological proposition. It utilizes the concept of predestination while upholding the importance of church.

Justice and Righteousness at the Judgment

Jürgen Moltmann, a German theologian (1926-), does not view the Last

Judgment as the “last thing”; rather, the new heaven and new earth is the “last thing.” The purpose of the Last Judgment is not to render sinners their just due, but to establish justice and righteousness for the new creation (Moltmann 1996,

236-237). He sees the purpose of God's judgment differently than some view it.

According to biblical idea, through the divine judgment God's righteousness and justice will be made to prevail over wrong and injustice everywhere. . . . God's judgment has nothing to do with vengeance or retribution. It has to do with the victory of God's creative and saving righteousness and justice. (Moltmann 1994, 142)

Moltmann perceives that at the Last Judgment all peoples will come to know God's standard of justice and righteousness in relationship to God and other people. This knowledge is a prerequisite for ushering in God's kingdom in its fullness. "The reconciliation of the universe comes about through the

Judgment in which God reveals the righteousness that creates justice and puts things to rights, in order that he may gather all and everything into the realm of his glory" (Moltmann 1996, 243-244).

God works through faith and freedom, not force, to persuade humans that a better way awaits those who respond favorably to God.

The surpassing power of God's grace is not a force of destiny, nor is it a compulsive power which disposes over people without asking them. It is the power of love which calls men and women to faith through the gospel, and entices them to free decision. God saves human beings not by overpowering them but by convincing them. (Moltmann 1996, 244)

The nature of God is love. This unchanging quality is essential for humans to have the hope of life beyond this present life. As Moltmann affirms:

For God it is axiomatic to love, for he cannot deny himself. For God it is axiomatic to love freely, for he is God. There is consequently no reason why we should not understand God as being from eternity self- communicating love. This does not make him 'his own prisoner.' It means that he remains true to himself. (Moltmann 1981, 107-108)

The effect for us is that God will always be love, and God will always love us.

Since God carries out the divine plan in conjunction with human freewill, so should we humans respect the freewill of others, inviting people on behalf of

Christ rather than attempting to create conversions of our own making.

Evangelization is an invitation, nothing more than that and nothing less. It is not instruction, and not an attempt at conversion either. It is a plea: “Be reconciled with God!” . . . It is the authority of the pleading Christ, who carries our sins on the cross and with his outstretched arms invites us: “Come, for all is now ready.” (Moltmann 1994, 146)

Moltmann asserts that Jesus’ act of redemption was not intended to condemn humans. The purpose of the cross is to free humans from sin and to restore all things to God. Since Jesus suffered and died for us, he is the basis of all human hope. "The true Christian foundation for the hope of universal salvation is the theology of the cross, and the realistic consequence of the theology of the cross can only be the restoration of all things" (Moltmann 1996, 251). Restoration is associated with God's purposes for eternal life and eternal punishment:

Salvation and damnation are asymmetrical, according to Matthew 25: for the blessed, the kingdom has been prepared 'from the foundation of the

world'; but fire has not been prepared for the damned 'from the foundation of the world', so it does not have to last until the end of the world either. Paul and John talk about 'being lost' only in the present tense, never in the future. So unbelievers are 'given up for lost' temporally and for the end- time, but not to all eternity. (Moltmann 1996, 242)

The asymmetry in Matthew 25 refers to Jesus saying to those on his right,

“Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world” (Matt 25:34), whereas he says to those on his left, “You that are accursed, depart from me into the eternal fire prepared for the devil and his angels” (Matt 25:41). Thus, the two destinations were prepared for different purposes, and those on Jesus’ left may be in the eternal fire temporarily.

Moltmann provides information about the meaning of aionios applicable to the context in which this study is exploring in Matthew 25:31-46. He adds to the understanding which we gained in the Biblical Foundation.

The Greek word aionios, like the Hebrew word olam, means time without a fixed end, a long time, but not time that is 'eternal' in the absolute, timeless sense of Greek metaphysics. Consequently there are plurals olamim or aiones, which there cannot be for timeless eternity, because timeless eternity exists only in the singular. If damnation and the torments of hell are 'eternal,' they are then aeonic, long-lasting, or End-time states. Only God himself is 'eternal' in the absolute sense, and 'unending' in the qualitative sense. (Moltmann 1996, 242)

Thus, aionios can be an age or eon, the duration of which is indefinite. The two uses of aionios, both frequently translated in English as eternal in Matthew 25:46, can allow for eternal punishment in its eon and eternal life in its eon. Even so, the person experiencing eternal punishment or correction would not know if and when it would end. The age of eternal life would not end just because the age of eternal punishment ends. Eternal life could continue forever.

Moltmann has two views of God's purposes for the coming end of this world: one view corrects the past; the other looks to the future. "The eschatological doctrine about the restoration of all things has these two sides:

God's Judgment, which puts things to rights, and God's kingdom, which awakens to new life" (Moltmann 1996, 255). Moltmann distinguishes his universalistic theology from a general notion of universalism. His theology is Christ-centered and hope-based.

I am not preaching universal reconciliation. I am preaching the reconciliation of all men and women in the cross of Christ. I am not proclaiming that everyone will be redeemed, but it is my trust that the proclamation will go forward until everyone has been redeemed. . . . Even for the people who reject it, the invitation stands, for it is God's invitation. (Moltmann 1994, 143)

Moltmann cannot say with certainty that all persons will be saved, but he trusts that ultimately it will come about.

Two Theologians’ Evaluations of Moltmann

R. Albert Mohler, Jr. opposes Moltmann’s eschatology on the grounds that

Moltmann’s view of the new creation is only an improved extension of this world.

“Jürgen Moltmann, who mixed Marxist and Christian concepts of eschatology into a ‘theology of hope,’ expressed the this-worldly focus of the new eschatology. …

Heaven is liberation, hell is oppression, and everything is essentially tied to the historical vision” (Mohler 2004, 27).

In contrast to Mohler’s criticism, Millard Erickson states: “Two who have made noteworthy accomplishments are Wolfhart Pannenberg and Jürgen

Moltmann.” (Erickson 1998, 65). Moltmann’s post-war experience of being held

by the Allies as a prisoner of war until 1948 may have impacted his theology. The institutions of his native Germany were shattered (Erickson 1998, 1167).

“Moltmann subsequently has called upon the church to mediate the presence of

Christ, who in turn will mediate the future of God. The Christian hope will not be brought about simply by passive waiting, however” (Erickson 1998, 1167).

Moltmann advocated action in harmony with Christian ideals.

Summary of Theological Foundation

Each of the three theologians in this section has developed a theology which supports God’s desire that all be saved, although each has approached it in a different manner. Karl Barth observes that since Jesus Christ has not yet spoken as judge, Christians cannot assume what his word will be to us or to others. With Jesus as judge, we are to hope for the unsaved, and live in hope for all the world in light of God's reconciliation of the world to himself.

Karl Rahner sees two forms of eschatology in Scripture: individual and collective. Each person's ultimate destiny is connected to that of humankind.

Although there is good reason to believe that God's plan is that all of humanity be saved, each individual has freedom of choice. Despite this paradox, we can be confident that Jesus Christ is the answer connecting the ultimate destiny of all.

Jürgen Moltmann views the Last Judgment not as a time for retribution but for God to establish justice and righteousness for the new heaven and new earth.

He believes that God's judgment will make all things right, and God's kingdom will bring new life. Jesus' death on the cross is the pivotal reason.

While each of these three theologians has solid biblical and theological grounds for asserting that everyone can be saved, they stop short of saying that everyone definitely will be saved. Even so, they have advanced the hope of salvation for all, and they have set the stage for further development.

In the next section, Historical Foundation, we will see how the early church handled various views of the afterlife. We will also examine the historical system of purgatory. See the resource for more information.

Historical Foundation

The topic of eternal punishment was of keen interest in the early centuries of the church. This section will provide a summary of relevant findings, since the full analysis is too lengthy to be presented in this space. The order is topical not chronological.

Church Fathers’ Views on Eternal Punishment

We will discuss the views of twelve church fathers who wrote on this topic.

Their views affected how the church considered the unsaved, and continue to impact the church’s teaching about the unsaved. These writers represent diverse views on the purpose of eternal fire or eternal punishment. Their views are summarized as follows:

A corrective and restorative view of eternal punishment was held by

Clement of Alexandria, Origen, Gregory of Nazianzus, Gregory of Nyssa, and very many in Augustine's day. A view of everlasting punishment or torment was held by Tertullian, Basil of Caesarea, John Chrysostom, and Augustine of Hippo.

The view of these four church fathers was unclear: Clement of Rome, Ignatius of

Antioch, Justin Martyr, and Irenaeus.

Gregory of Nazianzus indicated that there is more than one way to view the eternal fire. He preferred the view that acknowledges God's purposes of chastisement and mercy. Augustine of Hippo wrote "that some, indeed very many, make moan over the eternal punishment, and perpetual, unintermitted torments of the lost" (Augustine. Enchiridion Chapter 112, emphasis added).

Thus, very many in Augustine’s day disagreed with endless punishment. Third, although Basil did not specifically address the eternal fate of those who had not received the Holy Spirit, we may conclude that Basil's views are most closely associated with the church fathers who held to a view of everlasting punishment.

Origen and Augustine were leading church fathers on eternal punishment and other subjects. Origen (ca 185-ca 254) is known for his theology of apokatastasis, that is, universal restoration, in which all created beings will be restored to their intended harmony with God. On the other hand, Augustine of

Hippo (354-430) taught that the eternal punishment of the lost was everlasting conscious torment.

Rulings on Origen's Views at the Second Council of Constantinople

Origen's theology included his theories about the pre-existence and transmigration of souls from one world or age to the next. This aspect of his theology was condemned by the Second Council of Constantinople, also known as the Fifth Ecumenical, which met in 553. The outcome of other aspects of

Origen’s theology is unclear. "Were Origen and Origenism anathematized? Many

learned writers believe so; an equal number deny that they were condemned; most modern authorities are either undecided or reply with reservations"

(Catholic Encyclopedia 1911, Origen and Origenism). Thus, whether Origen and apokatastasis were condemned by the council, or whether only certain aspects of

Origen's theology were condemned is unclear. “However, one result of the ambiguity about whether the council had condemned all forms of universalism or simply Origenist apokatastasis was that from this point on Christians avoided anything that looked remotely Origenist” (MacDonald 2011, 9).

It is instructive to consider that while certain aspects of Origen's theology were condemned, apokatastasis was not necessarily condemned.

Condemnations of apokatastasis were linked with Origen’s other questionable theological ideas.

Even in the anathemas against Origen associated (in some manner) with the Fifth Ecumenical Council, the objection seems not to have been with a universal restoration per se but rather with the protology presupposed by the Origenist version of universal restoration, as Anathema I suggests: "If anyone asserts the fabulous pre-existence of souls, and shall assert the monstrous restoration (apokatastasis) which follows from it, let him be an anathema." (Harmon 2003, 132)

This pattern of linking specific issues of concern to universal restoration is observed in the other anathemas. "It is clear that when apokatastasis is condemned in the fifteen canons it is always done in association with other, problematic, ideas" (MacDonald 2011, 8).

The council's anathemas condemning certain aspects of Origen's theology of universal restoration, in part, related to later development by others of this concept (MacDonald 2011, 7). Since Origen died in 253 or 254, the rulings of the

council came nearly three hundred years after his death (Catholic Encyclopedia

1911, Origen at Caesarea). It is also noteworthy that:

ten years before the fifth ecumenical council, the emperor Justinian I (emperor from 527-565) convened a local Synod in Constantinople condemning Origen's heresies in nine anathemas. . . . Although the later council's anathemas did vindicate most of what Justinian wrote they do qualify his apparent blanket condemnation of apokatastasis. (MacDonald 2011, 7)

Thus, the council did not condemn universal restoration as a theological idea, rather only condemned certain aspects of Origen’s theology of universal restoration. Indeed, the decision reflected a combination of political and religious concerns. Politically, it would be easier to control the empire by a narrower theological scope of salvation than presented by universal restoration.

Additional evidence supporting the viewpoint that universal restoration itself was not condemned comes from observing the church's favorable treatment of Gregory of Nyssa, who further developed the theology of universal restoration in the Fourth Century.

It is significant that Gregory of Nyssa, who developed a concept of apokatastasis virtually identical to that of Origen sans Origen's protology, was never condemned by council or synod, was revered by the later church as a staunch defender of Nicene orthodoxy, and was canonized as a saint with a feast day on March 9. (Harmon 2003, 132)

One reason for the diminished level of interest in universal restoration may be found in the council’s primary purpose. The major item on its agenda concerned a Christological issue (two natures in the one person of Christ) that was still being debated one hundred years after it was decided in 451 at the Council of

Chalcedon (Gonzales 1984, 413). Therefore, the anathemas against Origen's theology of universal restoration, including modifications by his followers, may

not have received as much widespread attention as the Christological issue at the Second Constantinople Council.

Nevertheless, the effect of the council's actions on Origin and his theology of universal restoration were substantial and widespread.

One result of the ambiguity about whether the council had condemned all forms of universalism or simply Origenist apokatastasis was that from this point on Christians avoided anything that looked remotely Origenist. In the Western church this impulse was reinforced by the enormous influence of Augustine's theology, which was emphatic about the eternal conscious torment of the lost. (MacDonald 2011, 9)

Therefore, universal restoration, as promoted by Origen and his followers, was no longer considered a viable theology in the Western church. Without Origen’s theology, Augustine’s view became predominant, as seen in the next section.

Augustine and His View of Everlasting Torment

Augustine's rising influence can be illustrated during the papacy of

Gregory the Great, who was pope from 590 to 604 (Gonzalez 1984, 1:223).

Gregory became pope at the end of the same century when certain aspects of

Origen's theology were condemned. In contrast to the treatment of Origen’s theology of universal restoration, Augustine’s view on everlasting torment was ascending during the reign of Pope Gregory the Great:

what for Augustine was conjecture, in Gregory became certainty. Thus, for instance, the theologian of Hippo had suggested the possibility that there was a place of purification for those who died in sin, where they would spend some time before going to heaven. On the basis of these speculations of Augustine, Gregory affirmed the existence of such a place, and thus gave impetus to the development of the doctrine of purgatory. (Gonzales 1984, 247)

Thus. Augustine’s viewpoint of everlasting conscious torment for the lost and his idea of purgatory both became more solidified under the papacy of Gregory the

Great. Combining the two concepts provided a way to distinguish the eternal destinations of pagans and church members who did not live the Christian life fully. More will be explained about the ideas of eternal punishment and purgatory.

The idea of purgatory appears similar to concepts found in the writings of

Clement of Alexandria, Origen, and Gregory of Nyssa with respect to purging, correction, and restoration. Nevertheless, purgatory was conceived as a place for the purging and restoration of those who died as communicants of the Christian

Church. In contrast, the purging and restoration envisioned by the three above- mentioned church fathers was for all humanity. Thus, the doctrine of purgatory was not applied to those outside the Christian Church. For them, Augustine's idea of everlasting torment remained in place, as it does today.

Augustine's view of everlasting torment is related to predestination:

For if all had remained under the punishment of just condemnation, there would have been seen in no one the mercy of redeeming grace. And, on the other hand, if all had been transferred from darkness to light, the severity of retribution would have been manifested in none. But many more are left under punishment than are delivered from it, in order that it may thus be shown what was due to all. (Augustine. City of God 21.12)

In addition to some being saved and the others condemned, the logical consequence of predestination is that those who are condemned eternally would face an endless punishment. Otherwise, if they could be saved after death, there would be no lasting predestination in two distinct eternal states, as Augustine has described.

Augustine's ideas have been used pervasively in the Western church, including Catholic and Protestant churches.

Throughout the Middle Ages, no theologian was quoted more often than he was, and he became one of the great doctors of the Roman Catholic Church. But he was also the favorite theologian of the great Protestant reformers of the sixteenth century. Thus, Augustine, variously interpreted, has become the most influential theologian in the entire Western church, both Protestant and Catholic. (Gonzalez 1984, 1:216)

After fifteen centuries, it is time to reevaluate Augustine's view that eternal punishment for the lost means everlasting torment. Just as the church fathers expressed a diversity of views on the possibility of salvation after death, we should be willing to explore biblical truths and theological perspectives including the hope of Christ-mediated salvation for all.

Church Fathers’ Views on the Descent of Christ into Hell

The descent of Jesus Christ into hell relates to eternal punishment. The

Apostles' Creed includes these phrases about Jesus: "[He] was crucified, dead and buried: He descended into hell: The third day He rose again from the dead"

(Apostles' Creed n.d.). Thus, according to the creed, Jesus descended into hell after his death and before he rose from the dead. The scriptural basis for Jesus' descent into hell includes Eph 4:7-10 and 1 Pet 3:18-4:6.

The views of the church fathers on this topic were as varied as were their views on eternal life and eternal punishment. This fact is no coincidence because the topics are intertwined. Some church fathers view Jesus' descent as effective for the salvation of souls, whereas others do not. The Western Church Fathers were less likely to see a salvation purpose in Jesus' descent than the Eastern

Church Fathers. "Eastern Christian authors of the second and third centuries … make reference to the descent of Christ into Hades and to his raising the dead"

(Alfeyev 2009, 43). Viewing Jesus' descent into hell as serving a salvation

purpose continued with many church fathers of the fourth century (Alfeyev 2009,

52-74).

In a letter to Augustine in 414, "Evodius indicated a widespread belief in the early fifth century church that 1 Peter taught about Christ descending into hell, preaching to all people in hell, and emptying hell" (Goetz 2012, 134).

Augustine, who was prominent in Western Christianity, disagreed with all of the views of the fifth century that Jesus' descent into hell had specific salvific effects

(Goetz 2012, 134-135). Augustine's view corresponded with his belief in predestination. Thus, Augustine did not view Jesus' descent as granting mercy on a significant number of persons in hell. By the time of Pope Gregory the

Great, the Western and Eastern churches had diverged on the meaning of Jesus' descent into hell. "As far as we can judge. Gregory the Great was the first

Western father who categorically insisted that Christ, when he ascended from hell 'took away a portion of the lower world, and left part of it,' an idea neither in

Augustine nor in the Eastern fathers" (Alfeyev 2009, 95).

Historical Basis of Purgatory

Augustine suggested the possibility of a place of purification for those in the church who died in sin, and Pope Gregory the Great affirmed the existence of such a place. The Roman Catholic doctrine of purgatory reflects a need for purification after death. Eastern Orthodoxy, which was involved in the first major church split with the Roman Catholic Church in 1054, does not possess the doctrine of purgatory (Walls 2008, 242-243). During the Reformation, Protestants rejected the idea of purgatory because they found no biblical basis for it and

because the doctrine taught that the acquisition of personal merit, such as by good works, could shorten the time in purgatory. The doctrine was also linked to an extensive money-producing venture for the Roman Church (Walls 2015, 92).

Purgatory is associated with the sale of indulgences, assailed by Martin

Luther in his 95 Theses in 1517. "The theology which underpinned indulgences rested on the doctrine of the treasury of merits. Christ, by his sacrifice on the cross, created an inexhaustible store of merit, to which is added that of the martyrs and saints" (Tingle 2012, 209). According to Roman Catholic belief, the church could distribute merit in the form of indulgences, paid masses, prayers, and good works which provided forgiveness of sins and less time in purgatory.

The church determined those good works that contributed to individual merit.

The acquisition of personal merit does not correspond with the biblical concept of justification by God's grace through faith. Righteousness comes to each believer from Christ. Purgatory is not the same as correction and perfection in the afterlife as considered by Clement of Alexandria, Origen, and Gregory of

Nyssa earlier in this Historical section. If perfection is required, God's initiative through Christ is sufficient. It does not rely on human merit. The hope of Christ- mediated salvation for all is based on Christ's mediation.

Summary of Historical Foundation

The understanding (or misunderstanding) of eternal punishment has had a profound effect on the church’s treatment of people, both Christians and non-

Christians. Augustine’s view of everlasting conscious torment became the prevailing view in the sixth century. It continues as such today, in various forms.

In addition to adopting doctrines which align with the Augustinian view, many churches emphasize conversion, which is essential, but it is not efficacious when pressured by fear. Emphasizing endless punishment can be a form of fear.

These historical events are essential to understanding how the church came to be where it is today. We considered the development of the theology of purgatory because it was Augustine’s idea and then was developed by the

Roman Church. The explanation given here is important in order to make it clear that correction and perfection in the afterlife, as described in this dissertation, are not the same as purgatory.

Conclusion

Three biblical passages were examined: 1 Timothy 2:3-6, reflecting God’s desire for everyone to be saved, and how the Greek of Matthew 25:31-46 is consistent with the idea that God can save in the afterlife. The third passage is 1

Peter 3:18-22, which shows that Jesus could have descended into hell after his crucifixion and communicated with the spirits of the dead. Three theologians Karl

Barth, Karl Rahner, and Jürgen Moltmann provided complementary evidence.

Although each of the three theologians imply support for universal salvation, they do not confirm it. This chapter has demonstrated that there is a strong biblical and theological basis for an alternative to the prevailing view of endless punishment for the lost. God can save the lost in the afterlife.

In the Fifth Century, Augustine of Hippo taught that eternal punishment is endless and permanent. His became the prevailing view in the 6th century after the Second Constantinople Council condemned elements of Origen’s concept of

apokatastasis, which was Origen’s theology of universal restoration. Augustine and Origen were influential in the early church. In various forms, Augustine’s idea of everlasting punishment for the lost is the prevailing view in the most churches today. Meanwhile, some of Origen’s ideas have been recovered and redeveloped by modern theologians.

Next, we will review contemporary literature. We will explore how this information is pertinent to the themes discussed in this chapter. In addition, we will discover other ideas to illuminate this subject.

CHAPTER THREE

REVIEW OF THE LITERATURE

"'Hell reigns, but not forever, over the race of mortals' —The Vespers of Holy Saturday." On the dedication page of Christ the Conqueror of Hell: The Descent into Hades from an Orthodox Perspective by Archbishop Hilarion Alfeyen

This Vespers liturgy is a fitting transition from the previous chapter.

Orthodox Church Archbishop Hilarion Alfeyen provided historical information in

Chapter Two about views on the descent of Christ into hell. As we saw, there were diverse views in the church about the descent of Christ into hell and about eternal punishment. Likewise, there are various views in the church today about eternal punishment although Augustine’s view prevails in much of the Western

Church. In this chapter, we will review contemporary literature that addresses the purpose statement which, in part, is to provide a plausible interpretation of

Scripture about eternal punishment as an alternative to the Augustinian view.

In Chapter Two, we saw that when we read Matthew 25:41 and 46 in biblical Greek, the word aionios can mean eon or age. When this translation is combined with 1 Timothy 2:3-6, that God wants everyone to be saved, we comprehend that God can save people in the afterlife. This observation does not maintain that God will save people in the afterlife, but it is possible scripturally.

We reviewed the ideas that twelve leaders of the early church wrote on eternal punishment. In addition, we examined the biblical interpretations of three twentieth-century theologians. Now we will look at relevant contemporary literature, which is from the twenty-first century and the late twentieth century.

This chapter reviews contemporary literature starting with a broad subject, the authority of Scripture, followed by related topics. With this understanding, we will consider aspects of biblical theology, which “organizes the theological teachings in the Bible according to prominent biblical themes” (Thorsen 2008, 9).

This chapter addresses the biblical theme of eternal punishment. Questions are posed, for which contemporary literature is presented to provide information to answer each question. If authors respond differently to a question, an issue is identified along with a position on each issue.

Authority of Scripture

We will start with the authority of Scripture because it establishes the basis for every question, biblical study and biblical theology in this chapter. The authority of Scripture is critical to knowing God and God’s purposes. Christians must use the Bible appropriately in order to ensure that the authority of Scripture is maintained. In this section, a question is posed about the authority of Scripture.

What Is the Authority of Scripture?

In other words, how should we understand that Scripture is valid and can speak a legitimate message? The Bible is used in different ways with various interpretations. What are important principles that will guide a faithful and sound use of Scripture? For this purpose, the discussion of this question about the authority of Scripture (and of other questions in this chapter) will utilize the authors to aid in the terms and ideas that are important in using the Bible.

Michael Joseph Brown cites the way that the texts of the Bible came to us for its authority. Scripture came by way of witnesses chosen by God.

My understanding of the Bible’s authority is rooted in my belief that it is the means by which we connect to the core of the apostolic witness. This witness is not identical to the literal words on the page. It is more like hearing the voice behind the words, the Word behind the words. To say it another way, the Bible would have no authority if did not serve as the instrument by which we come to experience God. (Brown 2007, 11)

The Bible is not just a book with history, stories and wisdom. The purpose of

Scripture is to enable us to know and experience God. Therefore, its purpose can lead us into greater spiritual depths than we can discover on our own.

Manfred T. Brauch has a similar view of the authority of Scripture in terms of God’s initiation and human action. “I will briefly articulate my understanding of the nature of Scripture—seen as the result of divine inspiration and human reception—that is broadly confirmed within the historic orthodox and evangelical

Christian traditions” (Brauch 2009, 23). Brauch stresses the importance of accepting the intention of Scripture seriously (Brauch 2009, 32). Although intention may be difficult to discern at times, this is a constructive guideline.

Various interpretations would also be subject to discernment.

William Stacy Johnson also places the Bible in the central role for

Christians. “The Scriptures are our guide, and we, their apprentices. This conviction ought readily to be embraced by all Christians. It is a general and formal claim about the Bible’s role as central to the church’s canon” (Johnson

2003, 109). Still, there may be different approaches and interpretations. A key benefit to this process is that there is the written word which can be studied and discussed among Christians.

Ellen Davis and Richard Hays describe how using the Bible properly must stay in step with the Holy Spirit. A longstanding interpretation can change. In fact, we should not be surprised that the Holy Sprit leads us into new understanding.

Davis and Hays suggest that more is to be discovered in Scripture through the guidance of the Holy Spirit, particularly in the era we live. They stress that how we read and reread Scripture and interpret it is subject to how the Holy Spirit guides us (Davis and Hays 2003, 5).

N.T. Wright makes an insightful observation about the authority of God and the authority of Scripture. The observation and its ramifications can help us to make faithful, reasoned decisions about the use of Scripture.

I have tried, in particular, to face head-on the question of how we can speak of the Bible being in some sense authoritative when the Bible itself declares that all authority belongs to the one true God and that this is now embodied in Jesus himself. The risen Jesus, at the end of Matthew’s gospel, does not say, "All authority in heaven and on earth is given to the books you are all going to write," but "All authority in heaven and on earth is given to me." (Wright 2011, XL)

The authority of Scripture is given by the authority of God. It is important to acknowledge and live by the authority of God. Scripture aids our understanding of God and shows us how to honor God by faithful living. The authority of

Scripture can help us to understand who God is, at least in part and in ways that

God has chosen to show us. Scripture’s authority is in forming God’s people.

Answer to the Question about the Authority of Scripture

The authority of Scripture helps us to understand our relationship with

God, our self understanding, and our connection to neighbor. It is more than a book; it is a spiritual and practical underpinning for life. Scripture is initiated by

God and received by people. Our role is to study and apply Scripture to our lives and to the words we speak and write. A vibrant understanding is made possible by Christians having the written word.

The Holy Spirit guides us to understanding the meaning of Scripture.

Christian community can help one another to discern. Our ability to understand is limited, yet we can trust God to make known the meaning of Scripture. God’s

Spirit leads us to understand all the things that we are to know, especially in the era in which we live. We experience the joy and peace of salvation and living in the Spirit; however, there will be complete bliss when the kingdom of God is fulfilled. Thus, we have hope in what God will do for us and others.

An implication of the authority of God as primary over the authority of

Scripture is that when there is an interpretation of Scripture, especially more than one plausible interpretation, we should look to who God is. In other words, we can trust the heart of God as revealed in Scripture and through the Holy Spirit.

The Bible stresses the authority of God, not human-derived doctrines.

Is There an Issue in How the Authors Answer the Question?

The issue is whether to make use of, what could be called, traditional ways of looking at the authority of Scripture (Brown, Brauch, and Johnson), or whether to extend the concept into the suggestions made by Davis and Hays, on

the one hand, and Wright on the other. Brown and Brauch uphold the divine initiative of Scripture, and Johnson values it as our trustworthy guide.

Davis and Hays have indicated that we are in the “already” and the “not yet.” Thus, a special significance is given to this period (Davis and Hays, 2003,

5). We are not to just wait for the kingdom of God; we have responsibilities. We are to re-read the Scriptures and to seek discernment. This is a helpful approach, and it can yield greater understanding of God and God’s purposes. This in turn will guide us into more faithful attitude and activity for as Christians.

Wright sees the authority of God as greater than the authority of Scripture.

I do not believe that he is minimizing the importance of Scripture. Rather, he wants to look to God as the highest authority. The effect of Wright’s idea could be to reform the standard methods of biblical interpretation. When combined with the insight of Davis and Hays, we should move into greater expectation of knowing God and God’s purpose for us.

Position on the Issue

Traditional methods of biblical study and exegesis have their rightful place.

They can provide insights about historical setting, context, and language that would not otherwise be known. Moreover, listening to the Holy Spirit will guide us in biblical truth in a fruitful way to encounter God. However, this approach can have its own problems. What happens if the perceived guidance from the Holy

Spirit contradicts Scripture? They should be in harmony. Finally, the authority of

God has an intrinsic quality that makes it stand above the others. Nevertheless, this approach can be limited by the insistence by humans that their way is correct

or another’s way is wrong. Therefore, my position is to make use of all three approaches, giving each its just due.

The authority of God, as stressed by Wright, should be the centerpiece for addressing the question of whether God intends that everyone actually be saved

(1 Tim 2:3-6). We can only give a partial answer here. Faith is a gift from God

(Eph 2:8), and it can emerge at any time within a person according to God’s will.

We see that people respond in love and by faith in this lifetime. By God’s love and sovereignty, and in his timing, God keeps seeking the lost until they are found. God has a heart for the lost. We see this in the parables in Luke 15.

As an example of a theological idea to be questioned according to its use of the authority of Scripture, the Augustinian doctrine of endless punishment is an interpretation, and it should be viewed as such. For a complete understanding of eternal punishment, we should look to the authority of God in conjunction with

Scripture. In doing so, we should consider the character of God.

The Bible tells us that God is love. “So we have known and believe the love that God has for us. God is love, and those who abide in love abide in God, and God abides in them” (1 John 4:16). Note that there are no time limits: The nature of God is described as God is love. Since God is fully sovereign and loving, God can accomplish all that God wants, including that everyone be saved

(1 Tim 2:3-4).

Using the Bible Properly

It is imperative that Christians use the Bible appropriately. To do so, we must understand context and possible interpretations as best we can. Pastors

and faith leaders can help. We must be willing to accept the ramifications to hearing a better interpretation than we have been accustomed to. We should be open to change in ideas and doctrines if there is solid reason to change.

How Do We Know That We Are Using the Bible Properly?

Brown’s discourse provides helpful information on Biblical authority and interpretation. For him, the Bible helps us encounter God by connecting us with the experiences and writings of the apostles (Brown 2007, 14). Ultimately the

Bible allows us to hear the Word of God (Brown 2007, 17). Thus, it is not deciphering the words of the Bible that is of the utmost importance; it is discerning the messages of the Bible. Major themes are critically important and should not be overlooked or contradicted when reading a given passage.

Brown stresses this critical point that the Bible focuses us on Jesus Christ.

He is Messiah, the Son of God, and the Master (Brown 2007, 10). Brown warns against overly scrutinizing the words of the Bible. Instead, we should look for major themes (Brown 2007, 14). Brauch contends that Scripture is abused by many sectors in the church and in society today (Brauch 2009, 15). He also describes Scripture abuse as “misinterpreted and misused” (Brauch 2009, 15).

He uses the term abused because he believes that the Bible is often used for self-serving purposes. However, he believes that the abuse of Scripture is frequently unintentional, as he explains.

Much of what I identify throughout this study as the abusive reading and application of Scripture is not the result of deliberate, intentional abuse for the purpose of manipulation or control. These unintentional abuses are often the result of letting our backgrounds, preconceptions, or biases influence and control the way we read and apply Scripture. (Brauch 2009, 16)

Nevertheless, the consequences of unintentional abuses of Scripture are serious.

Abuses can lead to misreading and misunderstanding Scripture. Then, actions may be taken incorrectly or inadequately through such misunderstanding.

Brauch cites the intention of God in Scripture and the incarnation of Jesus

Christ as two essential principles upon which to understand Scripture (Brauch

2009, 25). The intention for the divinely inspired Bible is to instruct or inform people in order to bring them to salvation and new life through faith in Jesus

Christ. Just as Jesus is fully divine and fully human, we are to recognize that the

Bible is inspired by the Holy Spirit with a divine purpose, and it involves the use of humans who wrote and were written about in the Bible. Furthermore, the Bible is read by humans and brought to understand it by the guidance of the Holy

Spirit, demonstrating another dimension of God and humans sharing in the use of the Bible for divine purposes which benefit human beings.

Johnson does not perceive a problem with various interpretations because he believes Christianity needs to move beyond foundations and totality (Johnson

2003, 110). In addition, he believes that Christianity needs to move toward the

Other, which he defines as “anything or anyone that falls outside one’s own categories … the poor, the oppressed, the weak, the widow, the orphan, the stranger in our midst … [and] the liberating state of affairs that is yet to come

(Johnson 2003, 123). Johnson upholds a vital belief for reading Scripture, “This confession—God for us, Christ with us, and the Spirit among us—sets the framework for all faithful reading of the Scriptures” (Johnson 2003, 124).

Robert Farrar Capon’s summary of the Gospel would be familiar to most if not all Christians. Jesus came to save not to judge or condemn (Capon 1993,

18). However, as Capon continues, his concern becomes evident. “And the rest of the New Testament makes it quite clear that his salvation works by grace through faith not by frightening people into getting their act together” (Capon

1993, 18 emphasis original). Thus, an early indicator of Capon’s biblical theology is that he relies on grace and faith, while he rejects pressuring people to live

Christian ideals or moral standards. Capon emphasizes that Jesus came for us while we were in our state as sinners.

Rob Bell cites God’s love as the reason all can have hope. He provides scriptural evidence that God is love. Then, he asks penetrating questions. “Has

God created millions of people over tens of thousands of years who are going to spend eternity in anguish? Can God do this, or even allow this, and still claim to be a loving God?” (Bell 2011, 2). These questions may seem sacrilegious, yet some form of the first question is asked by Christians and non-Christians.

Allan McNicol focuses on two passages in Revelation (McNicol 2011, 97,

Revelation 19:20 the beast and the false prophet are thrown alive into the lake of fire. It is instructive that the kings and nations are not thrown into the lake of fire.

Assuming that the beast and the false prophet are not human, no humans are

consigned to the lake of fire in Revelation 19. However, the picture is bleak, for the flesh of the kings and nations is eaten by birds.

Commenting on the second passage Revelation 21:22-27, McNicol notes there is a sharp contrast between it and Revelation 19:11-21. Whereas in

Revelation 19:11-21, they were defeated by the King of kings and Lord of lords, in the second passage, the nations and kings are permitted to enter the New

Jerusalem.

I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. And the city has no need of sun or moon to shine on it, for the glory of God is its light, and its lamp is the Lamb. The nations will walk by its light, and the kings of the earth will bring their glory into it. Its gates will never be shut by day—and there will be no night there. People will bring into it the glory and the honor of the nations. But nothing unclean will enter it, nor anyone who practices abomination or falsehood, but only those who are written in the Lamb’s book of life. (Rev 21:22-27 NIV)

It may be significant that the order is reversed from the first passage to the second passage: from kings followed by nations, to nations followed by kings.

Regarding the discussion about the open gates of the new Jerusalem

(Rev 21:25), Thomas Talbott’s vision is consistent with the entryway for the nations and kings as described by McNicol. However, Talbott envisions a more expansive phenomenon, with additional people entering through the city’s open gates from the lake of fire (Talbott 2003, 50).

This is significantly different from the traditional view of eternal punishment where only those who were saved during their earthly life are allowed in the new

Jerusalem. According to the traditional view, the open gates signify that no one wants to leave. Talbott observes that the open gates signify the lost, now

redeemed, can enter. People from the lake of fire would be permitted to enter the new Jerusalem after repenting and being purified in the lake of fire.

According to Hans Urs von Balthasar and based on Ephesians 4:7-10 and

1 Peter 3:18-22, Jesus entered into solidarity with the dead after dying on the cross. "In the same way that, upon earth, he [Jesus] was in solidarity with the living, so, in the tomb, he is in solidarity with the dead" (Von Balthasar 1990, 148-

149). Jesus' presence among the dead has a transforming effect, as does his proclamation that the world has been reconciled to God. Still, it is through Jesus' weakness in death, not the coming victory of the resurrection, that he is with the dead. In this way, Jesus can still reach the persons who have distanced themselves from God by their own choice. Thus, while honoring human free choice, Jesus is present with the isolated.

Answer to the Question about Using the Bible Properly

The key to properly interpreting Scripture is to be able to discern messages and themes in the Bible. Details may be helpful to clarifying the context and further, to discerning the message. The focus should be on Jesus

Christ. The Holy Spirit helps us to make appropriate interpretations. Thus, we should listen to the promptings of the Spirit as we read the Word. The Holy Spirit guides us as individuals and also as a faith community. There may be various interpretations which can be in tension but not contradict each other.

Related to eternal punishment, a biblical theology has been developed to make proper use of Scripture. It provides the concept that eternal punishment can be for an age or eon, as can be properly translated from aionios in biblical

Greek in Matthew 25:31-46. As we seek understanding, we must rely on guidance from the Holy Spirit (Davis and Hays 2003, 5). The biblical theology does not claim to be the only possible interpretation of Scripture, as does traditional theology with its claim that eternal punishment is permanent and endless. We examined Scripture and theology which reflect a purpose for the correction and restoration of humankind in the afterlife. The insights are in harmony with the encouragement to re-read biblical texts for new discernment from the Holy Spirit (Davis and Hays, 2003, 5). We may be surprised at how the

Holy Spirit can promote new messages as part of the Christian community (Davis and Hays, 2003, 5).

The biblical studies and theology writers (Capon, Bell, McNicol, Talbott, and von Balthasar) use the Bible appropriately in formulating their interpretations.

Their interpretations are within the broader framework of the entire Bible. Thus, they make conclusions worthy of recognition.

Context

Correctly addressing a subject from the Bible depends on whether it uses the right context. Otherwise, the answer may be misleading. An answer which uses an inappropriate context could even encourage wrong or misguided behavior. The same problem can occur with biblical interpretations which are based on the wrong context and then become doctrine.

How Is Context Used in Interpreting Scripture?

Brown describes the story of the widow’s mite as a text (Mark 12:41-44 and Luke 21:1-4) which has been misunderstood because of readers not

determining the context (Brown 2007, 12). He says that instead of Jesus praising the widow for her generosity, as is commonly held, actually Jesus pitied her.

According to Brown, the context calls for an interpretation that Jesus was rebuking the scribes for exploiting widows (Brown 2007, 13}. Thus, giving proper attention to context will produce interpretations more faithful to the text, and the perceived authority of the Bible will be enhanced for its readers.

Understanding context is essential to properly understanding Scripture, even when used for social issues. Brauch provides two relatively recent examples to support his point that evangelicals and all Christians must be more careful about the use of Scripture (Brauch 2009, 83). When President Bill

Clinton’s scandal leading to impeachment occurred, Brauch says that evangelicals were appalled because it involved sexual sin. On the other hand, liberal Christians were not nearly as concerned as evangelicals were. Even so, when President George W. Bush ordered the invasion of Iraq, evangelicals were largely silent or even supportive, while liberal Christians were aghast (Brauch

2009, 83-84). Brauch uses these examples to illustrate how Christians read the

Bible in various ways, which are sometimes conflicting. These contradictions create a perplexing and potentially divisive set of biblical messages within

Christianity. Further, they are probably even more perplexing to non-Christians who wonder how such inconsistencies could emerge from people who profess the same religion.

Johnson makes the case for moving beyond foundations (Johnson 2003,

110-116). This is necessary, he argues, to consider the many nuances of

Scripture which do not fit neatly into foundations. Therefore, the full meaning of

Scripture can only be discovered by delving into more of the details of Scripture without the overlay of foundations to restrict their meaning.

Capon calls trying to live out the Gospel because of fear transactionalism

(Capon 1993, 23). It is in contrast to the Gospel of grace and forgiveness which he calls the Mystery of Christ (Capon 1993. 23). According to transactionalism, a person feels compelled to do something or make an act of faith before receiving the gift of grace. On the other hand, Capon promotes the idea “of a free gift already given, without condition, to everybody – a gift hidden in every particle of creation, a gift that goes by the name of the Mystery of Christ” (Capon 1993, 25 emphasis original).This mystery was imbedded in the creation of the universe and made evident by the Second Person of the Trinity becoming human. An individual’s faith or trust does not earn God’s free gift of grace.

The following set of questions by Bell is thought-provoking.

How does a person end up being one of the few? Is it by chance, by luck, or by random selection? Perhaps it is being born in the right place, family, or country, or maybe it is having a youth pastor who ‘relates better to the kids’. Could it be that God is choosing you instead of others? (Bell 2011, 2-3).

At the end of this set of questions, Bell asks about the possibility of predestination. Bell’s concern over church practices is evident in this question.

“So is it true that the kind of person you are doesn’t ultimately matter, as long as you’ve said or prayed or believed the right things?” (Bell 2011, 6). A person in

Christ should live differently than the old self. The Bible speaks of fruit from following Christ. Bell seems to oppose the practices of churches that require a

certain prayer of confession or belief based on a set formula. Do these actions promote true saving faith? Bell raises good issues for churches to consider.

McNicol cites, as context, that the writer of Revelation was of Christian-

Jewish background, living in the first century in Greater Syria and Asia (McNicol

2011, 85). He is called the Prophet John because in McNicol’s estimation he is not the Apostle John. The Prophet John is deeply knowledgeable of the writings of the Old Testament prophets and psalms, especially Psalm 2. These prophetic writings call for Israel to be freed from oppressive empires: Rome at the time of

John although he refers to it as Babylon in Revelation. McNicol concludes that

Revelation’s focus is upon a renewed Jerusalem, as earlier prophets had envisioned. For the Prophet John, these events will occur in connection with the

Day of the Lord, thus making them apocalyptic.

According to Talbott’s view, the purification process in the afterlife cleanses the person of sin while preserving the person himself or herself and importantly the image of God within each person.

But just what is it, I ask, that the lake of fire finally consumes and destroys? It could hardly be the image of God that remains in even the worse of sinners, nor could it be the 'vessel of mercy' that God 'has prepared beforehand for glory'. It is instead the flesh, the sinful nature, the false self that the lake of fire finally consumes and destroys. For the whole point of fire as an image is that fire consumes something, and throughout the Bible, therefore, fire is a symbol of both judgement and purification, two sides of the same coin. (Talbott 2003, 42)

The point of correction or purifying in the afterlife is to show the person the need to repent of his or her sins and turn to God. In addition, since the image of

God remains in each person through the eternal fire, there is divinely-placed hope and resilience within everyone. The process is guided by God in love.

According to von Balthasar, hell becomes a way for Christ to reach the incorrigible, an output of Jesus' redemption. “Only in absolute weakness does

God will to mediate to the freedom created by him the gift of love that breaks from every prison and every constraint: in his solidarity from within with those who reject all solidarity” (Von Balthasar 1997, 153). Christ became sin and experienced the full effects of its horror. "God made him who had no sin to be sin for us, so that in him we might become the righteousness of God" (2 Cor 5:21

NIV). When Jesus went to the depths, hell became his place together with sinners. Nonetheless, after his resurrection Jesus received the keys to hell and all authority over it.

Answer to the Question about Context in Interpreting Scripture

Context can be instrumental in determining an interpretation. Proper context will produce more faithful interpretations and will benefit the readers and hearers. On the other hand, modern political and social context can create self- serving interpretations. The principles on which Scripture is interpreted do not change. However, our understanding of context may change our interpretation.

Religion can become transactional for many people. That becomes their context.

A valid context is the belief and trust in God’s love and forgiveness through Jesus

Christ. Churches that require a certain prayer or other practices may exhibit an incorrect context in the use of Scripture in their desire to have people saved or to increase discipleship. A legitimate description of context can inform the readers about the circumstances of how and why the biblical text was written. These insights can help the modern reader to know how to interpret a text today.

In biblical theology, the author may make reasonable assumptions based on biblical texts. Johnson did not give any examples, but Brown and Brauch did.

Therefore, we will refer to the Augustinian viewpoint of eternal punishment as endless. The reason this is a foundation (using Johnson’s term) is that it is the context which has prevailed as the biblical interpretation in the Western Church since the sixth century. Moving beyond the current context of everlasting punishment would be a paradigm shift that may be difficult for Christians to accept, given that the centuries-long context of everlasting punishment is considered orthodox by many churches and Christians.

Talbott and von Balthasar explain that an important context of the afterlife is that it can be used by God to correct and purify sinners. Furthermore, they describe how this could happen. Hell is an unlikely context for redemption. Yet, that could have been the outcome for many in hell because of Jesus’ descent to hell. McNicol implicitly acknowledges an afterlife because the kings and nations were eaten by birds, then came back to life, and were granted entry into the new

Jerusalem. This perspective is inconceivable under Augustine’s viewpoint of endless punishment for the lost.

More Than One Interpretation

Parts of the Bible may be difficult to understand. Moreover, what if there are various interpretations? What is the diligent Christian to do? What is a pastor, who wants to give a clear message and application, to do? These are profound areas of concern, which will be addressed in this section.

Can There Be More than One Valid Interpretation for a Biblical Passage?

Brown views biblical interpretation both as personal and as adhering to a standard, although admittedly standards may change over time.

In short, my interpretation of the Bible and understanding of its authority is by necessity perspectival—much like the Bible itself. This does not mean that my practice of interpretation is arbitrary. Quite the contrary. All forms of biblical interpretation are in dialogue with the general modes of thought prevailing at the time. (Brown 2007, 11)

Brown acknowledges that his interpretation of the Bible depends in part on his perspective. This can take the form of background, education, and social circumstances. Brown “was ordained an African Methodist and have served as pastor or associate pastor of several AME churches” (Brown 2007, 11).

Brauch says that at times it may be best for tension to exist between biblical texts and concepts. Sometimes the tension will be resolved over time or it may never be resolved. In such a case, a faithful reading of Scripture is to acknowledge the two interpretations as valid and to live with the tension.

Johnson affirms the possibility of more than one interpretation by encouraging movement beyond totality (Johnson 2003, 116). This approach recognizes that there is an open-endedness to Scripture which allows many different interpretations. Johnson stresses that that this does not mean that any and all interpretations are acceptable. Interpretation must go through a rigorous process of exegesis, analysis, and discernment. Going beyond totality produces conceptions of Scripture with variations and multi-layers. Johnson sees this as a positive development in understanding the many facets of Scripture. “We read

the Scriptures not only with a rule of faith but also a rule of hope” (Johnson 2003,

116).

Different interpreters can come to different plausible interpretations, where plausible means credible or possible. Capon stresses the importance of God’s grace. God adopted us as his children because our status was proclaimed by the

Word of God from creation. “The adoption is a favor, a free gift; as above, it is unmerited – and it preceded all of the history of the world “ (Capon 1993, 72).

The way we relate to God’s free gift is by believing it; however, our belief is not a condition for God to give the gift. God gives grace freely; then human belief makes it active in each person.

Capon specifies that belief, faith, and trust are not to be confused with works and are not dependent on works. Faith (or trust) is the way that we accept

God’s free gift. In fact, Capon views faith (or trust) as the only element necessary for humans to be accepted at God’s judgment. “What the final judgment is really based on is not their [people’s] works but the presence or absence of their faith in the God-character who graciously included them in his favor from square one”

(Capon 1993, 87 emphasis original). Therefore, in Capon’s view, good works even when they result from faith do not play a role in salvation.

Bell asks, “What if the missionary gets a flat tire?” (Bell 2011, 9) He is raising the question of whether a person’s salvation depends on someone else or some circumstance. He also questions the doctrine of some evangelical churches, whereby the person must know about Jesus and believe in Jesus to be saved. This is sometimes known as the doctrine of restrictivism because it puts

restrictions on salvation (Boyd and Eddy 2002, 180). In particular, if someone has never heard of Jesus for whatever reason, such as the missionary getting a flat tire, they are not eligible for salvation, according to this doctrine.

According to Bell, Christian descriptions of God have a dramatic, unexplainable paradox. Bell portrays the irony of church descriptions of God, as:

a loving heavenly father who would go to extraordinary lengths to have a relationship with them [and then] would, in the blink of an eye, become a cruel, mean, vicious tormentor who would ensure that they had no escape from an endless future of agony…. [And this is why] many people, especially Christians…don’t love God. (Bell 2011, 173-174)

Bell provides a helpful portrayal of Christian descriptions of God. There is a paradox, by which Christian teachers attempt to explain in ways such as these:

God must maintain justice, or the person does not act on the faith given to them by God. However, this does not explain all of the incongruities of what Christian leaders say about God. Bell is saying that these incongruities can cause even

Christians not to love God.

According to McNicol, the Prophet John was steeped in Jewish traditions, as well as Scripture. Thus, he knows the expectations of the people and the prophetic messages which are part of the Jewish religion. John considered the

Christian message and people to be the transformed and genuine form of

Judaism (NcNicol 2011, 85). Moreover, the conversion of the nations was in

Hebrew scriptures and had not yet been fulfilled. ”They could only be fulfilled when the nations were released from the sway of Babylon (Rome) and came to a full appreciation of the glory of God’s presence in the new Jerusalem” (McNicol

2011, 103).

Talbott affirms that rather than punishment, judgment can be understood to be corrective and restorative. This understanding of judgment fulfills God's desire that everyone be saved.

God is too pure (read 'too loving') to allow evil of any kind to survive forever in his creation. He will not, therefore, merely quarantine the evil in hell, but will instead destroy it altogether even as he regenerates the evil ones themselves. (Talbott 2003, 28)

With such an understanding, judgment takes on a new meaning. The punishment resulting from it sounds more like pruning, which Christians experience during their earthly walk toward obedience with Christ, than the never-ending punishment of the traditional view of eternal punishment.

Von Balthasar’s interpretation of the descent of Christ into hell is derived from Ephesians 4:7-10 and 1 Peter 3:18 – 4:6. Von Balthasar describes Jesus’ role as being in solidarity with those in hell. On Holy Saturday, Jesus humbled himself and took on the role of a servant, more so than we can possibly conceive

(Von Balthasar 1997, 180). Von Balthasar’s interpretation leads to a magnified understanding of Jesus Christ as Savior and Lord. Thus, with this understanding

Von Balthasar calls for a prayerfully considered response from Christian theologians, pastors, and other leaders who write doctrines or develop church plans to be mindful of God's purposes. Therefore, Von Balthasar’s interpretation can lead church leaders to even greater meaning of Jesus’ sacrifice.

Answer to the Question about More than One Interpretation

It is best to acknowledge that personal or other perspectives can influence interpretations. That way a particular interpretation will not overly influence a person’s or a church’s understanding and application. It is possible for there to be

more than one biblical interpretation. Moreover, it may be possible for them both to be valid. The differences may be resolved over time. Sometimes it may be best to allow the varying interpretations to be in tension. In fact, the tension could enhance the vitality of Christianity because we would have to recognize that the tension could have been placed in Scripture by God’s design.

It is important to recognize that just because more that one interpretation exists, it does not mean that every interpretation is valid. The best way to solve such a situation is through proper study. As an example, we are not saved by good works, yet the one who is saved is to do good works as prepared by God

(Eph 2:10). This helps to resolve the tension between grace and faith, on the one hand, and works on the other. Church doctrines may at times be confusing. Trust in God through Jesus Christ is the best answer when we cannot discern with certainty and clarity. Traditions can help us see the light, but they also must be guided by the Holy Spirit individually and collectively. There may be widely different interpretations for most Christians. Interpretations are validated by continual study and discussion with other Christians.

Jesus humbled himself to endure the suffering and shame of the cross.

Jesus went and made proclamation to the imprisoned spirits (1 Pet 3:19). Did he experience a profound challenge by descending into hell and redeeming lost souls? Von Balthasar contends that redemption was the outcome, at least for some (Von Balthasar 1997, 177). Even so, can Von Balthasar’s theology become an interpretation recognized by Christians?

Jesus’ Role in Salvation

Jesus is the central figure in salvation. However, what exactly is his role in salvation? This question is important to answer in order to better understand the role of each person. Church doctrines make statements on both Jesus’ role and the individual’s role. A better understanding could be used in biblical theology.

What Is Jesus’ Role in Salvation?

Brown refers to a Bible verse that would not often be used to answer this question directly. Then he goes on to explain the connection.

Paul writes, “If God is for us, who is against us?” (Rom. 8:31). This is a passionate claim that reaches across the ages and takes hold of us as believers … the apostle is making a statement about the nature of salvation. The apostle is saying that even though we do not at present experience the fullness of what it means to be in Christ, we do experience some of it, and we have the rock-solid assurance that God is faithful to this covenant. (Brown 2007, 12)

Our emotions or physical ailments may not always allow us to feel the fullness of our salvation. Moreover, we may not feel mature in the faith. Still, we can believe in Jesus Christ and what he has done for us by his sacrificial love.

Nothing can take that from us.

Brauch cites Jesus’ role in delivering the world from sin and evil. He proclaims that Jesus accomplished this deliverance on the cross. Brauch summarizes the process of personal salvation in the context of the evangelical movement within Protestantism. Brauch acknowledges Protestantism as part of the background of the evangelical movement, although not all evangelicals do.

Its major focus…has been to invite people to respond in faith to God’s grace…, to enter new life through spiritual rebirth…,to confess Jesus Christ as Savior and Lord…, and to follow Christ into a lifetime of being

transformed into the image of Christ through personal discipleship…. (Brauch 2009, 37)

Capon observes that God chose for His Son Jesus to live in a messy world among sinners and further, that when the new heaven and new earth take the place of the old, God will be among his peoples. This shows the irrevocable commitment that God has made to humans. In fact, the Mystery of Christ can be seen throughout the history and future of creation. The divine mystery is in the midst of this all. “The Mystery of Christ is present not just in Christians or in good guys but present in sinners right in the midst of their sins” (Capon 1993, 65-66).

A person cannot earn the Mystery of Christ by being good and cannot lose it by being bad. Therefore, God’s relationship with humans does not depend on what we do. “You don’t have to work for the relationship because you’ve got it already.

Just trust Jesus and open your eyes” (Capon 1993, 67 emphasis original).

In an attempt to elicit thoughtful responses from Christians, Bell notes, “All that matters is how you respond to Jesus. Which Jesus?” (Bell 2011, 7). It seems as though Bell is trying to awaken the consciousness of churches and Christians who seem to have all of the answers in a set manner. Bell focuses on Colossians

1:20, which points us to Jesus and his essential role in reconciliation. “God was reconciling to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross” (Col 1:20 NIV). Bell concludes: “Peace has been made” (Bell 2011, 125).

According to McNicol, by the time of John, Jerusalem had been destroyed by the Romans. Yet, John would have been keenly aware that Jerusalem was to be restored, according to Hebrew Scripture. Therefore, John can authoritatively

speak of a new Jerusalem. By prophesying that the nations will enter the new

Jerusalem walking by the light of God, John gives an amazing prominence to a city which at that time was in ruins. “The description of the nations’ entrance into the holy city is unrestricted; yet it comes after the earlier action sequences of the narrative speak of their smashing defeat” (McNicol 2011, 86). Their defeat occurs by the Lord Jesus Christ, who is King of kings and Lord of lords, to whom the nations convert.

Talbott refers to 1 Corinthians 15:24-27 for this observation about Christ,

For even if we understand “then the end” to mean something like “then comes the end of the ages or the end of redemptive history,” Paul makes one point absolutely clear: The end will not come until Christ’s victory and triumph are complete. (Talbott 1999, 65)

This observation leads Talbott to interpret Paul on this subject as promoting universal reconciliation. Therefore, Christ holds a preeminent role in the fulfillment of the ages and of humankind in salvation history.

Von Balthasar sees extraordinary significance from Jesus’ descent into hell. "[Origen] was theologically correct: in 'being with the dead', Christ brought the factor of mercy into what is imagined as the fire of the divine wrath" (Von

Balthasar 1997, 179). Thus, Jesus being present with the human dead, even while he was dead, corresponds with the view of the church father Origen from the third century.

Answer to the Question about Jesus’ Role in Salvation

Jesus Christ made forgiveness available to all through the atonement.

Jesus’ role includes delivering the world from sin and evil, according to Brauch.

He stresses that this deliverance has already been secured by Jesus on the

cross. Furthermore, Jesus has already established a relationship with people, including their forgiveness, according to Capon. People must believe it to activate forgiveness in themselves and the way they live. Nevertheless, God has the means to enable and facilitate this process. Bell cites that God has reconciled sinful humans to himself, making peace, through the cross of Jesus.

For in him [the Son] all the fullness of God was pleased to dwell, and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross. (Col 1:19-20)

Through Jesus’ sacrifice, God has reconciled humanity and all things to himself.

Jesus’ role in salvation is of paramount importance. The Lord Jesus Christ defeats his enemies as is depicted in Revelation 19:11-21 and illuminated by

McNicol. Talbott emphasizes that Christ will have victory before the end comes.

According to Von Balthasar, Jesus has the authority to go anywhere, even hell, to offer redemption.

Personal Requirements for Salvation

Are certain beliefs needed for individuals to obtain salvation? Church doctrines define requirements in a variety of ways. Knowing precisely what is needed is important for the development of biblical theology.

What is Needed from the Person for Salvation under Each Author’s Theology?

Nothing is required, according to Capon, except belief or it could be called trust, that forgiveness has already been given by God (Capon 1993, 52). Capon adds that we should love everyone whoever they are and however they live because that is how God loves us. God makes grace available to all.

Because by that Mystery [of Christ], God’s love and forgiveness are intimately and immediately present in full force to everyone in the world, virtuous or wicked, Christian or not, simply because the Word of God incarnate in Jesus is present to everyone in the world. (Capon 1993, 52)

God’s love and forgiveness for humans are conditional only on human belief and trust in the forgiveness that God has already given. “Therefore, the only unforgivable act, if there is such a thing, is refusing to be forgiven or to forgive – which is not so much a sin as it is a failure of faith” (Capon 1993, 52).

Bell summarizes the evangelical position on salvation. “If you don’t have

[“a personal relationship with God through Jesus”], you will die apart from God and spend eternity in torment in hell” (Bell 2011,10). Bell says that salvation is not specified in this manner in the Bible. The evangelical position of a personal relationship with God is a modern idea (Bell 2011, 10).

Bell’s understanding of grace and eternal life is generally accepted doctrine; that is, a free gift through Jesus that we cannot earn ourselves.

However, he wonders if going to heaven is dependent on “something I do”

[accepting, confessing, believing: those are things we do]. “how is that grace?”

(Bell 2011, 11). Bell’s point is probably that if believing is an action, then no one can be saved (Bell 2011, 11).

McNicol discusses what is needed for the salvation of the unredeemed

(McNicol 2011, xiv, 58). The role of Christians and Christian communities in the conversion of the nations is one of suffering love. When Christians live among dominating, idolatrous societies, the Christians are to show the majority that there is a better way. When oppressed, Christians can witness the way of Christ, for Jesus suffered for our sake. God leaves a remnant for this very purpose

(McNicol 2011, 132). McNicol cites two well-known contemporary examples: Asia and the Southern Hemisphere. In these regions, power could be reversed and traditional idolatry could be vanquished, leading to circumstances similar to

John’s Apocalypse (McNicol 2011, 133). On the other hand, modern threats to the true expression of the Christian faith can be found in familiar, but perhaps not always recognizable, forms. “These expressions of idolatrous power may well be in big business, government, scientism, or even areas as diverse as professional sports and higher education” (McNicol 2011, 133). So, what guidance does

Revelation provide for modern Christians? How can we make a positive difference for God’s kingdom? In John’s day, of course the dominant, oppressive power was Rome.

Talbott discusses having one’s name in the book of life. Jesus may have the appropriate name added to the book of life for a person who is purified and saved. After all, Jesus owns the Lamb's book of life. Talbott offers more to this explanation:

According to Revelation 2:17, anyone who perseveres and conquers will receive a new name, and that new name is also written, presumably, in the Lamb's book of life. If the old name, the one that the new name replaces, is not in the book of life, then perhaps we all have a name–the old one–that was never "written in the book of life from the foundation of the world" (17:8). If so, then for as long as "the inhabitants of the earth" go by their old name, or cling to the false self, they are in danger of being cast into the lake of fire (20:15). (Talbott 2003, 42)

Therefore, a person’s old name (used on earth) is associated with one’s sinful self and is not in the book of life. Talbott explains that a new name is specifically given for persons, and the new name is in the book of life. After

repentance and purification, the person could be redeemed with the new name already in the book of life.

Von Balthasar describes Jesus descent into hell and the effect on sinners there. Jesus is there as one in solidarity with the abject dead people there.

He is (out of an ultimate love however) dead together with them. And exactly in that way he disturbs the absolute loneliness striven for by the sinner, who wants to be 'damned' apart from God, finds God again in his loneliness, but God in the absolute weakness of love unfathomably in the period of nontime enters into solidarity with those damning themselves. (Von Balthasar 1997, 153)

Even though persons have the opportunity for salvation through Jesus, they also have free will. Thus, they may choose to continue their loneliness in hell.

Presumably most would choose to be with Jesus Christ in eternal life.

What Is Needed from the Person for Salvation?

Capon, Bell, McNicol, Talbott, and von Balthasar agree that God’s grace is essential for salvation (Eph 2:8). For each person, faith or trust is needed to be saved. The next question is how faith is acquired, to which the clear scriptural answer is that faith is a gift of God (Eph 2:9). Out of the person’s heart and decision-making capability, the person needs to make a decision that they need

God and Jesus in their life. Some people, such as young children and the mentally retarded, may not be able to make such a decision. Then we can still rely on God’s grace to compensate for the person.

The role of Christians is to be positive witnesses in the world. This can take many forms; for example, from ministering to the poor, praying for people, and sharing the Gospel message. It can also include suffering love because this may be the most effective way to reach a person. I do not believe that suffering

love allows abuse or is suffering just for the sake of suffering. It should result in positive change and eventually salvation.

The Lamb’s book of life belongs to Jesus. Therefore, he determines what names, and what forms of names, go into the book. Being in the book of life means salvation. We can trust in Jesus for our names and those of others to be in the book of life. God’s love for humans is so great that Jesus descended into hell to be with the dead in their loneliness. This shows the depths that Jesus will go to reach people. Still, they must decide by their free will whether to accept the love and mercy of Christ.

Universal Salvation

Will everyone be saved? Can everyone be saved, according to Scripture?

People have wondered these questions for some time. We have the opportunity to hear what contemporary literature has to say about these questions.

Is Universal Salvation Possible?

The New Testament “talks about the gift of God – peace, forgiveness, grace, reconciliation – as a Mystery, as something already present in all of creation. But precisely because it is a Mystery, it’s present in a hidden way”

(Capon 1993, 168 emphasis original). All that is necessary is to trust that salvation is present. Hell is only for those who do not trust in God’s grace and forgiveness in Christ.

You have to start with the truth that Jesus, in his death and resurrection, has taken away all the sins of the world: there is absolutely nothing and no one – either now or at the last day – who isn’t being presented to the Father as clean as a whistle by Jesus. Of course, if there are some of us at the last day who want to argue with that and tell God we like our old, nonexistent version of ourselves better than his repair job on us in Jesus –

well, at that point we can go to hell. But it’s only our non-acceptance of God’s acceptance that can get us there, not our sins. (Capon 1993, 179)

Capon never explicitly says that all will be saved. Yet, he seems to believe that all can be saved, since the Mystery of Christ is in every human. His view of what may happen at the last day suggests that all may be saved, for on that day who would not want the joyful and peaceful life already prepared for all humans?

Capon expresses the kernel of an idea which could lead to a theology of universal salvation even though he does not explicitly say that everyone will be saved. However, his view that everyone is already in the new creation and has

God’s forgiveness is an implicit precursor to universal salvation. The only thing required of the person, in Capon’s view, is to trust that they have already been forgiven and accepted by God. Capon’s idea could be the start of a concept to be developed further.

According to Bell, God has forgiven us, even if we have not made a commitment, such as repentance. “Forgiveness is unilateral …God has already done it” (Bell 2011, 189). Since God has already forgiven us, we can choose to accept it, and that would be a wise decision. “The only thing left to do is trust.

Everybody is already at the party. Heaven and hell, here, now, around us, upon us, within us” (Bell 2011, 190). Bell’s thoughts about forgiveness sound much like those in Robert Farrar Capon’s book.

McNicol concludes that the conversion of the nations points to universal sovereignty, not universal salvation. God’s sovereignty determines the outcome whereby the nations are defeated, become changed in their loyalties (to God instead of idolatry), and then are permitted to enter the new Jerusalem (McNicol

2011, 135). Yet, McNicol acknowledges that the outcome is suggestive of an idea that was well-known and had many supporters in the early church.

In some sense John’s vision can be construed as a version of the ancient idea of [apokatastasis] ‘restoration of all things’ (cf. Acts 3:21 and some of the fathers of the church). We have designated it as ’eschatological covenantal restitution’. In it the writer presents his understanding of the final reconciliation between God and all things found in other places in the New Testament. (McNicol 2011, 135)

Revelation depicts how the nations can become faithful when they acknowledge and obey the sovereignty of God. An essential element for this result, according to the Prophet John, is that the people of God must be a counter influence to the dominant, self-serving societal forces. The wayward, idolatrous nations will turn to God while the people of God are a faithful witness to Christ. Christian actions will come at a cost. To have a positive influence on the nations, Christ followers will rely on their most effective characteristic: suffering love.

Talbott observes that just as God created the world and the universe, God has designed the ages or eons to serve God's purposes.

Now even as the adjective “aionios” typically referred back to God as a causal source, so it came to function as a kind of eschatological term, a handy reference to the age to come. This is because the New Testament writers identified the age to come as a time when God's presence would be fully manifested, his purposes fully realized, and his redemptive work eventually completed. So just as eternal life is a special quality of life, associated with the age to come, whose causal source lies in the eternal God himself, so eternal punishment is a special form of punishment, associated with the age to come, whose causal source lies in the eternal God himself. (Talbott 2003, 46)

Just as God is sovereign over the outcome of this world, God is also sovereign over the outcomes within each age. Under God's plan, the present age

of this world is eclipsed by the age to come. God is at the center of eternal life, and will govern over eternal punishment, which can be correction and restoration.

Von Balthasar cautions that even though Christ's descent to hell is a salvation event, breaking into the place where no one but the dead may enter, the possibility of damnation is not eliminated.

But the desire to conclude from this that all human beings, before and after Christ, are henceforth saved, that Christ by his experience of Hell has emptied Hell, so that all fear of damnation is now without object, is a surrender to the opposite extreme. (Von Balthasar 1997, 177)

Even after death, there is still human freedom to reject God and God’s love. The

Holy Saturday viewpoint also allows von Balthasar to affirm that "Catholic dogma must, in any case, speak of a 'universal purpose of redemption' (ever against the restrictions of a doctrine of double predestination)" (Von Balthasar 1997, 179).

Answer to the Question about Universal Salvation

Talbott is the only author in this study who could be called a universalist in a definite sense. Others such as Capon, Bell, and von Balthasar present biblical theologies which indicate that universal salvation is possible although they do not say definitively that it will happen. Each has their qualifications particular to their own theology. Each of these three theologians are hopeful that universal salvation will come about.

McNicol acknowledges that his study could suggest the “restoration of all things” (McNicol 2011, 135). However, he believes that a more fitting term is universal sovereignty, not universal salvation. “We are given a glimpse of what it will be when God is fully recognized as sovereign” (McNicol 2011, 135). Of course, it is well to remember that his conclusions come from one book of the

Bible. A thorough examination of the entire Bible is needed to take a definitive position for or against universal salvation. Even then, one may not be able to say with absolute certainty.

Is There an Issue on How the Authors Answer the Question?

The issue is whether everyone will be saved. Biblical support states that

God desires everyone to be saved (1 Tim 2:3-4). Another strong element is that the Greek word aionios does not have to mean endless, as it does under the traditional view associated with Augustine. Aionios can mean an age or eon. With this understanding, salvation can happen in the afterlife. To make a coherent biblical theology, many other elements of Scripture must be examined.

In this chapter, Talbott has demonstrated that many elements of the Bible that are assumed to support the traditional Augustinian viewpoint can actually support universal salvation. The other theologians in this chapter (Capon, Bell, and Von Balthasar) have reasons to hope that universal salvation is possible.

McNicol acknowledges that “in some sense John’s vision can be construed as the ancient idea of [apokatastasis] ‘restoration of all things’” (McNicol 2011, 135).

McNicol prefers to call the idea “eschatological covenantal restitution” but not universal salvation (McNicol 2011, 135). A biblical theology of the entire New

Testament would be necessary to address the question of universal salvation comprehensively.

Position on the Issue

Through contemporary literature, we have been exposed to several viewpoints and much information on the subject of universal salvation. There are

many legitimate reasons to agree with universal salvation. Some hold to this view definitively, while others are hopeful that universal salvation can happen. A universal salvation position, whether it is definite or hopeful, is in harmony with

1 Timothy 2:3-4, that God desires everyone to be saved. It describes a process that God’s desire can be fulfilled even with human free will maintained.

Importantly, God’s sovereignty is acknowledged and sustained throughout.

Salvation can occur in the afterlife by God’s sovereignty. A key Greek word aionios in Matthew 25:41 and 46 can be translated as an age or eon, thus scripturally allowing for salvation in the afterlife. There are many other reasons to believe that universal salvation can happen, too many to articulate at this time.

In addition to what has been presented thus far, many biblical passages of

Jesus’ atonement are relevant, as are many biblical passages demonstrating

God’s desire that all be saved. An understanding of the nature of God is paramount. A valuable biblical theology would view eternal punishment from what the lost experience and from what God purposes to achieve. An explanation of biblical imagery of eternal punishment could show how these images can be interpreted and described so that traditional explanations are no long viewed as the exclusive interpretations.

Even with solid biblical grounds to believe in universal salvation, no one should assume salvation will happen in the afterlife for themselves or others.

When one is aware that salvation is available, the time is right to respond to God.

Salvation in this lifetime has far more benefits than waiting until a possible, unknown time. Punishment in the afterlife is not a desirable state, regardless of

whether it is short or long. Salvation in this lifetime includes living with purpose from God and the assurance of eternal life.

Conclusion

Seven questions were examined by using ten authors of contemporary literature. Information from the contemporary literature was used if it pertained to a given question. An answer is provided for each question. Two of the questions were identified as issues with different author answers, whereas five of the questions had no such issues. One issue was the authority of Scripture, and the other issue was universal salvation. A position was stated for each issue. We will now describe the design, procedure, and assessment of this dissertation.

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CHAPTER FOUR

DESIGN, PROCEDURE, AND ASSESSMENT

Church since the sixth century. The research question was: To what extent does the biblical theological resource provide a plausible interpretation of Scripture about eternal punishment as an alternative to the Augustinian viewpoint which has prevailed in the Western Church since the sixth century? The resource was

Jesus the Everlasting Hope of Humankind (Eckhart 2018). I gave a copy to each member of the expert panel along with a survey.

I used a survey instrument to obtain input from three groups of experts.

The three groups consisted of seminary and university religion professors, denominational officials, and pastors. The survey included questions related to the purpose statement and to a second theme developed in the resource and

Project Proposal. It regards the eternal state of Christians who do not obey the commandments of Jesus. A distinct difference is noticed in Scripture between obedience and half-hearted or no obedience. The survey instrument contained

27 quantitative questions and nine open-ended questions, corresponding to the nine goals in the Project Proposal.

The nine project goals were:

1. This resource will describe revelations from the Holy Spirit that are used as

prompts for scriptural study about eternal punishment.

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2. This resource will provide a plausible interpretation of Scripture about eternal

punishment.

3. This resource will explain the concepts in the biblical theological resource so

that they are understandable.

4. This resource will provide information that can change people’s

understanding of God’s desire for people in the afterlife.

5. This resource will explain scripturally how Jesus is the Mediator who can

bring about salvation to people in the afterlife.

6. This resource will explain how people who think they are saved but do not

obey Christ in this lifetime may be in need of purification in the afterlife.

7. This resource will encourage Christians who are concerned about the eternal

destiny of loved ones.

8. This resource will provide a biblical theology which can serve as a teaching

alternative to Augustine’s theology of endless conscious torment for the lost.

9. This resource provides a useful biblical theology for Christian organizations to

consider God’s purposes for “lost” people after death.

As specified in the Project Proposal, I first surveyed 75 professors (both seminary and university) to obtain their responses to the resource. Since many in this group would have scholarly background of the topic, I thought professors would have the most interest in the resource. However, the response rate from professors was very low, with only three completing the survey. Next, I turned to church denominations because the resource relates to doctrines. Furthermore, most denominations have paid staff who could respond to a survey. However, of

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the 40 denominations surveyed, none responded to the survey request. Finally, I contacted various pastors in my general locale: Franklin and Madison counties in

Ohio. Eighteen pastors responded and met with me. In the end of the process, there were eleven expert panel members who evaluated the resource.

Context

My project examines the subject of eternal punishment. The subject is a challenging one because the Augustinian view (or some variation of it) has been followed by most churches and denominations for centuries. Nonetheless, the same factor that makes the subject challenging also makes it ripe for change.

The extent of the Augustinian view of eternal punishment today can be observed in a helpful resource The Complete Guide to Christian Denominations

(Rhodes 2015). Almost all contemporary Christian denominations have doctrines or beliefs that eternal punishment is endless, permanent, damnation, condemnation, or some similar description. Among the few exceptions are the

United Church of Christ and the Christian Church (Disciples of Christ), both of which have no doctrine on eternal punishment, whereas the Seventh-day

Adventist Church believes in annihilationism. Therefore, most denominations have doctrines which are some form of Augustine’s view.

I wanted to create a resource for professors, pastors, and other denominational leaders that would express another view, or at least widen the viewpoint of this issue with the church.

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Participants

The project had a total of eleven expert panel members involved in the evaluation of the resource. The expert panel was composed of pastors and assistant pastors. The ages of the expert panel members were: three who were

70 or more, three who were 60-69, three who were 50-59, one who was 40-49, and one whose age was not indicated. Eight of the panel members were pastors, and three were assistant pastors. All eleven were male although two female pastors were contacted. There were three Baptists (Southern Baptist, Regular

Baptist, and Free Will Baptist), two Pentecostals, two Lutherans (ELCA and

LCMC), one United Methodist, and three nondenominational. All of the panel members were located in Ohio: nine members in western Franklin County and two members in adjoining Madison County. Of the nine Franklin County members, seven were in Columbus, one in Hilliard, and one in Galloway. The two Madison County members are both from West Jefferson. All of the eleven panel members were located in west Columbus or west of Columbus.

Here is a list of the eleven pastors or assistant pastors, by church, who completed a survey. They are listed in the sequence I visited them:

St Paul Lutheran Church (ELCA), Columbus

Life in Christ Fellowship (nondenominational), West Jefferson

The Church Next Door (nondenominational), Columbus

Westgate Baptist Church (Southern Baptist), Columbus

Community Free Will Baptist Church, West Jefferson

Upper Arlington Lutheran Church at Mill Run, Hilliard (LCMC asst. pastor)

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Columbus West Church of God (Pentecostal), Columbus

Darby Creek Church (nondenominational), Galloway

Columbia Heights United Methodist Church (retired), Galloway

Potters House (Pentecostal), Columbus

Memorial Baptist Church (Regular/Independent Baptist), Columbus

Professors

The original design was to contact seminary professors and, to a lesser extent, university religion professors, since I thought seminary professors would have the most interest in the resource. I provided each of them with the resource, which is a copy of my book Jesus the Everlasting Hope of Humankind (Eckhart

2018), and a survey. I also included a cover letter to explain the purpose of my request. I contacted professors when possible if I could locate their email address. I mailed packets by the U.S. Post Office to most professors.

I located seminaries and university religion departments across the entire country and even two professors in England because one was the author of a book I used. In the United States, I contacted a wide variety of seminaries and universities, both denominationally and geographically, including Southern

Baptist in the South and other locations and Mennonite in Indiana. I visited three professors in person in Ohio including Mount Vernon Nazarene University,

Cedarville University, and the University of Dayton, Department of Theology. I also offered to visit professors within driving distance of Ohio. I spoke in person with a University of Pittsburgh professor who gave a presentation in Columbus and agreed to receive a survey. However, it was not completed and returned.

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In other states, I was able to make in person visits in Connecticut,

Georgia, Alabama, and Tennessee when my wife and I were on two vacations. In the Fall 2018, we went to New England. I tried to schedule a visit on the way at

Grove City College, Pennsylvania, but they were on Fall Break. In Connecticut, my wife and I were invited to visit with an adjunct lecturer at Holy Apostles

College and Seminary, and I had a promising contact at Yale Divinity School but it did not materialize. I stopped at Dartmouth College in New Hampshire and Mid-

America Baptist Theological Seminary in New York. For this trip, the adjunct lecturer from Holy Apostles College and Seminary was the only person to send me a completed survey.

In the early spring of 2019, my wife and I went on vacation to the southern part of the United States. I tried to make appointments to visit professors in three states, and was somewhat successful. In Georgia, I visited Bone/Thomas

Covington Theological Seminary, I stopped at Andersonville Theological

Seminary, and I attempted to visit Columbia Theological Seminary. In Alabama, I visited Turner School of Theology, Montgomery Bible Institute, and Huntingdon

College, and I attempted to visit Bethany Divinity College and Seminary and

Kearley School of Theology, I visited the Pentecostal Theological Seminary at

Cleveland, Tennessee. However, only one professor from these three states responded with a completed survey.

In total, I personally gave or mailed 75 packets to professors. I sent reminders to some professors. However, it became evident that this segment of surveying was not going to have a sufficient response. In the end, only three

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professors returned completed surveys: the one from Holy Apostles College and

Seminary near Hartford, Connecticut; one from The First Born Seminary and

Training School in Waycross, Georgia; and one from Houston Graduate School of Theology, Texas. Therefore, the response from professors was very small.

In hindsight, I believe the professors’ low response rate can be attributed to the fact that professors and assistant professors are trying to get their own books and journal articles published. This is often a requirement for tenure. In addition, the subject of eternal punishment may not hold as much interest for them as I originally thought. Since the Augustinian model is considered by and large to be a settled matter, there is little room for a publication on that topic. To challenge Augustine’s view and similar views would take a great deal of research biblically, theologically, and historically.

Denominations

By June 2019, I decided that it was fruitless to continue trying to contact professors and send packets to more than the 75 professors that I had already communicated with, so I sent a request to Dr. Dawn Morton requesting that I change my project from contacting professors to contacting denominations. At the time, it seemed like a good decision because I had done some research about denominational doctrines and almost all of them hold to some form of eternal punishment as endless and permanent. I assumed that they would be interested in a plausible alternative.

From July to November, 2019, I sent a total of 40 packets to various denominational headquarters and independent churches. They ranged from the

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African Methodist Episcopal Church to the Vineyard USA. They included the two largest Protestant denominations: the Southern Baptist Convention and the

United Methodist Church. I sent reminders to denominations until it became obvious that they were not going to respond, In fact, no denomination responded.

Looking back on the experience with denominations, I believe that I misjudged their possible interest in an alternative to their doctrines, which have been in place for decades and even centuries. There is no incentive to consider changing a doctrine related to eternal punishment. Besides I was not familiar to any denominational officials.

On November 22, 2019, I requested from Dr. Dawn Morton that I change my project from denominations to pastors. The reason was that in addition to no responses from denominations, there seemed little likelihood that any would respond in the future. By November, I had already contacted or sent reminders to almost half of them. Dr. Dawn Morton approved the new participants, and I started the new project in January 2020 after the busy Christmas season for pastors.

Pastors

I contacted various pastors in my general locale: western Franklin County,

Ohio, plus two churches in Madison County bordering on Franklin County. I visited 18 pastors to explain the project and resource. In order to identify pastors and assistant pastors, I used a database which was suggested by Field

Consultant James Goetz. It has information on churches, pastors, denomination, location, and contact information. I selected churches and pastors based on a

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representative set of denominations. Since various denominations of Baptists are numerous in this area, they make up the largest segment in the assessment group. There are also a number of mainline Protestant and nondenominational churches in the area.

Procedure and Assessment

My project involved a substantial amount of research. After becoming familiar with the subject of eternal punishment in general, I did many of my class research projects on aspects of this subject. After graduating from ATS with an

M.A. in Christian Theology, I took additional courses on the subject to get a more complete picture. In 2018, my book was published. This book became the resource for this project.

I took doctoral courses in Hermeneutics, People in Relationship to God,

Leading the Church in the 21st Century, and Personal Leadership. Other readings and papers in Transformational Chaplaincy and Spiritual Direction were very helpful for me personally and spiritually. In February 2020, my adviser Dr,

Russell Morton suggested that I read The Conversion of the Nations by Allan J.

McNicol (2011). I found it interesting and pertinent to my project, so I included a review and analysis of it in Chapter Three.

Project Process

I set up an in-person appointment with each pastor or assistant pastor. My first appointment was on January 13, 2020, and my last appointment was on

February 4, 2020. I met with 18 pastors or assistant pastors although I contacted other pastors who were not able to meet. By completing all of the in-person

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appointments by February 4, the first stage of face-to-face meetings was completed before the coronavirus became an inhibiting factor.

Meetings with Pastors

Each of the face-to-face meetings with pastors and assistant pastors lasted about 30 minutes. Some meetings lasted longer if the person had much to ask or say. All of the pastors seemed interested in the project although a few told me that they probably would not agree with parts of it in a survey. An example is the pastor at Community Free Will Baptist Church. He said that he had been a pastor for over 30 years and had never taught anything like the resource. I assured that he did not have to agree with everything (or anything) in the survey; rather, that the purpose was to obtain his views on the resource.

I did not meet with the pastor of the church where my wife and I have attended because I had already reviewed the book with him before 2020. At that time, he expressed a concern that people may think they can wait to convert to

Christ. I gave a survey to the pastor in 2020.

All of the 18 pastors listened attentively to my description of the project. I could tell that the information was new to many of them. Some asked questions.

All 18 pastors agreed to complete the survey and return it to me. The pastor at

St. Paul Lutheran Church said that the resource reminded him of The Mystery of

Christ by Robert Farrar Capon, an Episcopal priest. I read the book and noted that the orthodox theology was described in such a way that it could carry a meaning related to my project. I included a review and analysis in Chapter Three.

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The pastor of Life in Christ Fellowship was very skeptical of the resource.

He had never heard anything like this. He will stick with the Bible as he knows it.

My wife and I had attended a worship service there in 2018. It was a traditional service. The executive pastor of The Church Next Door was very interested and supported many of the ideas in the resource. The pastor of Westgate Baptist

Church did not comment directly on the resource, but he invited me to a Gospel music night coming up at the church. The Alton Darby campus pastor of Cypress

Church was familiar with some of the concepts of the resource and was favorable to the idea.

The pastor of Community Free Will Baptist had no familiarity with the ideas in the resource, and said he would not use it at his church. The assistant pastor at Upper Arlington Lutheran was familiar with some of the concepts in the resource. He said he would consider it more before completing a survey. The pastor of Trinity Episcopal Church was very supportive of the ideas in the resource. The pastor of Columbus West Church of God wondered how the biblical passage about the Rich Man and Lazarus would affect the conclusions of the resource. I gave him my view. He did not seem satisfied, but said he would fill out the survey. The pastor of Darby Creek Church listened carefully and said he would complete the survey.

The retired United Methodist pastor, who is now substituting at a

Methodist Church, listened and asked questions. The material seemed to be new to him. The pastor at Oakley Full Baptist Church said that he would fill out the survey, but that he would “not preach it” in his church. The pastor at St. Marks

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United Methodist Church seemed as though she understood the resource, but did not make any comments. The assistant pastor at the Potters House was interested in the resource, saying that he has problems with doctrines on eternal punishment. He is very interested in the book in part because it will help him to dialog with certain Catholic priests.

The pastor of First Community Church was knowledgeable about the subject of the resource. He said that the United Church of Christ and the

Christian Church (Disciples of Christ) do not have a doctrine on eternal punishment that is a form of Augustine’s theology. The church has an affiliation with both denominations. The two denominations may not have any doctrines at all on the subject. He said to look at their websites. He asked where I got my information, and I told him from a handbook by Ron Rhodes. The name was not familiar to the pastor. I told him that I would review the two denominations in light of what he told me. The pastor of the Galloway Presbyterian Church, who is retired and serving part-time, was interested in the topic. He said that he has wondered why the gates to heaven are open, perhaps indicating that more people can come in. The pastor of Memorial Baptist Church listened carefully, asked questions, and engaged in constructive dialog.

All of the 18 pastors or assistant pastors said they would complete the survey. Therefore, I was confident that I would receive at least 10-15 completed surveys. I asked them to complete the survey in six weeks to two months because the process was for them to first read the resource. Some responded

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quickly. For others, I sent one or two reminders, In the end, eleven of the eighteen pastors sent a completed survey.

Questionnaire

The survey instrument was comprised of 27 questions with numerical answers and nine open-ended questions. Of the set of 27 questions, three questions related to each of the nine project goals. Participants were to rate the effectiveness of the resource to explain its biblical, theological, and church- related aspects. The rating employed a Likert scale, as follows: (1) Strongly

Disagree; (2) Disagree; (3) Neutral – I neither Agree or Disagree; (4) Agree;

(5) Strongly Agree.

Likewise, of the nine open-ended questions, one question related to each of the nine project goals with each question allowing the participants to give input in their own words. The questions were designed to determine if the participants agreed with the biblical theological concepts in the resource. The complete survey instrument can be found as Appendix B.

Next, we move to Chapter Five where we will observe the results of the study. The data for quantitative questions will be reported. In addition, the open- ended questions and field notes will provide useful information.

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CHAPTER FIVE

REPORTING THE RESULTS

Church since the sixth century. The research question was: To what extent did the biblical theological resource provide a plausible interpretation of Scripture about eternal punishment as an alternative to the Augustinian viewpoint which has prevailed in the Western Church since the sixth century?

The nine project goals were:

1. This resource will describe revelations from the Holy Spirit that are used as

prompts for scriptural study about eternal punishment.

2. This resource will provide a plausible interpretation of Scripture about eternal

punishment.

3. This resource will explain the concepts in the biblical theological resource so

that they are understandable.

4. This resource will provide information that can change people’s

understanding of God’s desire for people in the afterlife.

5. This resource will explain scripturally how Jesus is the Mediator who can

bring about salvation to people in the afterlife.

6. This resource will explain how people who think they are saved but do not

obey Christ in this lifetime may be in need of purification in the afterlife.

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7. This resource will encourage Christians who are concerned about the eternal

destiny of loved ones.

8. This resource will provide a biblical theology which can serve as a teaching

alternative to Augustine’s theology of endless conscious torment for the lost.

9. This resource will provide a useful biblical theology for Christian organizations

to consider God’s purposes for “lost” people after death.

This chapter will report the results of the project. The data included was from surveys, open-ended questions, observations, and anecdotes. The pastors’ review of the resource was intended to determine whether they consider the biblical theology developed in the resource as accurate and persuasive. The survey was also used to obtain the pastors’ perspectives about how the biblical theology of the resource can be improved.

There were eleven expert panel members who read the resource and completed a survey. They were located in western Franklin County, Ohio, and the eastern part of neighboring Madison County, Ohio. Nine of the pastors and assistant pastors who completed the survey are situated in Franklin County and two are located in Madison County. We will report the results of the eleven pastors’ responses by each of the nine goals. The pastors were selected to reflect a representative sample of the area’s churches and denominations.

Now, we will review results of the eleven pastors who completed surveys, with the most prominent result by goal presented first. A five-point Likert scale was used for survey responses, as follows: (1) Strongly Disagree; (2) Disagree;

(3) Neutral – I neither Agree or Disagree; (4) Agree; (5) Strongly Agree.

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Goal Five: Jesus as the Mediator

Goal Five had the most prominent result in the project. The goal was:

“This resource will explain scripturally how Jesus is the Mediator who can bring about salvation to people in the afterlife.” The average score for the goal was

3.76. There were three quantitative questions applicable to this goal: 4) The resource explains that Jesus’ role as Mediator included his atoning sacrifice; 1)

The resource explains how Jesus is the Mediator for those who are saved during this lifetime; and 14) The resource explains that Jesus continues to be the

Mediator even in the afterlife. The average scores for the three questions are shown in the table below, followed by more details in the text after the table.

Table 1. Goal #5: Jesus as the Mediator

Question Average Responses . . . .

4) The resource explains that Jesus’ role as 4.27 11 Mediator included his atoning sacrifice.

1) The resource explains how Jesus is the 4.00 11 Mediator for those who are saved during this lifetime.

14) The resource explains that Jesus continues 3.00 11 to be the Mediator even in the afterlife. . Composite Score 3.76 11 Likert Scale: 1 = strongly disagree; 2 = disagree; 3 = neutral, neither agree or disagree; 4 = agree; 5 = strongly agree

Statement four said that the resource explains that Jesus’ role as Mediator included his atoning sacrifice. The average score of 4.27 was the highest for any statement of the entire survey. Four participants strongly agreed, six agreed, and one neither agreed nor disagreed. In their answers to the qualitative question, all

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ten of the ten pastors who answered the question agreed that Jesus is the

Mediator for those in this lifetime.

Statement one said that the resource explains how Jesus is the Mediator for those who are saved during this lifetime. Statement one had an average score of 4. Four participants strongly agreed, five agreed, one neither agreed nor disagreed, and one strongly disagreed.

Statement fourteen said that the resource explains that Jesus continues to be the Mediator even in the afterlife. Statement fourteen had an average score of

3. Two participants strongly agreed, three agreed, two neither agreed nor disagreed, one disagreed, and three strongly disagreed.

The qualitative question for this goal was: How does the resource describe what it means for Jesus to be the Mediator between God and humankind? Ten of the eleven pastors answered the question. All of the ten pastors agreed that

Jesus is the Mediator for those in this lifetime, but some pastors included qualifications to their answers. Here are the responses by themes. Five out of ten said that Jesus is our Mediator, with one of the five adding that Jesus is the atoning sacrifice for the sins of the whole world. Two out of the ten described

Jesus as the Savior or the intercessor for humankind but disagreed with the description in the resource. One out of ten said that the ultimate goal of Jesus as

Mediator is to fulfill the Father’s desire to see that all are saved. Another pastor said that the resource describes Jesus as being the mediator even after people’s death. Finally, the tenth pastor of the ten who responded said that the idea of

Mediator does not mean saving people that are in hell. The pastors who

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expressed qualifications to their answers were split between whether Jesus was the Mediator after this lifetime or during this lifetime only.

Goal One: Revelations from the Holy Spirit Prompting Biblical Study

Goal One was second in the prominence of results in the project. The full wording of this goal is: this resource will describe revelations from the Holy Spirit that are used as prompts for scriptural study about eternal punishment. The average score for the goal was 3.06. Three questions apply to this goal: 2) The resource describes the revelation in Chapter 1 with new words to the old hymn

“Beneath the Cross of Jesus” so that it is understandable; 6) The resource shares interpretations of revelations about the afterlife, explaining that they can be from the Holy Spirit; and 20) The resource describes revelations as prompts for biblical theological study about the afterlife. The average scores for the three questions are shown in the table below, followed by more details in the text after the table.

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Table 2. Goal #1: Revelations from the Holy Spirit Prompting Study

Question Average Responses . . . .

2) The resource describes the revelation in 3.45 11 Chapter 1 with new words to the old hymn “Beneath the Cross of Jesus” so that it is understandable.

6) The resource shares interpretations of 2.91 11 revelations about the afterlife, explaining that they can be from the Holy Spirit.

20) The resource describes revelations as 2.82 11 prompts for biblical theological study about the afterlife. . Composite Score 3.06 11 Likert Scale: 1 = strongly disagree; 2 = disagree; 3 = neutral, neither agree or disagree; 4 = agree; 5 = strongly agree

Statement two said that the revelation in Chapter 1 of the resource is described so that it is understandable. The average score was 3.45. Two participants strongly agreed, five agreed, two neither agreed nor disagreed, and two strongly disagreed.

Statement six said that the resource explains how interpretations of revelations about the afterlife can be from the Holy Spirit. Statement six had a

2.91 average score. Two participants strongly agreed, three agreed, two neither agreed nor disagreed, and four strongly disagreed.

Statement twenty said that the resource describes revelations as prompts for biblical theological study about the afterlife. Statement twenty had a 2.82 average score. Two participants strongly agreed, two agreed, two neither agreed nor disagreed, two disagreed, and three strongly disagreed.

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The qualitative question for this goal was: How does this resource illuminate your understanding of revelations in a modern-day context? Ten of the eleven pastors answered the question. Here are the responses by themes. Three out of ten answered that the resource did not illuminate their understanding of revelations. Two pastors out of the ten said that they appreciated what the resource shared, and one of the two added that revelations from God are still happening. One pastor said that the resource did not add or detract from his understanding, but he believes in the validity of revelations. One of the ten pastors said that the resource shows that the Holy Spirit should be the interpreter of any revelation of vision. Another pastor made this comment, “Songs of inspiration do not necessarily mean Biblical inspiration.” Another pastor pointed to the love of God for us and our love for God. The tenth of the ten pastors said that he rejects the belief of “open revelation” existing today.

From my field notes, the pastor of a Regular Baptist Church, which is also called Independent Baptist, commented about revelations. His denomination does not believe that revelations occur today. The executive pastor of a sizable nondenominational church made a multi-faceted comment about the revelations described in the resource. “I am in agreement with your premise that this life is likely not man’s only chance to accept Jesus as his Lord and Savior but that doing so is necessary for entering into eternal life. However, I think your book will not be effective in changing many minds on the matter … I think it is a mistake to include the story of your revelations… Your argument is ultimately based on your reading of Scripture, not on the validity or interpretation of the revelations.”

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Based on the survey, belief in revelations today varies widely. The themes of responses to this question ranged from appreciation that the revelations were shared to outright reject of revelations occurring today to recognition that

Scripture is the important way to approach the subject of eternal punishment.

Goal Six: Disobedient To Be Purified in the Afterlife

This goal reads in full: this resource will explain how people who think they are saved but do not obey Christ in this lifetime may be in need of purification in the afterlife. The average score for the goal was 2.97. There were three quantitative questions applicable to this goal: 5) The resource asserts that just because a person considers himself or herself a Christian does not mean that the person is saved; 13) The resource explains that half-hearted Christians will need some form of purification before entering the kingdom of God; and 25) The resource explains that people who accepted Jesus Christ as their Savior but did not obey Jesus during their lifetimes will not go to heaven until they are purified by God. The average scores for the three questions are shown in the table below, followed by more details in the text after the table.

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Table 3. Goal #6: Disobedient To Be Purified in the Afterlife

Question Average Responses . . . .

5) The resource asserts that just because a person 4.18 11 considers himself or herself a Christian does not mean that the person is saved.

13) The resource explains that half-hearted 2.55 11 Christians will need some form of purification before entering the kingdom of God.

25) The resource explains that people who accepted 2.18 11 Jesus Christ as their Savior but did not obey Jesus during their lifetimes will not go to heaven until they are purified by God. . Composite Score 2.97 11 Likert Scale: 1 = strongly disagree; 2 = disagree; 3 = neutral, neither agree or disagree; 4 = agree; 5 = strongly agree

Statement five said that the revelation asserts that just because a person considers himself or herself a Christian does not mean that the person is saved.

The average score was 4.18, which is the second highest score of the entire survey. Three participants strongly agreed, seven agreed, and one neither agreed nor disagreed.

Statement thirteen said that the resource explains that half-hearted

Christians will need some form of purification before entering the kingdom of

God. Statement six had a 2.55 average score. One participant strongly agreed, three agreed, one neither agreed nor disagreed, two disagreed, and four strongly disagreed.

Statement twenty-five said that the resource explains that people who accepted Jesus Christ as their Savior but did not obey Jesus during their lifetimes will not go to heaven until they are purified by God. Statement twenty-

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five had a 2.18 average score. One participant strongly agreed, one agreed, one neither agreed nor disagreed, four disagreed, and four strongly disagreed.

The qualitative question for this goal was: How does the resource indicate that many people will need to become purified before entering heaven? All eleven pastors answered this question. Here are the responses by themes.

Three out of the eleven said that hell and the lake of fire cannot be means of purification. One of the three just cited added that he did not believe that the resource accurately addresses this topic Two of the eleven said that purification would be needed for those who did not know Jesus or did not follow him thoroughly. Another pastor said that many in the lake of fire will be purified.

Another pastor thought that the imagery is consistent with purification and the explanations were believable. Another pastor indicated that the resource stressed that no one comes to the Father except by Jesus and stressed the principle of justification by grace through faith in Christ. Another pastor said that people were cleansed by the Lamb. Another pastor said that the Holy Spirit purifies us as we confess Jesus before we die. Finally, the eleventh out of eleven pastors said that those who have rejected Christ cannot be purified in the afterlife. The data indicate that some pastors believe that purification must occur during this lifetime while other pastors believe that it can occur in the afterlife.

Goal Eight: Teaching Alternative to Augustine’s Theology

The complete wording of this goal is: This resource will provide a biblical theology which can serve as a teaching alternative to Augustine’s theology of endless conscious torment for the lost. The average score for the goal was 2.82.

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There were three quantitative questions applicable to this goal: 17) The resource explains that Augustine’s theology of endless torment for the lost is not the only biblical theology to be considered; 10) The resource provides a teaching alternative to Augustine’s theology of endless conscious torment for the lost; and

7) The resource provides a biblical theology that salvation can occur in the afterlife. The scores for each question are presented below.

Table 4. Goal #8: Teaching Alternative to Augustine’s Theology

Question Average Responses . . . .

17) The resource explains that Augustine’s 3.18 11 theology of endless torment for the lost is not the only biblical theology to be considered.

10) The resource provides a teaching alternative 2.73 11 to Augustine’s theology of endless conscious torment for the lost.

7) The resource provides a biblical theology that 2.55 11 salvation can occur in the afterlife. . Composite Score 2.82 11 Likert Scale: 1 = strongly disagree; 2 = disagree; 3 = neutral, neither agree or disagree; 4 = agree; 5 = strongly agree

Statement seventeen said that the revelation explains that Augustine’s theology of endless torment for the lost is not the only biblical theology to be considered. The average score was 3.18. Three participants strongly agreed, two agreed, two neither agreed nor disagreed, two disagreed, and two strongly disagreed,

Statement ten said that the resource provides a teaching alternative to

Augustine’s theology of endless conscious torment for the lost. Statement ten

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had a 2.73 average score. Two participants strongly agreed, two agreed, one neither agreed nor disagreed, three disagreed, and three strongly disagreed.

Statement seven said that the resource provides a biblical theology that salvation can occur in the afterlife. Statement seven had a 2.55 average score.

Three participants strongly agreed, one agreed, one neither agreed nor disagreed, and six strongly disagreed

The qualitative question for this goal was: How does the resource provide a view of what may happen to the “lost” after they die? Nine of the eleven pastors answered the question. Here are the responses by themes. Four of the nine believe there is scriptural support for this view that God may save lost people after they die, whereas four others do not believe there is scriptural support for this view. Finally, the ninth pastor out of the nine said, “I doubt this.” Thus, the number of pastors who believe that God may save people in the the afterlife is almost evenly divided with those who do not believe such salvation can happen.

One of the four pastors who believes there is scriptural support amplified his answer, as follows: “The goats [people on Jesus’ left in Matt 25:31-46] are not sent to eternal (non-ending) punishment, but rather to a time of purification after which they, too, will enter eternal life.”

Goal Two: Scriptural Interpretation of Eternal Punishment

The wording of this goal is: this resource will provide a plausible interpretation of Scripture about eternal punishment. The average score for the goal was 2.75. There were three quantitative questions applicable to this goal: 8)

The resource provides a clear definition of the Greek word aionios that it can

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mean an eon; 12) The resource provides a plausible interpretation of Scripture that eternal punishment may be purification from God; and 21) The resource provides that its interpretation of eternal punishment is a plausible alternative to

Augustine’s theology that the lost will face endless torment. The average scores for the three questions are shown in the table below, followed by more details in the text after the table.

Table 5. Goal #2: Scriptural Interpretation of Eternal Punishment

Question Average Responses . . . .

8) The resource provides a clear definition of the 3.45 11 Greek word aionios that it can mean an eon.

12) The resource provides a plausible 2.45 11 interpretation of Scripture that eternal punishment may be purification from God.

21) The resource provides that its interpretation 2.36 11 of eternal punishment is a plausible alternative to Augustine’s theology that the lost will face endless torment. . Composite Score 2.75 11 Likert Scale: 1 = strongly disagree; 2 = disagree; 3 = neutral, neither agree or disagree; 4 = agree; 5 = strongly agree

Statement eight said that the revelation provides a clear definition of the

Greek word aionios that it can mean an eon. The average score was 3.45. Four participants strongly agreed, two agreed, two neither agreed nor disagreed, one disagreed, and two strongly disagreed,

Statement twelve said that the resource provides a plausible interpretation of Scripture that eternal punishment may be purification from God. Statement ten

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had a 2.45 average score. Two participants strongly agreed, two agreed, two disagreed, and five strongly disagreed.

Statement twenty-one said that the resource provides that its interpretation of eternal punishment is a plausible alternative to Augustine’s theology that the lost will face endless torment. Statement twenty-one had a 2.36 average score. One participant strongly agreed, three agreed, two disagreed, and five strongly disagreed

The qualitative question for this goal was: How does the resource describe what may happen after death to people who have not committed themselves to

Jesus Christ during their lifetime? Ten of the eleven pastors answered the question. Here are the responses by themes. Two of the ten pastors describe what may happen as purification or refinement. Two other pastors believe that the resource does not stick with Scripture. Two other pastors believe the resource is offering an unwarranted second chance. Another pastor said that there is no redemption in hell. Another pastor disagreed with the theological arguments given to support a cleansing in the afterlife. Another pastor answered the question by saying: “It describes it in a deliberate and thoughtful way with reliance upon both scripture and tradition.” The tenth pastor who answered this question said: “God has the last word. Hope is offered to everyone.”

One of the two pastors who pointed to purification or refinement gave this fuller description: “A period of refinement. A time for Jesus’ love for all people to persuade them to believe in the promises of God.” The pastor who disagreed with the theological arguments to support a cleansing gave this fuller explanation:

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“The resource describes a possible cleansing of the unbeliever by limited punishment, not eternal punishment. I have read carefully the resource but I must disagree with the theological arguments given in support of this ‘cleansing.’ I stand on the scripture as is stated in Rev. 20:15, no cleansing but punishment.”

This verse refers to the lake of fire and is discussed in the resource.

Goal Three: Biblical Theological Resource

The full wording of this goal is: this resource will explain the concepts in the biblical theological resource so that they are understandable. The average score for the goal was 2.70. There were three quantitative questions applicable to this goal: 3) The resource explains the biblical theological concept that eternal punishment can be purification in the afterlife; 11) The resource explains that

God’s purpose of restoration may be fulfilled when the person has experienced eternal punishment; and 24) This resource explains that believers who are obedient to Christ will enter the kingdom of God before half-hearted believers.

The average scores for the three questions are shown in the table below, followed by more details in the text after the table.

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Table 6. Goal #3: Biblical Theological Resource

Question Average Responses . . . .

3) The resource explains the biblical theological 2.91 11 concept that eternal punishment can be purification in the afterlife.

11) The resource explains that God’s purpose of 2.64 11 restoration may be fulfilled when the person has experienced eternal punishment.

24) This resource explains that believers who are 2.55 11 obedient to Christ will enter the kingdom of God before half-hearted believers. . Composite Score 2.70 11 Likert Scale: 1 = strongly disagree; 2 = disagree; 3 = neutral, neither agree or disagree; 4 = agree; 5 = strongly agree

Statement three said that the resource explains the biblical theological concept that eternal punishment can be purification in the afterlife. The average score was 2.91. Four participants strongly agreed, one agreed, two disagreed, and four strongly disagreed,

Statement eleven said that the resource explains that God’s purpose of restoration may be fulfilled when the person has experienced eternal punishment. Statement eleven had a 2.64 average score. One participant strongly agreed, three agreed, one neither agreed nor disagreed, three disagreed, and three strongly disagreed.

Statement twenty-four said that the resource explains that believers who are obedient to Christ will enter the kingdom of God before half-hearted believers. Statement twenty-four had a 2.55 average score. One participant

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strongly agreed, five neither agreed nor disagreed, three disagreed, and two strongly disagreed.

The qualitative question for this goal was: Do any biblical theological concepts in the resource need more explanation? Ten of the eleven pastors answered the question. Here are the responses by themes. Seven of the ten pastors would like to have more explanation in a particular area. Since each cited a different area, they will be detailed below. Three of the ten said that no more explanation is needed.

Of the seven pastors who wanted more explanation, one respondent wanted three specific scriptural references. First, he wanted “more emphasis on the role of the Holy Spirit in bringing forth faith in a person’s life (1 Cor 12:3).” 1

Corinthians 12:3 specifically attributes to the Holly Spirit a person’s proclamation about Jesus. The same pastor suggested Zechariah 12:10, which has to do with mourning for the one the house of David and the inhabitants of Jerusalem pierced; and Revelation 1:7, which says that every eye will see Jesus Christ, even those who pierced him, and all people on earth will mourn because of him.

The second respondent who wanted more explanation made a constructive suggestion. “I think your research into punishment should be expanded to include the OT. You don’t touch on that to my recollection, yet God’s foretelling of divine punishment through the prophets is always counterbalanced by a promise of future redemption, a point which I believe bolsters your argument.” The third respondent wanted more analysis as to why Augustine’s view of hell became dominant and were there additional contributing factors in

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the church. The fourth respondent would like the term selfless love to be studied, and suggests that it be self giving love instead.

The fifth pastor who wanted more explanation suggested Luke 16, about the rich man and Lazarus, adding that the rich man is not allowed to warn others.

The sixth respondent does not believe in revelations today and suggested a careful study of Galatians with respect to revelations. Finally, the seventh of the seven pastors who wanted more explanation suggested more cross-references from all of Scripture and more definitions of words in Scripture

Goal Four: God’s Desire for People in the Afterlife

This complete statement of the goal reads: this resource will provide information that can change people’s understanding of God’s desire for people in the afterlife. The average score for the goal was 2.58. There were three quantitative questions applicable to this goal: 19) The resource provides a valid interpretation of Scripture that God desires that everyone be saved; 9) The resource shows that God’s desire for people in the afterlife may be for their restoration; and 15) The resource contains information that can change human understanding of God’s heart for people in the afterlife. The average scores for the three questions are shown in the table below, followed by more details in the text after the table.

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Table 7. Goal #4: God’s Desire for People in the Afterlife

Question Average Responses . . . .

19) The resource provides a valid interpretation of 2.73 11 Scripture that God desires that everyone be saved.

9) The resource shows that God’s desire for people 2.55 11 in the afterlife may be for their restoration.

15) The resource contains information that can 2.45 11 change human understanding of God’s heart for people in the afterlife. . Composite Score 2.58 11 Likert Scale: 1 = strongly disagree; 2 = disagree; 3 = neutral, neither agree or disagree; 4 = agree; 5 = strongly agree

Statement nineteen said that the resource provides a valid interpretation of Scripture that God desires that everyone be saved. The average score was

2.73. Three participants strongly agreed, one agreed, one neither agreed nor disagreed, two disagreed, and four strongly disagreed,

Statement nine said that the resource shows that God’s desire for people in the afterlife may be for their restoration. Statement nine had a 2.55 average score. Three participants strongly agreed, one agreed, one neither agreed nor disagreed, and six strongly disagreed.

Statement fifteen said that the resource contains information that can change human understanding of God’s heart for people in the afterlife. Statement fifteen had a 2.45 average score. Two participants strongly agreed, two agreed, two disagreed, and five strongly disagreed.

The qualitative question for this goal was: How do you think this resource can change the prevailing Christian view of God’s purpose for the lake of fire for

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the lost? Ten of the eleven pastors answered the question. Here are the responses by themes. Three of the ten pastors do not think the resource can change the prevailing view. Two of the ten said that people must respond in this lifetime to Christ. A sixth respondent said that the resource can perhaps change the view of a few, but probably not many. A seventh respondent said that it would be a disservice to the church. An eighth respondent said, “It can give a new way for many to think about eternal questions.” A ninth respondent said, “Confronted with alternatives, helps people to re-evaluate long-held positions.” Finally, the tenth of ten pastors said, “One can still hope for God’s gift of salvation. There is forgiveness. God does not change His mind. He loves you. He sent His Son to die for you that you can have salvation.”

Goal Seven: Eternal Destiny of Loved Ones

This goal reads in full: this resource will encourage Christians who are concerned about the eternal destiny of loved ones. The average score for the goal was 2.39. There were three quantitative questions applicable to this goal:

16) The resource encourages me to believe that the eternal destiny of my loved ones who did not live for the Lord is in the hands of God; 23) The resource offers encouragement about the eternal destiny of loved ones who have died without committing their lives to Jesus Christ; and 26) The resource allowed me to see that my loved ones who had not accepted Jesus Christ as their Savior may not be doomed forever. The average scores for the three questions are shown in the table below, followed by more details in the text after the table.

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Table 8. Goal #7: Eternal Destiny of Loved Ones

Question Average Responses . . . .

16) The resource encourages me to believe that 2.55 11 the eternal destiny of my loved ones who did not live for the Lord is in the hands of God.

23) The resource offers encouragement about the 2.45 11 eternal destiny of loved ones who have died without committing their lives to Jesus Christ.

26) The resource allowed me to see that my loved 2.18 11 ones who had not accepted Jesus Christ as their Savior may not be doomed forever. . Composite Score 2.39 11 Likert Scale: 1 = strongly disagree; 2 = disagree; 3 = neutral, neither agree or disagree; 4 = agree; 5 = strongly agree

Statement sixteen said that the resource encourages me to believe that the eternal destiny of my loved ones who did not live for the Lord is in the hands of God. The average score was 2.55. One pastor strongly agreed, three agreed, one neither agreed nor disagreed, two disagreed, and four strongly disagreed,

Statement twenty-three said that the resource offers encouragement about the eternal destiny of loved ones who have died without committing their lives to Jesus Christ. Statement twenty-three had a 2.45 average score. Two pastors strongly agreed, two agreed, two disagreed, and five strongly disagreed.

Statement twenty-six said that the resource allowed me to see that my loved ones who had not accepted Jesus Christ as their Savior may not be doomed forever. Statement twenty-six had a 2.18 average score. One participant strongly agreed, two agreed, one neither agreed nor disagreed, one disagreed, and six strongly disagreed.

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The qualitative question for this goal was: How does the resource offer hope about the eternal destiny of your loved ones who did not devote their lives to Jesus Christ during their lifetimes? Ten of the eleven pastors answered the question. Here are the responses by themes. Five of the ten pastors said that there is no hope or false hope. One pastor said that there may be hope. A seventh respondent said that there is hope to enter into eternal life after purification. An eighth respondent said that there is hope by giving an alternative viewpoint to traditional notions on the topic. A ninth respondent said, “God has the last and forever word for them through purification and work of the Holy

Spirit.” The tenth of ten respondents said, “This alternative theory of hell passes the biblical test as well as seems believable in regard to the character of God.”

Goal Nine: Biblical Theology for Christian Organizations

This goal reads as follows: this resource provides a useful biblical theology for Christian organizations to consider God’s purposes for “lost” people after death. The average score for the goal was 1.88. There were three quantitative questions applicable to this goal. 18) The resource would be helpful for instructors of our educational programs as they consider God’s purposes for the “lost” after this lifetime; 22) The resource would be helpful for my biblical theological associations as they consider God’s purposes for the “lost” after this lifetime; and 27) The resource would be helpful for my church as it considers

God’s purposes for the “lost” after this lifetime. The average scores for the three questions are shown in the table below, followed by more details in the text after the table.

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Table 9. Goal #9: Biblical Theology for Christian Organizations

Question Average Responses . . . .

18) The resource would be helpful for instructors 2.00 11 of our educational programs as they consider God’s purposes for the “lost” after this lifetime.

22) The resource would be helpful for my biblical 1.91 11 theological associations as they consider God’s purposes for the “lost” after this lifetime.

27) The resource would be helpful for my church 1.73 11 as it considers God’s purposes for the “lost” after this lifetime. . Composite Score 1.88 11 Likert Scale: 1 = strongly disagree; 2 = disagree; 3 = neutral, neither agree or disagree; 4 = agree; 5 = strongly agree

Statement eighteen said that the resource would be helpful for instructors of their educational programs as they consider God’s purposes for the “lost” after this lifetime. The average score was 2.00. One participant strongly agreed, one agreed, one neither agreed nor disagreed, two disagreed, and six strongly disagreed,

Statement twenty-two said that the resource would be helpful for my biblical theological associations as they consider God’s purposes for the “lost” after this lifetime. Statement twenty-two had a 1.91 average score. One participant strongly agreed, two agreed, and eight strongly disagreed.

Statement twenty-seven said that the resource would be helpful for my church as it considers God’s purposes for the “lost” after this lifetime. Statement twenty-seven had a 1.73 average score. Two participants agreed, one neither agreed nor disagreed, and eight strongly disagreed.

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The qualitative question for this goal was: Please describe how this resource could be used by churches as they consider God’s purposes for “lost” people after their earthly lives are over. Ten of the eleven pastors answered the question. Here are the responses by themes. Six of the ten pastors said that they would not use the resource. Of the six pastors, one commented that “Romans

Chapter One describes man’s fall. Romans 1:20 says ‘by the creation of God that man is without excuse.’” Two out of the ten pastors said the resource would be appropriate for Christian Education leaders, adult Christian education class and

Bible study, meditation, group challenge in serious study, and pastor’s resource.

Another pastor was similar, but with more specifics. “Good book study for more academically-minded small groups or clergy groups. Perhaps as an adult education / Sunday School.”

The tenth of ten respondents made comments to improve the resource. “I don’t believe the arguments in this resource are persuasive enough to convince many in the Church today to reconsider their view of the ‘lost’ and eternal (i.e., forever) punishment or damnation. I think the arguments are weakened by too many qualifiers (for example, it is repeatedly stated that a given argument ‘may’ lead to a different interpretation than the prevailing one, or ‘could’ be seen in a different light). I also think the revelations muddy the picture. They explain how the author personally came to his new understanding, but do not add to the validity of the argument. Too many people may reject his arguments based on their disagreement with the validity or interpretation of the revelations rather than seriously engaging with the scriptural basis of the arguments.”

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CHAPTER SIX

SUMMARY AND REFLECTIONS

"Although Augustine had a good mind yet he never fully mastered the

Greek language, and he later had reason to regret this fact” (AUGNET.org, Life of Augustine, 1311 Greek Language). In Chapter Two, we saw that the Greek word aionios has a wide range of meaning, from eon to endless. When Augustine developed his theology about eternal punishment, he chose the meaning as endless, so that his theology was everlasting conscious torment. Did he ignore other meanings? The most likely answer is that he was more fluent in Latin.

“Augustine knew only a little Greek, and did not spontaneously refer to the Greek

Bible. He mostly used what is termed the Vetus Latina, the “Old Latin” version of

Biblical texts” (AUGNET.org, 1302 Augustine’s Bible). Therefore, in all likelihood

Augustine used Latin, which has a much narrower range of meaning than the

Greek aionios. Other factors could have affected Augustine’s theology, such as his belief in predestination. A question for today is: can a plausible interpretation of Scripture be discerned as an alternative to Augustine’s viewpoint?

Project Goals

Church since the sixth century. The nine project goals were:

1. This resource will describe revelations from the Holy Spirit that are used as

prompts for scriptural study about eternal punishment.

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2. This resource will provide a plausible interpretation of Scripture about eternal

punishment.

3. This resource will explain the concepts in the biblical theological resource so

that they are understandable.

4. This resource will provide information that can change people’s

understanding of God’s desire for people in the afterlife.

5. This resource will explain scripturally how Jesus is the Mediator who can

bring about salvation to people in the afterlife.

6. This resource will explain how people who think they are saved but do not

obey Christ in this lifetime may be in need of purification in the afterlife.

7. This resource will encourage Christians who are concerned about the eternal

destiny of loved ones.

8. This resource will provide a biblical theology which can serve as a teaching

alternative to Augustine’s theology of endless conscious torment for the lost.

9. This resource will provide a useful biblical theology for Christian organizations

to consider God’s purposes for “lost” people after death.

We will analyze each goal starting with the most prominent goal as determined in Chapter Five. Then we will analyze each of the remaining goals in descending order of prominence.

Goal Number Five: Jesus as the Mediator

The full wording of this goal is: “This resource will explain scripturally how

Jesus is the Mediator who can bring about salvation to people in the afterlife.” In

Chapter Five, we reviewed the survey results for three quantitative questions,

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which are as follows. “The resource explains that Jesus’ role as Mediator includes his atoning sacrifice” (#4). “The resource explains how Jesus is the

Mediator for those who are saved during this lifetime” (#1). “The resource explains that Jesus continues to be the Mediator even in the afterlife” (#14).

Questions #4 and #1, with average scores of 4.27 and 4.00, respectively, are lower than expected, since they are directly related to 1 Timothy 2:5. The score for Question #14 probably decreased to 3.00 because the afterlife is referenced.

A Lutheran pastor said about this goal, “I see that more as a declaration than something that needs to be proved or explained.” An Independent church pastor wrote, “The ultimate goal of Jesus as Mediator is to fulfill the Father’s desire to see that all are saved.” Two Baptist pastors scored this question each with a “1.” As reported in Chapter Five, the Regular Baptist pastor disagreed with the idea that God can save people in the afterlife. He also wrote, “As to those who have died without Christ and eventually being saved from hell and taken to heaven, Paul’s words in II Thessalonians 2 removes the hope of future salvation for those who have rejected Christ and His truth in this life.” What if someone did not reject Christ, but rather did not know Jesus? A Southern Baptist pastor also disagreed with the resource. “Jesus has and always will be the intercessor for mankind [sic]. I believe the description given is not biblical and therefore is a false assumption.” We will view the results for subsequent goals to determine if there is a discernable pattern in responses.

That Jesus is the one Mediator between God and humankind is biblical (1

Tim 2:5). This has a bearing on Jesus’ role of saving the lost in the afterlife. It

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highlights the biblical theology in the resource. To clarify, it is not saying that

Jesus will save, but can save, those in the afterlife. After centuries of the

Augustinian viewpoint prevailing in the Western Church, it may difficult for

Christians to conceive that Jesus can save in the afterlife. Even so, it is a way that God’s desire that all be saved can happen. In addition, the meaning of the

Greek word aionios as an eon shows that it is possible within Scripture.

Goal Number One: Revelations Prompting Biblical Study

The full wording of this goal is: “This resource will describe revelations from the Holy Spirit that are used as prompts for scriptural study about eternal punishment.” The resource describes five revelations that were used to prompt biblical theological study. For the five revelations, see Jesus the Everlasting

Hope of Humankind (Eckhart 2018).

The three quantitative questions for this goal are as follows. “The resource describes the revelation in Chapter 1 with new words to the old hymn “Beneath the Cross of Jesus” so that it is understandable” (#2). “The resource shares interpretations of revelations about the afterlife, explaining that they can be from the Holy Spirit” (#6). “The resource describes revelations as prompts for biblical theological study about the afterlife” (#20). Most respondents were satisfied with

Question #2, as is confirmed by an average score of 3.45. Question #6 received a score of 2.91, and Question #20 received a score of 2.82. Similar to Goal Five above, the reason that the scores for questions #6 and #20 are lower than for

Question #2 is probably the reference to the afterlife.

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A Church of God pastor wrote that he does not believe in “the possibility of redemption in the afterlife.” As to revelations, a Regular Baptist pastor gave a candid response, “Its [the resource’s] basis lies in part on a vision and revelation given to the author. I reject the belief of ‘open revelation’ existing today.” A

Lutheran pastor had a different view and wrote, “I appreciated Don’s sharing of his revelations and how they drove him into study, reflection and writing.

Revelations from God are still happening and Don’s experiences testify to that.”

A pastor of a large nondenominational church cautioned, “I think that they

[the revelations] will become a red herring for many readers; they will discount your entire argument because they either cannot buy into the validity of your revelations or your interpretation of them …Your argument is ultimately based on your reading of Scripture, not on the validity or interpretation of the revelations.” I believe the pastor makes a good point. I thought that sharing the revelations would be genuine. I do not think that sharing them would be necessary for further publications or teaching on the subject. The basis for a biblical theology is findings from the Bible, including biblical research and relevant theology.

Goal Number Six: Disobedient To Be Purified in the Afterlife

The full wording of this goal is: “This resource will explain how people who think they are saved but do not obey Christ in this lifetime may be in need of purification in the afterlife.” The three quantitative questions are as follows. “The resource asserts that just because a person considers himself or herself a

Christian does not mean that the person is saved” (#5). “The resource explains that half-hearted Christians will need some form of purification before entering

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the kingdom of God” (#13). “The resource explains that people who accepted

Jesus Christ as their Savior but did not obey Jesus during their lifetimes will not go to heaven until they are purified by God” (#25).

There was mixed agreement among the eleven pastors about Question

#5. The average score of was 4.18. Perhaps some of them had witnessed in their own churches or in other churches people who consider themselves Christian but do not exhibit the fruit of a Christ-filled life. However, the scores decrease to 2.55 and 2.18 for questions #13 and #25, respectively. The idea of half-hearted

Christians needing purification may be new to many of these pastors.

The qualitative question for this goal was: “How does the resource indicate that many people will need to become purified before entering heaven?” The pastor of a Free Will Baptist Church wrote, “They were cleansed by the blood of the lamb.” Apparently, he believes that for Christians, no further purification is needed. The pastor of a small nondenominational church commented, “The Holy

Spirit does that as we confess and accept Jesus before we die.” Both of these pastors are thinking of Christians, not humanity. The pastor of another small church addresses both Christians and non-Christians, “Not only those who did not follow Jesus, but also those who did not follow Him fully.” A Lutheran pastor commented, “I thought that the imagery is consistent with purification and the explanations were believable.” As reflection, I think that I need to better explain the nature of purification that is part of the biblical theological resource. This could be an important teaching and discipleship element for churches.

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Goal Number Eight: Teaching Alternative to Augustine’s Theology

The complete wording of this goal is: “This resource will provide a biblical theology which can serve as a teaching alternative to Augustine’s theology of endless conscious torment for the lost.” The three quantitative questions are as follows. “The resource explains that Augustine’s theology of endless torment for the lost is not the only biblical theology to be considered” (#17). “The resource provides a teaching alternative to Augustine’s theology of endless conscious torment for the lost” (#10). “The resource provides a biblical theology that salvation can occur in the afterlife” (#7). The responses among the eleven pastors were mixed for Question #17. The average score was 3.18. Question

#17 received a score of 5 from three pastors and a score of 4 from two pastors, reflecting belief that Augustine’s theology is not the only theology. There are also a number of lower scores (two scores of 3, two scores of 2, and two scores of 1).

A pattern which has been developing in other questions can now be observed fully in Question #7. Possible salvation in the afterlife is one of the key elements of the biblical theology of the resource. The average score for this question was 2.55. However, the average score does not represent the components. By dividing the respondents into groups according to denomination, pastors of mainline Protestant churches plus the pastor of a similar-scoring nondenominational church gave an average score of 4.75 for Question #7. For the same question, Baptist and Pentecostal pastors all responded with a 1.

Clearly these Baptist and Pentecostal pastors do not conceive of the possibility of salvation in the afterlife, whereas these mainline Protestant pastors believe such

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salvation is possible. More study would be needed to determine if this finding can be generalized to other pastors, denominations, and geographical areas.

An important aspect of Goal #8 is a teaching alternative to Augustine’s theology of endless conscious torment. Given the results by denomination, a teaching program would probably be more effective in the mainline Protestant churches than in Baptist churches. Certain nondenominational churches may also be possible venues for the resource. More information is needed about

Pentecostal churches. Teaching formats could be for adult Bible studies.

Seminary classes, especially in theology, may be ripe venues.

Goal Number Two: Scriptural Interpretation of Eternal Punishment

The full wording of this goal is: “This resource will provide a plausible interpretation of Scripture about eternal punishment.” The three quantitative questions are as follows. “The resource provides a clear definition of the Greek word aionios that it can mean an eon” (#8). “The resource provides a plausible interpretation of Scripture that eternal punishment may be purification from God”

(#12). “The resource provides that its interpretation of eternal punishment is a plausible alternative to Augustine’s theology that the lost will face endless torment” (#21).

The average score for Question #8 was 3.45, indicating most respondents understood the explanation that the Greek word aionios can mean an “eon,” or a long time. It was expected that the average score would be even higher given the evidence provided by four experts in the resource about the term aionios.

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The score for Question #12 was 2.45, and the score for Question #21 was

2.36. Both scores were lower than that for Question #8, indicating that most of the respondents do not believe that eternal punishment may be purification from

God and that most do not believe that purification is a plausible alternative to

Augustine’s theology of endless torment. These results suggest that even though most respondents understood the meaning of aionios, they do not believe that afterlife purification is possible. Purification in the afterlife is a feasible way in which God can fulfill His desire that all be saved (1 Tim 2:4).

There is more to consider in the analysis of Goal #2. Under this goal, we see the same pattern of responses by denomination as we observed in Goal #8.

In Question #12, which is about purification from God in the afterlife and which had an average score of 2.45, the average score does not tell the whole story. By grouping the respondents, mainline Protestant pastors and the pastor of a similar-scoring nondenominational church gave an average score of 4.5 for

Question #12. For the same question, Baptist and Pentecostal pastors gave an average score of 1.2. Clearly the two groups believe differently about God purifying the lost in the afterlife and about possible salvation in the afterlife

(Question #7 above). More study would be needed to determine if this finding is consistent for other pastors, their ages, denominations, and geographical areas.

Goal Number Three: Biblical Theological Resource

The complete wording of this goal is: “This resource will explain the concepts in the biblical theological resource so that they are understandable.”

The three quantitative questions are as follows. “The resource explains the

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biblical theological concept that eternal punishment can be purification in the afterlife” (#3). “The resource explains that God’s purpose of restoration may be fulfilled when the person has experienced eternal punishment” (#11). “This resource explains that believers who are obedient to Christ will enter the kingdom of God before half-hearted believers” (#24).

The average score for Question #3 was 2.91. This is similar to the results for Question #12 under Goal #2 above. As expected, the results by denomination are similar to Question #12. Mainline Protestant pastors plus the pastor of a similar-scoring nondenominational church all gave a score of 5.0 for Question #3.

For the same question, Baptist and Pentecostal pastors gave an average score of 1.2. This depicts a clear difference for the two groups. The average score for

Question #11 was 2.64, which is between the scores for questions #3 and #24.

We will focus on Question #24, which is about half-hearted Christians. It showed a different pattern than Question #3. Pastors of mainline Protestant churches plus the pastor of a similar-scoring nondenominational church gave an average score of 3.0 for Question #24. For the same question, Baptist and

Pentecostal pastors responded with an average score of 1.8. First, we note that mainline Protestant pastors scored this question much lower than earlier questions. Second, the differential between mainline Protestant pastors and

Baptist and Pentecostal pastors is not as large as some earlier questions.

The factor that may explain the differences in this question probably has to do with the idea of half-hearted Christians. These pastors may believe that God’s grace and the person’s faith cover them for life regardless of their level of

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obedience to Christ. The pastor of a Regular Baptist church wrote: “Christ’s death paid for and atoned for all our sins past, present, & FUTURE! (emphasis original) … Either the work of redemption was completed or it was not.” The issue in Question #24 is not salvation, but rather consequences of disobedience to Christ. Still, this is an aspect of the biblical theology that could use more study.

Goal Number Four: God’s Desire for People in the Afterlife

The full wording of this goal is: “This resource will provide information that can change people’s understanding of God’s desire for people in the afterlife.”

The three quantitative questions are as follows. “The resource provides a valid interpretation of Scripture that God desires that everyone be saved” (#19). “The resource shows that God’s desire for people in the afterlife may be for their restoration” (#9). “The resource contains information that can change human understanding of God’s heart for people in the afterlife” (#15). The average score for Goal #4 is 2.58. Variation in scores for the three questions is not substantial.

The same pattern that we have observed in denominational scores exists for this goal. For Question #9, which has to do with God restoring people in the afterlife, pastors of mainline Protestant churches plus the pastor of a similar- scoring nondenominational church gave an average score of 4.75. For the same question, Baptist and Pentecostal pastors responded with an average score of 1.

For Question #15, the scores were 4.5 and 1.2, respectively, for the two groups.

The resource read by pastors for this survey referenced the lake of fire for traditional theology as the form of everlasting punishment for unredeemed humans. In contrast, for the biblical theological resource, the lake of fire is the

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place or form of purification of sinners who were not saved during their earthly life. The qualitative question for this goal is: “How do you think this resource can change the prevailing Christian view of God’s purpose for the lake of fire for the lost?” The pastor of a Southern Baptist church said, “I don’t think it can or will change the prevailing viewpoint.” The pastor of a Free Will Baptist church said, “I hope not at all.” His comment probably reflects that he wants the traditional theology of everlasting punishment to remain unchanged. If these Baptist pastors reflect the status of their church affiliations, the prevailing viewpoint of everlasting punishment will probably remain in them, at least for the foreseeable future.

However, a Lutheran pastor wrote: “Confronted with alternatives, helps people to re-evaluate long-held positions.”

Goal Number Seven: Eternal Destiny of Loved Ones

The complete wording of this goal is: “This resource will encourage

Christians who are concerned about the eternal destiny of loved ones.” The three quantitative questions are as follows. “The resource encourages me to believe that the eternal destiny of my loved ones who did not live for the Lord is in the hands of God” (#16). “The resource offers encouragement about the eternal destiny of loved ones who have died without committing their lives to Jesus

Christ” (#23). “The resource allowed me to see that my loved ones who had not accepted Jesus Christ as their Savior may not be doomed forever” (#26). We see the same pattern of continuing lower scores for the goal as a whole. We also see the pattern of substantial differences in pastor scores by denomination group.

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For Question #23, which relates to encouragement about the eternal state of loved ones who did not commit to Jesus Christ, mainline Protestant pastors plus the pastor of a similar-scoring nondenominational church gave an average score of 4.5. For the same question, Baptist and Pentecostal pastors gave an average score of 1.2. For questions #16 and #26, the scores are identical to each other: 4 for the mainline Protestant and nondenominational pastor group and 1.2 for the Baptist and Pentecostal pastors. At this point, we have seen enough disparity in scores to say that the two groups have foundational differences in views toward the resource. However, in order to make sure that these results would hold for larger groups by denomination, a larger survey is needed.

The qualitative question for Goal #7 was: “How does the resource offer hope about the eternal destiny of your loved ones who did not devote their lives to Jesus Christ during their lifetimes?” The pastor of a nondenominational church affirmed hope, “There is hope for them to enter eternal life even if they did not devote themselves to Jesus in this lifetime but only after enduring a time of purification.” A Lutheran pastor’s answer was circumspect, “By giving an alternative viewpoint to traditional notions on the topic.” The issue that this pastor referred to is exactly what is recommended in the purpose statement for this project: “an alternative to the Augustinian viewpoint which has prevailed in the

Western Church since the sixth century.” The Augustinian view of everlasting punishment has become authoritative in part because of its longevity. The pastor seems pleased about the additional alternative provided by the resource.

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A Southern Baptist pastor replied differently than the two pastors cited above. “Unfortunately, I cannot accept the basis for hope that is described.

Therefore, I have no hope for those who reject Christ in this lifetime” (emphasis original). The question for this goal says, “your loved ones who did not devote their lives to Jesus Christ during their lifetimes.” However, the pastor interpreted it as “those who reject Christ.” It is unclear if these two spiritual conditions are considered the same by the pastor. More information is needed to clarify. The pastor of a Free Will Baptist church answered the question, “This is false hope.”

As reflected in the answers to the quantitative and qualitative questions to this goal and other goals, there is a distinct difference between the mainline

Protestants and the Baptists and Pentecostals. In Goal Seven for instance, the mainline Protestants expressed hope for loved ones who died without devotion to

Jesus Christ, whereas the Baptists have no hope. The issue may be whether the deceased actually rejected Christ or simply did not know Christ. For another possible reason, the Baptist doctrine may not allow for the difference, whereas the mainline Protestant views allow the possibility of God restoring people in the afterlife. More study would be needed to address these questions.

Goal Number Nine: Biblical Theology for Christian Organizations

The full wording of this goal is: “This resource provides a useful biblical theology for Christian organizations to consider God’s purposes for ‘lost’ people after death.” The three quantitative questions are as follows. “The resource would be helpful for instructors of our educational programs as they consider God’s purposes for the “lost” after this lifetime” (#18). “The resource would be helpful for

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my biblical theological associations as they consider God’s purposes for the ‘lost’ after this lifetime” (#22). “The resource would be helpful for my church as it considers God’s purposes for the ‘lost’ after this lifetime” (#27).

For Question #22, which relates to biblical theological associations, pastors of mainline Protestant churches gave an average score of 4.33. For the same question, Baptist and Pentecostal pastors responded uniformly with a score of 1. For Question #18, pastors of mainline Protestant churches gave an average score of 4, whereas Baptist and Pentecostal gave an average score of

1.2. For Question #27, pastors of mainline Protestant churches gave an average score of 3.67 while Baptist and Pentecostal pastors gave a score of 1 uniformly.

Thus, the pattern of responses by denomination remains. The reason for the lower overall scores could be that these pastors are more comfortable sharing their own views than making a recommendation for an organization such as denominational training programs, seminaries, and their own churches. This result shows that more education is needed for the resource to be widely used.

The qualitative question for Goal #9 was, “Please describe how this resource could be used by churches as they consider God’s purposes for ‘lost’ people after their earthly lives are over.” None of the Baptist and Pentecost pastors considered this resource to be of use for their churches. A United

Methodist pastor thought of these ways, “Bible study, meditation, group challenge in serious study.” A Lutheran pastor made a similar suggestion, “a resource for Christian Ed leaders, adult Christian Ed class, pastor’s resource.”

Thus, the conclusion is that although the resource would not be used in Baptist

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churches and probably not in Pentecostal churches, it could be used as an educational resource in mainline Protestant churches.

Application

My book Jesus the Everlasting Hope of Humankind was published in

September 2018. It was used as the resource for this project. I sent or gave copies of the resource to 75 seminary and university religion professors. I met with some professors. I also sent 40 copies of the resource to denominations, and I talked with some contacts on the phone. I met with eighteen pastors and gave each one a copy of the resource. I discussed it with each pastor. I also led a discussion with my church home group of the themes in the book. I used a

Bible study format which allowed direct Bible readings with participation.

For further application, I could offer to make presentations or facilitate

Bible studies on this subject in churches. As we have seen, the most receptive churches would probably be mainline Protestant churches and certain nondenominational churches. Eastern Orthodox churches may also be receptive due to their historical support for ideas similar to those expressed in the biblical theological resource. Another possible forum would be seminary classes, especially classes discussing theology and salvation. Other people could lead

Bible studies as mentioned. I would be happy to work with pastors, Bible study leaders, and seminary instructors to develop programs suitable for their needs.

Further Study

There are two general areas that warrant additional study. The first area is the views of denominational groups on God’s desire that everyone be saved (1

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Tim 2:3-4). In particular, how do these groups think about possible salvation in the afterlife as a way for God’s desire to be accomplished? The second general area is the heart of God that can tell us much about God’s desire for humans in the afterlife. Several areas under the heart of God will be highlighted for study.

Views of Afterlife Salvation by Denominational Groups

Throughout most of this chapter, we have observed a pattern whereby views on possible salvation in the afterlife have varied by certain groups of denominations. We have noted that this situation calls for further study.

Mainline Protestant pastors and a similar-scoring nondenominational pastor had average scores consistently higher than Baptist and Pentecostal pastors. The variation in scores provides evidence that these two groups have different views of the biblical theological resource, including possible salvation in the afterlife. In order to test the results by denomination group further, a much larger sample size would be needed; for example, the results for the Pentecostal churches may be affected by the geographical area of the study. Pastors from additional denominations should be included in a survey. Nevertheless, the results throughout this chapter suggest that the denomination group has a significant effect on the views of Christian pastors and churches.

Additional research may be conducted by including specific questions in handbooks on denominations. One handbook is The Complete Guide to

Christian Denominations by Ron Rhodes, and another is the Handbook of

Denominations in the United States by Roger E. Olson. Since these handbooks generally report denominational doctrines, a separate survey may be needed to

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comprehend pastors’ views. Another way that this undertaking can be approached is for denominations to survey the views of their pastors.

More information may uncover interest in pursuing a plausible interpretation of Scripture about eternal punishment as an alternative to the

Augustinian viewpoint which has prevailed in the Western Church since the sixth century. Pursuing an alternative is the purpose statement of this dissertation.

The Heart of God

In Chapter Three, we read an insight about God’s authority by N. T.

Wright. He asserts that the authority of Scripture is given by the authority of God.

The authority of Scripture is a means to an end as determined by God (Wright

2011, xi). The implication is that we should be reading Scripture to better understand the nature of God.

Confidence in God's intention to save everyone depends on how we understand the character of God, or the heart of God. There is much in Scripture telling us about God. Additional research is needed to know whether and how various aspects of the resource correspond with God’s character. If the resource does not reflect God’s character, then it should be changed to correspond. If it does reflect God’s character, then additional confidence can be placed in the resource. Here are some suggested areas for study either by myself or others.

God Is Love

The following verse tells us that God loves us and also that God is Love.

“So we have known and believe the love that God has for us. God is love, and those who abide in love abide in God, and God abides in them” (1 John 4:16

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NRSV). Jürgen Moltmann puts it this way: "For God it is axiomatic to love, for he cannot deny himself. For God it is axiomatic to love freely... There is consequently no reason why we should not understand God as being from eternity self-communicating love" (Moltmann 1981, 107-108). Research could be conducted on the context and meaning of 1 John 4:16, on other biblical passages related to God’s love, on whether Moltmann has captured the essence of God’s love correctly, and whether other scholars have done so.

The Mercy of God

The Bible shows numerous instances of God showing mercy, either to individuals or groups of people. God gives mercy when God determines it best.

The Lord is merciful and gracious, slow to anger and abounding in steadfast love. He will not always accuse, nor will he keep his anger forever. He does not deal with us according to our sins, nor repay us according to our iniquities. (Ps 103:8–10 NRSV)

Two immeasurable distances are used in the psalm for illustrations. “For as the heavens are high above the earth, so great is his steadfast love toward those who fear him; as far as the east is from the west, so far he removes our transgressions from us” (Ps 103:11–12 NRSV). In Psalm 103, we notice that

God's love is focused on those who fear him. Still, God's love is not limited to a few; God loves the whole world (John 3:16). The areas for research include whether God’s mercy includes those who have died and were not in relationship with God. Does God’s character indicate that God would have mercy on such people? This question could be addressed by biblical scholars and theologians.

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The Faithfulness of Christ

The saying is sure: If we have died with him, we will also live with him; if we endure, we will also reign with him; if we deny him, he will also deny us; if we are faithless, he remains faithful—for he cannot deny himself. (2 Tim 2:11–13 NRSV)

The first "if" statement reflects the benefit of responding to the invitation to live in Christ. The second "if" statement encourages believers to endure, and the reward is most astounding: reigning with Christ. The third "if" statement changes to the negative consequence of denying Christ. Although this is a very serious warning to Christians, it is not presented as irreversible. The fourth "if" statement contrasts the potential character of humans, faithless at times or even for a lifetime, with the steadfast character of Christ. He is faithful, even when we are faithless. This changes the pattern from that of the first three statements, in which human actions are followed by consequences, either positive or negative.

What does this passage tell us about God’s faithfulness? Can it apply even to those who have died and are not aligned with Christ? Commentaries may be consulted if they do not presume the Augustinian view. Biblical scholars and theologians who have written on these passages may also be referenced.

The Wrath of God Is a Facet of God's Love

Is God's wrath a vengeful action, or is God's wrath a purposeful action intended to direct people in a way that fulfills God's purposes (Heschel 2001,

358-382)? The difference in understanding is portrayed by traditional theology on the one hand, and by this biblical theology on the other. By viewing God's wrath as a facet of God's love, we have a much different awareness of who God is. "In

God himself love outbalances wrath, for God is angered by human sin, not

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although he loves human beings but because he loves them" (Moltmann 1996,

243 emphasis original). More biblical study is needed by scholars. Are Heschel’s view and Moltmann’s view the best scriptural way to view God’s wrath?

God's Love and God's Justice

God's love and justice are sometimes seen in tension. Yet, they must be in harmony, since God is unified in purpose. God's love has provided the way to eternal life; that is, by his Son and the atonement made by him for us. Can redemption demonstrate God's love for humans while achieving justice? When considering the heart of God, can love and justice be complementary? "[God's final punishment] is retributive but also restorative. It is deserved but also corrective" (MacDonald 2012, 138). More biblical scholarship is needed as to whether MacDonald’s view and similar views are sound biblically.

God Seeks and Saves the Lost

Jesus told three parables about seeking and saving the lost, which are recorded in Luke 15. They provide amazing insight into the heart of God, especially considering all three parables together (“The Parable of the Lost

Sheep” in 15:3–7, “The Parable of the Lost Coin” in 15:8–10, and “The Parable of the Lost Son” in 15:11–32). The three parables describe God's love for people and the rejoicing which occurs when one sinner repents (Luke 15:7, 10, 32). Are we to presume that eternal punishment for the lost is endless, that God's heart for the lost changes after their death? Some may say that human choice allows people to reject God and prevents God from fulfilling God's desire that everyone be saved (1 Tim 2:4). The three parables in Luke 15 show that the heart of God

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is to seek and save the lost. If the traditional view of eternal punishment is not presumed, further scholarship could address the love of God and whether it continues in the afterlife.

Personal Goals

The coronavirus has changed life for many people. My wife and I decided to be careful where we went and not to eat inside restaurants. We still take care of our 5-year-old grandson one or two days per week, and we see our other grandchildren from time to time. My brother and his wife canceled their trip to see us. Unfortunately, many people have become sick and even died from the virus.

For me, it has given me the time needed to work on this dissertation.

Three personal goals are included in Chapter One. They all relate to my own spiritual condition. I have felt fear about what people will say about me regarding visions and the subject of eternal punishment. I did not choose these areas. I believe that God offered them to study and share with others. Thus, I have wrestled with these issues even while diligently studying and becoming convinced that this vision and biblical theology has much to offer to people who are consumed with anxiety about whether one or more of their loved ones has gone to hell or may go to hell. My fear is also overcome by the joy of demonstrating who God really is. My fears have been overcome by the Holy

Spirit showing me that this resource will benefit people. When fear arises, I am confident that God will give me peace and direction. The three goals follow:

1. To live my life confident in the Lord when fear arises.

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2. To have quiet time with God and to share visions with particular people as guided by the Holy Spirit.

3. To better observe movements of God and respond accordingly.

For each of the three personal goals, I will review what happened while developing the project, what did not happen, why it did or did not happen, and any insights gained from the experiences.

Personal Goal Number One Stay Confident in the Lord During Fear

The second pastor I visited was with a small nondenominational church.

During our meeting, he became agitated and made cryptic comments. I was not sure if he would complete the survey, but it was one of the first to be returned. In it, he used phrases such as, “misinformation,” “directed by the author’s bias,” “a false sense of a second chance,” “false hope,” and “fake.” He did not articulate any reasons for his comments. I wanted to know about his biblical understanding.

I did not take any of the pastor’s comments personally. I believe that he was expressing where he stood on the issues. He had not attended seminary or any formal training. I believe that he had never been exposed to the ideas that I shared. I believe it is best to leave this situation with the Lord. An insight that I gained was that pastors are not necessarily open to considering ideas that they themselves have not taught. Another insight is that I can meet with a pastor or any Christians to review the resource and stay confident in the Lord.

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Personal Goal Number Two Quiet Time with God, Share Visions with Particular People

I have not had the quiet time with God during the process of preparing this dissertation, at least not as I would like. Perhaps the reason has to do with the intensity of the dissertation or significant stress in my life. I have known effective quiet time with God at earlier times in my life, and I want to experience it again.

Occasionally visions and dreams come to me, but not as often as when I was preparing the resource. I do not seek visions and dreams. I believe that God will share insights in the time and form as God chooses. I had no vision to share with pastors for this project, other than what I shared in the resource. One pastor commented, “The resource shows that the Holy Spirit should be the interpreter of any revelation, vision, etc.” This is exactly the point, and is why I reflected the revelations in the resource. That way the reader could determine the validity of the revelation, its interpretation, and application to further Bible study.

One pastor said that his denomination does not believe that revelations occur today. Some pastors said that the resource did not illuminate their understanding of revelations in a modern-day context. On the other hand, some pastors expressed appreciation that I shared the revelations so they could follow the sequence. However, one pastor said, “Songs of inspiration do not necessarily mean Biblical inspiration.” He is referring to the first revelation in the resource. Of course, this comment misses the point that it prompted me into biblical and theological study on a topic that I had never studied. Another pastor suggested that I not describe revelations in a book. Revelations, he thinks, could distract the reader from considering the biblical theological resource on its own merit.

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Personal Goal Number Three Observe Movements of God and Respond Accordingly

I have observed movements of God in my life and during this dissertation.

I have been called to help various people and to make career decisions with

God’s guidance. Engaging in the Doctor of Ministry program was for me a response to what God opened up.

In the early months of this year, I was considering another major project in addition to this dissertation. I did not know if time would allow me to do both. I checked the schedules for both endeavors and assessed the benefits as best I could. The coronavirus emerged in March. I believe that God led me to dismiss the other project as impractical given the time constraints. Therefore, I decided to go forward with my dissertation as my main project.

The dissertation has taken longer than I thought, even without a second project. I thank God for leading me in this direction. The other project can likely progress without my involvement. Completing the dissertation in a timely fashion is important so that I can serve God and people in the ways that God shows me.

Now I am praying about what extent I should follow up on this project with additional biblical and theological study and potential speaking opportunities, or engage in new Christian projects. New projects could include officiating at funerals, for which there is a special need for families without a church. I have given a Bible message at one funeral under such a situation. I am considering pursuing a chaplain position under the right circumstances. I have also been involved in helping a legal immigrant from Liberia, and I would be interested in

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helping other immigrants. I believe that by prayer and observing movements of

God, I will know the right ministry opportunities.

Concluding Thoughts

Doing this dissertation was worthwhile, capping my seminary education.

My personal goals will be met by determining if other publications and speaking opportunities are available. James Goetz was the developmental editor for my book and the field consultant for this dissertation. He and I have talked briefly about the possibility of preparing publications. This could require additional study.

I am interested in further study including the areas identified in this paper.

I would also be interested in speaking at churches and other Christian groups. This would involve contacting pastors and others to see if they have an interest in the topic of eternal punishment. It is an important topic for the church today, and I believe it will increase in interest. This project has given me a better idea of the types of churches that would be amenable to this topic.

I would like to find out if there is a network of biblical scholars, theologians, and students who are interested in this topic. We could share information and ideas. I am a member of a professional association and would like to see if other applicable associations are available. Attending conferences may be possible.

I believe that the people of God should become more familiar with this topic, either through reading the resource or seeking other studies. If the Lord wants me to follow up on this topic, either by presenting it to others or by studying it more myself or with others, I am willing to do so.

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APPENDIX ONE - PROPOSAL

ASHLAND THEOLOGICAL SEMINARY

A RESOURCE FOR CHRISTIAN PASTORS TO CONSIDER GOD’S POTENTIAL PURPOSES FOR ETERNAL PUNISHMENT

A PROJECT PROPOSAL SUBMITTED TO THE FACULTY OF ASHLAND THEOLOGICAL SEMINARY IN CANDIDACY FOR THE DEGREE OF DOCTOR OF MINISTRY

BY DON ELIJAH ECKHART

ASHLAND, OHIO DECEMBER 20, 2019

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Purpose Statement

The purpose of this project is to create a biblical theological resource that provides a plausible interpretation of Scripture about eternal punishment as an alternative to the viewpoint of Augustine considered the prevailing theology since the 6th Century. The research question is: to what extent does the biblical theological resource provide a plausible interpretation of Scripture about eternal punishment as an alternative to the viewpoint of Augustine considered the prevailing theology since the 6th Century?

Overview

The resource results from a study of the Bible about God’s desire that all be saved (1 Timothy 2:3-4). Augustine’s interpretation has been the predominant view for about fifteen centuries; it holds that people who are lost (implicitly most people) will face endless conscious torment in the afterlife. However, the Church

Fathers before the time of Augustine held diverse views on this topic. Some adhered to a view of universal restoration, whereby God could restore lost souls in the afterlife. The resource examines the dilemma of God’s desire that all be saved as contrasted with the theology promoted by Augustine and many other theologians up to today. The resource looks at this dilemma by researching what the Bible says and building upon the work of previous theologians. I became interested in this topic after receiving visions and dreams; however, they are used as prompts to study Scripture, not as ends in themselves.

The research project will survey pastors of denominational and independent churches to obtain their responses to the resource. Their input will

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be valuable as review of the resource and to give ideas of how this theology can progress. This feedback can be important for me or for others in developing the theology further and for considering reforms in doctrines.

Foundations

How many Christians are saddened, even distraught, by the thought that their deceased parents or grandparents are will face an existence of endless conscious torment? This sorrow is very real and personal to first-generation

Christians, especially in areas where Christianity is growing (e.g., Africa, Asia, and Latin America). While these new Christians believe in Jesus Christ as their

Savior, many of them have been taught a theology that those who died without knowing of and believing in Jesus Christ are doomed forever.

From another viewpoint, how many Christians agonize over the eternal destiny of their children and grandchildren who show no interest in the church or in following Jesus Christ? This concern has become significant in areas where

Christianity is declining, such as America and even more so Europe. What can the Church say to these people, as well as to the world?

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that; it is a theological interpretation, not the one and only way in which the Bible must be read. This resource presents a biblical theology which is more plausible than traditional theology, which has been prevalent since about the 6th century.

Personal Foundation

The song is divided into two parts. Verses 1 and 2 reflect a life devoted to

Jesus and eternal life which flows naturally from earthly life—unbroken by death.

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I will refer to this person as Adjoined. The name is intended to reflect an individual who is aligned with Jesus; that is, the person obeys Christ. Verses 3 and 4 represent a person who is lost and experiencing eternal punishment. I will call this individual Alone because of the solitary state in which the person exists.

Totally helpless, this person is in despair until calling to God for “mercy.” Then

Jesus saves the wretched soul from the fiery sea.

This revelation is not how the Bible is generally read—that is, according to how most Christians understand it or are told what it means. Before April 3, 1999,

Biblical Greek and Hebrew at a local church. Then the Holy Spirit led me to enroll in seminary. However, there is no specific curriculum on this topic. As led by the

Holy Spirit, my classes and papers were structured to study biblically whether the revelation is true. Thus, the approach taken by this resource is to follow the guidance of the Holy Spirit in studying Scripture for truth revealed in it.

Biblical Foundation

The biblical foundation will examine two scripture passages: 1 Timothy

2:3-6 and Matthew 25:31-46. The first passage indicates that God desires that all people be saved. “God our Savior, who desires everyone to be saved and to come to the knowledge of the truth. For there is one God; there is also one mediator between God and humankind, Christ Jesus, himself human, who gave himself a ransom for all” (1 Tim. 2:3-6 NRSV). A long-standing dilemma exists.

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It may be surprising for some Christians to think that God wants everyone to be saved. Sin and rebellion against God continue to abound on earth. The question seems settled for most Christians. Not all people have been saved or will be saved. Yet, what meaning are we Christians to understand from the Scriptures indicating God’s desire that everyone be saved?

The resource offers an explanation of the biblical meaning of eternal life and eternal punishment. A key to understanding is the Greek word aionios, which is translated as eternal in Matthew 25:46, cited above. Aionios has a wide range of meaning in Greek and can mean pertaining to an age or eon.

The Greek word aionios, like the Hebrew word olam, means time without a fixed end, a long time, but not time that is ‘eternal’ in the absolute, timeless sense of Greek metaphysics. Consequently there are plurals olamim or aiones, which there cannot be for timeless eternity, because timeless eternity exists only in the singular. If damnation and the torments of hell are ‘eternal’, they are then aeonic, long-lasting, or End-time states.

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Only God himself is ‘eternal’ in the absolute sense, and ‘unending’ in the qualitative sense. (Moltmann 1994, 242)

In addition, fire can be used symbolically in the Bible to mean purifying.

“Fire, in its symbolic use, is also spoken of as purifying—the emblem of a healing process effected upon the spiritual natures of persons in covenant with God…”

(Harrison ed. 1988, 426). Therefore, when eternal and fire are combined as one term, eternal fire can be understood as purifying that takes place within the age following this world. As a result of these and other reasons, the resource envisions the purpose of eternal punishment as corrective and restorative, thus reforming the prevalent view of endless punishment or torment that has been held by the church since about the 6th century.

A second theme of the resource concerns the eternal condition of those

Christians who do not follow the leading of the Holy Spirit to obey Jesus as Lord.

After reviewing various biblical passages, a distinct difference can be observed between people who obey Jesus as Lord during their earthly lives and those who consider themselves Christians but do not live in obedience to Jesus. True followers of Jesus obey willingly as the genuine response of a grateful heart overflowing with devotion to Jesus. While it is recognized that sanctification may occur at various times and in various ways, what about the individuals who do not follow, or even choose not the follow, the leading of the Holy Spirit in the sanctification process? Under this resource, the answer is straightforward: these people can be saved, for everyone ultimately can be saved, but they will not enter the fullness of the kingdom of God until after a period of correction. In

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contrast to those who did not fully obey Christ during their earthly lives, those who did obey need no such correction before entering heaven.

The resource concludes that because we know that God desires everyone to be saved, and because we know that Jesus is the mediator between God and humankind (1 Timothy 2:3-6), we can ask Jesus to save all humankind. Note that the resource is not saying that everyone will be saved. It is saying that salvation decisions in the afterlife are the prerogative of God. As we trust Jesus for our own salvation, we can trust Jesus to be the mediator for others.

Theological Foundation

The theological foundation considers the theological theme of the potential for universal salvation as described by three twentieth-century theologians. Each theologian developed the theme in a different manner. Karl Barth (1886–1968) was a Swiss pastor of the Reformed tradition. Barth observed that since Jesus

Christ has not yet spoken as Judge, we cannot assume what his word will be to us or to others. “For He has not yet spoken universally of Himself and the act of reconciliation accomplished in Him” (Barth 1962, 903). Therefore, we are to live in hope for all the world in light of God's reconciliation of the world to Himself.

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Karl Rahner (1904–1984) was a German Jesuit and an influential Roman

Hans Urs von Balthasar (1905–1988) was a prominent and prolific Swiss

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saved. Nevertheless, he sees the opportunity presented to all humans, and he believes that the church should view the possibility of salvation in this light. Von

Jürgen Moltmann (1926–) is a German theologian who views the Last

Judgment not as a time for retribution but for God to establish justice and righteousness in preparation for the new heaven and new earth. Moltmann believes that God's judgment will make all things right, and God's kingdom will bring new life. “The reconciliation of the universe comes about through the

While each of the four theologians has solid biblical and theological grounds for asserting that everyone can be saved, they stop short of definitively saying that everyone ultimately will be saved. Still, these four theologians have advanced the hope of Christ-centered universal salvation, and they have set the stage for further development in the twenty-first century.

Historical Foundation

The historical foundation explores effects resulting from the Second

Council of Constantinople, which was also known as the Fifth Ecumenical

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Council and which met in 553. It was a key event in determining if universal restoration, as espoused by Origen and others, would be allowed in the western

Church. Origen is known for his theology of apokatastasis, or universal restoration, in which all created beings will be restored to their intended harmony with God. Origen developed a systematic theology, including apokatastasis, and

“his De Principiis is perhaps the first attempt at a thorough-going dogmatics”

(Greggs 2011, 30). Under Origen’s theology, universal restoration is linked to prior purification in the afterlife.

Augustine's rising influence can be illustrated during the papacy of

Gregory the Great, who became pope in 590.

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The doctrine of everlasting torment for the lost was not addressed by the

Orthodoxy, which was involved in the first major church split with the Roman

Catholic Church in 1054, does not agree with the doctrine of purgatory. (Walls

2008, 242–243). The acquisition of personal merit is not in step with the biblical concepts of justification by God's grace through faith and righteousness to each believer from Jesus Christ. Therefore, instead of the limited scope of purgatory

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(for Roman Catholics only), it is time to study the Bible and related theology to determine if it allows correction and purification of all people after death.

Augustine's view of endless torment relates to his belief in predestination.

…for if all had remained under the punishment of just condemnation, there would have been seen in no one the mercy of redeeming grace. And, on the other hand, if all had been transferred from darkness to light, the severity of retribution would have been manifested in none. But many more are left under punishment than are delivered from it, in order that it may thus be shown what was due to all. (Augustine, De civitate (City of God), Book XXI, Chapter 12.

Augustine's view that eternal punishment for the lost means everlasting torment.

Contemporary Foundation

This section focuses on the authority of God and the authority of Scripture, as described in several contemporary Christian writings. I show how these perspectives are related to the resource for this project. Namely, these writings demonstrate the need to view Scripture in light of the ultimate authority of God and to re-examine Scripture when old interpretations no longer capture the full meaning of God’s message to the church and to the world.

Ellen F. Davis and Richard B. Hays suggest that more is to be discovered in Scripture through the guidance of the Holy Spirit, particularly in the era we live.

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Thus, we live in the age of the already but not yet. Still, we have hope in what

God will do for us and others. We look forward to God’s kingdom where we will enjoy fellowship in the presence of God.

David C. Steinmetz contends that Scripture may contain a second narrative beyond the first narrative that is given primary attention. However,

Steinmetz hastens to add that a second narrative must be explained and must be consistent with, or a logical outgrowth of, the first narrative. The Holy Spirit in inspiring Scripture may have incorporated second narratives into Scripture.

The second narrative is identical in substance to the first and therefore replaces it, not as an extraneous addition superimposed on the story or read back into it, but as a compelling and persuasive disclosure of what the story was about all along. (Steinmetz 2003, 55)

Scripture may have a progressive meaning for later generations, especially when considering the synthesis of many books and authors of the Bible.

The concept expressed by Steinmetz may have application to my research project. While Augustine derived his interpretation of everlasting torment for the lost using a theology of predestination, free will has largely become the replacement for predestination. Still, a question about free will is: how does faith come about in the individual? Scripture provides the answer.

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For by grace you have been saved through faith, and this is not your own doing; it is the gift of God—not the result of works, so that no one may boast. For we are what he has made us, created in Christ Jesus for good works, which God prepared beforehand to be our way of life. (Eph. 2:8-10 NRSV)

It is clear in this passage that faith comes from God. While people may embrace faith, accept Jesus Christ as Savior and Lord, and live for Jesus, it is still true that

God has granted faith in the first place. Thus, a concept of God’s initiation of a person’s faith (as seen in the vision and explained in my resource) is a timely explanation expanding on the idea of the kingdom of God as already but not yet.

Johnson makes the case to move toward the Other, which may be understood as anything that is beyond our experiences and way of thinking. Another

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understanding of Other is the poor and needy – those to whom we do not relate in their circumstances. A third understanding of Other is what is to come; that is, the age of messianic fulfillment which frees and fulfills us.

These three movements are helpful to my doctoral project. First, moving beyond foundations is helpful in that it supports moving beyond the Augustinian concept of everlasting torment or punishment for the lost. Moving beyond the foundation of everlasting torment to considering the possibility that Jesus Christ can still save the lost in the afterlife is a paradigm shift that may be difficult for

Christians to conceptualize, given the centuries-long acceptance of everlasting punishment as orthodox. Second, moving beyond totality is helpful because it argues that there is open-endedness to Scripture which allows for more possible interpretations than if a single interpretation is sought and accepted. Third, moving toward the Other helps us to realize that we may not have all of the answers. Thus, a continual search for additional meanings can be fruitful. Indeed this was the case with my resource and the vision which initiated it. The vision needed to be tested by Scripture. After thorough study, I learned that the vision led to a plausible interpretation of Scripture, as documented in my resource.

Johnson encourages understanding what God has done in the past and what God is doing in the present. Johnson also stresses the importance of hope.

“To that extent, we read the Scriptures not only with a rule of faith but also a rule of hope” (Johnson 2003, 116). While no one should purposefully misinterpret

Scripture, Johnson’s observation about the open-endedness of Scripture is

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where the hope about which he speaks may be illuminated. The resource for this project, which is based on Scripture, presents such hope.

According to Wright, Scripture should be viewed as helping us to understand Who God is, at least in part and in ways that God has chosen to show us. This in turn helps us to understand who humans are in relation to God and in relation to each other. Therefore, Wright points out that the Bible is not a list of rules or a collection of doctrines. God is sovereign over the world, yet the world today contains corruption and violence. This will change someday, however, when the kingdom of God emerges in its fullness by the authority of

God. Scripture should inspire us to work toward the coming kingdom of God.

Wright’s focus on the authority of God is helpful for my doctoral project.

Scriptures and through the Holy Spirit. In my resource, I describe the heart of

God, as seen in the Scriptures. The relationship of God to humans is better

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understood when the heart of God is understood. The nature of God is love (1

Context

The context is a survey of pastors of denominational and independent churches to determine their responses as to how they view the resource. The pastors surveyed must be Christian, as determined by an objective, independent organization.

The pastors’ review of the resource is intended to find out whether they can accept the biblical theology developed in the resource as accurate and persuasive. Are there specific areas which they can cite as not correct biblically?

The survey will also be designed to obtain the pastors’ perspectives about how the biblical theology of the resource can be progressed. In other words, do they have ideas for further consideration and would they be interested in pursuing this topic?

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Definition of Terms

Christ-mediated – This biblical concept refers to the active role of Jesus Christ as intercessor for human salvation. “God our Savior, who desires everyone to be saved and to come to the knowledge of the truth. For there is one God; and there is also one mediator between God and humankind, Christ Jesus, himself human, who gave himself a ransom for all” (1 Tim.. 2:3-6 NRSV).

Eternal and aionios – Eternal is the translation used by the New International

Universal salvation or universalism – “Christian universalism is the belief that

God will (or, in the case of ‘hopeful universalism,’ might) redeem all people through the saving work of Christ” (MacDonald 2011, 1).

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Project Goals

The purpose of this project is to create a biblical theological resource that provides an interpretation of Scripture about eternal punishment as an alternative to the viewpoint of Augustine considered the prevailing theology since the 6th

Century. The research question is: to what extent does the biblical theological resource provide a plausible scriptural interpretation of eternal punishment?

1. This resource will describe revelations from the Holy Spirit that are used as

prompts for scriptural study about eternal punishment.

2. This resource will provide a plausible interpretation of Scripture about eternal

punishment.

3. This resource will explain the concepts in the biblical theological resource so

that they are understandable.

4. This resource will provide information that can change people’s

understanding of God’s desire for people in the afterlife.

5. This resource will explain scripturally how Jesus is the Mediator who can

bring about salvation to people in the afterlife.

6. This resource will explain how people who think they are saved but do not

obey Christ in this lifetime may be in need of purification in the afterlife.

7. This resource will encourage Christians who are concerned about the eternal

destiny of loved ones.

8. This resource will provide a biblical theology which can serve as a teaching

alternative to Augustine’s theology of endless conscious torment for the lost.

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9. This resource provides a useful biblical theology for Christian organizations to

consider God’s purposes for “lost” people after death.

Design, Procedure, and Assessment

A survey to be sent by mail or online will be used in the design. The survey will be sent to 10-15 pastors of denominational and independent churches. These pastors will be selected because of their accessibility and doctrines, or lack there of, related to the topic of eternal punishment. A variety of large, medium, and small denominations may be selected. In addition, independent churches may be selected. The procedure will be to gather survey responses from at least ten pastors of denominational and independent churches online or by mail. My email address and telephone number will be provided in case they have questions. In addition, I will attempt to visit as many of these pastors as possible.

The assessment will include a set of quantitative questions and a set of qualitative questions. A set of 24 quantitative questions will relate to the project goals and will employ a 5-point Likert scale, which ranges from strongly agree to strongly disagree, for responses and measurement. The set of qualitative questions will be open-ended for the denominations to give feedback in areas not covered by the quantitative questions or that they want to provide amplification.

Personal Goals

To say that this venture has been easy for me would overlook one of my greatest weaknesses: fear. I have been afraid of what people will say about me.

Will they call me a heretic? Thus, I have wrestled with these issues even while

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diligently studying and becoming convinced that this vision and biblical theology has much to offer to people who are consumed with anxiety about whether one or more of their loved ones has gone to hell or may go to hell. My fear is also overcome by the joy of demonstrating who God really is. My fears have been overcome by the Holy Spirit showing me that this resource will benefit people.

This project will take me to the next step in sharing this material with others.

When fear arises, I am confident that God will give me peace and direction.

The resource that I am sharing started with a vision from the Holy Spirit.

This vision prompted me to study the Bible and theology intensely for about twelve years. Visions and dreams are not an everyday occurrence for me; however, I have received other visions and dreams. Some of these need further revelation from God. From this project, I want to learn how to better communicate visions and dreams with other Christians to spiritually benefit both them and me.

My personal goals include:

1. To live my life confident in the Lord when fear arises.

2. To have quiet time with God and to share visions with particular people as guided by the Holy Spirit.

3. To better observe movements of God and respond accordingly.

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Field Consultant

I have asked James Goetz to be my field consultant, and he has agreed.

James is an independent Christian scholar living in Syracuse, New York. He is the author of Conditional Futurism: New Perspectives of End-Time Prophecy.

James served as the editor for my book, which was published by Wipf and Stock

Publishers in 2018. The title for the book is: Jesus the Everlasting Hope of

Humankind: Biblical Theology Prompted by Visions and Dreams from the Holy

Spirit.

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REFERENCES

Barth, Karl. 1962. The Doctrine of Reconciliation. Vol. 4/3.2 of Church Dogmatics. Trans. G. W. Bromiley. Edinburgh: T. & T. Clark.

Davis, Ellen F., and Richard B. Hays, eds. 2003. The Art of Reading Scripture. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

Gonzalez, Justo L. 1984. The Story of Christianity. Vol. 1. New York: HarperCollins.

Greggs, Tom. 2011. Apokatastasis: Particularist Universalism in Origen. In “All Shall Be Well”: Explorations in Universal Salvation and Christian Theology from Origen to Moltmann. ed. Gregory MacDonald, 29-46. Cambridge: James Clarke & Co,

Harmon, Steven R. 2003. Every Knee Should Bow: Biblical Rationales for Universal Salvation in Early Christian Thought. Lanham, MD: University Press of America, Inc.

Harrison, R. K., ed. 1988. The New Unger’s Bible Dictionary. Chicago: Moody Press.

Johnson, William Stacy. 2003. Reading the Scriptures Faithfully in a Postmodern Age. In The Art of Reading Scripture, eds. Ellen F. Davis and Richard B. Hays, 109-124. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

MacDonald, Gregory, ed. 2011. ‘All Shall Be Well’: Explorations in Universalism and Christian Theology from Origen to Moltmann. Cambridge: James Clarke & Co.

Moltmann, Jürgen. 1981. The Trinity and the Kingdom of God: The Doctrine of God. Trans. Margaret Kohl. Minneapolis: Fortress.

______. 1994. Jesus Christ for Today's World. Trans. Margaret Kohl. Minneapolis: Fortress.

______. 1996. The Coming of God: Christian Eschatology. Trans. Margaret Kohl. Minneapolis: Fortress.

Placher, William C., ed. 2003. Essentials of Christian Theology. Louisville: Westminster John Knox Press.

Rahner, Karl. 1978. Foundations of Christian Faith. Translated by William V. Dych. New York: Seabury.

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Ramelli, Ilaria L. E., and David Konstan. 2013. Terms for Eternity: Aionios and Aidios in Classical and Christian Texts. Piscataway, NJ: Gorgias Press.

Steinmetz, David C. 2003. Uncovering a Second Narrative: Detective Fiction and the Construction of Historical Method. In The Art of Reading Scripture, eds. Ellen F. Davis and Richard B. Hays, 54-65. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

Tingle, Elizabeth C. 2012. Purgatory and Piety in Brittany 1480–1720. Burlington: Ashgate.

Von Balthasar, Hans Urs. 1990. Mysterium Paschale. Trans. Aiden Nichols. Edinburgh: T&T Clark.

______. 1997. The von Balthasar Reader. Eds. Medard Kehland and Werner Loser. Trans. Robert J. Daly and Fred Lawrence. New York: Crossroad.

Walls, Jerry L., ed. 2008. The Oxford Handbook of Eschatology. Oxford: Oxford University Press.

Wright, N. T. 2011. Scripture and the Authority of God: How to Read the Bible Today. New York: HarperOne.

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APPENDIX TWO - SURVEY

For: Jesus the Everlasting Hope of Humankind: Biblical Theology Prompted by Visions and Dreams from the Holy Spirit by Don Elijah Eckhart

Please provide the following information about yourself.

Present age: Less than 30 30-39 40-49 50-59 60-69 70 or more

Position: Pastor or assistant pastor of a denominational church Pastor or assistant pastor of an independent church Title equivalent to pastor or assistant of a church (specify) ______Other (specify) ______

Gender: M F

Name of church:

______

City and state where the church is located

______

This survey is for my dissertation: Doctor of Ministry program, Ashland Theological Seminary Ashland, Ohio

Please return completed survey by March 27, 2020, to: Don Elijah Eckhart 6445 Johnson Road Galloway, OH 43119

For questions, email me at: [email protected] or call me at: 614-256-1471

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Please circle the number that pertains to your level of agreement on the statement. See scale below.

Likert Scale 1- Strongly Disagree 2- Disagree 3- Neutral – I neither Agree or Disagree 4- Agree 5- Strongly Agree

1. The resource explains how Jesus is the Mediator 1 2 3 4 5 for those who are saved during this lifetime.

2. The resource describes the revelation in Chapter 1 2 3 4 5 1 with new words to the old hymn “Beneath the Cross of Jesus” so that it is understandable.

3. The resource explains the biblical theological 1 2 3 4 5 concept that eternal punishment can be purification in the afterlife.

4. The resource explains that Jesus’ role as 1 2 3 4 5 Mediator included his atoning sacrifice.

5. The resource asserts that just because a person 1 2 3 4 5 considers himself or herself a Christian does not mean that the person is saved.

6. The resource shares interpretations of 1 2 3 4 5 revelations about the afterlife, explaining that they can be from the Holy Spirit.

7. The resource provides a biblical theology 1 2 3 4 5 that salvation can occur in the afterlife.

8. The resource provides a clear definition of the 1 2 3 4 5 Greek word aionios that it can mean an eon.

9. The resource shows that God’s desire for 1 2 3 4 5 people in the afterlife may be for their restoration.

10. The resource provides a teaching alternative 1 2 3 4 5 to Augustine’s theology of endless conscious torment for the lost.

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Please circle the number that pertains to your level of agreement on the statement. See scale below.

Likert Scale 1- Strongly Disagree 2- Disagree 3- Neutral – I neither Agree or Disagree 4- Agree 5- Strongly Agree

11. The resource explains that God’s purpose of 1 2 3 4 5 restoration may be fulfilled when the person has experienced eternal punishment.

12. The resource provides a plausible 1 2 3 4 5 interpretation of Scripture that eternal punishment may be purification from God.

13. The resource explains that half-hearted 1 2 3 4 5 Christians will need some form of purification before entering the kingdom of God.

14. The resource explains that Jesus continues 1 2 3 4 5 to be the Mediator even in the afterlife.

15. The resource contains information that can 1 2 3 4 5 change human understanding of God’s heart for people in the afterlife.

16. The resource encourages me to believe 1 2 3 4 5 that the eternal destiny of my loved ones who did not live for the Lord is in the hands of God.

17. The resource explains that Augustine’s 1 2 3 4 5 theology of endless torment for the lost is not the only biblical theology to be considered.

18. The resource would be helpful for instructors 1 2 3 4 5 of our educational programs as they consider God’s purposes for the “lost” after this lifetime.

19. The resource provides a valid interpretation of 1 2 3 4 5 Scripture that God desires that everyone be saved.

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Please circle the number that pertains to your level of agreement on the statement. See scale below.

Likert Scale 1- Strongly Disagree 2- Disagree 3- Neutral – I neither Agree or Disagree 4- Agree 5- Strongly Agree

20. The resource describes revelations as prompts 1 2 3 4 5 for biblical theological study about the afterlife.

21. The resource provides that its interpretation of 1 2 3 4 5 eternal punishment is a plausible alternative to Augustine’s theology that the lost will face endless torment.

22. The resource would be helpful for my biblical 1 2 3 4 5 theological associations as they consider God’s purposes for the “lost” after this lifetime.

23. The resource offers encouragement about the 1 2 3 4 5 eternal destiny of loved ones who have died without committing their lives to Jesus Christ.

24. This resource explains that believers who are 1 2 3 4 5 obedient to Christ will enter the kingdom of God before half-hearted believers.

25. The resource explains that people who accepted 1 2 3 4 5 Jesus Christ as their Savior but did not obey Jesus during their lifetimes will not go to heaven until they are purified by God.

26. The resource allowed me to see that my loved 1 2 3 4 5 ones who had not accepted Jesus Christ as their Savior may not be doomed forever.

27. The resource would be helpful for my 1 2 3 4 5 church as it considers God’s purposes for the “lost” after this lifetime.

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Qualitative – Open Ended Questions (please attach extra pages if needed)

1. How does this resource illuminate your understanding of revelations in a modern-day context?

2. How does the resource describe what may happen after death to people who have not committed themselves to Jesus Christ during their lifetime?

3. Do any biblical theological concepts in the resource need more explanation?

4. How do you think this resource can change the prevailing Christian view of God’s purpose for the lake of fire for the lost?

5. How does the resource describe what it means for Jesus to be the Mediator between God and humankind?

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6. How does the resource indicate that many people will need to become purified before entering heaven?

7. How does the resource offer hope about the eternal destiny of your loved ones who did not devote their lives to Jesus Christ during their lifetimes?

8. How does the resource provide a view of what may happen to the “lost” after they die?

9. Please describe how this resource could be used by churches as they consider God’s purposes for “lost” people after their earthly lives are over.

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______. Enchiridion {Handbook on Faith, Hope, and Love), Chapter 112. Trans. J.F. Shaw 1887. Catholic Encyclopedia newadvent.org/fathers/1302.htm.

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Eckhart, Don Elijah. 2018. Jesus the Everlasting Hope of Humankind: Biblical Theology Prompted by Visions and Dreams from the Holy Spirit. Eugene, OR: Resource Publications.

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Greggs, Tom. 2011. “Apokatastasis: Particularist Universalism in Origen.” In “All Shall Be Well”: Explorations in Universal Salvation and Christian Theology from Origen to Moltmann. ed. Gregory MacDonald, 29-46. Cambridge: James Clarke and Co,

Harmon, Steven R. 2003. Every Knee Should Bow: Biblical Rationales for Universal Salvation in Early Christian Thought. Lanham, MD: University Press of America.

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______. 1996. The Coming of God: Christian Eschatology. Trans. by Margaret Kohl. Minneapolis, MN: Fortress.

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______. 1997. The von Balthasar Reader, edited by Medard Kehland and Werner Loser. Translated by Robert J. Daly and Fred Lawrence. New York: Crossroad.

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______. 2015. Heaven, Hell, and Purgatory: A Protestant View of the Cosmic Drama. Grand Rapids, MI: Brazos Press.

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