ESSENTIALS A liberal-evangelical dialogue by David L. Edwards with John Stott Hodder &Stoughton LONDON SYDNEY AUCKLAND TORONTO British library Cataloguing in Publication Data Edwards, David L. (David Lawrence), 1929­ Essentials. 1. Christian church. Evangelism I. Title II. Stott, John R. W. (John Robert Walmsley), 1921­ 269'.2 ISBN 0 340 42623 3 Copyright © 1988 by DacJid L Edwards and John Stott. First printed 1988. All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronically or mechanically, including photo­ copying, recording or any information storage or retrieval system, without either prior permission in writing from the publisher or a licence permitting restricted copying. In the United Kingdom such licences are issued by the Copyright Licensing Agency, 33-34 Alfred Place, London WClE 7DP. 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Contents Preface ix Abbreviations xi 1 The Power of the Gospel 1 John Stott's Response 32 2 The Authority of the Scriptures 41 John Stott's Response 83 3 The Cross of Christ 107 John Stott's Response 158 4 The Miraculous Christ 169 John Stott's Response 215 5 The Bible and Behaviour 234 John Stott's Response 259 6 The Gospel for the World 273 John Stott's Response 306 Epilogue by John Stott 332 Questions 339 Books referred to in the text 341 Index 349 112 ESSENTIALS THE GOSPEL FOR THE WORLD - Response 313 'we who are still alive', 'we will notall sleep' and 'the time is teeth' (Matthew 8:12; 22:13; 24:51; 25:30; Luke 13:28), should short' (1 Thessalonians 4:15; 1 Corinthians 15:51; 1 Corin­ we not already begin to weep at the very prospect? I thank thians 7:29)? Well, of course, it is possible for you to press God for Jeremiah. Israelite patriot though he was, he was these (as others do) into being Paul's definite (and mis­ charged with the heartbreaking mission of prophesying the taken) teaching that the parousia would take place in his destruction of his nation. Its ruin would only be temporary; lifetime. But would you not then be guilty of the very it would not be eternal. Nevertheless, he could not restrain literalism ofwhich you keep accusing me? IfI am right that his tears. 'Qh that my head were a spring of water and my Jesus did not teach it, it seems to me unlikely that the eyes a fountain of tears! I would weep day and night for the apostles did. If I am also right that Jesus' emphasis was on slain of my people' (Jeremiah 9:1; d. 13:17; 14:17). the unexpectedness of his return and on the consequent It is within this prophetic tradition of tragedy, of sorrow need for watchfulness, then it seems to me likely that this over people's rejection of God's word and over the resul­ was the apostles' emphasis too. I believe God's purpose is tant inevitability of judgement, that Jesus wept over the for every generation of Christians to live in eager anticipa­ impenitent city of Jerusalem. He cried out: 'If you, even tion of the parousia; the promise 'I am coming soon' well you, had only known on this day what would bring you expresses and secures this expectation. Itis an aspect of the peace ... !' (Luke 19:41-42; d. Matthew 23:37-38). In this Christian 'hope' which has always been precious to too Paul had the mind of Christ. He wrote of the 'great Evangelicals. sorrow and unceasing anguish' he felt in his heart for his own race, the people of Israel. His 'heart's desire and prayer to God' was for their salvation. He was willing even, like Moses before him, to be himself 'cursed and cut off Judgement and Hell from Christ' if only thereby his people might be saved (Romans 9:1-4; 10:1; d. Exodus 32:32). He had the same Itis with great reluctance and with a heavy heart that I now deep feelings for the Gentiles. For three whole years in approach this subject. You quote the Grand Rapids report Ephesus, as he reminded the church elders of that City, 'I which describes the unevangelised millions as human never stopped warning each of you night and day with beings who, 'though created by God like God and for God tears' (Acts 20:31; d. 20:19; Philippians 3:18). are now living without God'. This is a phrase which I I long that we could in some small way stand in the have myself often used, because it seems to me to sum up tearful tradition of Jeremiah, Jesus and Paul. I want to see the poignant tragedy of human lostness. And when it is more tears among us. I think we need to repent of our extended to the possibility that some who live without God nonchalance, our hard-heartedness. now may also spend eternity without him, the thought becomes almost unbearable. I want to repudiate with all the vehemence of which I am capable the glibness, what almost appears to be the glee, (a) What is hell? the Schadenfreude, with which some Evangelicals speak about hell. Itis a horrible sickness of mind or spirit. Instead, You raise two main questions in relation to hell. The first since on the day of judgement, when some will be con­ concerns what is meant by it, and the second who may be demned, there is going to be 'weeping and gnashing of condemned to go there. We both agree that the imagery 314 ESSENTIALS THE GOSPEL FOR THE WORLD - Response 315 which Jesus and his apostles used (the lake of fire, the outer and must not be exalted to the place of supreme authority in darkness, the second death) is not meant to be interpreted determining it. As a committed Evangelical, my question literally. In any case it could not be, since fire and dark­ must be - and is not what does my heart tell me, but what ness exclude each other. You comment positively on the does God's word say? And in order to answer this question, Lausanne Covenant's expression 'eternal separation from we need to survey the biblical material afresh and to open God'; it is a conscious echo both of Jesus' words 'depart our minds (not just our hearts) to the possibility that from me' (Matthew 7:23; 25:41) and of Paul's 'shut out from Scripture pOints in the direction of annihilation, and that the presence of the Lord' (2 Thessalonians 1:9). We surely 'eternal conscious torment' is a tradition which has to yield have to say that this banishment from God will be real, to the supreme authority of Scripture. There are four terrible (so that 'it would be better for him if he had not been arguments; they relate to language, imagery, justice and born', Mark 14:21) and eternal. The New Testament universalism. contains no hint of the possibility of a later reprieve or First, language. The vocabulary of 'destruction' is often amnesty. The biblical phraseology includes, in contrast to used in relation to the final state of perdition. The com­ 'eternal life' and 'eternal salvation', 'eternal judgement' monest Greek words are the verb apollumi (to destroy) and (Hebrews 6:2 and possibly Mark 3:29), 'everlasting con­ the noun apoleia (destruction). When the verb is active and tempt' (Daniel 12:2), 'eternal punishment' (Matthew 25:46), transitive, 'destroy' means 'kill', as when Herod wanted to 'everlasting destruction' (2 Thessalonians 1:9) and 'eternal murder the baby Jesus and the Jewish leaders later plotted fire' (Matthew 18:8; 25:41). And the imagery supporting to have him executed (Matthew 2:13; 12:14; 27:4). Then this phraseology includes the pictures of the door being Jesus himself told us not to be afraid of those who kill the shut (Matthew 25:10-12) and the great chasm being fixed body and cannot kill the soul. 'Rather,' he continued, 'be (Luke 16:26). afraid of the One [God] who can destroy both soul and body You press me, however, to go beyond this. You rightly in hell' (Matthew 10:28; d. James 4:12). Ifto kill is to deprive say that I have never declared publicly whether I think hell, the body of life, hell would seem to be the deprivation of in addition to being real, terrible and eternal, will involve both physical and spiritual life, that is, an extinction of the experience of everlasting suffering. I am sorry that you being. When the verb is in the middle, and intransitive, it use in reference to God the emotive expression 'the Eternal means to be destroyed and so to 'perish', whether physical­ Torturer', because it implies a sadistic infliction of pain, and ly of hunger or snakebite (Luke 15:17; 1 Corinthians 10:9) or all Christian people would emphatically reject that. But will eternally in hell (e.g. John 3:16; 10:28; 17:12; Romans 2:12; 1 the final destiny of the impenitent be eternal conscious Corinthians 15:18; 2 Peter 3:9). If believers are hoi sozomenoi torment, 'for ever and ever', or will it be a total annihilation (those who are being saved), unbelievers are hoi apollumenoi of their being? The former has to be described as traditional (those who are perishing).