Hell Under Fire: Modern Scholarship Reinvents Eternal Punishment by Christopher W. Morgan & Robert A. Peterson

Author:Christopher W. Morgan & Robert A. Peterson
Language: eng
Format: mobi
Tags: Religion, Christian Theology, General
ISBN: 9780310831280
Publisher: Zondervan
Published: 2009-08-08T00:00:00+00:00

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1See also Robert W. Yarbrough, “Jesus on Hell,” 74, 82-83.

2Robert A. Peterson, Hell on Trial: The Case for Eternal Punishment (Phillipsburg, N.J.: Presbyterian and Reformed, 1995), 61-64.

3See also Douglas J. Moo, “Paul on Hell,” 91-110.

4See also Gregory K. Beale, “The Revelation on Hell,” 111-34.

5Some could argue that other prominent depictions like fire could be included. I did not include fire because it is usually subsumed under other pictures—especially punishment and destruction. Though with notable difference in emphasis and some distinctions in terminology. Kendall Harmon follows C. S. Lewis and also proposes these three pictures of hell. See Kendall S. Harmon, “The Case Against Conditionalism: A Response to Edward William Fudge,” in Universalism and the Doctrine of Hell: Papers Presented at the Fourth Edinburgh Conference on Christian Dogmatics, 1991, ed. Nigel M. de S. Cameron (Grand Rapids: Baker, 1992), 193-224. David Powys also suggests rejection, destruction, and retribution. Unfortunately, he continually strives to minimize the biblical teaching concerning hell as punishment, especially retributive punishment. See David Powys, ‘Hell’: A Hard Look at a Hard Question (Paternoster Biblical and Theological Monographs; Carlisle: Paternoster, 1998). When John Benton describes Jesus’ teaching on hell, he uses the categories of deprivation, punishment, and disintegration. See John Benton, How Can a God of Love Send People to Hell? (Durham, England: Evangelical Press, 1995), 44-53.

6For a more thorough analysis of this passage, see Robert W. Yarbrough’s chapter, “Jesus on Hell,” 76, 82.

7For a more thorough analysis of this passage, see Douglas J. Moo’s chapter, “Paul on Hell,” 103-9.

8For a more thorough analysis of this passage, see Gregory K. Beale’s chapter, “The Revelation on Hell,” 127-32.

9For a carefully articulated defense, see Gregory K. Beale’s chapter, “The Revelation on Hell,” 112-26.

10For a more thorough and critical evaluation of conditionalism, the belief that hell is not endless, see my chapter, “Annihilationism: Will the Unsaved Be Punished Forever?” 195-218.

11Harmon, “The Case Against Conditionalism,” 193-224. Harmon correctly asserts, “A fully biblical theology of hell must do justice to all three images of hell to which C. S. Lewis draws our attention—punishment, destruction, and exclusion. And here is where the traditional view may be faulted, because it focuses too much on punishment and leaves little room for the other two pictures. At this point the conditionalists’ critique of traditionalism should be heard when they insist that some New Testament texts do not speak of eternal torment but instead use different language” (216).

12David L. Edwards and John R. W. Stott, Evangelical Essentials: A Liberal-Evangelical Dialogue (Downers Grove, Ill.: Inter Varsity Press, 1988), 316.

13John Wenham, “The Case for Conditional Immortality,” in Universalism and the Doctrine of Hell: Papers Presented at the Fourth Edinburgh Conference on Christian Dogmatics, 1991, ed. Nigel M. de S. Cameron (Grand Rapids: Baker, 1992), 170-78.

14Powys, ‘Hell,’ 284.

15D. A. Carson, The Gagging of God: Christianity Confronts Pluralism (Grand Rapids: Zondervan, 1996), 522.

16See Douglas J. Moo’s chapter, “Paul on Hell,” 104-9.

17Studies on Gehenna have often suggested the centrality of suffering and fire. Is the “garbage” motif actually present in it? That has been the subject of some debate.

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