Annihilationism

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Annihilationism (also known as extinctionism or destructionism ) is the belief that after the final judgment of some humans and all fallen angels (all damned)) utterly destroyed so that nothing, or that their consciousness will be extinguished, rather than suffer eternal torment in hell (often disguised with lake fire).

Annihilationism is directly related to the doctrine of permanent immortality, the idea that the human soul is not eternal unless given eternal life. Annihilationism asserts that God will ultimately destroy the wicked, leaving only the righteous to live in eternity. Some annihilationists (eg Seventh-day Adventists) believe that God's love in writing is described as a consuming fire and that sinful beings can not exist in the presence of God. So those who choose to deny salvation through their free will are destroyed eternally because of the inherent incompatibility of sin with God's holy character. The Seventh-day Adventist presupposes that life in eternal hell is a false doctrine of the origin of infidels, because the wicked will perish (as the Bible says) in the lake of fire. Jehovah's Witnesses believe that there will be no punishment after death because the dead are gone.

Annihilationism stands against the traditional and the old belief in eternal torment in the lake of fire, and the belief that everyone will be saved (universal reconciliation or just "universalism").

Belief in Annihilationism, has emerged throughout Christian history, but always in the minority. He experienced a resurgence in the 1980s when several prominent theologians including John Stott were prepared to argue that it could be held sincerely as a legitimate interpretation of biblical texts (alternatively from the more traditional interpretation of them), by those who gave the highest authority for the scriptures. Earlier in the 20th century, some theologians at the University of Cambridge including Basil Atkinson supported the belief. 20th century British theologians who supported the massacre included Bishop Charles Gore (1916), William Temple, 98th Archbishop of Canterbury (1924); Oliver Chase Quick, Chaplain to the Archbishop of Canterbury (1933), Ulrich Ernst Simon (1964), and G. B. Caird (1966).

Some Christian denominations are annihilationist influenced by the Millerite/Adventist movement from the mid-19th century. These include Seventh-day Adventists, Bible Students, Christadelphians and various Christian Adventist churches. Moreover, the Commission of Church Doctrine of the United Kingdom reported in 1995 that "[h] ell is not eternal torment," but "none". Some Protestant and Anglican writers have also filed an annihilationist doctrine.

Annihilationists base their doctrines on their exegesis of the scriptures, some early church writings, historical criticisms of the doctrine of hell, and the concept of God as being too loving to torment His creation forever. They claim that the popular concepts of hell come from Jewish speculation during the intertestamental period, the belief in an immortal soul that originated in Greek philosophy and influenced Christian theologians, as well as imaginative and imaginative medieval art and poetry.

Contrasting beliefs include universal reconciliation, in which all souls are perceived as immortal and ultimately receive salvation, and special salvation, where life after death is positively held by only a few souls.

Video Annihilationism

History

Reference Bible

Proponents of annihilationism agree that the Bible teaches that the wicked are eternally punished, but do not believe that the wicked bear the eternal punishment. They see the Old Testament referring to the finality of the judgment, not its duration (see Isaiah 66:24, 2 Kings 22:17, Isaiah 17: 2-7, 51: 8, Jeremiah 4: 4, 7:20 ; 21:12; Ezekiel 20: 47-48). Similarly, the New Testament teaches that bad people will suffer for their sins, but the end result is their destruction (see Luke 16: 19-31; Romans 2: 8; 2 Thessalonians 1: 6).

Other New Testament texts include Matthew 10:28 where Christ speaks of evil people destroying "body and soul" in a fiery hell, John 11:11 "our friend Lazarus has fallen asleep", and 1 Thessalonians 4:15 "we must not precede those who have fallen asleep". Annihilationists believe that man is mortal, and the soul in an inactive state has no concept of the passage of time when the body dies. Annihilationists further believe that dying in Christ is awaiting the resurrection of the dead mentioned by Paul in 1 Corinthians 15. Ancient Hebrews, according to some modern scholars, have no concept of immortality. Hereafter is only Sheol, the dwelling place of the dead, the gloom of existence similar to Hades of Greece.

Those who oppose annihilationism generally refer to the New Testament, especially the Rich Man and Lazarus stories. In the time of Christ, most Jews believed in the resurrection of the future of the dead. Some annihilationists take this reference to describe the temporary suffering of those to be destroyed. The parable shows the rich man suffering in the fiery portion of Hades ( id to hade ), where he can see Abraham and Lazarus and speak with Abraham. Although, Lazarus's parable can also be interpreted in the sense that it states "being in the hades he raised his eyes", meaning that the Rich is in the hades and then raised ("raising his eyes"), since it states that at the moment of torment is described and spoken to Abraham, he is no longer in the hades, but faces the lake of fire.

Church Church Father and then

The majority of Christian writers, from Tertullian to Luther, adhered to the traditional ideas of hell, especially the Latin writers. However, the annihilationist position is not without some historical warrants. The initial form of conditional immortality can be found in the writings of Ignatius of Antioch (died 108), Justin Martyr (d. 165), and Irenaeus (died 202). However, the teachings of Arnobius (died 330) are often interpreted as the first explicitly defending annihilationism. One particular quote stands out in Arnobius's second book on Against the Heathen :

Your interests are in danger, - salvation, I mean, your soul; and unless you give yourself to find out the Supreme Lord, the cruel death awaits you when freed from the bonds of the body, does not bring sudden destruction, but is destroyed by the bitterness of his vexing and protracted sentence.

The eternal hell/torment has been "the semi-official position of the church since about the sixth century", according to Pinnock.

In addition, at least one of John Wesley's recorded sermons is often grudgingly understood as implying anihilism. In contrast, denominations of Methodism that arise through their influence usually disagree with annihilationism.

Anglicanism

Although the Church of England has gone through much of its history closer to John Calvin's doctrine of the conscious continuation of the immortal soul, rather than the "sleep of the soul" Martin Luther, the doctrine of the extermination of the wicked "" after the day of judgment on the literal return of Christ has had followers in the Anglican fellowship. In 1945 a report by the Archbishop's Commission on Evangelism, Ahead of the English Conversion, sparked controversy with statements including that "Judgment is the final separation of evil from good, with the consequence of the destruction of all who opposed themselves to the will God. "

Millerite and Adventist Movement

More recently doctrine has been most often associated with groups derived from or with influence from the Millerite movement from the mid-19th century. These include the Seventh-day Adventist Church, the Church of God (7th day) - Salem Conference, Bible Students, Jehovah's Witnesses, Christadelphians, Herbert Armstrong's followers, and Christian Adventist churches. (The Millerite Movement consists of 50,000 to 100,000 people in the United States who are looking forward to the immediate coming of Jesus, and come from around William Miller).

George Storrs introduced the belief to the Millerites. He has been a Methodist minister and a supporter of antislavery. He was introduced to annihilationism when in 1837 he read a pamphlet by Henry Grew. He published tracts in 1841 and 1842 on the grounds of conditionalism and extermination. He became Millerite, and started the Bible Examiner in 1843 to promote these doctrines. But most movement leaders rejected this belief, other than Charles Fitch who accepted conditionalism. However, in 1844, the movement officially decided that these issues were not important points of belief.

The Milleritians expect Jesus to return around 1843 or 1844, based on biblical texts including Daniel 8:14, and one Hebrew Calendar. When the most expected date of Jesus' return (October 22, 1844) passed smoothly, the "Big Disappointment" was produced. Followers meet in 1845 to discuss the direction of future movements, and hereafter known as "Advent". But they are divided on issues of conditionalism and annihilation. The dominant group, which publishes Advent Herald , adopts the traditional position of immortal soul, and becomes an American Adventist Conference. On the other hand, the group behind Bible Advocate and Second Advent Watchman adopted conditionalism. Later, the main supporters of conditionalism became the publication of World Crisis, which began in the early 1850s, and played an important part in the origins of Advent Christian Church. Storrs believes that bad people will never be resurrected. He and like-minded people formed the Life and Advent Union in 1863.

Seventh-day Adventist Churches

The Seventh-day Adventist Church was formed from a small group of Advent Millers who kept the Sabbath Saturday, and today forms the most prominent "Advent" group.

Ellen G. White rejected the concept of immortal soul in 1843. Her husband, James White, along with Joseph Bates, used to belong to the conditional Christian Connection, and hinted at this belief in early publications. Together, they are the main founders of the church.

Articles appeared in the movement's main magazine in the 1850s, and two books were published. Annihilationism was apparently founded in the sect by the middle of the decade. (In the 1860s, the group adopted the name "Seventh-day Adventists" and more formally organized.) D. M. Canright and Uriah Smith published later books.

A publication with a marked impact on the wider Christian world is The Faith Conditionalist of Our Father (2 vols, 1965-1966) by Le Roy Froom. It has been described as a "classical defense conditionalism" by Clark Pinnock. This is a long historical work, documenting supporters throughout history.

Robert Brinsmead, an Australian Adventist and former Seventh-day Adventist known for his book Present Truth Magazine, originally sponsored Edward Fudge to write Required Fire .

Samuele Bacchiocchi, best known for his studies From the Sabbath to Sunday , has defended extermination. Pinnock wrote the preface.

The official belief of the Seventh-day Adventist Church supports destruction. They argued that the doctrine of hell as defined by mainstream Christianity does not fit with the concept that God is love. They believe that God loves people unconditionally, and has no harmful intention to man. People of Ã¢ â‚¬ <Ã¢ â‚¬ Church of God (day 7) - Salem Conference

According to the Lord's Church (7th day) - Salem Conference, the dead are unconscious in the grave and their immortality is conditional. when God formed Adam, from the dust of the earth, and before Adam could live, God breathed life into his body: "And man became a living soul" (Genesis 2: 7). See also Ezekiel 18: 4, 20. Psalm 146: 4 says, "His breath (man) goes forth, he returns to earth (dust), at which point his mind dies." No man rises to heaven except Jesus Christ (John 3:13).

Other supporters include Charles Frederic Hudson (1860), Edward White (1878), Emmanuel Petavel-Olliff (1836-1910, in 1889) and others.

1900s so on

Annihilationism appears to be a legitimate minority opinion in modern Protestant and conservative theology since the 1960s, and especially since the 1980s. He has found support and acceptance among some British evangelicals, although viewed with greater suspicion by their American counterparts. Recently, a handful of evangelical theologians, including prominent Anglican biblical author John Stott, have offered at least a tentative support for doctrine, touching the heated debate in mainstream evangelical Christianity.

The subject really gained attention in the late 1980s, from publications by two Anglican evangelists, John Stott and Philip Hughes. Stott advocated annihilationism in the 1988 book Essentials: A Liberal-Evangelical Dialogue with liberal David Edwards, the first time he had publicly done so. Yet 5 years later he said that he has been an annihilationist for about fifty years. Stott wrote, "Well, emotionally, I find the concept intolerable and do not understand how people can live with it without burning feelings or cracks under pressure." Yet he regards emotions as unreliable, and gives supreme authority to the Bible. Stott supported the annihilation, but warned, "I am not dogmatic about the position I have been in. I hold it tentatively... I believe that the final destruction of the wicked should at least be accepted as a valid and biblical alternative to their eternal conscious torment." Philip Hughes published The True Image in 1989, which has been called "[o] ne of the most significant book" in the debate. Some address this issue in particular.

The Book of John Wenham 1974 God's Goodness contains a chapter that challenges traditional church doctrine, and is the first book of evangelical publishing houses to do so. It was reissued later as The Enigma of Evil . He contributed a chapter on conditionalism in the 1992 book Universalism and the Hell Doctrine. He then published Encountering Hell: An Autobiography 1913-1996 , which explored the doctrine through an autobiographical approach. His interest in this topic comes from the 1930s as a student at Cambridge University, where he was influenced by Basil Atkinson. (Wenham is famous for his book The New Testament Greek Elements , which has become a standard textbook for students). He writes:

I felt that the time had come when I had to state my thoughts honestly. I believe that endless torment is a terrible and unbiblical doctrine that has been a terrible burden to the minds of the church over the centuries and the terrible stain on its presentation of the gospel. I really should be happy if, before I die, I can help in sweeping it. Most importantly, I have to rejoice seeing a number of theologians... join... in researching this great topic with all its consequences.

The Consuming Fire was published in 1982 by Edward Fudge of the Churches of Christ. It was described as "the best book" by Clark Pinnock, a decade later. John Gerstner calls this "the greatest criticism of hell by believers in Bible inspiration." Clark Pinnock from McMaster Divinity College defends annihilation. Previously, Atkinson had self-published the book Life and Immortality . The theologians from Cambridge have been influential in favor of the position of the annihilationist, especially Atkinson.

Annihilationism is also the belief of some liberal Christians in mainline denominations.

There are previous individual supporters. The pentecostal healing evangelist William Branham promotes annihilationism in recent years before his death in 1965.

The Commission for the Doctrine of the Church of England reported in February 1995 that Hell is not an eternal ordeal. The report entitled "The Mystery of Salvation" states, "Christians have embraced the terrible theology that makes God a sadistic monster: Hell is not eternal torment, but it is the last and irrevocable choice of what is contrary to God. it is absolutely and absolutely essential that the only end is total absence. "The British Evangelical Alliance report ACUTE (published in 2000) states that the doctrine is a" minority evangelical minority "view that" evangelicalism in recent years ". A study in 2011 of British evangelicals showed 19% disagreed little or much with the torments of eternal consciousness, and 31% were unsure.

Some evangelical reactions to annihilationism are published. Another criticism was by Paul Helm in 1989. In 1990, J. I. Packer delivered several lectures in support of the traditional doctrine of eternal torture. The reluctance of many evangelicals is illustrated by the fact that advocates of annihilationism have difficulty publishing their doctrines with evangelical publishers, with Wenham's book in 1973 being the first.

Some respected authors remain neutral. F. F. Bruce writes, "Destruction is an acceptable interpretation of relevant parts of the New Testament... For myself, I am still agnostic." Relatively, C. S. Lewis does not systematize his own beliefs. He rejected traditional photographs of the "torture" of hell, as in The Great Divorce where he imagined it as a dull gray city. But on The Problem of Pain, "Lewis sounds like an annihilationist." He writes:

But I noticed that our Lord, while emphasizing the terror of hell with extraordinary severity usually emphasizes ideas not of duration but of finality . Consignment to a devastating fire is usually treated as the end of the story - not as the beginning of a new story. That the lost soul is eternally fixed in its evil attitude, we can not doubt: but whether this eternal determination implies endless duration - or duration altogether - we can not say it.

The Catechism of the Catholic Church (1992) describes hell as "eternal death" (the 1861) and elsewhere states that "the hell-head's punishment is that eternal separation from God" (the 1035). The question is what "eternal" means in this context. Thomas Aquinas, following Boethius, states that "eternity is the complete, perfect, and simultaneous possession of life" ( Summa Theologica I, question 10), the seemingly eternal separation of God is "negative immortality," separation complete and permanent from God. In Collect (open prayer) for the eighth Sunday after Pentecost at Nomen Tridentine, we find the words "qui sine te esse non possumus ", meaning "we who without You can not (or exist) ". Putting these two quotations together in the literal sense seems to indicate annihilationism, which, however, is contrary to Catholic teaching.

It is interesting to note that Gathering the above mentioned finds its way into the Anglican prayer book, as a gathering for the ninth Sunday after the Trinity, but is misinterpreted to read "we who can not do anything good without You". Perhaps the Anglican translators (in the 16th century) feared that the correct translation of the Latin text could undermine the doctrine of eternal torment in hell. In the usual ordinary form of the Catholic Church Mass, in the collection is entered again, used on Thursday in the first week of Lent.

Conditional immobility

Doctrine is often, though not always, tied to the idea of â€‹â€‹"permanent immortality", the belief that the soul is not eternally immortal. They are related but different. At death, both the wicked and the righteous will experience non-existence, only to be raised on the final judgment. God, who is eternally alone, continues the gift of eternity to the righteous, who will live forever in heaven or on the beautiful earth or the Coming World, whereas the wicked will eventually face the second death. [Rev 2:11] ^{[20: 6]} ^{[20:14 ]} ^{[21: 8]}

Those who portray or believe this doctrine may not use "annihilationist" to define beliefs, and the terms "mortalist" and "conditionalist" are often used. Edward Fudge (1982) uses "annihilationist" to refer to "mortalists" and "conditionalists" who believe in the universal resurrection, as well as groups who argue that not all bad people will rise to face the "resurrection" of the New Testament of the dead, fair and unjust ".

Maps Annihilationism

Justifications

Interpretation of the scriptures

Some annihilationists insist that words like "destroy, destroy, perish, death" must refer to "non-existence," as if non-existence is a clear meaning. While the interpretation of these terms does not imply the absence of Hades or Fire Lake, this interpretation does require the suffering of the souls inhabiting it, terminated by their reduction to non-existence. Advent, and possibly others, then understand the term "hell" (Hades or Lake of Fire) to refer to the process of destruction, not the process that exists permanently.

Annihilationists understand there will be suffering in the process of death, but ultimately the wages of sin is death, not eternal existence. Many have affirmed that Jesus taught the limited conscious physical suffering of the guilty:

A waiter who knows his master's wishes and is not prepared or does not do what his master wants will be beaten with many blows. But people who do not know and do things worthy of punishment will be beaten with some blows.

The "many" and "little" adjectives in Luke 12 can not be used if the torture of eternal consciousness is what Jesus taught. He will use "heavier" and "lighter" if the duration of conscious suffering is eternal because when "some" the lines there there is no more suffering. By definition "some" and "many" state the infinite (or eternal) suffering.

Annihilationists claim that eternal and living existence is the gift that is obtained from believing in the gospel; (John 3:16) Paul calls this gift (an eternity) an integral part of the Gospel message: "who has wrought fatalities, and has brought life and" immortality "to illuminate the gospel." (2 Timothy 1:10). If all the souls are immortalized, then why are human beings tempted to search for him by Paul? "For those who patiently persevere in doing good 'seeking' for glory and honor and immortality, eternal life:" (Romans 2: 7) Also, why did Jesus offer humanity the opportunity to "live forever" ? "If any man eat this bread, he shall live for ever" (John 6:51).

Annihilationism is based on passages that speak of unsaved people as perish (John 3:16) or destroyed (Matthew 10:28). Annihilationists believe that the verses that speak of the second death refers to stop there. Opponents of annihilationism argue that the second death is a spiritual death (separated from God) that occurs after physical death (separation of soul and body). Annihilationists quickly point out that spiritual death occurs when a person is sinful and it is unreasonable to believe that further separation from God can take place. In addition, annihilationists claim that the complete separation of God is contrary to the doctrine of omnipresence where God is present everywhere, including hell. Some annihilationists accept the position that hell is a separation from God by taking the position that God sustains the life of his creation: when separated from God, a person just stops there.

Opponents of annihilationism often argue that cessation exists not an eternal punishment and is therefore contradictory to passages like Matthew 25:46: "And this will go into eternal punishment but the righteous into eternal life." This argument uses the definition of the word "punishment" which should include some form of suffering. However, in general use, punishment may be described as "the legitimate imposition of deprivation - freedom or privacy or other property to which the person has the right, or the imposition of a special burden - because the person has been proven guilty of some criminal offense, not always) involves harm to innocent people "(according to Stanford Encyclopedia of Philosophy ). With this definition, annihilationism is a form of punishment in which the deprivation of existence takes place, and its punishment is eternal.

Catechism of the Catholic Church

The Catechism of the Catholic Church , 2nd edition, states:

1035 The Church's teachings assert the existence of hell and its immortality . Immediately after the death of their dead souls in a state of serious sin down to hell, where they suffer the punishment of hell, "eternal fire." The main punishment of hell is the eternal separation from God, to any human being can have the life and happiness that he creates and which he misses.

1038 The resurrection of all the dead, "both just and untrue," (Acts 24:15) will precede the Last Judgment. It will be "the hour when all that is in the grave will hear the [Son of Man] and come out, those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment." (Jn. -29) Then Christ will come "in his glory, and all the angels with him... Before him shall be gathered all nations, and he shall separate them from one another as a shepherd separating the sheep from the goats, and he will put the sheep in his right hand, but the goats to the left... And they will go to eternal punishment, but the righteous go to eternal life. "(Mt 25: 31,32,46)

Text quoted

Hebrews 10: 26-27 NLT Hell will devour evil.
2 Peter 3: 7 Dishonest will be destroyed.
Romans 2: 7 God will only make the immortal.
Genesis 3:19 We come from dust and dust we will come back.
Psalm 146: 4 Our thoughts/plans are destroyed and the spirit departs after death.
Ecclesiastes 9: 5 For the living knew that they would die, but the dead knew nothing, and they had no reward; so their memory is forgotten.
Yehezkiel 18:20 The soul of the sinner is the one who will die.
Malachi 4: 1-3 The Lord will "burn" the wicked in judgment, and they shall be ashes under the feet of the righteous. "For, behold, the day cometh, it burneth it up as a furnace: and all that is arrogant, and all that commit iniquity shall be a stubble, and a day to burn them, thus saith Jehovah of hosts, that it shall leave them not root or branches... they will be ashes under your feet on the day I made it, says Jehovah of hosts "
Matthew 10:28 Body and soul are destroyed in hell. "And do not be afraid of those who kill the body, but not able to kill the soul: but fear him who can destroy the soul and body in hell."
John 3:16 Those who do not believe in Jesus will perish and do not receive eternal life.
John 6:51 Jesus offers... to "live for ever" will not make sense despite the fact that not everyone will live or forever.
2 Thessalonians 1: 9 Permanent destruction has been destroyed and there is no way to undo it.
Romans 6:23 For the wages of sin is death.
1 Corinthians 15: 12-49 Only those who belong to Christ will be resurrected with eternal and lasting bodies, others perish as human dust.

John Wenham has classified the New Testament texts about the fate of the lost:

10 texts (4%) "Gehenna"
26 (10%) to "burn"
59 (22%) to "total destruction, destruction, loss or ruin"
20 (8%) to "separate from God"
25 (10%) becomes "death in its final" or "second death"
108 (41%) becomes "unpaid sin", where the exact consequences are not mentioned
15 (6%) to "sadness"

Wenham claims that only one verse (Revelation 14:11) sounds like eternal torment. This is out of a total of 264 references. Ralph Bowles thought the word order of the verse was chosen to fit the chiastic structure, and did not support eternal punishment.

The opposite text

Proponents of traditional Christian doctrine of hell, like Millard Erickson, identify the following biblical texts to support this doctrine:

Psalm 52: 5 "Verily God will bring you into everlasting destruction: He will take you and take you from your tents, he will uproot you from the living soil."
Psalm 78:66 "He repulsed his enemies, he made them ashamed of immortality."
Isaiah 66:24 "And they will go out and see the bodies of those who rebel against me, the worms that eat them shall not die, the fire that burns them shall not be quenched, and they will be disgusting for all mankind."
Jeremiah 23:40 "I will bring a lasting shame upon you - eternal calamity that will never be forgotten."
Jeremiah 25: 9 "I will destroy them completely and make them objects of horror and scorn, and eternal destruction."
Matthew 8:12 "... where there will be weeping and gnashing of teeth."
Matthew 10:15 "... it will be easier for Sodom and Gomorrah on the day of judgment."
Matthew 11:24 "... it will be easier for Sodom on the day of judgment than for you"
Matthew 18: 8 "It is better for you to enter a disabled or paralyzed life than to have two hands or two feet and be thrown into eternal fire."
Matthew 22:13 "... where there will be weeping and gnashing of teeth." Same as Matt 8:12
Matthew 25:41 "Then he will say to the people to his left, 'Get away from me, you who are cursed, into the eternal fire prepared for the devil and his angels. ' "
Mark 9: 46-48 "And if your eye causes you to sin, tear it out, it is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown to hell, where" the worm that eats it does not die, and the fire does not go out. ' "
Revelation 14:11 "And the smoke of their torment shall rise for ever: there shall be no rest day or night for those who worship the beast and his image, or for anyone who receives the mark of his name."
Revelation 20:10 "And the devil, who leads them astray, is thrown into the burning sulfur lake, where the beast and the false prophet are cast: they shall be tormented day and night for ever and ever."/li>

These Christians are referring to biblical references to eternal punishment, as well as the eternal elements of this punishment, such as unquenchable fires, eternal shame, the "worm" that never dies, and smoke rising forever, consistent with doctrine traditional ordeal of the unbeliever or sinners in hell, although the annihilationists have written a credible response to this scripture.

Christians who believe in universal reconciliation also criticize annihilationism using biblical references. Biblical books argue it may support the idea of â€‹â€‹full reconciliation including the First Letter to the Corinthians. Part 1 Corinthians 15:22, "For all died in Adam, all shall be made alive in Christ," and 1 Corinthians 15:28, "God shall be all things", quoted. The verses that seem to contradict the tradition of total punishment and appear in the argument also include Lamentations 3: 31-33 (NIV), "For there is no man who is forsaken of God forever." Though he brings sadness, he will show mercy, is his unfailing love ", and 1 Timothy 4:10 (NIV)," We have put our hope in the living God, who is the Savior of all men, and especially those who believe. "

Hellenic origins

Many annihilationists believe that the eternal soul concept apart from the body comes from Greek philosophy, especially from Plato. For example, the Myth of Plato describes a bodyless soul sent underground to be punished after death. The Hellenistic culture had a significant influence on the early Christian church, see also Hellenistic Judaism. With this scenario, the soul does not appear in the Bible and is only seen by those who are taught to assume that the soul is in the first place.

parresiazomai: What's Wrong with the Universalist Story ...

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People

Advocate

Inggris:

John Stott
John Wenham
Michael Green
Philip Edgecumbe Hughes
Roger Forster

America Utara:

Clark Pinnock
Edward Fudge
Greg Boyd
Harold Camping
Justin Brierley
Preston Taburkan
Homer Hailey
E. Earle Ellis
Ellen G. White
John G. Stackhouse, Jr.

Agnostic

Others remain "agnostic", taking no position on the subject of hell. Both are also registered Englishmen:

F. F. Bruce, who describes himself as "agnostic" about the matter
N. T. Wright rejects eternal torment, universalism, and apparently also extermination; but believes those who reject God will become inhuman, and are no longer in the image of God

Criticism/Foe

John H. Gerstner
J.I. Package
James R. White
David Pawson
Wayne Grudem
R. C. Sproul
Albert Mohler
Tim Keller (clergy)
William Lane Craig
Millard Erickson
Francis Chan
Franklin Graham
Rick Warren
John F. MacArthur
Mark Driscoll
C. J. Mahaney
Heidi Baker
Reinhard Bonnke

Annihilationism To Escape Hell: Another Doctrine Of The Demons ...

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References

Orthodoxy and annihilationism : a response to John Piper

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External links

Support

RethinkingHell.com Exploring evangelical conditionalism
Afterlife.co.nz The Conditional Immortality Association of New Zealand Inc. is a non-profit organization founded to promote the biblical understanding of human nature, life, death and immortality as taught throughout the Bible.
Non-Greek Jews Show how the hermeneutics of Scripture prove "annihilationism" and not Greek philosophical belief in innate eternity.

Critical

"Hell - Immortality of Hell" in Catholic Encyclopedia
Evangelicals and Destruction of Hell - Part 1, Part 2 by Alan W. Gomes. (Note the wrong article states Edward Fudge comes from the Advent tradition)
"Undying Worm, Unquenchable Fire" by Robert A. Peterson. Christianity Today 44:12 (October 23, 2000)

Source of the article : Wikipedia

Annihilationism

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Annihilationism

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