The Evangelical Universalist Forum

Interesting take on a non-eternal hell view

I’ve never heard this philosophical argument before (the particular excerpt posted below); found here: patheos.com/blogs/christianp … pt-1-of-2/

"I want to geek out on some semantics for a minute before getting into some of the other really nerdy stuff I have to say. Let’s consider, for a second, the phrase, “Eternal Conscious Suffering.”

Let’s take the first word: Eternal. By definition, eternity cannot have any beginning or end. So by definition, if we’re to be condemned to an eternal hell, we are already there. Now, some would argue that life on earth is hell enough, but even the most ardent Christian apologist would not suggest that this, here and now, is hell.
Although I told someone at my church in Portland about having a two-hour debate on this topic, and he was pretty sure that sounded like hell to him.

Next, consider the word “conscious.” Consciousness is a manifestation of the human brain, a tool that helps us know who, where and when we are. Without it, we have no awareness of the distinction between us, our inner world and the rest of the outer world. Without consciousness, there is no “I” or “other.” At the point of physical death, consciousness as a cognitive function stops.
Is there such a thing as soul consciousness? Perhaps. But for what purpose? To what end? In Romans 8 verses 38-39, the Apostle Paul tells us that “neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.”
In first John, chapter 4, verse 8, we have one of the most famous verse in scripture: “Whoever does not love does not know God, because God is love.” Note that it doesn’t say “God is like love,’ or “God has love.” It says that “God” and “Love” are one and the same. So God is love, and nothing we can do in life or death can separate us from God.
**Perfect unity with love, it seems, would eliminate the necessity for consciousness. The experience of oneness with God (which Paul says is inevitable because of Jesus) is the closing of the gap between “self” and “other.” There is no separation, and therefore, no use for consciousness, never mind the scientific impossibility of human consciousness as we understand it continuing after physical death. **

Third, we need to understand what it means to suffer.** Bear in mind that suffering is different than pain. While pain is a physical response to threat or injury, suffering deals with emotional or psychological pain. Though this can be brought on by physical pain, it can also be related to trauma, loss or separation.
So both consciousness and suffering seem dependent on some separation being present. In this case, that would be our separation from God, yet Paul tells us this isn’t possible.**
And if such separation can and does exist beyond physical existence, we’re left with a number of troubling questions we have to contend with, like:

  1. Why would a loving God condemn a soul to eternal suffering for temporal decisions made during their lifetime?
  2. Can God not tolerate sin? If so, how did God create people with the capacity to do something that our Creator can’t endure? But in the Book of Acts even the disciples are given the authority to forgive sin.

These questions present a conundrum, because if God can’t expiate sin without our participation in asking for that forgiveness, then God is weak. If, instead, God chooses not to forgive sin unless we ask for it, opting instead to let us suffer for all eternity because of our mistakes, then God is not loving."

Whoa…

Hi Melchie

Some interesting points made here. Specifically on the eternal nature of hell, one of the arguments put forward by CS Lewis in The Great Divorce - crudely speaking - is that our earthly lives may turn out to have been a kind of incipient heaven or hell, depending on where we finally end up. Oscar Wilde said something similar in a short story he wrote, The House of Judgement - that a sinner couldn’t be ‘sent’ to hell, because in hell he had always lived.

And I too have always thought that old chestnut about God not being able to tolerate the presence of sin was a complete and utter red herring. He lived on earth as a man, for pete’s sake! He lived and breathed in the full glare of sin during his earthly life.

Cheers

Johnny

I do not think that it is very convincing, he focuses too much on the English words “eternal” and “conscious”, I also do not agree with his idea of consciousness.

For one thing, if he really believed what he wrote about consciousness, he’d stop being a theist and start being an atheist (at least for all practical purposes). :unamused:

Jason, plenty of theists are “soul sleep” proponents and believe that human awareness is entirely dependent upon the brain and ceases when the brain dies. For them, consciousness “beyond the grave” and an “afterlife” are really all about the resurrection. I don’t see any inconsistency in holding that God exists (that all of reality is reducible to a single mind - God), on the one hand, and holding that human minds depend on brains.

I know–I have some sympathy with soul sleep myself (I’m even more-or-less agnostic about it)–but that isn’t how he put it. In effect he denied consciousness was possible at all without a physical brain.

If he qualifies that with “scientific impossibility”, so what? We’re talking about supernatural realities and spiritual existence! But then that part of his argument goes down.

Moreover, that part of his argument only works if God doesn’t physically resurrect the person, in which case there is only annihilation; but typically ECT propositions involve never-ending conscious bodily (or at least embodied) torment. Even anni proponents typically acknowledge a resurrection of the ultimately lost wicked before annihilation. (I can’t type that without hearing Max Von Sydow as Ming the Merciless in my head. :sunglasses: )

The “consciousness” part of his argument should at least be revised; but I think it would be better to drop that portion altogether. But then of course the rhetorical structure of his presentation would be missing a piece. (I don’t mean “rhetorical” in a derogatory way.)