for all the saints? remembering the christian departed 3. rethinking the tradition ii sunday, april...

For All the Saints?For All the Saints?Remembering the Christian Remembering the Christian

DepartedDeparted

3. Rethinking the Tradition II3. Rethinking the Tradition II

Sunday, April 17, 200510 to 10:50 am, in the Parlor.

Everyone is welcome!

Glorious Lord of Life,Glorious Lord of Life,we praise you,we praise you,that by the mighty resurrection of your Son,that by the mighty resurrection of your Son,you have delivered us from sin and death you have delivered us from sin and death and made your whole creation new; and made your whole creation new; grant that we who celebrate with joy grant that we who celebrate with joy Christ’s rising from the dead, Christ’s rising from the dead, may be raised from the death of sinmay be raised from the death of sinto the life of righteousness;to the life of righteousness;through him who lives and reignsthrough him who lives and reignswith you and the Holy Spirit,with you and the Holy Spirit,one God now and for ever.one God now and for ever.

A New Zealand Prayer Book, p. 592A New Zealand Prayer Book, p. 592

For All the Saints? For All the Saints? Remembering the Remembering the Christian Christian Departed.Departed.

N.T. Wright,N.T. Wright,Morehouse Publishing, Morehouse Publishing,

2003.2003.ISBN 0-8192-2133-3ISBN 0-8192-2133-3Chapter 2, and Chapter Chapter 2, and Chapter

55

Following JesusFollowing JesusN.T. Wright,N.T. Wright,

Eerdmans Publishing Eerdmans Publishing Co, 1994.Co, 1994.

ISBN 0-8028-4132-5ISBN 0-8028-4132-5

Chapter 10, “Hell”Chapter 10, “Hell”

N. T. WrightN. T. Wright taught New taught New Testament studies at Testament studies at Oxford, Cambridge, and Oxford, Cambridge, and McGill Universities for 20 McGill Universities for 20 years.years.

Recently Canon Recently Canon Theologian of Theologian of Westminster Abbey.Westminster Abbey.

Currently Bishop of Currently Bishop of Durham, England.Durham, England.

Has written numerous Has written numerous academic and popular academic and popular works, notably the three works, notably the three volumes (and still volumes (and still unfinished) series unfinished) series “Christian Origins and the “Christian Origins and the Question of God.”Question of God.”

The Faith of A The Faith of A Physicist.Physicist.

John Polkinghorne,John Polkinghorne,

Fortress Press, 1996.Fortress Press, 1996.

ISBN 0-8006-2970-1ISBN 0-8006-2970-1

Chapter 9, Chapter 9, “Eschatology”“Eschatology”

John PolkinghorneJohn Polkinghorne is is an Anglican Priest in an Anglican Priest in the Church of Englandthe Church of England

Former Professor of Former Professor of Mathematical Physics Mathematical Physics at Cambridge at Cambridge UniversityUniversity

Fellow of the Royal Fellow of the Royal SocietySociety

Past President and Past President and Fellow of Queen’s Fellow of Queen’s College Cambridge.College Cambridge.

Canon Theologian of Canon Theologian of Liverpool, England.Liverpool, England.

He has written many He has written many academic and popular academic and popular works on the works on the interaction between interaction between science and theologyscience and theology

Rethinking the Rethinking the Tradition, Part 2:Tradition, Part 2:

IntroductionIntroduction

IntroductionIntroductionQuestionsQuestions

What has happened to those whom we have What has happened to those whom we have loved, who are now dead? Where are they loved, who are now dead? Where are they nownow??

What will happen to us personally when each What will happen to us personally when each of us dies? What is it that we should look of us dies? What is it that we should look forward to? What is our ultimate hope as forward to? What is our ultimate hope as Christians?Christians?

IntroductionIntroductionQuestionsQuestions

Such questions can arise:Such questions can arise: out of the wellsprings of human grief and love for out of the wellsprings of human grief and love for

another.another. from our human need for solace and hope.from our human need for solace and hope. amid personal despair that can be assuaged only by amid personal despair that can be assuaged only by

knowing the purpose and goal of life’s journey.knowing the purpose and goal of life’s journey. They are not idle or selfish questions.They are not idle or selfish questions.

IntroductionIntroductionReview of Session 1Review of Session 1

In session 1, we reviewed the traditional ideas in the In session 1, we reviewed the traditional ideas in the Western Church about what happens after death.Western Church about what happens after death. Much of our liturgy, hymns, and popular thinking assume Much of our liturgy, hymns, and popular thinking assume

these traditional ideas.these traditional ideas. In a tradition formalized in medieval times, at death:In a tradition formalized in medieval times, at death:

the “souls” of those who have lived extraordinarily holy the “souls” of those who have lived extraordinarily holy lives go directly to heaven. They live within the bliss of the lives go directly to heaven. They live within the bliss of the “beatific vision” of the glory of God.“beatific vision” of the glory of God.

We celebrate them on We celebrate them on All Saints DayAll Saints Day on November 1 on November 1 We may pray We may pray toto them to as our “friend in heaven” who can “put in them to as our “friend in heaven” who can “put in

a good word for us” to God.a good word for us” to God.


In tradition formalized in medieval times, at death:In tradition formalized in medieval times, at death: the “souls” of those who are relatively good but still sinful the “souls” of those who are relatively good but still sinful

are akin to country bumpkins approaching the king’s castle. are akin to country bumpkins approaching the king’s castle. They wear shabby clothes and muddied boots and They wear shabby clothes and muddied boots and wantwant to to get cleaned up before they enter heaven, the court of the get cleaned up before they enter heaven, the court of the Kingdom of God.Kingdom of God.

The place where they get “cleaned-up” and “purged” is called The place where they get “cleaned-up” and “purged” is called PurgatoryPurgatory

We honor these “souls” on We honor these “souls” on All Souls Day, All Souls Day, November 2November 2 We pray We pray forfor them, as they are still waiting to enter heaven. them, as they are still waiting to enter heaven.


In tradition formalized in medieval times, at death:In tradition formalized in medieval times, at death: The souls of those who have been evil go directly to hell.The souls of those who have been evil go directly to hell.

A place of eternal torment, and from which there is no return.A place of eternal torment, and from which there is no return.

In this medieval tradition, our goal is to In this medieval tradition, our goal is to “go to “go to heaven”heaven” when we die. when we die.

The tradition also acknowledges that, at the end of The tradition also acknowledges that, at the end of timetime there will be a general judgmentthere will be a general judgment all souls will be re-united with their resurrected bodies – all souls will be re-united with their resurrected bodies –

but if this is mentioned at all, it is in the manner of a but if this is mentioned at all, it is in the manner of a footnote.footnote.


In session 2, we reviewed N. T. Wright’s In session 2, we reviewed N. T. Wright’s views on the problems with this tradition.views on the problems with this tradition.

AllAll mainstream orthodox Christian churches mainstream orthodox Christian churches affirm (as we confess in the Creed):affirm (as we confess in the Creed): ““Going to heaven” when we die is Going to heaven” when we die is notnot our ultimate our ultimate

destiny.destiny. Our destiny is to be “bodily raised into the Our destiny is to be “bodily raised into the

transformed, glorious likeness of Jesus Christ” (p. transformed, glorious likeness of Jesus Christ” (p. 21) and live in a new or transformed Creation, the 21) and live in a new or transformed Creation, the “New Jerusalem,” where God will reign.“New Jerusalem,” where God will reign.


AllAll mainstream orthodox Christian churches mainstream orthodox Christian churches affirm (as we confess in the Creed):affirm (as we confess in the Creed): The final stage and the ultimate destiny, The final stage and the ultimate destiny, bodily bodily

resurrectionresurrection, and , and the life of the world to comethe life of the world to come is is still still in the futurein the future for everyone, living and dead. for everyone, living and dead.

All those who have died are therefore still in an All those who have died are therefore still in an “intermediate state.” “intermediate state.”


Wright argues that there are Wright argues that there are nono category category distinctions between God’s people in this distinctions between God’s people in this “intermediate state.”“intermediate state.” There is no place or stage of “Purgatory” needed to There is no place or stage of “Purgatory” needed to

purge us of the guilt of sin or the tendency to sin.purge us of the guilt of sin or the tendency to sin. All of God’s people who have died are in the same All of God’s people who have died are in the same

condition; and all are “saints.”condition; and all are “saints.” This intermediate state is what we commonly This intermediate state is what we commonly

called “heaven.”called “heaven.”


“…“…all God’s people in Christ are all God’s people in Christ are assured of being with Christ himself, in assured of being with Christ himself, in a glorious restful existence, until the a glorious restful existence, until the day when everything is renewed, when day when everything is renewed, when heaven and earth at last become one, heaven and earth at last become one, and we are given new bodies to live and we are given new bodies to live and love and celebrate and rule in and love and celebrate and rule in God’s new creation.”God’s new creation.” (Wright p. 71) (Wright p. 71)


We can and should pray We can and should pray forfor and and withwith the dead the dead Not because they are suffering in “Purgatory” and Not because they are suffering in “Purgatory” and

are still awaiting entrance into heaven.are still awaiting entrance into heaven.

But because:But because: They, like us, still await the ultimate fulfillment of They, like us, still await the ultimate fulfillment of

God’s purpose, the resurrection of the body and God’s purpose, the resurrection of the body and life in the new creation to come.life in the new creation to come.

True prayer is an outflowing of love. We pray for True prayer is an outflowing of love. We pray for them in order to share our love of them with God. them in order to share our love of them with God. Through prayer, we hold them up in our love Through prayer, we hold them up in our love before God’s presence.before God’s presence.

IntroductionIntroductionTopics This WeekTopics This Week

Human beings as “Body” and “Soul”Human beings as “Body” and “Soul” Rethinking HellRethinking Hell

Body and SoulBody and Soul

Body and SoulBody and SoulPlatonismPlatonism

Early Christianity grew and expanded into a diverse Early Christianity grew and expanded into a diverse Graco-Roman culture.Graco-Roman culture.

For the educated, philosophy served as their For the educated, philosophy served as their “religion:”“religion:” PlatonismPlatonism StoicismStoicism

Early Christianity was particularly influenced by Early Christianity was particularly influenced by Platonism.Platonism. The first serious Christian heresy was The first serious Christian heresy was GnosticismGnosticism, which , which

combined elements of Christianity and Platonism.combined elements of Christianity and Platonism. One of the most influential theologian in the Western One of the most influential theologian in the Western

Church was Church was St. AugustineSt. Augustine (354-430 AD), a Christian (354-430 AD), a Christian Platonist.Platonist.


Platonism taught that human beings are Platonism taught that human beings are dualistic dualistic beings, having:beings, having: 1. A Material 1. A Material BodyBody, which is mortal., which is mortal. 2. A 2. A SoulSoul, which is immortal, part of the true, , which is immortal, part of the true,

transcendental, divine world.transcendental, divine world.


The natural world in which we live is but a The natural world in which we live is but a shadowshadow of of true reality.true reality.

True reality is a “divine” transcendental world where True reality is a “divine” transcendental world where “Forms” or Universals exist.“Forms” or Universals exist. Examples of “Forms” or “Universals”: Beauty, Justice, Examples of “Forms” or “Universals”: Beauty, Justice,

Goodness, “Tree-ness,” “Mountain-ness,” “Horse-ness”Goodness, “Tree-ness,” “Mountain-ness,” “Horse-ness” The “Forms” illuminate the matter of this world to produce The “Forms” illuminate the matter of this world to produce

the “shadowy” examples of beauty, justice, goodness, trees, the “shadowy” examples of beauty, justice, goodness, trees, mountains, horses that we see in this world.mountains, horses that we see in this world.

Matter itself, un-illuminated by the Forms, is darkness and Matter itself, un-illuminated by the Forms, is darkness and non-being; hence non-being; hence evilevil. .


The problem of our life on earth:The problem of our life on earth: Our immortal souls have descended from the Our immortal souls have descended from the

divine realm and have become trapped in our divine realm and have become trapped in our mortal bodies.mortal bodies.

We can but vaguely perceive true reality (the We can but vaguely perceive true reality (the Forms).Forms).

The Forms are nevertheless still “intelligible” to us in The Forms are nevertheless still “intelligible” to us in matter because our souls belong to the same matter because our souls belong to the same transcendental, divine world as do the Forms, and they transcendental, divine world as do the Forms, and they long to return to that divine world.long to return to that divine world.


The Four-fold Hierarchy of Being in The Four-fold Hierarchy of Being in Platonism:*Platonism:* 1. 1. The “One” (God)The “One” (God) 2. 2. The Divine MindThe Divine Mind 3. 3. The SoulThe Soul 4. 4. The Visible WorldThe Visible World

* As developed in Neo-Platonism* As developed in Neo-Platonism


The Four-fold Hierarchy of Being in The Four-fold Hierarchy of Being in Platonism:Platonism: 1. 1. The “One” (God)The “One” (God)

Incomprehensible, beyond all Being, all Mind, all Incomprehensible, beyond all Being, all Mind, all Forms.Forms.

The The sourcesource from which Being derives, the from which Being derives, the goalgoal that all that all Being strives to return to.Being strives to return to.

All Being emanates from the “One” like light from the All Being emanates from the “One” like light from the Sun.Sun.

recall in the Creed, “light from light”recall in the Creed, “light from light”


The Four-fold Hierarchy of Being in The Four-fold Hierarchy of Being in Platonism:Platonism: 2. 2. The Divine “Mind”The Divine “Mind”

An emanation of the An emanation of the “One.”“One.” Eternally contemplates the “Forms” which are Eternally contemplates the “Forms” which are

contained within itself.contained within itself. The Platonic Forms are thus “Ideas” in the The Platonic Forms are thus “Ideas” in the Divine MindDivine Mind (the (the

mind of the mind of the “One”“One” = “God.”) = “God.”)

Incapable of change.Incapable of change.


The Four-fold Hierarchy of Being in The Four-fold Hierarchy of Being in Platonism:Platonism: 3. 3. The SoulThe Soul

An emanation of the An emanation of the Divine MindDivine Mind, but capable of , but capable of change and entering into matter.change and entering into matter.

All our individual “souls” are but particles of All our individual “souls” are but particles of The One The One SoulSoul..

The Fall: Our individual souls became separated from The Fall: Our individual souls became separated from the Soulthe Soul when out of curiosity and arrogance they when out of curiosity and arrogance they descended into bodies.descended into bodies.


The Four-fold Hierarchy of Being in The Four-fold Hierarchy of Being in Platonism:Platonism: 4. 4. The Visible WorldThe Visible World

The first three levels of Being – The first three levels of Being – The OneThe One, , The Divine The Divine MindMind, , The SoulThe Soul – were divine and hence immortal. – were divine and hence immortal.

The bottom level of Being – the visible world – is a The bottom level of Being – the visible world – is a mortal (corruptible) world of bodies, change, growth, mortal (corruptible) world of bodies, change, growth, decay.decay.

Inert matter is darkness and non-being, and hence evil.Inert matter is darkness and non-being, and hence evil.


Notes:Notes: All that exists is an “overflow” of the All that exists is an “overflow” of the “One”“One”

The other levels of reality exist not because the The other levels of reality exist not because the “One”“One” chose to chose to create them, but are rather the inevitable result of the abundance of create them, but are rather the inevitable result of the abundance of the emanations of the the emanations of the “One.”“One.”

In each level there is an In each level there is an ardent longingardent longing (“Heavenly Eros”) (“Heavenly Eros”) for union with what is higher.for union with what is higher.

In Plato’s In Plato’s SymposiumSymposium: the stages for the ascent of the : the stages for the ascent of the individual soul include:individual soul include:

1. Purification, freeing oneself from bodily lusts and the 1. Purification, freeing oneself from bodily lusts and the beguilements of the sensesbeguilements of the senses

2. Looking towards the 2. Looking towards the Divine MindDivine Mind by occupying oneself with by occupying oneself with philosophy and science.philosophy and science.

3. Mystical union with the 3. Mystical union with the OneOne, mediated by ecstasy., mediated by ecstasy.

Body and SoulBody and SoulPlatonism and ChristianityPlatonism and Christianity

Early Christianity incorporated much of Early Christianity incorporated much of PlatonismPlatonism in its theology, including: in its theology, including: Idea of human beings as Idea of human beings as dualisticdualistic beings having: beings having:

A mortal body.A mortal body. An immortal soul.An immortal soul.

The idea of the immortal soul ascending to a The idea of the immortal soul ascending to a divine realm (“heaven”) after death.divine realm (“heaven”) after death.

The tendency to downplay or distrust the goodness The tendency to downplay or distrust the goodness of physical and sensuous pleasures.of physical and sensuous pleasures.

Body and SoulBody and SoulPlatonism and ChristianityPlatonism and Christianity

Early Christianity rejected one of the most Early Christianity rejected one of the most radical syntheses of Platonism and radical syntheses of Platonism and Christianity: Christianity: GnosticismGnosticism, which taught that:, which taught that: Creation is evil, a product of an evil “Old Creation is evil, a product of an evil “Old

Testament” creator god.Testament” creator god. The body and physical and sensual pleasures are The body and physical and sensual pleasures are

evil, and that our ultimate goal is to be freed of our evil, and that our ultimate goal is to be freed of our bodies and ascend as pure spirits to a divine realm bodies and ascend as pure spirits to a divine realm through the “secret knowledge” afforded only to through the “secret knowledge” afforded only to the members of Gnostic cults.the members of Gnostic cults.

Body and SoulBody and SoulAttractions of Having “Immortal Soul”Attractions of Having “Immortal Soul”

The idea we have an “immortal soul” is The idea we have an “immortal soul” is attractive:attractive: The immortal soul becomes the “carrier” of our The immortal soul becomes the “carrier” of our

identity as a unique self or entity,identity as a unique self or entity, both in this life, as our bodies change and age,both in this life, as our bodies change and age, and in the next life.and in the next life.

This idea of human beings as This idea of human beings as dualisticdualistic beings beings (an immortal soul in a mortal body) has a long (an immortal soul in a mortal body) has a long tradition in Christianity. tradition in Christianity. A modern Christian need not reject this view.A modern Christian need not reject this view.

Body and SoulBody and SoulProblems with an “Immortal Soul”Problems with an “Immortal Soul”

However, the Hebrew Scriptures for the most part However, the Hebrew Scriptures for the most part speak of human beings as psychosomatic unities, speak of human beings as psychosomatic unities, “animated bodies” rather than “incarnated souls.”“animated bodies” rather than “incarnated souls.” Men and women are treated asMen and women are treated as unifiedunified beings, not beings, not dualistidualistic c

“spiritual beings housed in fleshy bodies.”“spiritual beings housed in fleshy bodies.” Most modern theological thinking has tended to the Most modern theological thinking has tended to the

view that:view that: The idea of human beings as The idea of human beings as unifiedunified beings is truer to the beings is truer to the

Scriptures; andScriptures; and The idea of human beings as The idea of human beings as dualisticdualistic beings (a soul in a beings (a soul in a

body) is an unnecessary accretion from Greco-Roman body) is an unnecessary accretion from Greco-Roman Platonism.Platonism.

Body and SoulBody and SoulSoul as Defining “Pattern” of SelfSoul as Defining “Pattern” of Self

Rejecting the idea of an “immortal soul” does Rejecting the idea of an “immortal soul” does not mean that we must give up on the idea that not mean that we must give up on the idea that there is a “real me,” some “essence” or there is a “real me,” some “essence” or “pattern” that contains my unique self.“pattern” that contains my unique self.

We might redefine “soul” to refer to that We might redefine “soul” to refer to that information-bearing “essence” or “pattern” of information-bearing “essence” or “pattern” of our unique self:our unique self: A quote from Anglican Theologian and Priest John A quote from Anglican Theologian and Priest John

Polkinghorne from Polkinghorne from The Faith of a PhysicistThe Faith of a Physicist, p. , p. 163:163:

The Christian hope is … not the hope of The Christian hope is … not the hope of survivalsurvival of death, the persistence of death, the persistence post post mortemmortem of a spiritual component which of a spiritual component which possesses, or has been granted, an intrinsic possesses, or has been granted, an intrinsic immortality.immortality.

Rather, the Christian hope is of death and Rather, the Christian hope is of death and resurrectionresurrection..

My understanding of the soul is that it is the My understanding of the soul is that it is the almost infinitely complex, dynamic, almost infinitely complex, dynamic, information-bearing pattern, carried at any information-bearing pattern, carried at any instant by the matter of my animated body instant by the matter of my animated body and continuously developing throughout all and continuously developing throughout all the constituent changes of my bodily make-the constituent changes of my bodily make-up during the course of my earthly life. up during the course of my earthly life.

That psychosomatic unity is dissolved at That psychosomatic unity is dissolved at death by the decay of my body, but I believe death by the decay of my body, but I believe it is a perfectly coherent hope that the it is a perfectly coherent hope that the pattern that is me will be remembered by God pattern that is me will be remembered by God and its instantiation will be recreated by him and its instantiation will be recreated by him when he reconstitutes me in a new when he reconstitutes me in a new environment of his choosing.environment of his choosing.

That will be his eschatological act of That will be his eschatological act of resurrection. Thus, death is a real end but resurrection. Thus, death is a real end but not the final end, for only God himself is not the final end, for only God himself is ultimate.ultimate.

Body and SoulBody and SoulHuman Beings as Embodied BeingsHuman Beings as Embodied Beings

If we are indeed psychosomatic unities, If we are indeed psychosomatic unities, “animated bodies,” then it is “animated bodies,” then it is intrinsicintrinsic to our to our true selves, our true nature, our true humanity true selves, our true nature, our true humanity that we be that we be embodied beingsembodied beings.. ““We are not apprentice angels, awaiting to We are not apprentice angels, awaiting to

be disencumbered of our fleshly be disencumbered of our fleshly habitation. Our hope is of resurrection of habitation. Our hope is of resurrection of the the bodybody.”.” (Polkinghorne, p. 164) (Polkinghorne, p. 164)


Resurrection does not mean a “resuscitation” Resurrection does not mean a “resuscitation” or “reassembling” of our present structure.or “reassembling” of our present structure.

““In a very crude and inadequate In a very crude and inadequate analogy, the software running on our analogy, the software running on our present hardware will be transferred to present hardware will be transferred to the hardware of the world to come.”the hardware of the world to come.” (Polkinghorne, p. 164)(Polkinghorne, p. 164)


N. T. Wright (commenting on Polkinghorne’s crude N. T. Wright (commenting on Polkinghorne’s crude analogy): analogy): I’m comfortable with that image. It I’m comfortable with that image. It leaves vague what the New Testament leaves leaves vague what the New Testament leaves vague, the question of what precisely vague, the question of what precisely someone ‘is’ between bodily death and someone ‘is’ between bodily death and bodily resurrection. You could simply say, if bodily resurrection. You could simply say, if you like, following Polkinghorne’s image, you like, following Polkinghorne’s image, that those who have died as part of God’s that those who have died as part of God’s people are sustained in life by God.people are sustained in life by God. (Wright p. (Wright p. 73)73)

Body and SoulBody and SoulCosmic RedemptionCosmic Redemption

Where will the “material” of the new hardware Where will the “material” of the new hardware come from?come from?

Surely the ‘matter’ of the world to come Surely the ‘matter’ of the world to come must be the transformed matter of this must be the transformed matter of this world. God will no more abandon the world. God will no more abandon the universe than he will abandon us.universe than he will abandon us. (Polkinghorne p. 164).(Polkinghorne p. 164).

Body and SoulBody and SoulCosmic RedemptionCosmic Redemption

……the destiny of humanity and the the destiny of humanity and the destiny of the universe are together to destiny of the universe are together to find their fulfillment in a liberation from find their fulfillment in a liberation from decay and futility... The picture of such decay and futility... The picture of such a cosmic redemption, in which a a cosmic redemption, in which a resurrected humanity will participate, is resurrected humanity will participate, is both immensely thrilling and deeply both immensely thrilling and deeply mysterious.”mysterious.”

- Polkinghorne, p. 164- Polkinghorne, p. 164

HellHell

HellHellTraditionTradition

In tradition, hell is a final destination, a place In tradition, hell is a final destination, a place of eternal suffering for those who have lived of eternal suffering for those who have lived evil lives.evil lives.

HellHellThe Danger of Believing in HellThe Danger of Believing in Hell

1. Wright suggests that if we 1. Wright suggests that if we wantwant to believe in to believe in hell, we are in danger.hell, we are in danger. The desire to see others in torment has no place in The desire to see others in torment has no place in

Christianity.Christianity.

HellHellNew Testament Says Little About “Hell”New Testament Says Little About “Hell”

2. Many New Testament passages that the 2. Many New Testament passages that the Church has thought refer to eternal punishment Church has thought refer to eternal punishment in fact do not.in fact do not. Many are references to what would happen to the Many are references to what would happen to the

nation of Israel (God’s people) in nation of Israel (God’s people) in thisthis world if they world if they persist in their sins.persist in their sins.

Many are referring back to language and ideas in Many are referring back to language and ideas in the Old Testament.the Old Testament.


For example, Mark 13, where Jesus says For example, Mark 13, where Jesus says “But “But in those days, after that suffering, the in those days, after that suffering, the sun will be darkened, and the moon will sun will be darkened, and the moon will not give its light, and the stars will be not give its light, and the stars will be falling from heaven, …”falling from heaven, …” (Mark 13:24-25) (Mark 13:24-25) Jesus is recalling the language of Isaiah 13, Jesus is recalling the language of Isaiah 13,

predicting the cataclysmic fall of Babylon.predicting the cataclysmic fall of Babylon. Refers not to the end of Spacetime, but to the Refers not to the end of Spacetime, but to the

suffering that will ensue with the fall of Jerusalem, suffering that will ensue with the fall of Jerusalem, if Israel continues it present path.if Israel continues it present path.


Another example:Another example: when Jesus spoke of when Jesus spoke of GehennaGehenna, he was referring to name given by , he was referring to name given by first century Jews to the foul, smoldering first century Jews to the foul, smoldering rubbish heap in Jerusalem.rubbish heap in Jerusalem. Those who longed for a violent nationalistic Those who longed for a violent nationalistic

rebellion against Rome would turn Jerusalem into rebellion against Rome would turn Jerusalem into an extension of its rubbish heap.an extension of its rubbish heap.

HellHellRethinking HellRethinking Hell

So given:So given: 1. the danger of wanting to believe in a place of 1. the danger of wanting to believe in a place of

eternal torment,eternal torment, 2. the fact that the many “warnings” in the New 2. the fact that the many “warnings” in the New

Testament do not refer to such a place,Testament do not refer to such a place,

Some serious rethinking about “hell” is in Some serious rethinking about “hell” is in order.order.


Wright suggest we approach the concept of “hell” by Wright suggest we approach the concept of “hell” by first recalling that we are made in the image of God first recalling that we are made in the image of God (Genesis 1:26-28).(Genesis 1:26-28).

This gift however should not be considered an This gift however should not be considered an indelible mark, but rather be thought of as both:indelible mark, but rather be thought of as both: An innate, inborn characteristicAn innate, inborn characteristic A A vocationvocation

If we do not practice and develop the image of God If we do not practice and develop the image of God within us by worship, love and service to others, within us by worship, love and service to others, that that image may atrophyimage may atrophy..


It is conceivable that if human beings persist in It is conceivable that if human beings persist in worshipping the things of creation (that is, worshipping the things of creation (that is, become idolaters), that they could cease to become idolaters), that they could cease to bear the image God, even lose permanently the bear the image God, even lose permanently the ability to bear the image of God, and become ability to bear the image of God, and become “ex-human.”“ex-human.” Human being = a creature who bears the image of Human being = a creature who bears the image of

God.God.


““I don’t believe, myself, that any living I don’t believe, myself, that any living human being ever quite loses the divine human being ever quite loses the divine image. But that some seem to work towards image. But that some seem to work towards it as though (so to speak) hell-bent on it it as though (so to speak) hell-bent on it seems to me beyond a shadow of doubt.”seems to me beyond a shadow of doubt.” (Wright, (Wright, Following JesusFollowing Jesus, p. 95), p. 95)

We cannot reject the possibility some will choose to We cannot reject the possibility some will choose to dehumanize themselves completely, and that God, dehumanize themselves completely, and that God, despite a deep sorrow and sense of loss, will honor despite a deep sorrow and sense of loss, will honor that choice.that choice. If God does “honor” the choice of completely If God does “honor” the choice of completely

dehumanizing ourselves, we have no way of knowing what dehumanizing ourselves, we have no way of knowing what the consequences would be.the consequences would be.


In the end, it is not for us to say who is in and who is out.In the end, it is not for us to say who is in and who is out. We cannot simply presume that all will be saved We cannot simply presume that all will be saved

(universalism). To do so potentially downplays:(universalism). To do so potentially downplays: The reality of evil.The reality of evil. The radical nature of the gift of free will that God has given human The radical nature of the gift of free will that God has given human

beings.beings. On the other hand, we should not underestimate the power of On the other hand, we should not underestimate the power of

God’s love and the sweep of God’s mercy.God’s love and the sweep of God’s mercy. Romans 5 and Romans 8 in particular describes the great sweep of Romans 5 and Romans 8 in particular describes the great sweep of

God’s mercy and the future reconciliation and freeing of the entire God’s mercy and the future reconciliation and freeing of the entire cosmos.cosmos.

We should recall also the grand vision of the New Jerusalem, a New We should recall also the grand vision of the New Jerusalem, a New Heaven and a New Earth in Revelation 21, 22.Heaven and a New Earth in Revelation 21, 22.


The grand vision of the New Heaven and New Earth The grand vision of the New Heaven and New Earth in Revelation however also contains mysteries we in Revelation however also contains mysteries we cannot not reduce to simple formulas:cannot not reduce to simple formulas: Outside the gates of the New Jerusalem, Outside the gates of the New Jerusalem, “are the dogs “are the dogs

and sorcerers and fornicators and murderers and and sorcerers and fornicators and murderers and idolaters, and everyone who loves and practices idolaters, and everyone who loves and practices falsehoods.”falsehoods.” (Rev. 22:15 NRSV) (Rev. 22:15 NRSV)

And in Rev. 21:8, a similar group in throw into a lake of fire, And in Rev. 21:8, a similar group in throw into a lake of fire, described as a “second death.”described as a “second death.”

And yet, from the New Jerusalem, there flows the waters of And yet, from the New Jerusalem, there flows the waters of the river of life, with banks on which grow trees, the tree of the river of life, with banks on which grow trees, the tree of life, whose leaves are for the healing of the nations.life, whose leaves are for the healing of the nations.

for all the saints? remembering the christian departed 3. rethinking the tradition ii sunday, april...

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