Conditionalism is a theological belief related to the nature of human immortality and the final state of the wicked. It asserts that eternal life is a gift from God granted only to those who are saved through faith in Jesus Christ, while the wicked, after judgment, will ultimately cease to exist rather than suffer eternally in hell. This view stands in contrast to the more traditional doctrine of eternal conscious torment, where the wicked are believed to suffer eternally in hell.
Historical Context
Early Church Views
The doctrine of conditionalism, also known as conditional immortality, has roots in early Christian thought, though it was not the dominant view among the early Church Fathers. Early Christian writers such as Ignatius of Antioch and Justin Martyr expressed beliefs that hinted at the idea that immortality is not inherent to all souls but is a gift granted by God to the righteous.
- Ignatius of Antioch (c. 35-108 AD): In his epistles, Ignatius referred to immortality as something that believers in Christ would attain, suggesting that it was not a natural possession of all humanity.
- Justin Martyr (c. 100-165 AD): Justin also suggested that immortality was a gift bestowed upon the righteous, rather than an inherent quality of the human soul.
Development Through Church History
Over the centuries, the dominant view in Christian theology became the belief in the inherent immortality of the soul, coupled with the doctrine of eternal conscious torment for the wicked. This view was strongly influenced by the writings of Augustine of Hippo (354-430 AD), who argued that the wicked would suffer eternal punishment in hell.
However, the doctrine of conditionalism has persisted throughout church history, often held by minority groups and theologians. In the 19th and 20th centuries, it gained renewed interest and support, particularly among some Protestant groups.
- 19th Century: During the 19th century, the doctrine of conditional immortality was revived by figures such as Edward White and Henry Constable, who argued against the traditional view of eternal torment and promoted the idea that only the saved would be granted immortality.
- 20th Century: The doctrine was further popularized by theologians like John Stott, who considered the idea of eternal conscious torment to be incompatible with the character of a loving God. Stott’s influence brought greater attention to conditionalism within evangelical circles.
Biblical References
Scriptural Support for Conditionalism
Proponents of conditionalism base their belief on several key passages in the Bible that they interpret as supporting the idea that eternal life is conditional upon faith in Christ, and that the wicked will ultimately be destroyed rather than eternally tormented.
- Romans 6:23 (KJV):
“For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.”
NIV:
“For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.”
Conditionalists argue that this verse clearly distinguishes between the fate of the righteous and the wicked. The “wages of sin” is death, not eternal life in torment, while eternal life is presented as a gift, implying that it is not something inherently possessed by all.
- John 3:16 (KJV):
“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.”
NIV:
“For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.”
The contrast between “perish” and “everlasting life” is seen by conditionalists as indicative of two distinct outcomes: life for the righteous and destruction (perishing) for the wicked.
- Matthew 10:28 (KJV):
“And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.”
NIV:
“Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell.”
This verse is often cited by conditionalists to support the idea that the final punishment of the wicked involves the destruction of both body and soul, rather than eternal suffering.
- 2 Thessalonians 1:9 (KJV):
“Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.”
NIV:
“They will be punished with everlasting destruction and shut out from the presence of the Lord and from the glory of his might.”
The phrase “everlasting destruction” is interpreted by conditionalists as indicating that the punishment of the wicked is final and irreversible, resulting in their complete annihilation.
Traditional Counterarguments
Traditionalists, who hold to the doctrine of eternal conscious torment, often cite passages that speak of the eternal nature of the punishment for the wicked, interpreting these as supporting the idea of unending suffering.
- Matthew 25:46 (KJV):
“And these shall go away into everlasting punishment: but the righteous into life eternal.”
NIV:
“Then they will go away to eternal punishment, but the righteous to eternal life.”
Traditionalists argue that the parallel between “eternal punishment” and “eternal life” indicates that both destinies are of the same duration—everlasting.
- Revelation 14:11 (KJV):
“And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.”
NIV:
“And the smoke of their torment will rise for ever and ever. There will be no rest day or night for those who worship the beast and its image, or for anyone who receives the mark of its name.”
This verse is often cited as evidence that the suffering of the wicked is eternal, with “no rest day or night.”
Theological Significance
The Nature of God and Justice
Conditionalism is often embraced by those who struggle with the idea of eternal conscious torment as being incompatible with the nature of a loving and just God. Proponents argue that conditionalism better reflects the biblical portrayal of God’s justice, where the punishment fits the crime, and that eternal torment for finite sins would be disproportionate and unjust.
- Ezekiel 18:32 (KJV):
“For I have no pleasure in the death of him that dieth, saith the Lord God: wherefore turn yourselves, and live ye.”
NIV:
“For I take no pleasure in the death of anyone, declares the Sovereign Lord. Repent and live!”
Conditionalists argue that God’s desire is for life, not unending punishment, and that the final destruction of the wicked is a just and merciful resolution to the problem of sin.
The Gift of Immortality
Conditionalism emphasizes that immortality is not an inherent human trait but a gift given by God to those who are in Christ. This view challenges the traditional belief in the inherent immortality of the soul, which has often been assumed in Christian theology.
- 1 Timothy 6:15-16 (KJV):
“Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords; Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.”
NIV:
“Which God will bring about in his own time—God, the blessed and only Ruler, the King of kings and Lord of lords, who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To him be honor and might forever. Amen.”
This passage emphasizes that God alone possesses immortality, suggesting that it is not something naturally possessed by all humans, but rather something conferred by God.
Practical Implications for Worship and Life
Evangelism and Discipleship
The doctrine of conditionalism can impact the way Christians approach evangelism and discipleship. If eternal life is conditional upon faith in Christ, and the alternative is complete destruction rather than eternal torment, this can shape the urgency and message of evangelistic efforts. It may also influence the way Christians present the nature of God’s justice and mercy.
- 2 Peter 3:9 (KJV):
“The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.”
NIV:
“The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance.”
This verse highlights God’s desire for repentance and life, which conditionalists argue is more consistent with a final judgment that results in destruction rather than eternal suffering.
Comfort and Hope
For some believers, the doctrine of conditionalism offers comfort, particularly when contemplating the fate of the lost. The idea that the wicked will ultimately be destroyed rather than tormented eternally can provide a sense of closure and hope in the justice and mercy of God.
- Revelation 21:4 (KJV):
“And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.”
NIV:
“He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away.”
The promise of a new creation where death and pain are no more is seen by conditionalists as consistent with the belief that the wicked will ultimately cease to exist, allowing for the complete renewal of creation.
Broader Thematic Connections
The Resurrection and Judgment
Conditionalism is closely related to the doctrines of the resurrection and final judgment. Conditionalists affirm the resurrection of both the righteous and the wicked, but they believe that after the judgment, the wicked will be annihilated rather than eternally tormented.
- John 5:28-29 (KJV):
“Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.”
NIV:
“Do not be amazed at this, for a time is coming when all who are in their graves will hear his voice and come out—those who have done what is good will rise to live, and those who have done what is evil will rise to be condemned.”
This passage speaks to the resurrection of both the righteous and the wicked, but conditionalists argue that the “resurrection of damnation” leads to ultimate destruction rather than eternal conscious torment.
The Character of God
Conditionalism also connects with broader themes about the character of God, particularly His justice, mercy, and love. Conditionalists often argue that their view better aligns with the biblical portrayal of a God who is just and merciful, who does not delight in the suffering of the wicked but rather desires their repentance and restoration.
- Micah 6:8 (KJV):
“He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?”
NIV:
“He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God.”
Conditionalists see this call to justice and mercy as reflective of God’s own character, arguing that a final judgment that leads to annihilation rather than eternal torment is more consistent with this portrayal.
Legacy and Influence in Christian Doctrine
Conditionalism remains a minority view within Christian theology, but it has gained a significant following, particularly among those who find the traditional doctrine of eternal conscious torment difficult to reconcile with the character of God as revealed in Scripture. It has influenced various streams of evangelical thought and continues to be a topic of debate within Christian circles.
Conservative Reflection on Conditionalism
From a conservative theological perspective, conditionalism is often viewed with caution or skepticism, particularly because it challenges the traditional doctrine of eternal conscious torment. However, some conservative theologians have acknowledged the biblical and theological arguments in favor of conditionalism and have called for a respectful and thoughtful engagement with the doctrine.
Final Thoughts on God’s Love and Jesus
Ultimately, the debate over conditionalism centers on the nature of God’s love, justice, and the salvation offered through Jesus Christ. Regardless of one’s view on the final state of the wicked, the gospel message remains central: that through Jesus, God offers eternal life to all who believe, and that this life is a gift of grace, made possible by the sacrificial love of Christ.
- John 11:25-26 (KJV):
“Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die. Believest thou this?”
NIV:
“Jesus said to her, ‘I am the resurrection and the life. The one who believes in me will live, even though they die; and whoever lives by believing in me will never die. Do you believe this?'”
This declaration by Jesus encapsulates the hope of eternal life that is central to the Christian faith, a hope that conditionalists believe is reserved for those who are in Christ, with the alternative being the ultimate and irreversible destruction of the wicked.