The Conditionalist Faith of Our Fathers, vol. 1

III. Three Supporting Citations Break Down Under Scrutiny

1. RECOURSE TO WEAK ARGUMENTS AN UNWORTHY PROCEDURE

It is regrettable to see how, when bereft of strong, clear, positive statements from the Word declaring Innate Immortality for all men—and deprived of clear-cut assurances of persisting, conscious existence of the soul (or spirit) following the crisis called “death”—how many Immortal-Soulists grasp at certain hazy, disputed passages, parables, and figurative statements to sustain their views. CFF1 168.5

Such a procedure would almost appear to be an act of desperation that would be disdained as unworthy under virtually all other circumstances. Recourse to such doubtful evidence would seem to indicate an inherent weakness of their case. A dubious assortment of such props does not provide a trustworthy platform for a fundamental belief. It will not bear much weight or strain, and cannot endure close scrutiny. Nevertheless, draft upon such is frequently made. CFF1 169.1

We must not close this Old Testament survey without examining, briefly, a few such citations and contentions that are commonly invoked. Then we will look into the inevitable Saul and the witch of Endor episode—always brought forward from Old Testament annals as primary testimony. CFF1 169.2

Without direct proof of Innate Immortality, recourse is often had to indirect supports—some of them of rather strange character. Curious Old Testament citations are claimed by certain believers in the immortality of the soul to support the postulate of disembodied life after death. First, there is the case of the prophet Jonah in she’ol, in the belly of the great fish (Jonah 2). Second, there is Isaiah’s parabolic taunting ode on the king of Babylon in she’ol (Isaiah 14:4-11). And third, there are the parabolic dirges by Ezekiel on the fate of Pharaoh and other monarchs, likewise in she’ol (Ezekiel 31; 32). These will suffice. CFF1 169.3

2. JONAH NOT DEAD: SO CASE IS DISMISSED

As to the first episode, it can be dismissed with a couple of paragraphs—for the simple reason that Jonah was not dead, but living and conscious while in the “she’ol,” or grave as it were, of the fish’s belly. Consequently this dramatic episode can have no bearing on the question of consciousness in death. Jonah’s recorded prayer, offered while in the belly of the fish, was this: “I cried by reason of mine affliction unto the Lord, and he heard me; out of the belly of hell [she’ol; or margin, “the grave”] cried I, and thou heardest my voice” (Jonah 2:2). CFF1 169.4

But to draw from this graphic narrative of life in extremity any valid conclusion as to man’s continuing consciousness in death is reasoning from a totally false premise. The recital is not dealing with death. The case must consequently be dismissed forthwith, as the contention breaks down before it starts. CFF1 170.1