The Conditionalist Faith of Our Fathers, vol. 2

III. Hudson-Lifts Conditionalism to Scholarly Level of Discussion

We come now to the most important and scholarly American Conditionalist voice of the century-that of Prof. CHARLES FREDERICK HUDSON (1821-1867), as he was always known. He was graduated with honors from Western Reserve College of Cincinnati, then from Lane Seminary in 1847, where he acquired a taste for contemporary Old World literature. ³¹ During a short but successful pastorate at the Congregational church of Sycamore, Ohio, he became interested in the Biblical teaching on the nature and destiny of man-eternal death for the wicked, instead of endless misery, and immortal life only for the righteous. It was the silence of Scripture on Innate Immortality that first aroused his curiosity and drove him to intense study. (Pictured on page 470.) CFF2 479.1

1. ADOPTION OF CONDITIONALISM BRINGS LOSS OF PASTORATE

Hudson’s espousal of Conditionalism while in Sycamore as the result of his extensive study, and his stand against Eternal Torment, together with a sermon preached on “The True Doctrine of the Divine Penalty,” and the “End of Evil,” soon led to his dismissal from the Sycamore Congregational church. For a time he was forced to preach wherever doors opened, irrespective of denominational lines. He also served as professor of languages at Central College, New York, a post for which he was well equipped, for he was recognized as an able scholar and thinker. CFF2 479.2

Thus freed for more concentrated study, he devoted ten whole years to the painstaking, critical searching of the Scripture evidence on this vital subject, along with the history of scholarly opinion, through the centuries, on the nature and destiny of man. ³² This extended research led him to certain irrevocable conclusions, and gave him, he believed, a sure basis for a sound faith thereon. He was a conscientious and indefatigable student, and emerged as one of the most skilled advocates of Conditionalism in North America in his generation. CFF2 479.3

Opponents of Hudson had thought that the loss of his pastoral position would silence him, but they found that it had the opposite effect. It only drove him to further independent study. For two years he traveled widely, visiting libraries and consulting with other scholars. At the close of this period he reported that fifty clergymen of various faiths had become convinced of Conditionalism. CFF2 480.1

2. SCHOLARLY WORKS FORCE RESPECTFUL HEARING

Hudson was competent in research, accurate in expression, and able in controversy. His great burden was to get people to think. He was convinced that Conditionalist truth, crushed to earth, would rise again. He felt a compulsion to help bring this about. Hudson’s extensive research resulted in the publication of three books: his masterful 480-page work, Debt and Grace, as Related to the Doctrine of a Future Life, issued in 1857; ³³ Human Destiny: a Critique on Universalism, 1862; and Christ Our Life, in 1867. Debt and Grace was widely noted in the contemporary press, and was recognized even by its critics as a thoroughly scholarly work, bearing the stamp of meticulous research and solid, logical thinking. Many, of course, considered it “heretical.” But while invoking hostility it nevertheless challenged asmiration. And it appeared at the very time of growing reaction against the rising tide of the Universalist teachings. CFF2 480.2

After Hudson entered the arena of debate, derisive tongues that had castigated the proponents of Conditionalism as “ignorant” and “unlearned” were forced to pause and pay attention to his thesis. Not only was the question given fresh impetus, but it was now lifted to a high level of consideration and discussion. His were powerful strokes in behalf of Life Only in Christ, coming at the right time. Dr. Petavel, scholar of Switzerland, called Debt and Grace a “precious arsenal.” Dr. Huntington called it the “classic authority.” CFF2 480.3

3. BELIEVED HIMSELF CALLED TO ALLOTTED TASK

Behind his writing was the deep conviction that this was light from the Word, and must be made known to men. He sought to be a torch in the night, through which light might be shed abroad. Hudson believed profoundly that he had an allotted task. Driven, as noted, from his pulpit at the outset, and disavowed by his earlier denominational associates for teaching what they termed this “heresy,” he soon came to be recognized as a master workman and skilled polemicist, effectively upholding an unpopular belief. Many who in their hearts believed the same but had remained silent confessed their acceptance to him. Many others were inspired to take an open stand. CFF2 481.1

Perhaps Hudson’s best-known work was Human Destiny: a Critique on Universalism, in 1862. But his major scholastic contribution was his Critical Greek Concordance, ³⁴ which ran through seven editions, and was considered a monument to contemporary Christian scholarship. And it buttressed Conditionalism. CFF2 481.2

In his public discussions Hudson proved himself to be a penetrating thinker, a forceful advocate, and a stalwart controversialist. In him the Christian philosopher, the lettered divine, and the skilled polemicist met their match. He could not be answered by a sneer or confuted by sophistries. He was a worthy opponent, for his were keen and scholarly arguments, based on deep research. His learning and logic sobered the scholarly as he exposed false philosophy and theological error. And his fairness of statement won highest praise from learned opponents as he dealt with tremendous themes that vindicated the mercy, justice, and government of God. Slowly but steadily he won friends and adherents for Conditionalism among the clergy. CFF2 481.3

4. PENETRATES TO HEART OF ISSUE

Hudson penetrated to the heart of the issue at the very outset of his Debt and Grace. Note it:
“Is man’s immortality contingent, or absolute? Was man created strictly immortal, or as a candidate for immortality? Is this his destiny, or his privilege? Is it the stamp of his very being, or is it the sign of his maturity? Is it the retribution, either of holiness or of sin, or is it the gift of divine favor? Is it of law, in the economy either of natural or moral government? or is it of grace, and never to be charged as debt, though the offered boon should be refused and come to naught?” ³⁵ CFF2 482.1

That compasses the issue. CFF2 482.2