The Conditionalist Faith of Our Fathers, vol. 2

I. Unique and Valuable Collation by Moses Crouse

We introduce the witnesses of this chapter by citing a unique and valuable contribution-a survey of recent writers in this field, made by Dr. MOSES C. CROUSE, ¹ professor of theology and history at the Advent Christian College, Aurora, Illinois. This appears in the form of a well-documented eightypage brochure, Modern Discussions of Man’s Immortality (1960). It is the only other work of its kind with which I am acquainted, assembling the statements of scholars of recent years under convenient and logical chapter groupings. CFF2 993.1

This check list, produced by a competent scholar, who has made a careful, independent investigation, has proved valuable. Though the coverage in this volume is considerably more extensive than Dr. Crouse’s, the findings are, in not a few instances, remarkably similar. This is but natural, inasmuch as the writings of the scholars cited are common property through publication, and thus available to any who take the pains to search them out. (I have also had the advantage of having a number of scholars in England, on the Continent, and in other sections of the world, spotting such book and periodical items for me.) CFF2 994.1

1. GROWING GROUP DENIES BIBLE BASIS FOR INNATISM

Dr. Crouse accurately shows that, despite the common concept of the soul as an innately immortal entity, living on independently after a man dies, there are a growing number of prominent contemporary theologians who now challenge this traditional belief in Innate Immortality. Crouse notes the fact that “the Platonic view of the soul as an undying entity is now widely believed to be a concept foreign to the Holy Scriptures.” ² CFF2 994.2

This meaningful turn of events, Crouse holds, is clearly “related to the revival of Biblical Theology that has taken place since World War I” And with it have come a “renewed interest in and concern for eschatology (the doctrine of the last things).” The shift in viewpoint on the nature and destiny of man was an inevitable result. So this important book was published to “establish the fact that the doctrine of natural immortality is (by this growing group) no longer thought to be grounded in the teachings of the Bible.” ³ CFF2 994.3

2. BIBLE DOES NOT TEACH INHERENT IMMORTALITY

The citations assembled have been gathered into progressively arranged chapters, “somewhat akin to the development of the general study of eschatology.” Not all men cited are out-and-out Conditionalists, though some are. But their “primary affirmation” is that “the Bible does not teach that man is by nature an immortal being.” ⁴ That is a basic Conditionalist contention, though in negative form. The scope of the Crouse brochure may be seen by scanning the first twelve chapter headings, with supporting testimony from scholars:
“1. Mortal Man-Immortal God.”
“2. Immortality, a Gift.”
“3. Man Is Mortal.”
“4. Man, a Unified Organism.”
“5. The Whole Man Dies.”
“6. Death as Sleep.”
“7. Resurrection, Not Immortality.”
“8. The Resurrection of the Body A Spiritual Body Guarantor of Personal Identity A Whole Man.”
“9. Resurrection, Parousia, and judgment.”
“10. Resurrection to Life.”
“11. Man’s Ultimate Destiny Is It Eternal Torment? Is It Universalism? Is It Conditionalism? A Rationalist Approach A Theological Approach A Scriptural Approach Destruction Criticism of Conditionalism.”
“12. The Consummation.” ⁵ CFF2 994.4

3. WIDE DENOMINATIONAL AND GEOGRAPHICAL SPREAD

Scanning the sweep of the Crouse assemblage and the caliber of the witnesses presented, one sees that this stirring is largely among recognized scholars, often with national and even international fame. There is also wide denominational and geographical spread. For example, as to man’s mortality, Crouse quotes, in chapter one, from the Anglican scholar Dr. F. J. Taylor, of William Temple College, Hawarden, England; and Dutch theologian Hendrik Kraemer, director of the Ecumenical Institute of Bossey, Switzerland. CFF2 995.1

On “Immortality, a Gift” (chapter two), Crouse cites Prof. Reinhold N iebuhr (Evangelical and Reformed), of Union Theological Seminary; and Lutheran Church bishops Gustaf Aulén and Anders Nygren, of Sweden; Methodist Harold Roberts, professor of systematic theology and philosophy of religion of the University of London; Baptist Dr. Harold H. Rowley, professor emeritus of Hebrew language and literature at the University of Manchester; Episcopal bishop James A. Pike, of California; Methodist dean Clarence T. Craig, of Drew Theological Seminary; as well as Evangelical and Reformed chaplain Dr. Paul E. Irion; and Methodist Dr. Paul Ramsey, professor of Christian ethics at Princeton University. CFF2 996.1

On “The Whole Man Dies” (chapter five), excerpts are drawn from Methodist Prof. Edmund Perry, chairman of the department of history of religions, Northwestern University; Anglican Alec R. Vidler, canon of St. George’s Chapel, Windsor; and Prof. Paul Tillich, professor of philosophic theology, Union Theological Seminary and Harvard University. CFF2 996.2

4. GALAXY OF ILLUSTRIOUS NAMES CITED

On “Death as Sleep” (chapter six) Crouse draws upon Presbyterian Prof. T. W. Manson, of Manchester University; Lutheran Dr. Ethelbert Stauffer, professor of New Testament at the University of Erlangen, Germany; and professor of Biblical criticism, Dr. William Manson, of the University of Edinburgh, Scotland. On “Resurrection, Not Immortality” (chapter seven) Crouse drafts on Methodist superintendent D. T. Niles, of Ceylon; again on Lutheran Prof. Ethelbert Stauffer, of Erlangen; and Congregationalist Prof. C. H. Dodd, of the universities of Manchester and Cambridge; and Canadian John Short. CFF2 996.3

On the “Resurrection of the Body” (chapter eight) versus the immortality of the soul, Crouse brings on the witness of Methodist dean and professor of Biblical theology, Bernhard W. Anderson, of Drew Theological Seminary; and archeologist Dr. G. Ernest Wright, professor of Old Testament at McCormick Theological Seminary and Harvard; along with Canon Vidler, of Windsor, and Lutheran Eric H. Wahlstrom, of Augustana Theological Seminary; Prof. Christopher R. North, dean of the faculty of theology of the College of North Wales; and Dr. J. A. T. Robinson, dean of Clare College, Cambridge; and Presbyterian William C. Robinson, professor of ecclesiastical history, Columbia Theological Seminary, of Decatur, Georgia. CFF2 996.4

5. REMARKABLE RANGE OF SCHOLARSHIP REPRESENTED

To these are added Oxford professor of divinity, H. R. Goudge; Disciples of Christ Dr. William Robinson, professor at Butler University; chaplain David H. Read, of the University of Edinburgh; German Lutheran Prof. Karl Heim; and the celebrated Dr. Oscar Cullmann, professor of New Testament exegesis at the University of Basel and the Sorbonne; along with Lutheran Dr. T. A. Kantonen, professor of systematic theology at Hamma Divinity School. And on “Man’s Ultimate Destiny” (chapter eleven) draft is again made on Lutheran Dr. Kantonen; on Methodist dean A. C. Knudson, of Boston University; Quaker Dr. D. Elton Trueblood, professor of philosophy at Earlham College; and canon of Birmingham Cathedral, H. D. A. Major. A real contribution to knowledge of the field has therefore been made by this collation. CFF2 997.1

6. GREEK ORIGIN OF INNATISM WIDELY PERCEIVED

In his concluding chapter Dr. Crouse sums up his investigation by stating that CFF2 997.2

“modern Christianity has significantly faced up to the fact that one of the tenets of orthodoxy is not a Biblical doctrine but rather is rooted in Greek philosophy. In attempting to establish this point the author has quoted from many different branches of the Christian Church, though not all. The very conservative wing of the Church has not been able to see non-Biblical elements in their teachings about man and his destiny.” ⁶ CFF2 997.3

7. GROUND SWELL OF REVOLT UNDER WAY

Noting “that there always has been a significant number of thinkers who have believed that eternal life is mediated to mortal men only through the grace of God,” Crouse refers to a distinct current— CFF2 997.4

“ground swell of opinion rising up to proclaim that the Biblical doctrine is concerned with the resurrection, through God’s merciful purpose, and not with some theory of immortality grounded in man’s nature.” ⁷ CFF2 998.1

He rightly contends that “God’s truth is not validated by a majority vote of the populace, or of the scholars.” He sagely says: “Truth is not more true because a larger number proclaim it than when it is held only by a few, or even when it is lost for a time in oblivion.” ⁸ CFF2 998.2

But such testimony does establish the fact that Conditionalism is not to be associated with lack of Biblical scholarship and intellectual training, and not to be castigated as a heresyfor many of Christendom’s most widely esteemed orthodox scholars so hold. It is not the penchant of the naive and the incompetent. That charge is laid low for all time. CFF2 998.3

8. RESURGENCE OF BIBLE STUDY BRINGS CORRECTIVE SWING

It was following World War I that there came a “resurgence of Bible study in Europe, England, and finally around the world.” Crouse then makes this observation:
“With this renewed emphasis upon Biblical Theology (particularly in contrast to the philosophically grounded theology of the liberal tradition) came a sharp reaction against many of the presuppositions of the liberalism of that day.” ⁹ CFF2 998.4

Following a recognition that “the Bible should be interpreted in terms of its own claim of being a revelation of the living God,” came the widespread conviction- CFF2 998.5

“that it should be interpreted not through the categories of Hellenistic thought, but that Biblical proclamations be seen as developing from the thought-forms of the Hebrew-Jewish traditions.” ¹⁰ CFF2 998.6

So, along with this revolution in thought has come “a reexamination of many Scriptures that have been considered closely akin to Hellenistic thought.” ¹¹ One of the results has been that insistence on the “eternal torment of the wicked” has been “greatly curtailed.” The tendency of some has, of course, been to swing to the opposite extreme of Universalism. But a far larger number have come to adopt staunch Conditionalist convictions-that of the ultimate and utter destruction of the impenitently wicked. Such is the valuable contribution of Moses Crouse. CFF2 998.7