VIII. Baker—Man Not Inherently Immortal; Wicked Will Perish CFF2 535

Another voice was that of Princeton-trained LEWIS CARTER BAKER (1831-1915), editor and author. Ordained in 1860, he became pastor of the Presbyterian church of Camden, New Jersey. From 1885 to 1892 he was editor of Words of Reconciliation, wherein he frequently set forth his views on the immortality question. He also authored The Mystery of Creation and of Man (2nd ed., 1884). In 1888, while still editor, he was brought to trial for his views on “the unseen spiritual world,” and was allowed to withdraw from the Presbytery. ^{8383) Minutes of West Jersey Presbytery, April 18, 1888, pp. 78-80.} Then in 1895 he entered the ministry of the Protestant Episcopal Church, serving two Philadelphia congregations. And from 1901 to 1912 he was chaplain of Christ Church Hospital, Philadelphia. (Pictured on page 520.) CFF2 535.5

1. MAN “NOT INHERENTLY IMMORTAL.” CFF2 535

It was while he was editor of Words of Reconciliation that Baker contributed chapter six to the Symposium in That Unknown Country. In an epitome at the head of the chapter his fuller statement is condensed into these succinct sentences:
“Man not Inherently Immortal, but a Future Life secured for all through Resurrection from the Dead.—... Endless Torment not one of the Alternative States of Future Existence Announced by Christ.—The Soul Perishable as well as the Body, and Torment Can Continue only during such Process of Destruction.” ^{8484) L. C. Baker, “The Solvent Principle.—Resurrection, as the Recovery of Man from that Death—State which is the Wages of Sin, has Always a Redemptive Value,” in That Unknown Country, p. 133.} CFF2 535.6

2. ETERNAL LIFE FOR SAINTS; TOTAL DESTRUCTION FOR SINNERS CFF2 536

Concerning the Conditionalist position, he writes:
“Man, the sinner, is a perishable creature and can receive eternal life only as the gift of God through Jesus Christ. It shows how a destruction of body and, after bodily death, of soul, awaits him, unless the soul be saved in Christ.” ^{8585) Ibid., p. 146.} CFF2 536.1

3. DESTRUCTION INVOLVES DISSOLUTION OF ELEMENTS CFF2 536

In his Mystery of Creation Baker took a positive stand against the Eternal Torment theory. Thus:
“The punishment of sin is to suffer destruction in this abyss of creation’s fire; the dissolution of the elements out of which we have been built up into this highest form of created life. It is to sink back out of this realm of life and light into utter darkness and chaos.” ^{8686) “I Baker, The Mystery of Creation and of Man, p. 176.} CFF2 536.2

4. THREE CONFLICTING SCHOOLS; ONE IS RIGHT CFF2 536

In harmony with others, Baker lists three conflicting positions held on the fate of the wicked-only one of which can be true:
“1. Restorationism, or the doctrine that all men, after adequate punishment, will obtain eternal life and happiness.
“2. The doctrine of conditional immortality, which affirms that wicked men, failing of eternal life, will be eternally destroyed.
“3. The doctrine of eternal conscious misery, an endless torment.” ^{8787) Ibid., pp. 181, 182.} CFF2 536.3

Baker held to the second, or Conditionalist, position. A growing company held to the same. CFF2 536.4

MAJOR 19TH CENTURY WITNESSES TO CONDITIONALISM—SECTION B CFF2 537

SIGNIFICANCE OF EVIDENCE REVEALED BY CHART B

1. In 1877 a fresh revolt began against Eternal-Torment that made a worldwide impact, and resulted in a widespread restudy of the issue in Britain, the Continent, America, and beyond, and setting off a chain of developments.

2. Dean Farrar’s epochal Westminster Abbey sermons, in November, 1877, marked a turning point in the consideration of Conditionalism, forcing it to the fore as the center of controversy, investigation, and pulpit discussion, not only in England but out to the ends of the earth, more so than upon any single previous occasion.

3. This resulted in a succession of symposiums-newspaper, periodical, and book-both in Britain and in America, bringing the conflicting positions before multitudes for scrutiny and evaluation. The periodicals were the Homiletic Monthly, Christian World, and Contemporary Review in Britain, and the North American Review, Christian Union, and Homiletic Monthly in the United States. Two of the leading book symposiums were The Life Everlasting (twenty-one contributors), and That Unknown Country (fifty-two participants, pro and con).

4. One abiding result was the formation of a Conditional Immortality Association in Britain-an intradenominational organization, with an official organ (The Bible Standard), and having annual and then semiannual conferences, with noted participants, printed reports, and exerting a marked influence.

5. A large group of able men of all persuasions-not only theologians, but teachers, scientists, historians, physicians, editors, Bible translators, and missionaries, not to mention bishops and deans-affirmed their acceptance of Conditionalism and commanded respect because of their erudition, accomplishments, and prominence.

6. Nevertheless, the awakened interest resulted in a wave of repression and ostracism in some sections, extending out to many lands-not only in Britain and Scotland but in Belgium, South Africa, Japan, China, and the United States-bringing the issue before multitudes from yet another angle.

7. Five additional Conditionalist periodicals in Britain and America-The Messenger, Bible Echo, Rainbow, Bible Standard, and The Faith-provided the medium for contacting large groups of readers.

8. The production of a remarkable pamphlet literature (The Faith Library) with 128 separate items-comprising special contributions, addresses, reprints of choice book chapters or periodical articles, discussions, and research findings-provided choice inexpensive literature for wide distribution.

9. Various publishers arose who continued to give wings to new books, periodicals, pamphlets, and tracts in different lands, but chiefly in Britain and America.

10. Two American writers produced books of exceptional merit-Prof. Charles F. Hudson and Rev. John H. Pettingell—comparable to the writings of Constable in Britain, and lifting the level of Conditionalist scholarship and appeal in North America.

11. Noted American names likewise appear on the Conditionalist roster-like Dr. Lyman Abbott and world-known author Harriet Beecher Stowe. And famous preachers now back the Conditionalist position in a spreading revolt against the dogma of Eternal Torment.

Technical Aspects of This Period

The denominational spread in this time section (B) is more diversified-nine Anglican (or Episcopal), nine Congregational, seven Independent or Non-Conformist, four Presbyterian, two Methodist (or Wesleyan), and one each of Disciple, Waldensian, and Advent Christian.

In geographical distribution there was also a marked shift. While nineteen were in Britain, fourteen were now in America, with the rest spread over Italy, South Africa, New Zealand, Canada, Jamaica, Japan, and China.

And as to positions or vocations of these spokesmen, there were one bishop, one dean, a general superintendent, twelve university, seminary, or college professors, twelve pastors or rectors, six editors, four physicians, and four missionaries, as well as a Bible translator, an evangelist, a lawyer, a scientist, prominent laymen, and military men-and all of them authors. These take up the cudgels, producing books of merit as well as unnumbered periodical articles.