We must not omit JAMES H. WHITMORE (1838-), who was a graduate of Albany Law School, but “exchanged Blackstone and Kent for Paul and John,” leaving the bar for the pulpit. He was won to the Conditionalist faith by reading Hudson, Hastings, Grew, and Blain on the immortality question. Each chapter of his carefully documented book, The Doctrine of Immortality (1870), is concluded with a point-by-point summary of the argument presented. His legal training and his logical thought processes are here evident. He writes from Michigan. CFF2 659.1
The outline followed has now become almost a standard pattern. Since the facts are the same, the major outline is naturally similar. The scope, and consequently the conclusions, approximate those of many predecessors on both sides of the Atlantic. He traces the historical beginnings of Immortal-Soulism from Egypt into Greek Platonic philosophy. Then comes the deflection of Jewish belief, accomplished through Platonism. Next, the early Christian Church split into three conflicting schools, followed by the bleak medieval period. Finally, the Reformation and post-Reformation partial revival of Conditionalism, by some, is parried by the countering Calvinist and Helvetic reactions. CFF2 659.2
The argument from reason, with logical syllogisms, is particularly forceful. But the basic argument is from Scripture, with Creationism and the Adamic penalty-and mortality, life and death, and the intermediate state. The vital Greek terms concerned are noted. And all are carefully documented. Whitmore closes his treatise with the Christian doctrine of redemption and the resurrection as the gospel of hope. CFF2 659.3
His list of authorities includes such standard names as Blackburne, Carmichael, Courtenay, Dodwell, Hall, Ham, Kennicott, Locke, Luther, Moncrieff, Parkhurst, Taylor, Tillotson, Tyndale, Vinet, Warburton, Watson, Watts, Whately, and White. It is a creditable array, and constitutes a valuable contribution. CFF2 660.1