XV. Canadian Commentator Short-Not “Inherently Immortal” CFF2 862

Brief reference must be made to another Canadian scholar —Congregationalist JOHN SHORT, ^{8383) JOHN SHORT, Scottish Congregationalist, trained at the University of Edinburgh and Scottish Theological College. He also has a teacher’s certificate. His pastoral mini” try has included Bath gate, Hamstead (London), Bournemouth, and since 1951, 5t. George’s United church, Toronto. He also served as a chaplain under the YMCA in World War II, and was chairman of the Congregational Union of England and Wales, 1949-1950. He is author of three works and was a contributor to the Interpreter’s Bible (1953).} Of the United Church of Canada. In his “Exposition,” in “The First Epistle to the Corinthians,” he affirms categorically that man is not, according to the New Testament, innately immortal. Note it in setting: CFF2 862.4

“Christian doctrine is not one of immortality but of resurrection. We shall do well to get this point clear. As expounded by the apostle Paul, whom we believe to have entered more deeply into the mind and spirit of his Lord than any other, man’s hope of survival depends not on the inherent immortality of his soul, but an the act of God. His immortality is involved in his resurrection, not his resurrection in his immortality. There is nothing in Paul’s writings nor in the N.T. to suggest that the soul is inherently immortal.” ^{8484) John Short, “The First Epistle to the Corinthians,” vol. 10 of The Interpreter’s Bible (Abingdon Press), p. 253. (Italics suppled.)} CFF2 862.5

Dr. Short then adds that immortality is the gift of God, and is dependent upon the activity and grace of God:
“Everything, so far as life hereafter is concerned, depends on the activity of God as that activity is made available for man through man’s faith. This is precisely what is meant when we emphasize the fact that life hereafter is a specifically religious interest. Immortality is the gift of God’s grace in response to man’s faith. Everything depends on the nature and purpose of God.” ^{8585) Ibid. (Italics supplied.)} CFF2 863.1

Beyond question, emphasis on this basic principle knows no national or denominational boundaries. CFF2 863.2

MAJOR 20TH CENTURY WITNESSES TO CONDITIONALISM—SECTION A CFF2 864

EVIDENCE DISCLOSED BY CHART A-FOR FIRST HALF OF 20TH CENTURY CFF2 865

1. The impetus of the nineteenth century Conditionalist expansion continues unabated in the twentieth, but with increased geographical and numerical spread, out to the ends of the earth. As a consequence, for space reasons we must divide the tabulation of the 137 witnesses of the first six decades
into three sectional charts-designated A, B, and C. 2. The list tabulated in Chart A contains numerous nationally and internationally known names in religious circles, none being surpassed in eminence in their respective fields. The roster begins in Britain, with the highest prelate of the Anglican faith-Dr. William Temple, the Archbishop of Canterbury. His is an impressive lead-off presentation. There is also the testimony of the deans of St. Paul’s and of Chester, and the canon of Birmingham. Similarly a prominent Bible translator, and a number of university professors (Cambridge, Oxford, Edinburgh, Manchester, and Wales), and the principals of two colleges (Mansfield and Wycliffe). There is also a remarkable group statement from an Anglican Commission of fifty. The secretary of the Free Churches Federal Council of Britain is likewise a declared Conditionalist. 3. Scandinavian Lutheran clerics in the northland are similarly outspoken-five bishops (two of Lund, and of Linkoping, Vasteras, and Strangnas)- also pastors, rectors, and professors who broke with the traditional position, which announcement was attended by much publicity. 4. Nor is America one whit behind, with professors in Harvard, Princeton, Boston, Augustana, Union Theological, General Theological, and Lutheran Seminary. There are also deans, editors, and a bishop, and Canadian professors in Queen’s and Trinity. Then there are two German professors (at Gronigan and Tubingen) and a French Eastern Orthodox leader. 5. As to the three basic principles of Conditionalism-the nature of man, the intermediate state, and the punishment of the wicked-48 of the 52 declare, in one form or another, that man is not innately immortal. But he is “immortable,” with immortality a gift bestowed by God. It is conditional, not inherent. It is contingent, not natural, received at the resurrection. Man is subject to death, and is not indestructible. There are no conscious, disembodied souls or spirits that survive. The notion of Innatism comes from pagan, not Biblical, sources. The soul is not indestructible and deathless. That is the composite view. 6. As to the intermediate state, 37 of the 52 hold that man sleeps during the interim of death. He awaits the resurrection, which is his sole hope. They hold that in death there is no consciousness of the passing of time; that in death man is not in Heaven or Hell, but in gravedom; and that the whole man will be raised through the resurrection at the Second Advent. That is the central thought. 7. As to the punishment of the wicked, 24 of the 52 go on record as holding that the incorrigibly wicked will be wholly consumed, become extinct, be eliminated, the life ended, abolished, vanished into nothingness-and thus that there is no Eternal Torment, endless misery, or indefeasible persistence in an ever-agonizing, conscious, everlasting Hell. 8. Conditionalism is thus definitely on the gain among clerics and educators of learning, prominence, and influence. It is not confined to the obscure, the Biblically illiterate, the unknown. Just the reverse. These witnesses are the peers of any of their contemporaries. Conditionalist advocates move in high circles. And when one leaves a written record of his Conditionalist views, in book or periodical, numerous others, though they leave no published record, declare themselves orally. There are, of course, many witnesses of lesser fame. 9. A remarkable increase in Conditionalist literature has marked the years, right up to today. To mention but one organization, and only as to publishing activities, Seventh-day Adventists operate 43 publishing houses and issue 282 periodicals, with book and periodical sales totalling approximately $29,000,000 annually. And all statements in these books and periodicals, bearing on the nature and destiny of man present, without exception, the Conditionalist position. And there are many Conditionalist publishers now found on every continent. 10. In denominational spread there are 17 Anglican, 10 Lutheran, 8 Congregationalist, 4 Methodist, 2 Church of Scotland, as well as Dutch Reformed, Episcopalian, Presbyterian, and Eastern Orthodox champions of Conditionalism covered in Chart A. And nationally, they include British, Scottish, Welsh, Danish, Swedish, German, Swiss, Dutch, French, African, and American and Canadian advocates. Such is the eloquent testimony of the first half of the 20th century. CFF2 865.1