VI. Handsworth’s Strawson-Eternal Life a Gift, Not Inherent

Brief mention should be made here of WILLIAM STRAWSON, ^{9494) WILLIAM STRAWSON, Methodist, was trained at Richmond College, University of London, and University of Cambridge. He then served as minister in several churches in London, and chaplain in the Royal Air Force. He is presently on the faculty of theology at Handsworth College, Birmingham (1955-).} of the theology department of the Methodist Handsworth College of Birmingham, England, in his Jesus and the Future Life. First given as the Fernley-Hartley Lectures for 1959, they were at once put into book form. Fleeting glances must suffice. Note his terse expressions such as, “Man calls it death—but from the divine point of view it is a sleep,” and, “it is a sleep from which God will awaken the dead in His own time.” ^{9595) William Strawson, Jesus and the Future Life, p. 84.} Again, the term “gehenna” became “associated with the idea of destruction, both by worms and by fire.” ^{9696) Ibid., p. 143.} And, “everlasting fire” is “fire which lasts as long as matters.” ^{9797) Ibid., p. 151.}CFF2 953.6

1. GIFT OF LIFE AND DESTRUCTION OF LOST

Contrasting the “destruction of the lost” and the “gift of eternal life to the saved,” Strawson remarks: “If man is not naturally immortal, but can receive from God the gift of eternal life, the question of the refusal of that gift must arise.” ^{9898) Ibid., p. 155.} Again, noting Cullmann’s clear distinction between Greek Innate Immortality and the New Testament resurrection, Strawson adds: “The typically Greek content of the idea of immortality as a quality inherent in the human soul, was not influential among the Jews.” ^{9999) Ibid., p. 210.}CFF2 954.1

2. FATE AT DEATH “UNCHANGEABLE AND FINAL.”

Turning to the main point of the Parable of the Rich Man and Lazarus, he states that “the division among men made at death” is “an unchangeable and final division.” ^{100100) Ibid., p. 211.} He then observes: “This incidentally removes any possibility that ‘Abraham’s bosom’ is a description of an intermediate state.” ^{101101) Ibid.} The second point Strawson makes is: “Our Lord’s use of the traditional material is that no external or undeniable proof of the fact of life after death can be found or expected.” ^{102102) Ibid.}CFF2 954.2

3. SINNER PERISHES BECAUSE WITHOUT INNATE LIFE

Returning to the fate of the lost, Strawson says: “The chief emphasis is upon the idea of extinction, rather than everlasting punishment.” Also: “The sovereignty of God can be expressed in the extinction of life just as much as in its origin.” ^{103103) Ibid.,. 225. (Italics supplied.)}CFF2 954.3

In this connection Strawson remarks, “If he is lost man’s destiny depends on his own choice.” Then he adds:CFF2 955.1

“Also arising out of this view that God offers to man the gift of eternal life is the implication that if a man refuses the gift, he has no life in himself and must perish.” ^{104104) Ibid. Italics supplied.)}CFF2 955.2

4. FUTURE LIFE NOT INEVITABLE POSSESSION

Next comes an important statement concerning God’s gift of eternal life:
“It is clear from the teaching of Jesus that the future life is not regarded as the inevitable possession of everyone. Throughout our Lord’s teaching there is a continual emphasis upon the urgent need to meet the conditions which God requires for entry into eternal life....CFF2 955.3

“The teaching of Jesus clearly envisages the possibility that some will remain outside. But our Lord’s chief energies were directed to persuading his hearers to fulfil the conditions laid upon them so that they may have God’s gift of eternal life.” ^{105105) Ibid., p. 226. (Italics supplied.)}CFF2 955.4

In his summary Strawson insists that “the future life depends upon belief in God,” and then states: “Man’s future destiny does not depend on himself, his needs or qualities, but upon God.” ^{106106) Ibid., p. 227.} It is thus that man can rise to everlasting life.CFF2 955.5