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Saturday, November 4, 2017

2 pages of early conditionalists

As far as we have been able to determine, Athenagoras was
the very first Christian writer to teach the doctrine of Natural Immortality -- some 75 years after the death of the Apostle John!
77
Considering his background (before his conversion), it would seem appropriate
to conclude that the doctrine of the natural immortality of the soul was literally “imported” intoChristianity from Platonism, rather than being any part of ancient Christian theology, as the doctrine of Conditional Immortality evidently was.” Page 52 of this document

And, “souls and spirits... endure as long as God wills that they should have an existence and
continuance” since “life does not arise from us, no
r from our own nature; but it is bestowed
according to the grace of God. And therefore he who
shall preserve the life bestowed upon him,
and give thanks to Him who imparted it, shall
receive
also length of days forever and ever. But
he who shall reject it, and prove himself ungrateful to his Maker, inasmuch as he has been
created, and has not recognized Him who bestowed [the gift upon him], deprives himself of [the
privilege of] continuance forever and ever” (2 Heresies
34:3).
85
This is a pretty clear statement of
the conditional nature of human immortality. “ Page 54 of the same document quoting IRENAEUS OF LYONS

Thus, both in Eusebius’
history, and in Origen’s own writings, there is preserved a record of the fact that in the middle of
the third century AD, both Natural Immortality and
Conditional Immortality were being taught in
Christian churches, and there was an active, ongoing debate between the proponents of the two positions” Page 69 same document. So this has been an ongoing debate and it is those who side on the soul being inherently immortal who are the new kids on the block. Those who believed that immortality is a gift conferred by God who alone is immortal were the orthodox, and this other belief in immortal souls and eternal conscious torment were the ones proclaiming something “new”.

Arnobius
makes it clear where he stood in the debate, saying, “We have been taught
by the greatest teacher (i.e., Jesus) that souls are set not far from the gaping jaws of
death; that they can, nevertheless, have their lives prolonged by the favor and kindness of the Supreme Ruler if only they try and make an effort to know Him -- for the knowledge of
Him is a kind of vital leaven and cement to bind together that which would otherwise fly apart”
(2 Disputations 32:1). page 79


The second, and next most important, thing we have
learned is that, during the period
under study, Conditionalism, and not (as it is today) Naturalism, was the more prevalent view of the writing Fathers of the Church. This fact can be demonstrated by a simple enumeration, as follows:
Conditionalists:
16 definite, 4 probable
-- total, 20
Naturalists:
8 definite, 1 probable
-- total, 9
Unclassified: 1
So Conditionalism was favored over Naturalism by approximately a 2/3 majority of the
thirty Fathers we have been able to classify. “ page 81

It is clear from this chart that Conditionalism was the original doctrine of the Early
Church (AD 95-177), and that Naturalism was first introduced by Athenagoras of Athens, and
popularized by Tertullian of Carthage, after whose time it rapidly became the predominant view, though there continued to be an outspoken minority of Conditionalists. “ Page 84

Later on “John Wycliffe, William Tyndale, John Milton, and John Darby” are listed as conditionalists. Page 84

We have seen that there are two radically different opinions on the question of human
immortality: we have come to know them as Naturalism and Conditionalism. We have also seen that throughout most of Christian history a “debatehas raged between proponents of the two positions. Furthermore, we have discovered that almost all of the Church Fathers who wrote before AD 200 were Conditionalists, and that most of those who wrote between then and AD 310 were Naturalists. We have concluded that Conditional Immortality was the original, and predominant, doctrine of the early Church.” page 85

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