Hannah Weikart
18th
Century Theology
Dr. Westblade
November 26, 2013
Hell
and a Just God
GodÕs
goodness and grace is seen in all of his creation. Heaven
is a real place. Most Christians—even
nominal ones—agree with these statements.
When it comes to the
other end of the spectrum, however, many struggle with the concepts of GodÕs
justice and hell. How are
Christians to reconcile GodÕs
immeasurable severity with his inconceivable
grace?
Jonathan
Edwards gave one
of historyÕs most concise and centralized arguments for the consistency of GodÕs
nature. Edwards directly
approaches the justice of sentencing people to
eternal damnation by proposing that hell
is not something that we must explain away but instead is compatible with
reason and with the character of a
just God. He asserts that we too can come to understand the justness of hell
through our understanding of pain, mercy and dignity. Edwards
defends the integrity of
hell against peopleÕs resistance and explains how to use hell effectively yet
properly in the revivalism of the 18th
century.
Edwards
consistently displays the
compatibility of reason and divine revelation
in his works and does so in the most
difficult theological contexts.
His thought process
is clearly a product of the
movement of rational and naturalistic thought of the Enlightenment.
A Puritan pastor
during the First Great
Awakening,
he was in the middle of the Old Lights
(traditionalists) and New Lights
(revivalists) debate.
The Old Lights sought to maintain a faith founded in rational thought and
understanding of the Puritan faith versus the New Lights who believed that the
spiritual promptings and outward manifestations of the Holy Spirit were the
evidence of new and working faith.
As others argued for
reason or
revelation,
Edwards saw no reason to separate them. In
his attempt to prove
their consistency, Edwards refused to
ignore the most provocative and debated subjects. His
respected discourses on the freedom
of the will, original sin, and the
purpose of creation are all examples of his dedication to the pursuit of
ultimate teleology and theology;
however, he is best known for his depiction of hell.
Theologians
such as Tertullian, Augustine,
Martin Luther, and John Calvin gave us
explanations of hell but none
are more
famous than EdwardÕs sermon,
ÒSinners in the Hands of an Angry God.Ó
In 1741 in the middle of the Great Awakening,
Edwards gave the chilling sermon
that paints a vivid picture
of GodÕs wrath: ÒThe
God that holds you over the Pit of Hell, much as one holds a Spider, or some
loathsome Insect, over the Fire, abhors you, and is dreadfully provoked; his
Wrath towards you burns like Fire; he looks upon you as worthy of nothing else,
but to be cast into the Fire.Ó (ÒSinnersÓ 18). This
unsettling description is often all
that Americans hear of Edwards. Thus,
they picture Edwards to be all fire and brimstone,
and many take issue with
Edwards for neglecting GodÕs grace, love, and mercy for his people. Edwards
asserts that GodÕs swiftness in hell
is not an insult to his grace
but instead a necessary component of it. God could not be undoubtedly good if
he were not unfailingly just.
As
a pastor during the revivals of the Great Awakening,
Edwards used warnings of hell to motivate communities that were at
the pinnacle of their
spirituality.
He explains that hell and its torments are not something that should be talked
around or even merely talked about but should be taken from scripture
(ÒWarningsÓ). The focal point of his discussion of hell
is Luke 16:31: "And
he said unto him, If they hear not Moses and the prophets, neither will they be
persuaded, though one rose from the dead." JesusÕ
justification for hell is that some will refuse to hear no matter how hard the
Father pursues them. GodÕs
wrath and anger abide in hell,
and he
is pleading with men to
stay away, but some will refuse.
Often churches shy away from the topic of hell because they do not wish to
scare anyone into a commitment. They want them to enter into the relationship
of love. Edwards says that this
view of love is then too
narrow,
that the warnings that God
gives us are in essence love warnings that may be
the most blatant way to keep someone from getting burned. We
are not afraid to warn our children to stay away from fire—not because they
will experience more love away from the fire but
because we respect the dangers of
the fire. We
should not be
reluctant, then, to
restate his pleas to avoid hell.
It is not in GodÕs character—and should not be
in ours--to not warn people of the
dangers or joys that they will face.
The
character of God is always the crux of EdwardÕs
argument. Ultimately Edwards argues in A Dissertation Concerning
the Ends for Which God Created the World,
that due to his perfect
nature ÒGodÕs
making such things as these his last end, is consistent with his making himself his
own end, or his manifesting an
ultimate respect to himself in his acts and works.Ó (100) This motivation
explains why in the Old Testament God
so often refers to doing things for his
ÒnameÕs sake.Ó For his ÒnameÕs
sakeÓ he is a protector, a savior, a defender, but also a judge. If God did not
first and foremost protect his name,
then his creation would be for naught. If he were to value anything above his
own ÒnameÓ (even mercy) he
would be unjust because he truly is the most beautiful and
worthy object of worship and attention. GodÕs
justice and love often offend people and therefore seem incompatible with the
purpose of hell,
but Edwards explains that GodÕs justice and love cannot exist without hell.
Edwards
proposes that there are two reasons that people resist the idea of hell: our
own personal preferences and because we do not have a real understanding of how
evil our sin is and therefore how truly deserving of punishment we are. It is
often peopleÕs
preference towards mercy and away
from pain that leads them
to dislike hell. These
earthly and self-centered
desires shape our idea of fairness and justice.
EdwardsÕ work challenges
peopleÔs skepticism and pushes
them toward truth. He never expected anyone to
accept his doctrine
unthinkingly. He invited audiences to
wrestle with God and his nature and believed that from this quarrel truth could
be discerned.
Hell
is a place that is unimaginably horrible. How could a merciful God look on the
lost without mercy? Edwards makes it clear
that his mercy is a subordinate
end and secondary to his ultimate end of
bringing glory to his name. He would find it
laughable that GodÕs mercy was in question due to the existence of hell.
Edwards clarifies that it is wrong of us to perceive mercy as an emotion. Mercy
is not getting a punishment that you deserve. It is not compassion or sympathy
and these emotions do not necessitate mercy. If
this were true,
then God would be letting his emotions overcome his role as judge,
and emotions, not his glory,
would be driving his actions. This would be a fault in his character, not a
praiseworthy attribute. As a judge he would no
longer be impartial,
and if he becomes
obligated by his desires, such
as the salvation of all people (1 Tim. 2:4), then his mercy is no longer free.
When his mercy becomes an
obligation,
it is done out of
necessity, not love. Therefore those who strive to refute hell through GodÕs
mercy end up disproving mercy itself.
It
is hard to imagine a God of love as the creator of
a place as miserable, painful,
and unredeemable as hell. How
could God who loves so extravagantly as to send his son to die for his
people then allow
them to go to a place where Òthe eternal death which God threatens is not
annihilation, but an abiding sensible punishment or miseryÉThat this misery
will not only continue for a very long time, but will be absolutely without
end.Ó (ÒEternityÓ). Edwards argues that it is known to us
that such a place of pain is evident and even logical. If
God could not bear to see his children suffer,
then
the miseries of the world would not exist.
We
have already seen on earth that ÒGod
and creature-pain are not mutually exclusive.Ó
(Gertsner 80). In
hindsight Christians are
thankful for
the pain that they
experience because it points
to our
need for God and allows us to
rely on him. Just as God uses
temporary pain to teach a temporal lesson, so
he teaches an eternal
lesson, his ultimate end, in eternal punishment.
Just as our temporary pain points us to God,
so does eternal pain point us to the eternal glory of God.
The
second reason that Edwards suggests that we resist the idea of hell is that we
do not recognize how wicked our sin really is. On earth we are used to sin,
and we barely glimpse the glory of God. Therefore we do not recognize how
despicable our sin is or how holy the object of our offense is. As
Anselm originally argued, Òthe
heinousness of any crime must be gauged according to the worth and dignity of
the person that it is committed against.Ó (Davidson 50). The
same crime committed against
different subjects
may cause very
different responses.
When Osama Bin Laden was murdered,
his death elicited
a different reaction than the assassinations Martin
Luther King or John F. Kennedy. If Mother Teresa had been murdered,
the reaction would
have been more outrageous still. Edwards argues that because
God is
infinitely more worthy of our respect and honor we are infinitely more
culpable.
Edwards
redirects this argument to
the eternity of hell in ÒMiscellany
44Ó
by focusing on GodÕs
eternal nature. He argues that GodÕs
infinite nature and goodness, which we have all been given the physical ability
to attain, is such
that,
if we were to understand the fullness of it,
then we would have to be completely wretched to
commit a sin against him; such
an act would require complete depravity
of the soul. God is infinite,
and therefore the punishment for harming him is infinite as well.
Just as God offers eternal
life,
he too must remain just in his deliverance of eternal life. This
is the penalty for one sin. When we take into account the constant state of
hardheartedness that the hell-bound inhabit,
these wrongs begin to compound. Edwards says that no one will enter hell
confused about why they are there or believing that it is an injustice. If we
understood the gravity of our sins,
we would actually be amazed that God is keeping us out of there (ÒSinnersÓ).
Looking
at the ends of God, both ultimate and subordinate,
requires one to observe the entirety of creation and its purpose. When
looking at the big picture of GodÕs revelation through history,
it is evident that God always has a plan when he exacts justice, even against
his own people. When he does so,
it is for his ÒnameÕs sake,Ó
and in this case it is best to approach it with justice. In
ÒWicked Men Useful in their
Destruction OnlyÓ Edwards refers to Ezekiel 15:2-4:
ÒSon
of man, What is the vine tree more than any tree? Or
than a branch which is among the trees of the forest? Shall wood be taken
thereof to do any work? Or will men take a pin of it to hang any vessel
thereon? Behold, it is cast into the fire for fuel; The
fire devoureth both the ends of it, and the midst of
it is burnt: Is it meet for any work?Ó (ÒWickedÓ)
The vine of Jerusalem is
no longer helpful,
and the only purpose it can now serve is to be cast into the figurative fire.
In the context of the story of Israel,
it can be understood that they needed pruning, someone to remove the unhealthy
so that a new generation could grow in stronger. According
to Edwards there are two ways that man can bring glory to God: either by acting
(bearing fruit) or by being acted upon
(tossed in the fire).
The
usefulness of hell is observed in
making even the hardest heart useful to God. If God created the world in order
to garner the most praise and exemplify his good nature,
then it follows that he made man in his own image so that they too could bring
as much glory to God as possible. There are some men who do not give God glory
through their lives,
beliefs
or words,
but they are not
completely useless:
through hell God gives them utility. A
barren tree is useless in a vineyard,
but it
is an excellent source of fuel for the fire. Through
the wicked,
God exercises his justice, displays his majesty, and
increases the happiness
and understanding of the saints.
While most people look
for a way to redeem all souls,
it is better at times to prune
back and let the vine be as useful as possible.
Objections
that can arise from such a controversial
debate are numerous. Edwards answers many of them with concise and profound
answers. One of the most compelling challenges that can be made on his
explanation of hellÕs justice addresses who is sent to each eternal destination.
Edwards argues in A Divine and Supernatural
Light that
God chooses who will desire him, giving them this inclination in their heart.
While all men have the physical, logical, and natural ability to see and desire
GodÕs goodness,
they will not do it unless they are given the will. EdwardsÕ
critics argue that this paints hell in a
different light, one where
God is using people as pawns, creating the perfect bell curve to bring him
maximum glory. It
paints God to be conniving and willing
to trip men if it betters him,
throwing people in the fire in order to keep himself warm. These
are people who while capable of seeing Christ in so many ways;
they were never given the motive to love him. Their punishment for such is
eternal and horrendous.
EdwardsÕ
rebuttal would likely be that his
critics are approaching this
opposition with a people-centered attitude and
not a God-centered attitude. This
is another reaction that is rooted in a lack of understanding of
the depravity of man and
the absolute glory of God. God does not act
out of a motive for human dignity and glory but for his own. Luckily they are
compatible,
which is a testament to the
love of God:
that the benefit of the other becomes your own. He
would also assert that God is constantly revealing himself and his
love and mercy to men; he is
not withholding himself from some,
but instead he is extending his goodness and eternal happiness to many. Each
act of this extension is an act of unbelievable love and mercy that is
underappreciated.
Edwards
is considered one of AmericaÕs best and most relevant theologians,
philosophers, and writers.
His works propelled the Great Awakening
and Puritanism and set the
stage for American relevancy in each of these fields. He wrote an incredible number
of works on a vast array
of subjects. Yet it is his stance on hell that stands as the most remembered,
commended, controversial and even hated position. For some it has led them to
put Edwards aside as an unhappy and shrewd Puritan. For others it has opened
their eyes to the gravity of their decisions and the immeasurable goodness of
God to extend to them a way out of this eternal despair.
In
his analysis of hell,
Edwards is swift, candid and assertive.
The boldness that this demonstrates is remarkable. His direct approach to hell
makes it less ethereal and
more tangible and shows more clearly its importance. It contextualizes hell as
a way of pointing to Christ. While there are still parts of the theory that
need to be wrestled with,
Edwards certainly presents a compelling argument that seems a great place to
start the pursuit of ultimate truth on the matter.
Works
Cited
Davidson, Bruce W. "Reasonable Damnation:
How Jonathan Edwards Argued for the Rationality of Hell." JETS. N.p., n.d. Web. 30 Oct. 2013.
<http://www.etsjets.org/files/JETS-PDFs/38/38-1/JETS_38-1_047-056_Davidson.pdf>.
Edwards, Jonathan. Brief observations on the
doctrine of universal salvation, as lately promulgated at New-Haven. [microform] / By Jonathan Edwards, Pastor of a church in
New-Haven. ; [Eight lines of Scripture texts]. New
Haven: Meigs, Bowen and Dana, 1784. Print.
Edwards, Jonathan. ÒA Dissertation Concerning
the End for Which God Created the Earth.Ó Diss.Yale
University, 1765. New Haven: Yale, 1765.Christian Classics Ethereal Library.
Web. 20 Nov. 2013.
<http://www.ccel.org/ccel/edwards/works1/Page_100.html>.
Edwards, Jonathan. "The Eternity of Hell
Torments." N.p., n.d.
Web. 31 Oct. 2013.
<http://www.jonathan-edwards.org/Eternity.html>.
Edwards, Jonathan. "Miscellany 44. Eternity
Torments." Works of Jonathan Edwards Online. Yale
University, n.d. Web. 23 Nov. 2013.
Edwards, Jonathan. ÒSinners in the Hands of an
Angry God.Ó Enfield. 8 July 1741. DigitalCommons@University
of Nebraska - Lincoln. Web. 20 Nov. 2013.
Edwards, Jonathan. "The Warnings of
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Sinners." Warnings Of Scripture for the Awakening And
Conversion Of Sinners. N.p., n.d. Web. 31 Oct. 2013.
<http://www.biblebb.com/files/edwards/warnings.htm>.
Edwards, Jonathan. "Works
of Jonathan Edwards, Volume Two." - Christian Classics Ethereal Library.
N.p., n.d. Web. 31 Oct. 2013.
<http://www.ccel.org/e/edwards/light/supernatural_light.html>.
Edwards, Jonathan. "Wrath to the Uttermost
by Jonathan Edwards." Wrath to the Uttermost by
Jonathan Edwards. N.p., n.d. Web. 31 Oct. 2013.
<http://www.monergism.com/thethreshold/articles/onsite/edwards_wrath.html>.
Edwards, Jonathan. "Wicked Men Useful in
Their Destruction Only." Wicked Men Useful in Their Destruction
Only. N.p., n.d. Web. 31 Oct. 2013.
<http://www.jonathan-edwards.org/WickedMen.html>.
Gerstner, John H. Jonathan Edwards on Heaven and Hell. Grand Rapids, MI: Baker Book
House, 1980. Print.