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Plainly evangelical Anglicans were lining up on opposite sides of this issue: Stott, Hughes, Wenham and Michael Green on the side of conditionalism; Packer, Harmon, Gerald Bray, and Alec Motyer on the side of traditionalism.

Into the fray stepped the Evangelical Alliance (EA). Also called World's Evangelical Alliance, founded in 1846, EA is a Britain-based association of evangelical churches, parachurch organizations, and individuals. It is the umbrella organization for evangelicals in the United Kingdom. Seeing the controversy on hell and other issues dividing evangelicals, EA established the Alliance Commission of Unity and Truth Among Evangelicals (ACUTE) in 1995 "to work for consensus on theological issues that test evangelical unity, and to provide, on behalf of evangelicals, a coordinated theological response to matters of wider public debate." ACUTE comprises three evangelical bodies: the Evangelical Alliance, the British Evangelical Council, and the Evangelical Movement of Wales.

One project of ACUTE is The Nature of Hell. It was written that evangelicals might stand united against universalism while disagreeing among themselves concerning the nature of hell.

The study group, consisting of traditionalists and conditionalists, had the task of writing a report that would promote understanding and tolerance among member believers.

After describing points of agreement among evangelicals, the report gives background regarding universalism (the idea that ultimately all will be saved), a recurring issue in English church history.

The report concludes that universalism is not an option for evangelicals because it lacks biblical warrant. Nevertheless, the report adds, "In an increasingly multicultural, pluralist society, the universalism which now underlies most forms of liberal Christianity is likely to present an ever-greater challenge for evangelicals."

The report then identifies the key biblical texts in the debate on the nature of hell. In the Old Testament, the focus is on the present life, not on life after death. Sheol is a dark, dreary, silent underworld of half-existence. Only two Old Testament texts, Isaiah 26:19 and Daniel 12:2, refer to resurrection. The report then comments on the New Testament pictures of the afterlife, including Gehenna and Hades.

Two conclusions stand out. First, the report notes that the synoptic Gospels, Jude, and Revelation speak of "Gehenna," "Hades," and "fire." John, Paul, and the other epistles speak chiefly of "perishing," "destruction," and "death."

Second, the report recognizes that "this variation in biblical imagery stands behind much of the debate between traditionalists and conditionalists."

The Nature of Hell next traces the history of each point of view. Traditionalism sports an impressive pedigree: Tertullian, Lactantius, Basil of Caesarea, Jerome, Cyril of Jerusalem, Chrysostom, Augustine, Aquinas, Luther, Calvin, Edwards, Whitefield, and Wesley all endorsed eternal punishment.

Embryonic forms of conditionalism are found in Justin Martyr and Theophilus of Antioch. Arnobius (died c. 330) was the first to defend annihilationism explicitly. The Second Council of Constantinople (553) and later the Fifth Lateran Council (1512—17), though, condemned annihilationism.

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October 23 2000, Vol. 44, No. 12