Journal: Bibliotheca Sacra
Volume: BSAC 163:652 (Oct 2006)
Article: Periodical Reviews
Author: Robert D. Ibach, Jr.

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BSac 163:652 (October-December 2006) p. 479

Periodical Reviews

By The Faculty and Library Staff of Dallas Theological Seminary

Robert D. Ibach

“Hell without Sin: A Renewed View of a Disputed Doctrine,” Andy Saville, Churchman 119 (2005): 243–61.

Following arguments by French evangelical Henri Blocher and several nineteenth-century divines, Saville argues that hell cannot be a place “outside” of God’s final absolute victory over sin. Instead even those who rightly suffer eternal punishment will exist in some state of reconciliation with God.

Saville situates contemporary discussion between “traditionalism,” which assumes the continuation of sin against God by Satan and sinners throughout all eternity, and annihilationism, which insists that all sin and sinners must finally be destroyed. Annihilationists contend that traditionalism’s dualism of an everlasting realm of sinfulness concurrent with God’s eternal kingdom is untenable. The article asserts three principles: (a) the damned do not continue in sin; (b) they are lucid, that is, aware of their just state; and (c) they “are reconciled to God in the sense of praising God for his justice while remaining in torment” (p. 243).

First, he says, the damned do not sin. The article addresses biblical texts (Luke 16:23–28; Rev. 20:7–8; 22:10–11) and also representative authors who indicate that after the Last Judgment—in which sinners give momentary bended knee to the glory of God and Christ—they will return to rebellion and hostility toward God. In that way, traditionalists affirm, the continued rebellion of the damned further justifies the everlasting judgment they have incurred. Devoid of the Holy Spirit, they have no internal means for sinlessness. Following annihilationist arguments, however, Saville says that an eternal dualism between good and evil is unjustifiable. An everlasting realm of sin and rebellion (ultimately sustained by God) seems entirely alien to God’s purpose.

Second, the damned are lucid. Classical theology assumes that sinners continue as sinners through all eternity. Blocher complains that such deductions owe more to psychology’s ideas of habit and hardening than to the Bible. Saville agrees. He says there may be a final remorse-in-agreement with God.

Third, Saville presents the mediating position that the damned are “reconciled” to God (Col. 1:20) in the sense of acknowledging divine justice and glory even while remaining in torment. “Thus the damned could have a limited but sinless capacity...

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