Does Divine Judgment involve “Eternal” Torment? A Reflection in Conversation with Sergius Bulgakov

The Last Judgment, Luke Dingman

 

After Ron Allen and I published our book Second Thoughts About the Second Coming, we began discussing the possibility of a sequel. The topic that we settled on, for which Westminster John Knox Press will again serve as our publisher, has to do with hell. While the majority position on the topic through Christian history has taught that unredeemed sinners will spend eternity in hell. Most often that experience in hell is described in terms of eternal torment. But other positions have existed alongside the traditional view. While Ron and I will lay out all the options, we do have our own positions. I addressed of my beliefs in an essay on the history of hell in the book Deconstructing Hell. 

As I have been working on this project, knowing that there are Eastern Orthodox theologians who offer an alternative viewpoint, I read Sergius Bulgakov’s The Bride of the Lamb, which offers his take on eschatology. Bulgakov died in the 1940s but remains an important figure within Orthodox theological circles. He offers a take on this question that at the very least hints at universalism. He points to the teachings of Origen and Gregory of Nyssa for clues to how we might proceed in exploring the question of heaven and hell. He speaks of the idea of eternal torment being the “‘accursed’ question of eschatology.” In other words, it’s a problematic question, especially when it comes to theodicy (defense of God in the face of evil). It is also a problem of reconciling the concept of God being love and eternal punishment.

Thus Bulgakov writes: 

We now arrive at the most “accursed” question of eschatology, that of the eternal torments of sinners. Those who understand eternity as temporal infinity (i.e., theologians of all confessions) attempt to affirm the infinity, or “eternity,” of the torments of hell in all manner of ways—apologetically, patristically, exegetically. They attempt to prove the justice of the infinite duration of punishment even for temporal sins and the conformity of this punishment with God’s wisdom and love. A whole theodicy of eternal torments is thus constructed. Of the great mass of judgments of this kind, of special interest are the opinions of Origen and especially St. Gregory of Nyssa, who are virtually the only ecclesiastical writers (besides Augustine with his rigorism) who made questions of eschatology an object of special inquiry. The Church has not issued a precise determination on this issue, although the doctrine of scholastic theology attempts to pass itself off as such a determination. But, actually, this doctrine only expresses the “opinion” of one of the two tendencies that have opposed each other and continue to oppose each other in theology. Even the definitions that condemn Origenism, which previously had been attributed to the fifth ecumenical council, have been shown by recent historical inquiry not to originate in this council. Even if they had so originated, they would still require interpretation and very careful commentary. In any case, they require a special inquiry. [Bulgakov, Sergius. The Bride of the Lamb (p. 482). Wm. B. Eerdmans Publishing Co.. Kindle Edition].

Note here that Bulgakov points out that when it comes to the question of hell, it has never been a settled question. The Church as a whole has never given a clear and definitive statement.

                The question that arises has to do with the passages in the New Testament, such as Matthew 25 and what we read in Revelation, which speak of divine judgment. The question is what does that entail? Does judgment require eternal torment? Bulgakov writes:

Therefore, the idea that one can avoid with impunity the consequences of sin is insane, craven, and false. Every person must appear before Christ with faith in God’s love, invoking God’s mercy, but also delivering himself over to the tribunal of His justice. Every person bears within himself the principle of gehennic burning, which is ignited by the power of the parousia of Christ in glory. It is a question here not of divergence from God’s justice but of its Christian understanding. And let us boldly say that reason and conscience do not accept the doctrine of the eternity of torments, in the sense of infinite duration, of an unchanging stasis. [Bulgakov, Sergius. The Bride of the Lamb (p. 484). Wm. B. Eerdmans Publishing Co. Kindle Edition.]

I’d like to point out something rather important present in Bulgakov’s concept of judgment. He speaks of everyone bearing “the principle of gehennic burning” within themselves. In this book, Bulgakov suggests that hell is not a place but a state of being. It is not something God creates but is something we create within ourselves.

                Ultimately the question here lies in whether evil has an eternal existence. That is, should we conceive of the eternity of evil and suffering understood as an expression of infinity? Bulgakov, following Gregory of Nyssa, says no:

 “Eternal torment,” as the supreme measure of punishment, infinitely surpasses all the measures of punishment meted out on earth. Eternity of torments in this sense also signifies both an eternity of suffering and an eternity of evil. But can evil and suffering be considered eternal in the sense of the infinity that is proper to good, and what principle permits us to assert this? St. Gregory of Nyssa’s answer was a mighty No! And his arguments have never been refuted.  [Bulgakov, Sergius. The Bride of the Lamb (p. 486). Wm. B. Eerdmans Publishing Co. Kindle Edition.]

                Bulgakov has much more to say on this subject. His writings are rather dense, yet they reveal something that those with questions about judgment, punishment, and divine love, might find helpful. I’ll share more in time, but perhaps these excerpts can serve as a starting point for a conversation. I sense that there are Orthodox theologians like Bulgakov who can contribute something important for our consideration.