Abstract
Kugler’s short but thought-provoking monograph encourages members of the evangelical and Reformed traditions to reconsider their understanding of the nature and extent of salvation based on both the witness of Scripture and the Christian tradition. It concludes that each creature’s participation in eternal happiness will be contingent on their wilful and trusting movement towards God, in which alone saving knowledge of him is found (p. 82).
In Chapter 1, Kugler appeals to his readers to take both Scripture and theological reason seriously. To this end he calls for a renewed appreciation of classical Christian metaphysics, and especially the analogia entis (the ‘analogy of being’). He helpfully points out how New Testament authors and their readers were profoundly influenced by the encounter between Jewish tradition and Greek philosophy, especially the philosophy of Plato.
In Chapter 2, Kugler argues that while ‘the New Testament generally presupposes the possibility of eternal damnation or annihilation, none of the relevant texts directly address the specifics of the eternal destiny of distinct individuals’ (p. 66). This relies on the suggestion that many of the warnings about hell in the New Testament although real are characteristically hyperbolic, and that for the most part these warnings are arrayed against the spiritual forces that oppose God and his kingdom. He also argues against limited atonement (the idea that Christ’s death on the cross is sufficient only for those elect to salvation) for something like ‘hypthetical universalism’, the idea that Christ’s death is sufficient for all but only efficient for some (p. 62).
Interestingly, Kugler holds that the Gospel of John does not offer any relevant texts on this topic (with the possible exception of John 12:32; p. 27), despite the fact that some passages (especially John 3:16) support his suggestion of the universal sufficiency of Christ’s death. It would have been helpful to discuss Romans 9-11, which on a Calvinist reading ostensibly indicates that one’s personal eschatology is determined. Not to mention the fact that there are biblical examples of specific people whose eschatology is determined, above all Judas Iscariot (Matt 26:24; John 17:12).
Chapter 3 considers constructive proposals about heaven, hell and hope from different theological and practical perspectives: free-will versions of eternal damnation, annihilation and universal salvation. Kugler critiques above all David Bentley Hart’s argument that universal salvation is a necessary entailment of Christian metaphysics (p. 67).
Although Kugler approaches the topic from the perspective of Biblical Studies, it complements recent findings in the field of historical theology. His work offers a strong challenge to open theism and theological passianism. It also provides strong support for Chalcedonian Christology and a robust doctrine of participation. Although not the final word on the topic, this book helpfully demonstrates recent developments in the theological interpretation of Scripture, and suggests some helpful future directions for this important and ongoing discussion.