Christian mortalism


Christian mortalism incorporates the belief that the human soul is not naturally immortal and may include the belief that the soul is uncomprehending during the time between bodily death and resurrection, a time known as the intermediate state. "Soul sleep" is often used as a pejorative term, so the more neutral term "mortalism" was also used in the nineteenth century, and "Christian mortalism" since the 1970s.
Historically the term psychopannychism was also used, despite problems with the etymology and application. The term has also been used; for example, Gordon Campbell identified Milton as believing in the latter though in fact both De doctrina Christiana and Paradise Lost refer to death as "sleep" and the dead as being "raised from sleep". The difference is difficult to identify in practice.
Related and contrasting viewpoints of life after death include universal reconciliation, where all souls are immortal and eventually are reconciled, and special salvation, where a positive afterlife is exclusively held by just some souls. Christian mortalism has been taught by several theologians and church organizations throughout history while also facing opposition from aspects of Christian organized religion. The Roman Catholic Church condemned such thinking in the Fifth Council of the Lateran as "erroneous assertions". Supporters include the sixteenth-century religious figure Martin Luther and the eighteenth-century religious figure Henry Layton, among many others.

Etymology and terminology

Since the phrases "soul sleep" or "soul death" do not occur either in the Bible or in early Anabaptist materials, an explanation is required for the origin of the term. Additionally, several other terms have been introduced which relate to the view. Modern theologians have used the term "Christian mortalism" and related wordings from the 21st century onwards.

Soul sleep

The phrase soul sleep appears to have been popularised by John Calvin in the subtitle to his Latin tract Psychopannychia. The title of the booklet comes from Greek psyche with pan-nychis, so Psychopannychia, originally, represents Calvin's view; that the soul was conscious, active.
The title and subtitle of the 1542 Strasbourg 1st edition read:.
The title and subtitle of the 1545 2nd Latin edition read:.
The 1558 French edition was a translation of that of the 1545 2nd edition:

Other terms

Luther's use of similar language appears in print only a few years after Calvin:
Historically, Christian mortalists have advanced theological, lexical, and scientific arguments in support of their position.

Theological arguments

Some early eastern Christians argued for mortalism on the basis of the identity of blood with life in Leviticus 17:11. Theological arguments which contended that the continued existence of the soul was not taught in the Bible were made by mortalists such as Francis Blackburne, Joseph Priestley, and Samuel Bourne. Mortalists such as Richard Overton advanced a combination of theological and philosophical arguments in favor of mortalism. Thomas Hobbes likewise made extensive use of theological argumentation. Some mortalists viewed their beliefs as a return to original Christian teaching. Mortalist theological arguments were also used to contest the Roman Catholic doctrine of purgatory and masses for the dead.

Lexical arguments

In the late eighteenth century, the standard Hebrew lexicon and grammar of John Parkhurst expressed the view that the traditional rendering of the Hebrew word nephesh as reference to an immortal soul, had no lexical support. Mortalists in the nineteenth century used lexical arguments to deny the traditional doctrines of hell and the immortal soul.

Scientific arguments

The eighteenth-century mortalist Henry Layton presented arguments based on physiology. Scientific arguments became important to the nineteenth-century discussion of mortalism and natural immortality, and mortalist Miles Grant cited extensively from a number of scientists who observed that the immortality of the soul was unsupported by scientific evidence.

Historic proponents of the mortality of the soul

The mortality of the soul has been held throughout the history of both Judaism and Christianity.

Judaism

Modern scholars believe the concept of an immortal soul going to bliss or torment after death entered mainstream Judaism after the Babylonian exile and existed throughout the Second Temple era, though both 'soul sleep' and 'soul death', were also held.
Mortalism is present in certain Second Temple period pseudepigraphal works, later rabbinical works, and among medieval era rabbis such as Abraham Ibn Ezra, Maimonides, and Joseph Albo.
Some authorities within Conservative Judaism, notably Neil Gillman, also support the notion that the souls of the dead are unconscious until the resurrection.
Traditional rabbinic Judaism, however, has always been of the opinion that belief in immortality of at least most souls, and punishment and reward after death, was a consistent belief back through the giving of the Torah at Mt. Sinai. Traditional Judaism reads the Torah accordingly. As an example, the punishment of kareth is understood to mean that soul is cut off from God in the afterlife.

Christian views

Second to eighth centuries

The earliest unambiguous instance of Christian mortalism is found in Tatian's Address to the Greeks from the second half of the second century. Tatian writes: "The soul is not in itself immortal... If, indeed, it knows not the truth, it dies, and is dissolved with the body, but rises again at last at the end of the world with the body, receiving death by punishment in immortality. But, again, if it acquires the knowledge of God, it dies not, although for a time it be dissolved." Tatian's contemporary Athenagoras of Athens came close to mortalism by teaching that souls sleep dreamlessly between death and resurrection: "hose who are dead and those who sleep are subject to similar states, as regards at least the stillness and the absence of all sense of the present or the past, or rather of existence itself and their own life." However, the best-known case of mortalism in the early church is that recorded by Eusebius of Caesarea:
This synod in Arabia would have been during the reign of Emperor Philip the Arab. Redepenning was of the opinion that Eusebius' terminology here, "the human soul dies" was probably that of their critics rather than the Arabian Christians' own expression and they were more likely simply "psychopannychists", believers in "soul sleep".
Some Syriac writers such as Aphrahat, Ephrem and Narsai believed in the dormition, or "sleep", of the soul, in which "...souls of the dead...are largely inert, having lapsed into a state of sleep, in which they can only dream of their future reward or punishments." John of Damascus denounced the ideas of some Arab Christians as thnetopsychism. Eustratios of Constantinople denounced this and what he called hypnopsychism. The issue was connected to that of the intercession of saints. The writings of Christian ascetic Isaac of Nineveh, reflect several perspectives which include mortalism.

Ninth to fifteenth centuries

Mortalism evidently persisted since various Byzantine writers had to defend the doctrine of the veneration of saints against those who said the saints sleep. John the Deacon attacked those who "dare to say that praying to the saints is like shouting in the ears of the deaf, as if they had drunk from the mythical waters of Oblivion."
Pope John XXII inadvertently caused the beatific vision controversy by suggesting that the saved do not attain the Beatific Vision, or "see God" until Judgment Day, which was a view possibly consistent with soul sleep. The Sacred College of Cardinals held a consistory on the problem in January 1334, and Pope John conceded to the more orthodox understanding. His successor, in that same year, Pope Benedict XII, declared that the righteous do see Heaven prior to the final judgement. In 1536, Pope Benedict XII issued the papal bull Benedictus Deus. This document defined the Church's belief that the souls of the departed go to their eternal reward immediately after death, as opposed to remaining in a state of unconscious existence until the Last Judgment.

The Reformation

Mortalism re-emerged in Christianity when it was promoted by some Reformation leaders, and it survives today mostly among Restorationist sects, such as Seventh-day Adventist Church. Conti has argued that during the Reformation both psychosomnolence and thnetopsychism were quite common.
William Tyndale argued against Thomas More in favour of soul sleep:
Morey suggests that John Wycliffe and Tyndale taught the doctrine of soul sleep "as the answer to the Catholic teachings of purgatory and masses for the dead."
Many Anabaptists in this period, such as Michael Sattler, were Christian mortalists.
However, the best known advocate of soul sleep was Martin Luther. In writing on Ecclesiastes, Luther says
Elsewhere Luther states that
Jürgen Moltmann concludes from this that "Luther conceived the state of the dead as a deep, dreamless sleep, removed from time and space, without consciousness and without feeling." That Luther believed in soul sleep is also the view of. Some writers have claimed that Luther changed his view later in life.
Gottfried Fritschel argued that quotations from Luther's Latin works had occasionally been misread in Latin or in German translation to contradict or qualify specific statements and Luther's overall teaching, namely that the sleep of the dead was unconscious: These readings can still be found in some English sources.
The two most frequently cited passages are:
As such, Lutheran Churches affirm that "The Confessions rule out the contemporary view that death is a pleasant and painless transition into a perfect world" and reject both the ideas that "the soul is by nature and by virtue of an inherent quality immortal" and that "the soul 'sleeps' between death and the resurrection in such a way that it is not conscious of bliss".
On the other hand, others believing in Christian mortalism included Camillo Renato, Mátyás Dévai Bíró, Michael Servetus, Laelio Sozzini, Fausto Sozzini, the Polish Brethren, Dirk Philips, Gregory Paul of Brzezin, the Socinians, John Frith, George Schomann and Simon Budny.

Seventeenth to eighteenth centuries

Soul sleep was a significant minority view from the eighth to the seventeenth centuries, and soul death became increasingly common from the Reformation onwards.
Soul sleep has been called a "major current of seventeenth century protestant ideology." John Milton wrote in his unpublished De Doctrina Christiana,
Gordon Campbell identifies Milton's views as "thnetopsychism", a belief that the soul dies with the body but is resurrected at the last judgment. however Milton speaks also of the dead as "asleep".
Those holding this view include: 1600s: Sussex Baptists d. 1612: Edward Wightman 1627: Samuel Gardner 1628: Samuel Przypkowski 1636: George Wither 1637: Joachim Stegmann 1624: Richard Overton 1654: John Biddle 1655: Matthew Caffyn 1658: Samuel Richardson 1608–74: John Milton 1588–1670: Thomas Hobbes 1605–82: Thomas Browne 1622–1705: Henry Layton 1702: William Coward 1632–1704: John Locke 1643–1727: Isaac Newton 1676–1748: Pietro Giannone 1751: William Kenrick 1755: Edmund Law 1759: Samuel Bourn 1723–91: Richard Price 1718–97: Peter Peckard 1733–1804: Joseph Priestley Francis Blackburne.

Nineteenth to twentieth centuries

Belief in conditional immortality and the annihilation of the unsaved became increasingly common during the nineteenth century, entering mainstream Christianity in the twentieth century. From this point it is possible to speak in terms of entire groups holding the belief, and only the most prominent individual nineteenth-century advocates of the doctrine will be mentioned here.
Others include: Millerites, Edward White, Christadelphians, Thomas Thayer, François Gaussen, Henry Constable, Louis Burnier, the Baptist Conditionalist Association, Cameron Mann, Emmanuel Pétavel-Olliff, Miles Grant, George Gabriel Stokes.

Modern Christian groups

Present-day defenders of mortalism include Nicky Gumbel, some Lutherans, the Seventh-day Adventist Church, Advent Christian Church, the Afterlife group, Christadelphians, the Church of God, Church of God – Salem Conference, the Church of God Abrahamic Faith, and various other Church of God organizations and related denominations which adhered to the older teachings of Herbert W. Armstrong's Worldwide Church of God and the Bible Student movement.
Jehovah's Witnesses teach a form of thnetopsychism, in that the soul is the body and that it dies. They believe that 144,000 chosen ones will receive immortality in heaven to rule as kings and priests with Christ in Heaven but all the other saved will be raised from the dead on the last day to receive eternal life on a Paradise Earth.

Opponents

Immortality of the soul

The orthodox Christian belief about the intermediate state between death and the Last Judgment is immortality of the soul followed immediately after death of the body by particular judgment. In Catholicism some souls temporarily stay in Purgatory to be purified for Heaven. Eastern Orthodoxy, Methodism, Anglicanism, and Mormonism use different terminology, but generally teach that the soul waits in the Abode of the Dead, specifically Hades or the Spirit World, until the resurrection of the dead, the saved resting in light and the damned suffering in darkness. According to James Tabor this Eastern Orthodox picture of particular judgment is similar to the first-century Jewish and possibly Early Christian concept that the dead either "rest in peace" in the Bosom of Abraham or suffer in Hades. This view was also promoted by John Calvin, although Calvin taught that immortality was not in the nature of the soul but was imparted by God. Nineteenth-century Reformed theologians such as A. A. Hodge, W. G. T. Shedd, and Louis Berkhof also taught the immortality of the soul, but some later Reformed theologians such as Herman Bavinck and G. C. Berkouwer rejected the idea as unscriptural.
Opponents of and include the Roman Catholic Church and Eastern Orthodox Church, most mainline Protestant denominations, and most conservative Protestants, Evangelicals, and Fundamentalists.
Believers in the opposing concept of universal reconciliation, arguing that salvation will eventually be received by all of humanity, have also referred to various books of the New Testament that seem to describe grace given to immortal souls such as the First Epistle to the Corinthians. The sections of 1 Corinthians 15:22, "As all die in Adam, so all will be made alive in Christ", and 1 Corinthians 15:28, "God will be all in all", are cited. Verses that seem to contradict the tradition of complete damnation and come up in arguments also include Lamentations 3:31–33, "For no one is cast off by the Lord forever. Though he brings grief, he will show compassion, so great is his unfailing love", and 1 Timothy 4:10, "We have put our hope in the living God, who is the Savior of all people, and especially of those who believe."
As well, the Epistle to the Colossians receives attention, with Colossians 1:17–20 reading:

Roman Catholic Church

The Roman Catholic Church has called "soul mortality" a serious heresy:

The Church of Jesus Christ of Latter-day Saints

The idea that the spirit continues as a conscious, active, and independent agent after mortal death is an important teaching of The Church of Jesus Christ of Latter-day Saints.
Concerning the post-death, pre-judgment place of human spirits, LDS scripture states that "the spirits of all men, whether they be good or evil, are taken home to that God who gave them life". They are then assigned to a state of paradise or hell in the spirit world depending on their faith in Christ and the manner of their mortal life. The Spirits remain in these states until the final judgment, when they are either received into a state of glory in the Kingdom of God, or they are cast off into Outer Darkness.
Latter-Day Saint doctrine differs from Eastern Orthodox doctrine in that LDS doctrine teaches that the souls in Prison who ended up there due to ignorance or inability to accept Christ may be preached to while in Prison so that they may accept Christ. This is derived from the LDS interpretation of 1 Peter 3:18–20 where Christ is described as preaching to the "dead who were in prison" and 1 Peter 4:5–6, which states:
Like many Eastern Orthodox and Catholics, the LDS Church teaches that the prayers of the righteous living may be of help to the dead, but the LDS Church takes this one step further with vicarious sacraments. The LDS Church preaches the necessity of baptism by water and the Holy Ghost for salvation. They teach that previously ignorant spirits who accept Christ in Spirit Prison may receive saving ordinances through vicarious Baptism and Confirmation of the living. This is drawn from 1st Corinthians 15, wherein the Apostle Paul is arguing against a group of Christians who are mistakenly denying the physical resurrection of the dead. Paul asks them in 1st Corinthians 15:29:
The LDS Church believes that this is a reference to vicarious work for the dead which was practiced by the ancient Christian Church and considered orthodox in Early Christianity, including by the Apostle Paul, hence his use of it as an example of the correct doctrine of the resurrection. This is the origin of the LDS practice of baptism for the dead. As such, a great deal of LDS doctrine and practice is tied to the idea of the continued existence and activity of the human spirit after death and before judgment.

Modern scholarship

As early as 1917 Harvey W. Scott wrote "That there is no definite affirmation, in the Old Testament of the doctrine of a future life, or personal immortality, is the general consensus of Biblical scholarship." The modern scholarly consensus is that the canonical teaching of the Old Testament made no reference to an "immortal soul" independent of the body. This view is represented consistently in a wide range of scholarly reference works.
According to Donelley, "Twentieth century biblical scholarship largely agrees that the ancient Jews had little explicit notion of a personal afterlife until very late in the Old Testament period," and "only the latest stratum of the Old Testament asserts even the resurrection of the body." Scholars have noted that the notion of the "disembodied existence of a soul in bliss" is not in accordance with a Hebrew world view: "While Hebrew thought world distinguished soul from body, there was no question of two separate, independent entities." Gillman argues that
However, N. T. Wright suggests that "the Bible offers a spectrum of belief about life after death." While Goldingay suggests that Qohelet points out that there is no evidence that "human beings would enjoy a positive afterlife," Philip Johnston argues that a few Psalms, such as Psalm 16, Psalm 49 and Psalm 73, "affirm a continued communion with God after death," but "give no elaboration of how, when or where this communion will take place."
Neyrey suggests that, "for a Hebrew, 'soul' indicated the unity of a human person," and "this Hebrew field of meaning is breached in the Wisdom of Solomon by explicit introduction of Greek ideas of soul. Avery-Peck argues that
Regardless of the character of the soul's existence in the intermediate state, biblical scholarship affirms that a disembodied soul is unnatural and at best transitional. Bromiley argues that "the soul and the body belong together, so that without either the one or the other there is no true man. Disembodied existence in Sheol is unreal. Paul does not seek a life outside the body, but wants to be clothed with a new and spiritual body."
The mortalist disbelief in the existence of a naturally immortal soul, is affirmed as biblical teaching by a range of standard scholarly Jewish and Christian sources. The Blackwell Encyclopedia of Modern Christian Thought says, "There is no concept of an immortal soul in the Old Testament, nor does the New Testament ever call the human soul immortal." Harper's Bible Dictionary says that "For a Hebrew, 'soul' indicated the unity of a human person; Hebrews were living bodies, they did not have bodies". says, "But to the Bible man is not a soul in a body but a body/soul unity". says, "Scripture does not present even a rudimentarily developed theology of the soul" and "The notion of the soul as an independent force that animates human life but that can exist apart from the human body—either prior to conception and birth or subsequent to life and death—is the product only of later Judaism". The says that the Septuagint translated the Hebrew word nefesh by the Greek word psyche, but the latter does not have the same sense in Greek thought. The says, "Far from referring simply to one aspect of a person, "soul" refers to the whole person". The says, "Possibly Jn. 6:33 also includes an allusion to the general life-giving function. This teaching rules out all ideas of an emanation of the soul." and "The soul and the body belong together, so that without either the one or the other there is no true man". The says, "Indeed, the salvation of the "immortal soul" has sometimes been a commonplace in preaching, but it is fundamentally unbiblical." The says "The Hebrew Bible does not present the human soul or spirit as an immortal substance, and for the most part it envisions the dead as ghosts in Sheol, the dark, sleepy underworld". The says, "there is practically no specific teaching on the subject in the Bible beyond an underlying assumption of some form of afterlife ". The says "It is this essential soul-body oneness that provides the uniqueness of the biblical concept of the resurrection of the body as distinguished from the Greek idea of the immortality of the soul".
The mortalist disbelief in the existence of a naturally immortal soul is also affirmed as biblical teaching by various modern theologians, and Hebblethwaite observes the doctrine of immortality of the soul is "not popular amongst Christian theologians or among Christian philosophers today".