p. 36 | Natural Immortality by John Nevins Andrews

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jan 13, 1874

Natural Immortality.

By John Nevins Andrews

By natural immortality is meant the doctrine that man is immortal by nature. This theory asserts that God gave to the first man a deathless nature, and that all who are descended from him inherit that nature. Of course this is not asserted respecting the bodies of men, but it is asserted of their souls. Every human being is, by this theory, held to be the possessor of immortality. Not only is it held that every wicked man in gospel lands possesses a deathless nature, but also that every individual of all the countless multitude of heathen is an immortal being. Several important consequences follow from this doctrine:—

First, that when each human being dies, the soul, or real man, remains alive. If the person dies in Christ, this immortal soul goes into the presence of God to dwell in Heaven until the resurrection. If he dies in sin, his soul goes into hell, into the torments of the damned, there to continue till the resurrection of the unjust.

Secondly, that when the day of Judgment arrives, these souls are summoned from Heaven and from hell to stand at the bar of the Judge for the decision of their cases.

Thirdly, that both the righteous and the wicked, being re-united to their bodies, the righteous are returned to the joys of the blessed, and the wicked to the torments of the damned.

Fourthly, that the wicked, possessing immortal, or deathless natures, shall be incapable of dying, or perishing, or being consumed, or devoured in the fire, and shall live therein to all eternity.

These things are worthy of careful thought. Here we have all men rewarded or punished before they are judged. Then we have all summoned to the Judgment after having been already assigned to their respective portions in Heaven or hell ages before this, or at whatever time the individuals died. And, finally, all the wicked shall live eternally in hell fire.

Now these conclusions necessarily follow if men are immortal by nature. For there is such a thing as death in the world, and there is a day of Judgment, and a place into which the wicked will be cast after the Judgment. These are great facts, but if men are immortal by nature, they involve these most serious difficulties.

It is true that natural immortality is supposed to be in itself a very precious and desirable doctrine. But many who hold it firmly have no definite idea of what it involves. The innumerable multitude who die out of Christ go direct at death into hell fire, and when the Judgment has sat upon their cases, they are turned into it again to live therein eternally. What makes this a most agonizing reflection to every thoughtful mind is, not merely that some of our friends are already in the place of the damned, but that millions of heathen who have had at best only the dim light of nature, must live eternally with the lost, and so also must all those children who have died in sin after barely crossing the line of accountability.

Now do not these things indicate something wrong in this theory? Is immortality so common a thing that all men have it by virtue of their existence? Must sin continue to exist as long as God shall sit upon his throne? Shall countless millions suffer either mental or physical anguish, or both, to all eternity, who, nevertheless, have had barely light enough to know, to some extent, the difference between right and wrong? Is it so light a thing in God's sight to put men into the place of the damned that he casts them in thither without waiting for the session of the Judgment? And is there afterward some doubt in his mind as to the propriety of this action which causes him to bring them forth from thence to Judgment? What questions can be raised at that tribunal that have not been settled by the direction of the Judge before men come to it, if men enter Heaven or perdition when they die?

Certainly these are serious questions, and they are asked in no uncandid spirit. Has God in creating man fixed the matter by irrevocable decree that every individual of the race shall live for endless ages? Is there no condition affixed to the privilege of living in the universe of God? Has he tied his own hands that he cannot even cause those to cease to exist who form fixed characters for evil? And is there nothing short of endless pain for every individual of our race who is not actually worthy of a place in his holy city?

It will not be a sufficient answer to this question to say that the suffering of such will be comparatively light, for endless pain, even where that pain may be for a moment, such as human fortitude can endure, is not light if it be known to the sufferer that it shall never cease. What but despair can fill such a breast? And who ever found despair a light thing?

Nor will it satisfy the inquirer to be assured that persons of comparatively small degrees of guilt shall be in some way admitted to the holy city. The Bible never speaks thus. God proposes to take into his presence only those who possess moral worth. If this be wanting, those who are found thus wanting can never pass through the gates of the city of God. This very idea that all men must live forever has caused many schemes to be originated that should either take all men into Heaven at death, or that should do it ultimately, or that should take in nearly all, or, failing in this, that should make the best place in hell and the poorest place in Heaven only one degree apart in excellence.

Now is it not lawful to inquire whether this doctrine of inherent or natural immortality is really found in the Scriptures? It involves difficulties in the very nature of things which are certainly serious enough, and which call us to thoughtful consideration. It is no subject, however, for angry disputation. The matters which are connected with this inquiry are of the most serious character, and should never be treated except in the most candid and devout spirit.

We must respect the conscientious feelings and prepossessions of those who differ with us on this subject. Indeed, to many persons, natural immortality is one of the most precious truths of the gospel. In their estimation, the man who questions it is an infidel at heart. They cannot see how any one can do this unless he denies future existence. And some even argue from it that those who do not believe man now immortal must actually, if consistent, deny the existence of God.

Such prejudices, however, are not to be despised nor to be treated with lightness. Let us consider others as we would be considered in like circumstances. We think we have something better than the doctrine that men are immortal by nature. Let us first of all show that this more excellent doctrine has made us the better for having received it into our hearts. Let us show that we are not bigots, and that we have not a bitter spirit toward those who do not agree with our doctrine. If others think that in denying natural immortality we deny the doctrine of accountability to God, and that the fear of God is not before our eyes, let our course of conduct show that they are in these things wholly mistaken.

We shall inquire concerning the true source of immortality, whether derived from Adam the first, by natural descent, or given by Adam the second, at the Judgment, to those who are by him counted worthy to receive it. We ask the candid attention of those who think differently from ourselves. We shall never give you just occasion to complain of what we say respecting the subject in dispute. If we do not show that immortality, as the gift of God through Christ, is more scriptural than is the doctrine that it is inherited from the first man, do not accept the views we offer. But if we do show that both Scripture and reason teach that immortality is to be given only to the just, and this too when their trial is finished, we ask you not to despise what we say, and not to count us enemies of Christ.

J. N. A.