The Orthodox doctrine of future punishment is, then, exceedingly simple.
We agreed to do the best we could, he in favor of future punishment, and I on the contrary.
There are many, even at this day, who seem to avoid the subject of future punishment, and who will not speak out openly whether they believe or disbelieve it.
And this pertains also to the doctrine which this day's Gospel prominently sets before us, the doctrine of future punishment.
Even the most rigid orthodoxy allows wide latitude of belief in the problem of future punishment.
As to the difficulties besetting the old or common view of future punishment, I admit their existence, and I do not pretend to explain them.
Within the last few years, no doubt, the "non-eternity of future punishment" has found several zealous advocates.
Such was the general teaching and belief of the Pagans in regard to future punishment, before the coming of Jesus Christ, and the preaching of his Gospel.
I believe most sincerely and profoundly in a future punishment; not vindictive, but corrective—for all wise punishment is, and must be, corrective.
It is plain that here it means not eternity, and though applied by Christ to future punishment, it does not follow from the language that he means to imply unending punishment.
I am convinced that nothing would have such a wide and gracious effect, as honesty on this question of future punishment.
But in all faithfulness I had to recognize a striking difference of opinion when I came to speak of the doctrine of future punishment.
So it is with the nature and the duration of future punishment.
In plainer words, though reason does not prove or establish the eternity of future punishment, it has not one syllable to say against its wisdom, its justice, or its goodness.
It was precisely from such premises, as we have seen, that John Foster denied the eternal duration of future punishment.
We shall see, however, in our discussion of the endlessness of future punishment, that mere annihilation cannot satisfy the moral instinct which lies at the basis of this argument.
For the annihilation theory, see Hudson, Debt and Grace, and Christ our Life; also Dobney, Future Punishment.
In order, however, to meet opposing views, and to forestall the common objections, we proceed to state the doctrine of future punishment in greater detail: A.
The first object was to stretch over the wicked the restraining influence of a doctrine of future punishment, to fill them with a fearful looking for judgment in the invisible world.
The elements of the popular doctrine of future punishment which we thus reject are the falsities contributed by superstition and the priestly spirit.
Jude 6, in the sense of aiônios, and, as involving like the latter the conception of time, is similarly applicable to future punishment.
If, by preaching to the spirits in prison, bringing them to a knowledge of the truth, and being baptized for them, released them from their prison house, it logically follows that there must be an end to future punishment.
In conclusion, let us examine one more question that has doubtless presented itself to the mind of the reader, and that is the question of future punishment.
If we are to judge by the accepted creeds of the Christian world, we find that an almost universal belief exists in future punishment.
We find, also, that the fear of future punishment is used as a mighty power to influence the minds of the people in a religious sense.
The subject of future punishmentis one the consideration of which gives mental pain.
But when we open the Word of God, it is impossible for any honest man to deny, that whether its teaching be true or false, the fact of future punishment is an essential portion of what is taught.
Any firm practical conviction in the fact of future punishment?
The above list will hopefully provide you with a few useful examples demonstrating the appropriate usage of "future punishment" in a variety of sentences. We hope that you will now be able to make sentences using this group of words.
