¹ Kuiper, R. B. in The Voice of Authority, ed. by Marston, G. W. (Philadelphia: Presbyterian and Reformed Publishing House, 1960), p. 16.Google Scholar

² Process theist Charles Hartshorne, for instance, considers belief in immortality to be a ‘tall story’ concocted by those who have not yet realized that ‘the world is not a kindergarten’ in which all our wishes are granted. See Omnipotence and Other Theological Mistakes (SUNY Press, 1984), pp. 36–7.Google Scholar For a good discussion of the annihilation theory, see Edwards, David L. and Stott, John, Evangelical Essentials (Downers Grove, Illinois: InterVarsity Press, 1988), pp. 287–329.Google Scholar

³ For a good discussion of the history of Universalism in the United States, see Universalism in America, ed. Cassara, Ernest (Boston: Beacon Press, 1971).Google Scholar

⁴ See Leibniz, Gottfried, excerpts from Theodicy in Rowe, William and Wainwright, William, Philosophy and Religion: Selected Readings, 2nd ed. (New York: Harcourt, Brace, Jovanovich, 1987), especially pp. 203–5.Google Scholar

⁵ See, for instance, Geisler, Norman, The Christian Ethic of Love(Grand Rapids, MI: Zondervan, 1973), pp. 21–5.Google Scholar

⁶ Ibid. p. 22.

⁷ See Barrows, Samuel J., The Doom of the Majority of Mankind (Boston: American Unitarian Association, 1883), pp. 26–38 for an interesting presentation of these perspectives.Google Scholar

⁸ Even Samuel Barrows, writing a century ago, could write that, ‘Modern Calvinists, repudiating the doctrine of infant damnation, would like to believe that all dying in infancy are elect’. [Barrows, p. 37]. See Punt, Neal, What's So Good About the Good News? (Chicago: Northland Press, 1988), pp. 65–9 for a thoughtful current defence of the claim that all young children who die enter heaven.Google Scholar

⁹ See, for example, Dowsett, Dick, God, That's Not Fair! (Kent, UK: OMF Books, 1982), pp. 31–52; Punt, pp. 13–19.Google Scholar

¹⁰ See Paternoster, Michael, Thou Art There Also: God, Death and Hell (London: SPCK, 1967)Google Scholar for a good historical survey of this doctrine. Also see Punt, pp. 19–25. Not all Traditionalists, however, accept this contention. One current Evangelical manifesto declares that ‘all men have some knowledge of God through his general revelation, [but] we deny this can save’, Edwards and Stott, p. 287. 11 See, for instance, Punt, pp. 93–101.

¹² Ibid. p. 95.

¹³ See, for instance Punt, p. 66; Edwards and Stott, p. 326.Google Scholar

¹⁴ For a more in-depth discussion of the models of omniscience to follow, see Hasker, William, God, Time and Knowledge (Ithaca: Cornell University Press, 1989), pp. 19–63.Google Scholar

¹⁵ Traditionalists, remember, are indeterminists.Google Scholar

¹⁶ Hunt, David P., Religious Studies, XXVII (03, 1991): pp. 3–26.CrossRefGoogle Scholar

¹⁷ Ibid. p. 18.

¹⁸ Ibid. p. 20.

¹⁹ Ibid. p. 22.

²⁰ Ibid. p. 20.

²¹ Ibid. p. 20.

²² Ibid. p. 22.

²³ Ibid. P. 19.

²⁴ Ibid. p. 24.

²⁵ Craig, William Lane, The Only Wise God (Grand Rapids: Baker Book House, 1987), pp. 145–51;Google Scholar‘“No Other Name”: A Middle Knowledge Perspective on the Exclusivity of Salvation Through Christ’, Faith and Philosophy, vi (04, 1989), 172–88.Google Scholar

²⁶ Craig, , The Only Wise God, p. 147.Google Scholar

²⁷ Craig, , Faith and Philosophy, p. 184.Google Scholar

²⁸ Ibid. pp. 184–5.

²⁹ Ibid. p. 186.

³⁰ Craig, , The Only Wise God, p. 148.Google Scholar

³¹ Hunt, , pp. 12–18.Google Scholar

³² See, for example, Packer, J. I., Evangelism and the Sovereignty of God (Downers Grove, Illinois: Inter— Varsity Press, 1961).Google Scholar

³³ Peterson, Michael, Evil and the Christian God (Grand Rapids: Baker Book House, 1982), p. 104; Hunt, p. 26.Google Scholar

³⁴ Hunt, p. 26.Google Scholar