When one first approaches a subject of intense theological debate, the quest is to find a resource that gives both sides equal opportunity to present their case. Here, the co-authors have written critically and incisively and yet have done so ‘in a spirit of brotherly courtesy’ (15).

Fudge begins his case for conditionalism by reminding his readers that scholarly, biblical argument determines the outcome of any theological debate rather than an appeal to tradition. Clearly he has many fewer historic figures than Peterson to defend his view, but he also sees weakness in the context of the early prominence of everlasting torment. This is the cornerstone of his critique of the traditionalist position: that it is systematically skewed by pagan Greek philosophy.

His biblical analysis of OT material is wide-ranging but at times frustratingly brief in detail (e.g. Nah. 1:1–10). He does however give more attention to references of ‘everlasting burning’ and to those passages referring to the ‘two kinds of resurrection’. The most difficult aspect of this debate is finding a contextually consistent key for the interpretation of graphic language. Fudge’s analysis is too fleeting to provide complete clarity.

After making some play of the alleged re-interpretation of Isaiah’s references by the book of Judith, Fudge moves on to deal with the NT. His discussion on Jesus’ teaching is at times very helpful (e.g. Gehenna (41–45)). On occasions, though, he makes polemic statements that are unconnected with their context which only serve to devalue the overall effect of his argument. He finds Paul’s writings most promising for his cause and deals with the more difficult passages in Revelation by delving back into the OT for his interpretation. His concluding chapter has a tendency for emotive outrage at the prospect of another view but ends with an uplifting picture of the gracious nature of God.

Peterson begins by reminding us of the long list of historically significant Christian thinkers who hold to the traditionalist position. Whilst he is clear that Biblical exegesis is the determining factor of any theological truth, he does not miss the opportunity to demonstrate that the conditionalist position has not attracted such weighty support.

Peterson’s structure for each footing of his Biblical argument is helpful. It gives room for the exegetical and hermeneutical facets but also deals directly with the conditionalist interpretation. However, in comparison with Fudge, he limits the range of material he uses which leaves him open to the charge of proof-texting. After a brief foray into the OT he concentrates on Jesus teaching, paying particular attention to Matthew 25:31–46. Here he picks up Augustine’s argument concerning the symmetry of the fates of the saved and the damned. However, his argument centres on a word-study of ‘eternal’ rather than defining the nature of the punishment (143).

He expends much time working through the significant material in Revelation and presents a cogent, readable case. Concluding with a chapter on systematic concerns does not enhance his purpose. It would perhaps have improved the presentation to have devoted such space to other exegetical passages.

Both authors respond to the other’s arguments but this only enhances the impression that they are less comfortable batting on each other’s wickets. Furthermore, often when they both deal with a subject their arguments miss one another completely (e.g. Augustine, Fudge emphasising preconceptions of soul immortality, Peterson ignoring the debate).

This type of work has in-built frustrations. It may not be the best example of its genre but it does serve the purpose of illuminating the key arguments for the reader. However, it would be advisable to look elsewhere for further depth.

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