It is called congruency. Annihilationism does not experience this often. I have posed some scenarios above that relate to the above posts, but they must have been overlooked.
1. Our resurrection bodies will be suitable for conditions in heaven (
1 Corinthians 15:38–44) and hell. Jesus spoke of "the resurrection of life" and "the resurrection of condemnation" (
John 5:29). Thus, we can assume that both believers and unbelievers will receive resurrection bodies—but their eternal destiny will be different (
Daniel 12:2). That said, the bible clearly indicates an eternal punishment for the resurrected wicked. If the punishment is eternal then what of the punished? It is logical here that if the punishment is eternal that those who are being punished are immortal, in this regards as well.
2. Eternal punishment, which includes immortality of the soul, corresponds with the often sought eternal life of scripture. We stand at a crossroads then; either way leads us down an eternal path. Death is for the mortal body, the soul is not dependent upon the body and cannot be proven otherwise. God created the mortal body in Genesis and then breathed life/soul into the body. Death is for the temporal body, as opposed to the supernatural creature that Adam once was. The scriptures never suggest that the soul ceases to exist.
My time is limited today, but here are two other arguments, from Augustus Strong's landmark work, for you to consider and respond to:
1. "The metaphysical argument.—The soul is simple, not compounded. Death, in matter, is the separation of parts. But in the soul there are no parts to be separated. The dissolution of the body, therefore, does not necessarily work a dissolution of the soul."*
2. "The ethical argument.—Man is not, in this world, adequately punished for his evil deeds. Our sense of justice leads us to believe that God’s moral administration will be vindicated in a life to come. Mere extinction of being would not be a sufficient penalty, nor would it permit degrees of punishment corresponding to degrees of guilt. This is therefore an argument from God’s justice to the immortality of the wicked. The guilty conscience demands a state after death for punishment."*
* - Strong, A. H. (2004). Systematic theology. "The present work is a revision and enlargement of my 'Systematic Theology,' first published in 1886."--Pref. (984). Bellingham, Wa.: Logos Research Systems, Inc.
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