David Bentley Hart’s argument insists that a good God making a good Creation from nothing (ex nihilo) must bring his Creation to a good end. Perpetual conscious torment (PCT) of rational beings — humans — is not a good end. Therefore, there can be no PCT.
He resolves the problem by assuming Universal Reconciliation, that is, that the damned, after being justly punished, will be confronted with the glory and beauty that is God, and the damned will repent and be saved, living forever in bliss.
Among the many problems with this theory is its failure to deal with the fate of evil spiritual beings. They are also a part of the Creation, who chose to reject God as a matter of free will — much like humans who are damned — except the spiritual beings see God as spirit and so much more as God really is, and yet they reject him.
The Bible’s teaching on this topic is deep and yet not nearly as complete as we might like. We covered this material a while back in these posts —
For our present purposes, this should make the point that Satan is not going to be redeemed —
In several ways the NT makes it clear that Satan is not without limitations. First, the intercession of Jesus stalls his designs on Peter (Luke 22:32). Second, he is a fallen being (Luke 10:18). Third, he is judged (John 16:11). Fourth, his power over a person’s life may be broken (Acts 26:18). Fifth, God may use Satan to chasten an apostate believer (1 Cor 5:5; 1 Tim 1:20). Sixth, his temptations, however potent, may be overcome and his ruses exposed (Matt 4:1–11, and the only incident in the NT in which any of Satan’s words are recorded). Seventh, he may be resisted, just as Jesus resisted him (Eph 4:27; Jas 4:7; 1 Pet 5:8, 9). Eighth, the NT never refers to Satan as simply the prince/ruler (ho archon), but as “prince of devils” (Matt 9:34) or “prince of the world” (John 12:31). Ninth, at God’s discretion he is bound (Rev 20:2), released (Rev 20:7), and incinerated (Rev 20:10).
Victor P. Hamilton, The Anchor Yale Bible Dictionary, 1992, 5, 989.
(Rev 20:7–10 ESV) 7 And when the thousand years are ended, Satan will be released from his prison 8 and will come out to deceive the nations that are at the four corners of the earth, Gog and Magog, to gather them for battle; their number is like the sand of the sea. 9 And they marched up over the broad plain of the earth and surrounded the camp of the saints and the beloved city, but fire came down from heaven and consumed them, 10 and the devil who had deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet were, and they will be tormented day and night forever and ever.
Now, whether Satan is tortured forever or incinerated, in neither case is he allowed to repent and be saved. Thus, the means by which God restores his Creation to good is by eliminating the evil from it — including Satan (and his minions, of course). Not by redeeming them.
Fudge argues that this passage borrows from the language of the OT prophets, and is properly read as promising the destruction of Satan. (See also this post from Fudge.) It’s not essential that we reach a conclusion on that point to see that Satan will not be redeemed, which contradicts Hart’s theory that all evil in the Creation must be redeemed, but creates no problem for Conditionalism. Creation will be made entirely good again by purging the evil with the fire of the wrath of God — a concept written on nearly every page of scripture.