Christian Universalism, Calvinism, and Arminianism:

Some preliminary reflections by Thomas Talbott with some revisions, illustrations and additions by myself.

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When I first started interpreting the New Testament along Christian universalist lines several years ago, I was soon struck and rather alarmed by how many regarded such an interpretation as not only mistaken, but utterly unreasonable and heretical as well.

I found that a good many of my Calvinist friends, who did not regard Arminianism as heretical (only mistaken), and a good many of my Arminian friends, who did not regard Calvinism as heretical (only mistaken), were completely united in their strong conviction that Christian universalism is both mistaken and heretical.

This curious and at first unexpected response started me thinking. Why should Calvinists regard Christian universalism as any more heretical than Arminianism?--and why should Arminians regard it as any more heretical than Calvinism?

As I reflected upon these questions, and strong disapprovals I also began to reflect upon the following inconsistent set of propositions which appeared to be involved in this issue:

1. (1)It is God's redemptive purpose for the world (and therefore his will) to reconcile all human beings to himself;
   

2. (2)It is within God's power to achieve ALL his redemptive purpose for the world;
   

3. (3)Some human beings will never, ever be reconciled to God. God will therefore either consign them to a place of eternal conscious torment in hell forever or at some point put them out of existence altogether.. thus ultimately bringing their punishment & torment to an end.
   

If these are indeed an incoherent set of propositions, as I believe they are, then at least one of these propositions has to be false...... or re-interpreted in some way to resolve the incoherence.

So proposition (3) is actually the weakest of the three.

As only (3) rests upon disputed translations of a few Greek/Hebrew words whereas both (1) and (2) are clear and unambiguous and seem to rest upon the cosmic sweep of systematic teachings  of St Paul.

The “You will burn in Hell forever” texts cited on behalf of (3) are typically extracted out of the contexts of parable, hyperbole, and apocalyptic symbolism and are often given a literal interpretation not warranted by those contexts. Of course this is also a matter of disputed opinion and interpretation.

For example, in our English translations the word ‘everlasting’ which stands for the Greek word aeon, does not necessarily mean eternal (or a time period literally without end) but, rather ‘age abiding’ which, however long or short implies a limit.

In addition to this the Old English word ‘hell’ is used to translate at least four NT Greek words & Hebrew cognates sheol, hades, ghenna, tartarus, etc

Others will no doubt assess these issues differently. But to those who claim, as many do, that an eternal conscious torment in Hell for the majority of mankind is clearly and unmistakably taught in the New Testament, I would put this question:

If this is true, which, then, of the other two propositions are you rejecting?

Are you denying that God wills (or sincerely desires) the salvation of all human beings?  Or do you believe that God does sincerely desire to redeem and save the world but just does not have the power or wisdom to do so? 

And finally, WHY and HOW have you come to believe that the biblical evidence for proposition (3) is so much stronger than for propositions (1) and (2)?... that you feel logically compelled to re-interpret (1) or (2) in the light of (3), rather than the other way around?

It is not enough, in other words, merely to cite the English translation proof-texts in support of the popular view of (3) as if that settled the matter once and for all ‘because the Bible says.so”. Does it? Some reference to the original Greek NT needs to be made as well as the Hebrew OT.

It is possible to find *prima facie* evidence in the Bible for each of these three propositions. So one day I sat down and, setting aside disputes over controversial translations of key NT Greek words as well as the standard theological  objections or defences of one position over against the others, I began to review the obvious.

In support of proposition (1), That it is God's redemptive purpose and glory to both judge and save the world and to fully reconcile all human beings to himself; in support of that proposition one might cite texts such as II Peter 3:9:

"The Lord . . . is not willing that any should perish, but that all should come to repentance";

I Timothy 2:4: God

"desires all men to be saved and to come to the knowledge of the truth";

Romans 11:32:

"For God has imprisoned all in disobedience so that he may be merciful to all";

and Ezekiel 33:11:

"As I live, says the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn away from his way and live . . .."

All of these texts clearly state that God sincerely wants to  reconcile all sinners to Himself, and that his failure to  do so would prove to be a tragic defeat of one of his central purposes in creating and redeeming the world.

Similarly, in support of proposition (2) That it is within God's power, as sovereign Lord of the universe, to achieve ALL his redemptive purposes... one might cite such texts  as Ephesians 1:11: God

"accomplishes all things according to the counsel of his own will";

Job 42:2:

"I know that thou canst do all things, and that no purpose of thine can be thwarted";

Psalm 115:3:

"Our God is in the heavens; he does whatever he pleases";

and Isaiah 46:10b & 11b:

"My counsel shall stand, and I will accomplish all my purpose . . . I have spoken, and I will bring it to pass; I have purposed, and I will do it."

These texts (and countless others in both the Old and New Testaments) state that God, because he is God, is able to accomplish ALL of his purposes according the council of his will.

And in addition to these texts, a number of others clearly state that God does not just have the desire and intention to save the world but also the wisdom and power to bring all things into a voluntary saving. loving subjection to Christ as King and Lord of All. Thus.

I Corinthians 15:20-28, says

... Christ has been raised from the dead, as the first-fruits of all who have fallen asleep. As it was by one man that death came, so through one man has come the resurrection of the dead. Just as all die in Adam, so in Christ all will be brought back to life, but all of them in their proper order; Christ the first-fruits, and next, at his coming, those who belong to him. After that will come the end when he will hand over the kingdom to his Father, having abolished every principality, every ruling force and power. For he is to be king until he has made his enemies his footstool, and the last of the enemies is done away with is death, for he has put all things under his feet. But when he said everything is subjected, this obviosuly cannot include the One who subjected everything to him. When everything has been subjected to him, then the Son himself will be subjected to the One who has subjected everything to him, so that God may be all in all.

Colossians 1:19-20

For God was pleased to have all his fullness dwell in him [Christ], and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.

And..

Romans 5:18-19

Consequently, just as one trespass resulted in condemnation for all people, so also one righteous act resulted in justification and life for all people. For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.

Finally, in support of proposition (3) Some scriptures suggest that some people will never, ever be reconciled to God. God will consign them to a never ending “punishment”  in Hell or put them out of existence altogether...one might cite such texts as  Matthew 25:46:

"And they will go away into eternal punishment, but the righteous into eternal life";

II Thessalonians 1:9:

"They shall suffer the punishment of eternal destruction and exclusion from the presence of the Lord and from the glory of his might . . .";

and Ephesians 5:5:

"Be sure of this, that no immoral or impure man, or one who is covetous (that is, an idolater), has any inheritance in the kingdom of Christ and of God."

These texts, at least in our English translations, appear to say that not just some but many people, possibly most of mankind, will be lost forever in the penal fires of Hell where ‘the worm does not die and the fire is never quenched’ (Mark 9;48) and will never be reconciled to God.

After reviewing these texts for many years now one thing which continues to strike me as transparently obvious is this:

Anyone who takes a position with respect to these three propositions--whether the person be a Calvinist, an Arminian, or a Christian Universalist--will end up denying the literal truth of at least one of these propositions for which there is an apparent prima facie biblical/textual support.

And in that respect Christian Universalists are in exactly the same position as Calvinists and Arminians. So I found myself, at this point, wanting to put several questions to those who would simply dismiss, out of hand, Christian Universalism as a position which is heretical and unbiblical.

Summary & Conclusion

Throughout the history of the church it has been universally believed and taught on the basis of Scripture that there is to be a full and final expression of divine retribution against all sin and unrighteousness following a Last Judgement in the Presence of Christ, at the end of time. See Revelation 20:11-12. , also Matthew 25: 31-46, The questions which arise in the light of this are:

What form will this retribution against God’s enemies ultimately take? What is its final purpose? Why is it called the Dies Irae or Day of Wrath? What is to be it’s ultimate duration? And finally, What will be its consequences and ultimate outcome?

Centre panel from Memling's triptych Last Judgment (c. 1467–1471)

According to Edward Beecher ‘ History of Opinions on the Scriptural Doctrine of Retribution (1878)

“History has been written as to the doctrine of retribution with reference to at least four ends.

The first is to depreciate the early fathers as holding almost universally to a system of eternal torments by material fire, thus subjecting the world to a system of degrading terrorism.   

The second is to establish as true the current orthodox view of eternal punishment. 

The third is to sustain the doctrine of the annihilation of the wicked after a just degree of suffering. 

The fourth is to vindicate the doctrine of universal restoration and salvation as having its roots in the early ages.

By the doctrine of universal restoration, in its broadest and most generic sense, we mean the doctrine that all sinful  beings will be finally restored to holiness and eternal life, and that thus the harmony and unity of the universe will be restored.  It was in this broad sense that Origen held it, when he taught the future restoration, not only of all men, but also of all fallen spirits, not even excepting the devil himself.”

Returning now to the 3  propositions outlined at the beginning

1. (1)It is God's redemptive purpose for the world (and therefore his will) to reconcile all human beings to himself;
   

2. (2)It is within God's power to achieve ALL his redemptive purpose for the world;
   

3. (3)Some human beings will never be reconciled to God, and God will therefore either consign them to a place of eternal punishment & conscious torment or put them out of existence altogether.
   

.The following points seem very much in order.

To mount a full biblical defence of proposition (3), ‘against’ propositions (1) or (2), or both....one must demonstrate that the biblical revelation for (3) is far stronger and perspicuous than that for (1) or (2)--a daunting task indeed!

So why do some regard it as heretical to reject the doctrine of a literal everlasting (never ending) punishment in Hell, but not heretical to deny God's love for the world and for all mankind (Jew and Gentile)?

And why is it not deemed heretical to deny the sufficiency of Christ’s death and resurrection to atone for the sins of the whole world..as the Calvinists do ?

And why is it not considered heretical to make human free will more powerful and ultimate than God’s free will...as the Arminians do? What if we are truly free in all respects accept in relation to the one issue of finally rejecting God?

And why is it not considered heretical to deny both God’s intention and power to ultimately defeat the powers of darkness everywhere and eternally?

For surely if an eternal torture chamber like Hell does exist... than sin, blasphemy, hatred of God as well as unimaginable pain and suffering will continue forever and ever in that chamber.

According to this view the power of Satan and his fallen angels, along with the mass of unredeemed humanity  will be ‘quarantined’ inside a sound-proof, fire-proof exclusion chamber where they will remain, with clinched upraised fists, forever victorious in their hatred and rebellion against God,

And how is it that human ignorance or foolishness and wilful rejection of God and Jesus in this life has been presented as more decisive and ultimate than God’s eternal choice to save and rescue us through Jesus, the Second Adanm ( 1 Corinthians  15:45), the New Root of humanity with the promise of a new kind of existence and life ever lasting?

Is God not able to ultimately reconcile all humanity and even fallen angels to Himself through Christ so that at the end of the ages God will become All in All? (1 Corinthians 15: 24-28). Does God not have the will or the power to do that?

And finally, how has it become controversial to affirm ...without prevarication or qualification.... that, love, justice, forgiveness mercy and reconciliation to God will be universally victorious and supreme over all.

This was the high and deep purpose of Christ coming into the world to save sinners ( 1 Timothy 1:12-15) and the reason why the Spirit has been poured out... so that ultimately:...... all that was lost will be searched out and found and forgiven and reconciled and saved and restored..... so that: