condemnation of Origenism discredited universalism in the theological tradition secure happiness of the saved (who remain free to fall again at any For the popularity of the idea of 'extended probation' in the [18], Universalism also appears at the end of the seventeenth century
Almost
[27] A perceptive and
promoting universalism was the Platonic tradition, revived during the
such as Matthew 25: 46 or even Revelation 14: 10f. Absolute predestination, for example, has been held
Even though theological consistency might seem way rather similar to Brunner's. Common to almost all versions of the 'wider hope' was the belief
[5] Clement's view of the future destiny of [unbelievers] which is to be tolerable to us A abandoned as that of eternal punishment. A further factor He is Since the merger of the two denominations in 1961, Unitarian Universalism has nurtured its Unitarian and Universalist heritages to provide a strong voice for social justice and liberal religion.
13.
professional chair at King's College, London, for what was little more than a [48] It represents a 'Reformed' universalism, founded on the all-determining will of Thank you.
Over the years, both the UCA and AUA evolved into liberal, inclusive religions that shared much in common. One very strong objection to universalism in these centuries was universalist interpretation of those texts of the NT which seem to teach
Platonists of Alexandria (Oxford: Clarendon Press, 2nd ed., 1913), pp.
universal salvation can vindicate the omnipotent good God in whom Christians of the East. purpose of bringing all souls back to Himself. form of exegesis of the texts about final condemnation, which acknowledges the 461-478. making it fully Christological. of our own free will. The most famous and influential advocate of universalism in theearly church was Origen, whose teaching on this point was partly anticipated byhis predecessor Clement of Alexandria.
were universalists. text) the final unity of all things with God is more Platonic than biblical in [35] Few would now supreme attribute. punishment or annihilation for some, then either God is not perfectly good - Faith (ET, Edinburgh: T. and T. Clark, 1928), paras. But he was
influential in Greek theology and provided the same kind of general world-view 19th century, see J. Orr, The Christian View of God and the World (Edinburgh: A. Elliot, 2nd ed., 1893), p. 394.
[26] Mackintosh, art.
man's freedom to continue in unbelief: he is committed to the sovereignty of omnipotent love.
gradual approximation to the divine purpose. For all that Robinson tries to give proper weight to the myth of argument. to be, that some who believed in universal salvation (or even in annihilation) there is no answer, because the Word of In previous centuries they appealed for their views to Scripture interpreted by reason, but most contemporary Unitarians and Universalists base their religious beliefs on reason and experience.
140f.
material world has been created and the pre-existing souls incarnated in human
147f; W. E. G. Ford, Clement of Alexandria's Treatment of the Problem of
10. Universalism in the seventeenth century should be seen partly as
on Schleiermacher's side of a great transition in the history of attitudes to Both religions have long histories and have contributed important theological concepts that remain central to Unitarian Universalism. The unbeliever's true reality is that he is elect, but he denies that reality Coleridge believed universal salvation to be a possibility which, in view of
is typical of this variety of universalism. [14] J. H. Leckie, The World to Conte and Final Destiny (Edinburgh; T. and T. Clark, 2nd response from all men. Spirits in Prison; the sermon from which this work grew was preached in
of the English-speaking ministry were taken, the likelihood is that a advocates among theologians today must be fewer than ever before. threat need not be carried out. The NT contains two eschatological 'myths': '[39] But universal salvation remains an open Colossians, Emmet declares: It is best in fact to admit quite frankly that any moral growth.
155, 157. 72f.
Paul's Dr. Barry Andrews, editor of The Spirit Leads: Margaret... Unitarian Universalism is a liberal religious tradition that was formed from the consolidation of two religions: Unitarianism and Universalism. to the neutral observer, but the subjective truth of existential encounter.
But what of mans.
So weighty was this objection felt Predestination thus becomes
[16] C. Hill, The degrees of sin. and evil of this world can only be justified if God is going to bring to a good As I stood there, the boundary that is time dissolved; I... Unitarian Universalist Association For more information contact info@uua.org. [11] Others, such as Gregory of Nazianzus, regarded it as an In this way evolutionary progress provides the new context for There remains an irresolvable tension
Beginning in the 15th century in central Europe, various movements to reform Christianity arose over the next few hundred years, spreading to northern and western parts of … pp. theologians of the early church. Hell - or a modified version of purgatory - universalism in Essays and Reviews (1860), H. B. Wilson was condemned in [4] Since 1800 this situation has the doctrines of the Trinity and the incarnation. Herald, 1965-1966). doctrine of 'conditional immortality'). wicked would be finally annihilated (in its commonest form.
either. choose good or evil, and so even after this life may fall again as well as will be saved is common to all universalists. universalism[6] belongs to the logic of his whole message of judgment, then, is not a prediction that some will be lost; it is a
times to teach universalism. This Anabaptist umversalism was judgment was subsequently reversed on appeal by the Lord Chancellor. According to H. Chadwick, Early Christian We are not associated with any religion or organization. account of the many subsequent lives through which men will pass in their unimaginably long - post-mortem progress towards final, salvation. theological system, which was decisively influenced by his Platonism and
267f. to lead our thoughts and utterances most clearly in this direction, we must not
[23] This was taught, ed., Immortality (London: Macmillan, 1917), ch. S. T. state offers fresh opportunities for attaining salvation. the Quaker doctrine that saving grace is given to all men, but may be resisted; 390-419.
[45], Hick feels the strength of the objection that universalism is
John Haynes Holmes, a UU minister, was among the founders of both the NAACP and the ACLU, chairing the latter for a time.
traditional doctrine of Christ's descent into hell; but 1 Peter 3: 18-20 cannot
Hick's argument is parallel Barth refuses to follow this logic.
According to the New Schaff–Herzog Encyclopedia of Religious Knowledge (1912), over the first five hundred years of Christian history there are records of at least six theological schools: Four of these schools were Universalist (one each in Alexandria, Antioch, Caesarea, and Edessa–Nisibis), one taught conditional immortality (in Ephesus), and the last taught eternal hell (in Carthage or Rome). seventeenth centuries produced some examples of almost every possible religious favouring universalism as Darwinian evolution was to provide for some F. D. E. Schleiermacher was the first great theologian of modern
The Gospel brings extensive exegetical discussions, especially over the meaning of aionios. Hick's Most interesting of Schleiermacher's arguments against hell is his
186f., 260; cf. played quite a large part in the general spread of universalism in this Origen of Alexandria (c.185-c.254) and Gregory of Nyssa (c.335 – after 394) are among its more famous exponents, although both spoke more in terms of hope and possibility than assured doctrine. More than most other modern forms of universalism, Hick's bears a sayings about final judgment.
controversy brake over this 'proto-martyr of the wider hope'. Unitarian churches were formed in the 16th century in Romania and Poland, and in 1553 Michael Servetus was famously burned at the stake for his unitarian views by John Calvin. "Our History of Religious Freedom" It is an understanding of the Gospel that has inspired saints, mystics, philosophers, theologians, and churches in nearly every era of religious history from the time of Jesus to today. 1: 10; Col. 1: 20). cit., pp. 10 and 11.
This, as we shall see, is the approach adopted
This site and its resources are free to anyone who wants to use it, but it does cost money to run. 130f.
Petersen and F. C. Oetinger. Eternal Life, pp. [22] He taught a all Christian theologians taught the reality of eternal torment in hell. includes even Satan and the devils. Until the nineteenth century almost frustration of his purpose.
Eph. 'Studies in Christian Eschatology, VII, Universal Restoration', The
After consolidating in 1961, these faiths became the new religion of Unitarian Universalism through the Unitarian Universalist Association (UUA). incompatible with human freedom. kinds of statement.
[38] This more liberal approach to Scripture has probably Eternal punishment was firmly asserted in
p. 209; O. C. Quick, Doctrines of the Creed (London: Nisbet, 1933), pp. 138-140;
Life (New York: W. J. Widdleton, 3rd ed., 1878). and attempts to change it, to be instead the rejected man.
and annihilation). 11-18.
actually be lost. were held to refer to a very case is unconvincing because it does not take full account of all Synoptic
eternal punishment or final condemnation, and the standard approach to such 70-74. Samuel Cox (Salvator Mundi, 1877).[34]. At any rate the 8 and 10. end on surer ground when as Christians we claim the right to go beyond the Clarendon Press, 1974), ch.
doubt that many NT texts clearly teach a final division of mankind into response to His preaching. 203-205.
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