What is Christian Universalism? - part 2

In his "History of Universalism", Richard Eddy, D.D. wrote in 1894 ....

"Universalism, using the word in its present theological meaning, is the doctrine or belief that it is the purpose of God, through the grace revealed in our Lord Jesus Christ, to save every member of the human race from sin. The word suggests nothing with regard to any human founder, any place where it was first promulgated, any particular form of church polity, any rite or ordinance, any opinion of the equality or the subordination of the Son to the Father. Universalism is not dependent on these."

Thomas Thayer wrote, in 1862, in his book "Theology of Universalism":

"If it be asked then, 'How is Christ to save men after death?", the answer is, By the same means, and in the same way, as before death, doubtless; only increased in power and directness, operating without the obstructions incident to the flesh or earthly nature.

     The simple truth is, all men are saved in greater or less degree after death. The spiritual change of the resurrection is necessary to the completeness and happiness of every soul. Are any perfect here? Do not even the best of men fail in many things? Have we not all 'come short of the glory of God?' Does not the sainted John declare, that 'if we say we have no sin, we deceive ourselves, and the truth is not in us?' Does not Paul confess, in burning words, to the war between the flesh and the spirit? Is any one on earth, equal to the angels of God in heaven? The answers to these questions are patent to all, and reveal the truth and necessity of a change after death.

     We are not perfect, not as the angels, when we die, not even the greatest saint on earth; but we shall be in the resurrection. How can this be, if there be no change after death? if Christ does not still aid and bless us as a Savior? And will Paul maintain his painful struggle against evil, and John confess to sin, in the resurrection life? If not, then they will be so far changed after death."

Concerning the universal nature of Christianity and Christian Universalism as the fullest expression of it, Dr. John G. Adams wrote in 1872:

"Christianity is a universal religion. Herein is its pre-eminence. It is for man everywhere and in all times. No other religion has so clearly asserted this claim for itself, and no other promises to do so much for mankind. True, it had had to make its way against errors and prejudices and corruptions of the world. It has been mixed with human errors, and has been professed, taught, and practiced, in too many instances, by those who have failed to realize clearly the heavenliness of its spirit, and its far reaching, regenerative, and over-coming power. Its earliest promulgators failed to see at first this grand characteristic of its universality.      

     An able Christian historian has written: "Nothing is more remarkable than to see the horizon of the Apostles gradually receding, and, instead of resting on the borders of the Holy Land, comprehending at length the whole world; barrier after barrier falling down before the superior wisdom which was infused into their minds; first, the proselytes of the gate, the foreign conformists to Judaism, and, ere long, the Gentiles themselves admitted within the pale; until Christianity stood forth, demanded the homage, and promised its rewards to the faith of the whole human race; proclaimed itself in language which the world had as yet never heard, the one, true universal religion."

Rev. Dr. Gerhard Uhlhorn, of Germany, in his able work, "The Conflict of Christianity with Heathenism," speaking of the early development of Christianity in the Roman Empire, calls it the first step to its universalism. "Itself passing out from the ancient narrowness into a world-wide breadth of thought and life, the old world became capable of accepting the Universalism of Christianity." The old world and the new have yet many steps forward to take in this pathway of a continually increasing brightness.

The name Universalism, as connected with Christianity, has been especially notable during the present century. But the principles which it implies were averred by the Christian church in it's earliest days. It signifies God's unchanging paternal interest in all his children; an interest insuring his just dealing with them for their obedience or disobedience of his beneficent laws, and their final release from sin, and life in righteousness.

     Universalism, is as old as the Christian records. It's principles and doctrines, are found in the Old Testament teachings...... [It] claims the New Testament as the basis of its doctrines. It cites the Gospels, the Apostolic History and the Epistles, Christ, and his first ministers, as authority for its pretensions.

     The gospel anciently proclaimed to the Athenians by the Christian apostle: "God, that made the world . . . hath made of one blood all nations of men, for to dwell on the face of the earth, . . . as certain also of your own poets have said, For we are also his offspring" (Acts 17:24,28), in which a common humanity, a common interest and destiny, are declared.

     It is a common humanity with which Christ is in sympathy; which makes him who would be highest in the Divine estimation the servant of all; which recognizes the Golden Rule, directs the strong to bear the infirmities of the weak, and men everywhere to be helpers one of another, because their interests are not antagonistic, when the laws that govern their nature are clearly understood. They have unity:

"What binds one, binds all,
Love of things true and right."

     Men have, too, a common interest under the Divine guardianship. Wherever there is a man, there is a being in whose soul God has implanted aspirations after himself, a propensity to religion, a feeling after him which may be misled by superstition, or overlaid by ignorance, or elevated by knowledge into purest piety, but which is yet there. Wherever he exists the Sovereign Power holds him in discipline, demands an account from him at his tribunal of impartial justice, and will not permit him to go out of his hands. To whatever heights be ascends, God still encompasses him; into whatever depths he may fall, he is still held by the guardian beneficent power.

     One destiny, also, is affirmed of this great body of humanity; a blessing instituted in the beginning, including all families, kindreds, nations. No divine favoritism towards one over another do we see. The law and the prophets point towards this universal grace of God to man. Israel and the Gentile world shall alike share it. The apocalyptic vision opens it up to the eye of faith. "And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I, saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever" (rev. 5:13). What is this but the fact, and the ultimate completeness and glory of the unity of the race? One Father, Brotherhood, Saviour, Homage, Destiny.

     Other theologies had made distinctions and endless separations in representing mankind; had denied, as they still deny, this fraternal relationship, this positive family connection; had represented God rather as an arbitrary sovereign than loving Father, and the Divine govermnent a wilful monarchy instead of a just and merciful dispensation under which each soul is of equal value, and the good of one is the good of all. Unbelief has said, as in the language of Spinoza : "The right extends as far as the force of the natural right or law, jus et institutum naturae is nothing more than the rules of the nature of each individual." The divisions and contentions, classes and castes, the impositions, frauds, and oppressions which have more or less marked the social relations of mankind, all come of this pernicious error growing out of the unchecked selfishness of the human heart. Christian Universalism forever contradicts this error. It affirms that the great body of humanity is one, and that it is death to sunder it. "If one member suffer, all the members suffer with it ; if one rejoice, all rejoice together; ; for the body is not one member, but many" (1 Cor. 12:14,26). In the affirmation of the Gospel, religious bigotry and exclusiveness find a constant reproof; undue boasting, arrogance, and pride are hushed by this grand conviction that "One is our Father who is in heaven, and all we are brethren." The broadest philanthropy is awakened everywhere in man. The world becomes the one great field of effort for the enlightenment, relief, upraising, and perfecting of humanity. . . . The banner of Universalism is love. Let that banner be lifted up!

E. G. Brooks, D.D. said,

"Universalism is a living movement, organized out of the grandest ideas and spiritual facts of the universe; gathering into itself the richest and mightiest moral forces, and working towards the most positive practical ends; and a man is a Universalist, and is the better off for being a Universalist, only as some sense of what Universalism thus is, and of the force of its motives, and the reality of its work, flows down, a quickening power, into his being." [1]

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Related to Christian Universalism, as stated above, is a later, modified form, which is described as "Universal Redemption", "Universal Salvation from Adamic Death", or "the Universal Opportunity for Salvation".

     It is based on the Scriptures which speak of the "redemption" of mankind and that the redemption will be universal - that is, that it will apply to every member of the human race. This is basically the interpretation that is adhered to by many "Bible Students" and "Bible Student Groups".

     The book “The Divine Plan of the Ages", written in 1886, which is a major work on this interpretation, has the following to say:

Let us now consider another text which is generally ignored ..... It reads, "We trust in the living God, who is the Savior of all men, specially of those that believe." (`1 Tim. 4:10`) God will save all men, but will not specially ("to the uttermost") save any except those who come unto him through Christ. God's arbitrary salvation of all men is not such as will conflict with their freedom of will, or their liberty of choice, to give them life against their wills: "I have set before you, this day, life and death; choose life, that ye may live." .....

     ..... the general salvation, which will come to every individual, consists of light from the true light, and an opportunity to choose life; and, as the great majority of the race is in the tomb, it will be necessary to bring them forth from the grave in order to testify to them the good tidings of a Savior; also that the special salvation which believers now enjoy in hope (`Rom. 8:24`), and the reality of which will, in the Millennial age, be revealed, also, to those who "believe in that day," is a full release from the thraldom of sin, and the corruption of death, into the glorious liberty of children of God. .....

     It includes the belief that everyone will be redeemed (be saved) from Adamic death (the death that was brought on the race of mankind because of the sin of Father Adam) and brought to a knowledge of the truth and have an opportunity to believe, and receive "eternal life". Included is the concept that those who believe and obey now, in their present lifetime, will not face judgment at the resurrection, but already possess "eternal life", which will become an actuality at the resurrection.

In 1909, a proponent of this belief, when asked if he believed in universal salvation, gave the following answer:

"I believe that the world was universally lost through Adam. I believe in a universal redemption, that Christ by the grace of God tasted death for every man."

     I believe in a universal opportunity, for this is the very reason that God gave His son to die for the world, and all, whoever will have it on God's terms of a perfect heart and love for God and man, may have it. Whoever will not have it on God's terms cannot have it at all, but will be destroyed from the presence of the people."

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Notes

1.     Many people today understand the term "Universalism" as a term that designates the belief that "All religions are good, and that they all will lead to heaven, or to God." This definition of "Universalism" could better be described as "Pluralist Universalism" and could be equated with "secular humanism".

This definition of "Universalism" is NOT to be confused with the original meaning of "Universalism" as it related to Christianity. The original meaning of "Universalism", as it relates to Christianity, could now be better described by using the term "Christian Universalism".

Any true definition of Christian Universalism MUST INCLUDE THE BELIEF that God is all Sovereign, loving, powerful, wise, just, and ultimately rules over everything. It MUST ALSO INCLUDE the belief that salvation is only through Jesus Christ "who gave Himself a ransom for all" (1 Tim 2:6), and not through any other means. The definition of Christian Universalism DOES INCLUDE THE BELIEF that God "will have all men to be saved and come to a knowledge of the truth" (1 Tim. 2:4). 

2.     50 Notable Years - Views of the Ministry of Christian Universalism", by John G. Adams. D.D., published in 1882.