Trinitarian Universalism

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Rublev's Trinity
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Rublev's Trinity

Trinitarian Universalism is a formulation of Universalism, the belief that every person will be saved, that is centered and based on Trinitarianism, the belief that God is Three Persons in One. Trinitarian Universalism differs from Unitarian Universalism in three fundamental ways.

  1. In Trinitarian Universalism, salvation hinges on the work and being of the Second Person of the Trinity, Jesus Christ, who is fully God and fully man. Unitarian Universalism denies the Deity of Jesus and his particularity in the salvation of mankind.
  2. Trinitarian Universalists believe the Bible to be the inspired word of God and infallible in all matters pertaining to faith and practice. Unitarian Universalists believe there is value and truth in the holy writings of other religions.
  3. Trinitarian Universalists believe in universal salvation because God is too good to condemn man, while Unitarian Universalists believe that man is too good to be condemned by God.[7]

Trinitarian Universalism is also known as Evangelical Universalism or Biblical Universalism. [1] [8][9] Universalism is generally considered heresy by all the major branches of Christianity: Roman Catholic, Eastern Orthodox and Protestant,[2].

Contents

[edit] History

Origen of Alexandria
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Origen of Alexandria

The doctrine of Universalism is usually traced back to the teachings of Origen of Alexandria (c.185-284), an influential early Church Father and writer. He believed in apocatastasis, the ultimate salvation and reconciliation with God of all moral beings, including Satan and his demons. He also believed in the pre-existence of souls and that glorified Man may have to go through cycles of sin and redemption before reaching perfection. The teachings of Origen were declared anathema at the Ecumenical Council of 553, centuries after his death, and Universalism fell out of favour even though it was not anathemized and other Universalists like Gregory of Nyssa were commended as Orthodox defenders of the faith by the same Council. Despite Origen's and Universalism's fall from grace, some theologians and teachers continue to believe and teach universal salvation over the next millenia. The more well known Universalists are Gregory of Nyssa (c.335-395), Johannes Scotus Eriugena (815-877), and Amalric of Bena (c. 1200).

During the Protestant Reformation, all doctrines and practices of the Catholic (Universal) Church were re-examined and numerous sects formed. Jane Lead (1623-1704), a mystic who claimed to have seen heaven and hell, started a Universalist congregation, the Philadelphians, in England. It was the first Universalist church and over the next two centuries, Universalism became more accepted and Universalist congregations grew.[3] Anabaptists[4], Moravian Brethren, and Christadelphians were just some of the churches who taught Universalism.[5]

Karl Barth
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Karl Barth

John Murray (1741-1815), who had to leave the Methodist Church because of his Universalism came to New England in 1770 and is credited with being the Father of Universalism in North America.[6] Although Murray was a Trinitarian, his successor, Hosea Ballou (1771-1852) was a strong Unitarian who opposed Trinitarianism, Calvinism and legalism. During his tenure, Universalism became linked with liberal theology as well as Unitarianism.[citation needed]

A century later, Karl Barth (1886-1968) re-invigorated the doctrine of the Trinity and Thomas Torrance (1913-), furthered the cause with his seminal work, The Trinitarian Faith. It is their teaching on the universality of Christ's atonement for sins at the cross, plus the Arminian belief that God is Love, plus the Calvinist belief that God is sovereign that lead to the recent rise of Trinitarian Universalism.

[edit] Trintarian Universalist Belief in the 1800's

The Winchester Profession of Faith, adopted by the General Convention of Universalists in 1803 documents that Universalist were Trinitarians, and that the Universalist acceptance of Trinity was a core belief in the Universalist Christian community.

   
Trinitarian Universalism
 We believe, that the Holy Scriptures of the Old and New Testaments contain a revelation of the character of God, and of the duty, interest, and final destination of mankind.

We believe there is one God, whose nature is love; revealed in one Lord Jesus Christ, by one Holy Spirit of grace, who will finally restore the whole family of mankind to holiness and happiness.

We believe, that holiness and true happiness are inseparably connected; and that believers ought to maintain order, and practice good works, for these things are good and profitable unto men.[7]
   
Trinitarian Universalism

The Five Principles of Faith adopted by the General Convention of Universalists in 1899:

   
Trinitarian Universalism
  1. The Universal Fatherhood of God (see note below)
  2. The spiritual authority and leadership of His Son Jesus Christ
  3. The trustworthiness of the Bible as containing a revelation from God
  4. The certainty of just retribution for sin
  5. The final harmony of all souls with God

Note: By creation, God is the Universal Father of all humans, and loves and cares for them with a Father's love. [7]
   
Trinitarian Universalism

[edit] Philosophy

Thomas Talbott, a philosopher professor at Willamette University, Salem, Oregon, offered three propositions which are biblically based but can not all be true at the same time.

  1. God is omnipotent and sovereign.
  2. God is omnibenevolent, ontologically love and wants all men to be saved
  3. Some (a lot) of people will experience eternal conscious torment in hell. [8]

Calvinists resolve this by disagreeing with #2. God elects some to be saved and some to be damned in the doctrine of double predestination. Arminians resolve this by disagreeing with #1. Some people will resist God and choose eternal damnation. Universalists disagree with #3.

Since there are multiple biblical verses about people experiencing eternal conscious torment in hell, Universalists must either refute or reinterprete these verses.

[edit] Core Trinitarian doctrine

Michaelangelo: Detail of Sistine Chapel. God reaching out to Adam
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Michaelangelo: Detail of Sistine Chapel. God reaching out to Adam
  • God is Trinity
God is One Being and Three Persons, Father, Son and Holy Spirit. [9]
  • God is Love
God is ontologically love (1 John 4:8), and everything that He is and does reflect His being love. His holiness is an aspect of His love and can be thought of as one thing: Holylovingkindness.
  • Reconciliation is through Christ Jesus
Jesus Christ is the incarnation of the Second Person of the Trinity and he is both fully God and fully Man. Because he created everything and everything inheres in him, all of creation was crucified and resurrected with him. (John 1:3-4), (Col. 1:15-20) Because divinity and humanity meets in him, mankind are now participants in the perichoresis or the divine dance of love within the Trinity. [10]
  • Universal atonement of sins
Jesus Christ's death on the cross paid the price for the sins of the world (Rom. 5:15-19) and all men are reconciled to God (2 Cor. 5:19). No human being is alienated from God as He is their only source of life (John 1:3-4) and in Him they live and move and have their being. (Acts 17:28) [11]
  • The Bible is infallible in all matters pertaining to faith and practice
Theology should
  1. reflect who God is as revealed by Jesus Christ
  2. be normed by scripture and informed by the Holy Spirit
  3. be internally coherent and corresponding to reality [12]

[edit] Universalist Doctrine

In the tradition of Martin Luther, the theology of Trinitarian Universalists is reformed and ever reforming.

Rembrandt's The Return of the Prodigal Son
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Rembrandt's The Return of the Prodigal Son
  • Salvation is an objective reality and a subjective reality
A personal response of faith is required before the objective saving act of God is made subjectively real in the individual's life. The response is transformative and changes with knowledge and experience. What has been accomplished for all mankind must be accomplished in each person's life which requires the individual's cooperation with the Holy Spirit. God is love and man is loved but he must be in relationship with Him to know that love. It is the difference between being and knowing.
  • Hell, as described in the bible, exists
It is partially here as the Kingdom of Darkness that all men are born into.
It will be fully present for those who persist in rejecting God's gift of salvation. However, God's grace and gift of faith reaches everyone while they are dead in their sins (Eph. 2:1, Col. 2:13) and there is no biblical text that says His mercy and gift of salvation will end when one dies physically.[13] Jesus Christ is proclaimed to be the Lord of the dead and the living (Rom. 14:9).
  • Hell is not retribution but rehabilitation
The suffering in hell is the anguish of a soul persisting in rebellion against God, or the shame of a soul when it realizes how much it has sinned against a holy God as well as profound regret for what might have been. [14]
  • The Good News is about the Kingdom of God
The mission is not just to save people from hell but to bring them out of the Kingdom of Darkness and into the Kingdom of Light. All moral law can be summed up by the two Great Commandments: Love God and Love Others (Rom. 13:8-10) and these two commands are not distinct and exclusive. To love God is to love others and to love others is to love God.
  • The Kingdom of God is here and yet not fully here
Trinitarian Universalists live in that dialetic tension and in the hope of the future Kingdom. (1 Cor. 13:12)
  • Wrath and judgment is another face of Love
God's love is passionate and people can grieve Him (Eph. 4:30) by thwarting His love and His good intentions toward them. If man hurts himself or others, he will experience that divine love as wrath. Judgment accompanies wrath and judgment is salvific. It is a fire that purifies and refines, not one that destroys. If man is not judged and if he does not feel God's wrath, he will not be aware that he has sinned. Judgment and wrath encourages a man to stop what he is doing and repent (turn around). Then he will know forgiveness and feel God's love turn from wrath to warmth. [15]
  • True justice is restoration and reconciliation
Justice is not fully met by punishing wrongdoers. True justice is
  • restoration of what was stolen or destroyed
  • repentance and reformation of the sinner
  • reconciliation between the sinner and God and the person(s) sinned against
  • The final word God speaks to Mankind is always reconciliation and redemption
Sodom is portrayed as a very wicked place that was judged by God and destroyed by burning sulfur (Gen. 19:1-29). Jude writes that they "suffered the punishment of eternal fire" (Jude 1:7). But Jesus knew what circumstances would have brought the people of Sodom to repentance and aknowledgement of God (Matt. 11:23). The last word God speaks over Sodom is restoration in an eschatological prophecy by Ezekiel (Ezk. 16:53-55).

[edit] Biblical verses commonly used as support for Universalism

[edit] Universalism and Heresy

Heresy is "adherence to a religious opinion contrary to church dogma".[16]. Because dogma varies among denominations, what is considered heresy by one denominatrion or congregation may be accepted as doctrine or opinion by another. In practice the accusation of heresy is not usually applied unless the opinion or doctrine is at variance with one of the three common accepted creeds: Athanasian Creed, Apostles' Creed, or Nicene Creed.

While the three commonly accepted creedal statement do not explicitly define hell all three state either specifically or imply that Jesus was separated from God and experienced hell. So most Christian faiths believe that to deny the existence of hell is heresy in that it is at variance with commonly accepted doctrine (commonly accepted creedal statements).

  • The Apostles’ Creed states, that Jesus “descended into hell”
  • Athanasian Creed states, “He descended into hell and rose again from the dead. He ascended into heaven and is seated at the right hand of the Father. He will come again to judge the living and the dead. At his coming all people shall rise bodily to give an account of their own deeds. Those who have done good will enter eternal life, those who have done evil will enter eternal fire.”
  • Nicene Creed states, “And was crucified also for us under Pontius Pilate; he suffered and was buried: And the third day he rose again according to the Scriptures.” Hell is not stated in the Nicene Creed it is only implied that Jesus was separated from the father.

There are four generally accepted understandings of hell:

  1. A literal hell of fire where the damned suffer eternal conscious torment
  2. A metaphorical hell where the suffering is real but is not literally fire and brimstone
  3. Purgatory where imperfect souls are cleansed and made ready for heaven
  4. Conditional where souls are punished until justice is met and then they are annihilated [17]

The majority of Universalists believe that hell will eventually empty as people respond to God's offer of grace, mercy, forgiveness and salvation. This view is similar to the purgatorial view of hell, which is only orthodox for the Roman Catholics. However, Universalists believe that every person will be saved and Roman Catholics believe only those who died in God's grace will find purgation for their venial sins in purgatory.[18] A minority of Universalists do not believe in the existence of hell.Their theodicy is unknown.

There are four theories of salvation

  1. Exclusivism: salvation only found in Christianity. Anyone who is not a Christian will go to hell.
  2. Inclusivism: some adherents of other religions may find salvation but it is still Jesus Christ who saves them.
  3. Pluralism: all major religions lead to God
  4. Universalism: all people will be saved [19] Denominations and churches will generally profess one of the above to be true and the others as error.

[edit] Objections

[edit] Hell needed as a deterrent

Hosea Ballou
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Hosea Ballou

This anecdote by Rev. Elizabeth Strong, a Unitarian Universalist, sums up the issue:

Ballou was riding the circuit in the New Hampshire hills with a Baptist minister one day, arguing theology as they traveled. At one point, the Baptist looked over and said, "Brother Ballou, if I were a Universalist and feared not the fires of hell, I could hit you over the head, steal your horse and saddle, and ride away, and I'd still go to heaven."
Hosea Ballou looked over at him and said, "If you were a Universalist, the idea would never occur to you." [20]

[edit] Bible teaches eternity of hell

All major doctrines have biblical verses that are contrary to its position. The following are problematic verses for Trinitarian Universalists and their resolutions which are of variable success.

Parables of Jesus
Luke 16:31 The Rich Man and Lazarus
This ancient Near East story is retold by Jesus with a surprise twist ending. There was a belief among the Pharisees that the good are blessed by God and the bad are cursed so the listeners would have started out believing the Rich Man must have been a godly man while the beggar must have been a great sinner. Jesus' parable turns that concept upside down. This is not a teaching about hell.
Matthew 25:14-30 The Sheep and the Goats
Jesus is teaching a principle of Kingdom living: small acts of kindness have eternal value. This is not a teaching about what merits salvation and what merits damnation and it is definitely not a teaching about the eternity of hell. Also, the Greek word 'aion' can be interpreted as "a long time" as well as "eternal".
Pauline writings
2 Thessalonians 1:9
The phrase "everlasting destruction" could be translated as "destruction of the coming age" which makes it a reference to eschatological judgment. The phrase "and shut out" should be translated as "that comes from". Therefore the verse should be read as: "They will be punished with destruction of the coming age that comes from the presence of the Lord and from the majesty of his power." The imagery is that of the holiness of God burning away forever the sinful nature of unrepentant man.[21]
Eschaton in Revelation
Revelation 14:11
In view of the overwhelming evidence for Universalism in the bible, this description is hyperbole. Revelation imageries are metaphorical and no one knows what they really mean.
Revelation 19:3
This refers to the whore of Babylon which is a metaphor for corrupt political systems and/or economic policies. It is not a reference to the eternal suffering of people.
In Revelation, the kings of the earth are depicted as in league with the Whore of Babylon, which is probably symbolic of corrupt political and/or socioeconomic systems, and they are drunk on the maddening wine of her adulteries.[10] They weep and mourn when she is finally thrown into the Lake of Fire.[11] Then they gather on the plains of Megiddo with the Beast to fight the "King of kings and Lord of lords" and the armies of heaven in the final battle, Armaggedon. They are defeated and the Beast and his False Prophet are thrown into the Lake of Fire. Those who followed them are slain with "the sword that came out of the mouth" of the Word of God which is probably symbolic of the Gospel or Truth. [12] But in the last scene in New Jerusalem, where the gates are ever open, where the leaves of the trees are for the healing of the nations, the kings of the earth are expected to enter, bringing their splendour with them.[13]

[edit] Calvinist objections

Romans 9 teaches that some people are objects of God's wrath, prepared for destruction. Judas was predestined to be the Son of Perdition, the one prophesied to betray Jesus. It is written that "It would be better for him if he had not been born." God foreknew all those He would save and some people are destined for eternal damnation. Also, justice requires that sins against an infinite, holy God merit eternal punishment especially so for those who reject His gift of salvation. God is love but He is also Holy. Thirdly, no where in the bible does it even hint at the possibility of post-mortem salvation. After death comes judgment.

Trinitarian Universalism's answer: That is not the final word God speaks to those individuals. Jesus said, as he was dying on the cross, "Father forgive them for they know not what they do." Surely that global statement covers all of humanity. Also, pointing to God's eternality is not a satisfactory explanation as to why a temporal sin logically merits unending punishment. Moreover, God's attributes can never conflict with one another, lest God be an imperfect being who is subject to internal strife: God's mercy can never violate His Justice, as if God's Love pushes Him in one direction whereas His Holiness pushes him in another.

[edit] Arminian objections

God will not abrogate Man's will because love must be chosen, not forced. Some people will chose alienation from God over consummation and God has graciously provided a place for them to exist. C.S. Lewis said that hell is locked from within but few will leave because over a lifetime and through the coming ages, they will become more and more at home in hell.[22]

Trinitarian Universalism's answer: No one can say "No!" to God, who is Love and Goodness personified, and keep on saying "No!" forever and ever.

[edit] Types

There are two basic types of Trinitarian Universalists:

  • soft or non-dogmatic who believes that God wants everyone to be saved and that it is possible for God to save everyone but, at the same time, will not limit God's sovereign right to choose not to save everyone. Karl Barth and Catholic theologian, Hans Urs von Balthasar are soft Universalists. [23]
  • hard or dogmatic who believes that God can save everyone and will save everyone. Thomas Talbott, Gregory MacDonald and Eric Reitan are dogmatic Universalists. [8] [1] [24]

Trinitarian Universalists can be found in many different congregations and denominations. [14]

[edit] References & Notes

  1. ^ a b MacDonald, Gregory (a pseudonym). The Evangelical Universalist. 2006. ISBN 1-59752-365-8
  2. ^ Documenting Orthodox belief in Hell [1] Documenting Assemblies of God belief in Hell[2]Documenting Presbyterian Church in America belief in Hell[3] Documenting Southern Baptists belief in Hell[4]
  3. ^ Universal Salvation?: The Current Debate. editors: Robin A. Parry & Christopher H. Partridge. 2003. ISBN 0-8028-2764-0. 'Universalism in the History of Christianity'. by Morwena Ludlow. Chapt. 10
  4. ^ There is an overemphasis of the influence of Hans Denck on the early Anabaptist [5] Hans Denck was accused by his critics to be a universalist because his theology admitted the possibility that all people will be saved. [6]
  5. ^ http://www.newadvent.org/cathen/01599a.htm
  6. ^ Universalism: General Information by D.B. Eller, retrieved September 20, 2006
  7. ^ a b True Biblical Christianity or "Christian Universalism"Its Growth into a Complete Biblical System of Faith and Its Doctrines with Biblical References. Auburn University. Retrieved on 2006-12-10.
  8. ^ a b Talbott, Thomas. The Inescapable Love of God.1999.ISBN 1-58112-831-2.
  9. ^ Torrance, T. F. The Trinitarian Faith. 1995 ISBN 0-567-29219-3
  10. ^ Kruger, C. Baxter. The Great Dance: The Christian Vision Revisited.
  11. ^ Kruger, C. Baxter. Jesus and the Undoing of Adam.""
  12. ^ Grenz, Stanley J. and Franke, John R. Beyond Foundationalism: Shaping Theology in a Postmodern Context. 2001. ISBN 0-664-25769-0
  13. ^ http://www.tentmaker.org/articles/harrowing_of_hell.htm
  14. ^ MacDonald, Gregory. The Evangelical Universalist. 2006. ISBN 1-59752-365-8. Chapt 1.
  15. ^ McLaren, Brian. A Generous Orthodoxy. 2004. ISBN 0-310-25747-6. pp. 93-97
  16. ^ Merriam-Webster's Online Dictionary
  17. ^ Four Views on Hell. William Crockett, editor. ISBN 0310212685
  18. ^ New Advent Catholic Encyclopedia. Purgatory
  19. ^ Vlach, Michael J., PhD. What Are Pluralism, Inclusivism, and Exclusivism? Theologicalstudies.org. retrieved Dec. 12, 2006
  20. ^ http://www.uuworld.org/ideas/articles/storiesfromuniversalisthistory2745.shtml
  21. ^ Bonda, Jan. The One Purpose of God: An Answer to the Doctrine of Eternal Punishment. 1993. ISBN 0-8028-4186-4. pp 211-212
  22. ^ Lewis, C.S. The Great Divorce. 1973. ISBN 0-06-065295-0
  23. ^ von Balthasar, Hans Urs. Dare We Hope That All Men Be Saved? With a Short Discourse on Hell. 1988. ISBN 0-8987-0207-0
  24. ^ Universal Salvation? The Current Debate. editors: Robin A. Parry & Christopher H. Partridge. 2003. 'Human Freedom and the Impossibility of Eternal Damnation', by Eric Reitan. Chapt. 7. ISBN 0-8028-2764-0

[edit] See also

[edit] External links

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