You may have noticed that the word “Hell” is increasingly disappearing from contemporary English translations. The first Catholic English translation Douay Rheims (1610) had the word “Hell” in it 110 times. The 1611 King James Version only has it 54 times; NKJV (1982) – 32 times; CEV (1995) – 20 times; NLT & NCV – 17 times; NIV, ESV, Darby, & Catholic NJB – 14 times; NASB, AMP, ASV & TNIV – 13 times; HCSB – 12 times. And the Catholic NAB, Young’s Literal Translation, Rotherham’s translation, Fenton’s translation, and the WEB do not have the word “Hell” in them at all – 0 times!
You may have also noticed that though in years gone by “Hell” was a primary element of many sermons with some sermons being wholly devoted to its horrors; however, in contemporary churches “Hell” is rarely, if ever, mentioned, especially in mega-churches.
Some believe that contemporary churches have gone soft, preaching only to please people, afraid to preach the full counsel of God, afraid they’ll offend and loose their people. On the other hand, some believe that the message of Hell promotes little, if any, lasting positive change and thus elect to not teach from that perspective. Rather, they minister from a grace-based perspective, believing that it is the goodness of God that leads people to lasting positive change (repentance). And a few go so far as to believe and teach that Hell (i.e. conscious endless torment) is actually not a scriptural concept, but one that was mistranslated into the English text.
Is there some type of conspiracy to remove Hell from Scripture? Are mega-churches only offering Christianity-lite? Is there another explanation for this trend? What is the truth; what does Scripture actually teach concerning Hell?
The word "Hell" is an English word derived from the Old English Norse word "Hel" which was a concept of Old English pagan mythology and connotes a place of "conscious endless torture;" though the one they pictured was freezing. "Hell" is used to translate four words from the original Hebrew and Greek text of Scripture - Sheol, Hades, Tartaroo, and Gehenna. Let us review the actual meaning of these four words. As you know, "Hell" implies "Conscious Endless Torment", but:
Sheol - Hebrew, means the realm of the dead, often translated grave. It does Not imply "Torment".
Hades - Greek, means the realm of the dead, used to translate Sheol in the LXX. It too does Not imply "Torment". In Greek mythology, Hades had several sections – Elysium, Asphodel, and Tartarus. The Elysium fields were the final resting place of the souls of the heroic and the virtuous where they would enjoy immortal bliss. The Asphodel Meadows is where ordinary people went after death, a place of utter neutrality, a ghostly place where people are given over to an endless monotony. Tartarus is the torturous realm of Hades and is reserved for the especially wicked.
Tartaroo - Greek, the torturous realm of Hades, is used only once in scripture in 2 Peter 2:4 to reference the place where sinning angels are held "until judgment". The only scripture where Tartaroo is used does Not imply "Endless", nor are humans consigned there.
Gehenna – Greek, transliteration of the Hebrew "Ga Hinnom," literally means "Valley of Hinnom" – a valley just outside of Jerusalem that was used as a trash dump where there was a continuous (eternal) fire consuming the trash and never a shortage of maggots (worm dies not) consuming decaying flesh. "Gehenna" would best be translated as "the city (Jerusalem’s) trash dump".
Note that this metaphor does not specifically indicate that people will be tormented forever; if anything, without other information, it would indicate annihilation. Though the fire is continuous, the trash cast into the flame burns up. Gehenna was actually used as a metaphor by 1st century Rabbis, both the schools of Shammai and Hillel, to speak of punishment and purification in the afterlife.
Most 1st century Jews believed that when people died (except for the especially wicked) they went through a season of purification where they encountered the Truth about themselves and it, well, burnt the evil from them. Some of the Rabbis spoke of people being tormented by the demons of their own creation until they fully understood just how evil their attitudes and lifestyles were, and cried out for salvation. They believed that this season/event of purification was remedial and terrible, but not endless for most people. For most people, especially loved ones, Gehenna was a season of purification less than twelve months. In fact, to mourn the passing of a loved one more than eleven months was to imply that the person was especially wicked.
The Jews believed that Gehenna was for both Jews and Gentiles and that people were judged according to the revelation and covenant they received - the Old Covenant (Testament) being strictly for the Jew. During the eleven months of mourning, Jews would offer prayers, sacrificial gifts, and even be baptized for the dead (which Paul spoke of affirmatively in 1 Corinthians 15). Some believed that even the most wicked persons would be purified and go on to the Garden of Eden (Paradise). Others believed that those who were especially wicked, wholly given over to evil, would be either consumed (annihilated) or stuck indefinitely in Gehenna.
If one was going to translate Gehenna using a Theological term (instead of metaphorical), the predominant meaning of Gehenna as understood by the 1st Century Jew would be "Purgatory", not "Hell". In fact, Jesus actually indicates that purification was the purpose of Gehenna’s fire in Mark 9.
Warning of the terribleness of Gehenna, Jesus say that “if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell (Gehenna), where 'their worm does not die, and the fire is not quenched’” (9:47-48). And Jesus goes on to say that “ Everyone will be salted with fire” (9:49). Jesus warns of the terribleness of Gehenna, but indicates that such is apparently for the purification of the soul, not the destruction of the soul, for everyone shall undergo such purification, salted, seasoned by fire.
This reminds me of what Paul wrote in 1 Cor. 3:13 “Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is.” What is burnt up is that which is worthless. Gehenna would be best theologically interpreted as “Purgatory,” and certainly should not be interpreted as “Hell.”
None of the four words commonly translated "Hell" in English translations implied "conscious unending torment" in their original context. The mistranslation of these four words began with St. Jerome's Latin Vulgate. St. Jerome was an advocate for the doctrine of "conscious endless torment" of all who were not part of the Church, which stood in opposition to others in the early church that believed in Universal Salvation like Origen and Gregory of Nyssa, and even others that believed in annihilation. He, St. Jerome, translated his beliefs “INTO” scripture, mistranslating Sheol, Hades, Gehenna, and Tartaroo as Infernum 110 times in his Latin Vulgate. The 1610 Catholic Douay Rheims translation is based solely upon the Latin Vulgate and thus uses the word “Hell” 110 times. And the Roman Catholic Church was strongly influenced, one could say even built upon, the Latin Vulgate.
Why is the word “Hell” disappearing from English translations? Because English translations are getting better and more accurately convey what the original text says! Hell, conscious unending torment, is not a scriptural concept.
Monday, February 22, 2010
Friday, February 12, 2010
Scriptures Affirming Universalism
As I mentioned in the introduction, I was initially intrigued by the Universalist affirmation that scriptures that speak of the salvation of all humanity, really mean that all humans are saved. The following is a brief list of some of these scriptures.
The list is certainly not exhaustive, nor is it meant to be a list of proof-texts; I realize that each passage should be interpreted individually based on its unique context. Most of them can readily be interpreted as generalized statements not meant to necessarily affirm that all will be saved. But a couple of them I found to be extremely compelling, especially Rom. 5:18, 11:32, 1 Tim. 4:10, and others.
John 1:9 – “The true light gives light to every man.”
John 1:29 – the Lamb of God “takes away the sin of the world.”
John 3:17 – the Son was sent to “save the world.”
John 12:32 – Jesus, through the cross, “will draw all men” to himself.
John 12:47 - Jesus came “to save” the world.
Acts 3:21 – Jesus is in heaven “until the restoration of all things”.
Acts 3:25 – “And in your seed all the families of the earth shall be blessed.”
Acts 3:26 – God sent Jesus “to bless you, in turning away every one of you from your iniquities
Romans 3:23, 24 – all “are justified freely by his grace.”
Romans 5:18 – “one act of righteousness” brings “life for all humanity.”
Romans 11:32 – God “has bound all men . . . so that he may have mercy on” all.
1 Corinthians 15:22 – “all will be made alive.”
2 Corinthians 5:14 – “one died for all, and therefore all died.”
2 Corinthians 5:19 – God has “reconciled the world to himself” and does not count “men's sins against them.”
Philippians 2:10, 11 – every knee shall bow and every tongue will “confess that Jesus Christ is Lord.”
1 Cor.12.3 – “no one can say, "Jesus is Lord," except by the Holy Spirit.”
Colossians 1:20 – through his Son God has reconciled “all things” to himself.
1 Timothy 2:6 – Christ Jesus “gave himself a ransom for all men.”
1 Timothy 4:10 – God “is the Savior of all humanity, especially believers.”
Titus 2:11 (RSV) – God's grace “has appeared for the salvation of all humanity.”
Hebrews 2:9 – Jesus tasted “death for everyone.”
1 John 2:2 – Jesus is the atoning sacrifice for our sins and “for the sins of the whole world.”
Calvinists interpret these passages to refer to a “Certain-to-be-realized Salvation” because God is Sovereign and chooses whom to love and whom to hate. However, this salvation is Not applicable to all humanity, only the elect – because some people are “Certainly Lost”. God does not love “all humanity”, only the chosen. The foundational principles of Calvinism are 1) God’s Sovereignty, 2) total depravity of man, 3) unconditional election, 4) limited atonement in scope, 5) irresistible Grace, 6) perseverance of the saints, and 7) the certainty of damnation for some (for others). To the Calvinist, the above scriptures cannot mean that all humans are actually saved because some are certainly damned, and thus the Atonement must be Limited in scope.
Arminians interpret these passages to refer to All Humanity because God loves All Humanity. However, the salvation spoken of is not Universal; rather, it is only “Potential Salvation” NOT “Certain-to-be-Realized Salvation.” The foundational principles of Arminianism are 1) Human Autonomy, 2) partial depravity of man, 3) conditional election, 4) limited atonement in effect, 5) resistible grace, 6) potentiality of saints being lost, and 7) the certainty of damnation for some (for others). To the Arminianist the above scriptures cannot mean that all humans are actually saved because some are certainly damned, and thus the Atonement must be Limited in effect.
Universalists accept these passages as referring to a “Certain-to-be-Realized Salvation” that is applicable to “All Humanity”, because 1) God is Sovereign and human autonomy is limited, 2) man is spiritually dead, 3) Grace is irresistible (if not in this life, certainly in the life to come), 4) God loves All Humanity and Jesus died for All Humanity, and 5) punishment in the afterlife is remedial! Salvation is thus by grace for all humanity. Some will accept this salvation in this life, though many, if not most, will not accept this salvation until the afterlife. Punishment in the eternal, in the afterlife, is not "endless and vindictive"; rather, it is just, merciful, and remedial – the chastisement of the Lord! The Lord chastises those whom He loves and He loves all humanity. Thus Universalists agree with both foundational assumptions of Calvinists and Armenian’s concerning salvation but disagree with them on the nature and purpose of punishment in the afterlife.
I find it very interesting that Calvinists and Arminians disagree concerning the essence of salvation, the sovereignty of God, the depravity of humanity, the essence of Grace, human autonomy, the effect of the atonement, even the security of the believer, but their shared belief is the certainty of damnation for others (not themselves)! In other words, their "shared faith" is not in "salvation" but in "damnation for others". Amazing!
The list is certainly not exhaustive, nor is it meant to be a list of proof-texts; I realize that each passage should be interpreted individually based on its unique context. Most of them can readily be interpreted as generalized statements not meant to necessarily affirm that all will be saved. But a couple of them I found to be extremely compelling, especially Rom. 5:18, 11:32, 1 Tim. 4:10, and others.
John 1:9 – “The true light gives light to every man.”
John 1:29 – the Lamb of God “takes away the sin of the world.”
John 3:17 – the Son was sent to “save the world.”
John 12:32 – Jesus, through the cross, “will draw all men” to himself.
John 12:47 - Jesus came “to save” the world.
Acts 3:21 – Jesus is in heaven “until the restoration of all things”.
Acts 3:25 – “And in your seed all the families of the earth shall be blessed.”
Acts 3:26 – God sent Jesus “to bless you, in turning away every one of you from your iniquities
Romans 3:23, 24 – all “are justified freely by his grace.”
Romans 5:18 – “one act of righteousness” brings “life for all humanity.”
Romans 11:32 – God “has bound all men . . . so that he may have mercy on” all.
1 Corinthians 15:22 – “all will be made alive.”
2 Corinthians 5:14 – “one died for all, and therefore all died.”
2 Corinthians 5:19 – God has “reconciled the world to himself” and does not count “men's sins against them.”
Philippians 2:10, 11 – every knee shall bow and every tongue will “confess that Jesus Christ is Lord.”
1 Cor.12.3 – “no one can say, "Jesus is Lord," except by the Holy Spirit.”
Colossians 1:20 – through his Son God has reconciled “all things” to himself.
1 Timothy 2:6 – Christ Jesus “gave himself a ransom for all men.”
1 Timothy 4:10 – God “is the Savior of all humanity, especially believers.”
Titus 2:11 (RSV) – God's grace “has appeared for the salvation of all humanity.”
Hebrews 2:9 – Jesus tasted “death for everyone.”
1 John 2:2 – Jesus is the atoning sacrifice for our sins and “for the sins of the whole world.”
Calvinists interpret these passages to refer to a “Certain-to-be-realized Salvation” because God is Sovereign and chooses whom to love and whom to hate. However, this salvation is Not applicable to all humanity, only the elect – because some people are “Certainly Lost”. God does not love “all humanity”, only the chosen. The foundational principles of Calvinism are 1) God’s Sovereignty, 2) total depravity of man, 3) unconditional election, 4) limited atonement in scope, 5) irresistible Grace, 6) perseverance of the saints, and 7) the certainty of damnation for some (for others). To the Calvinist, the above scriptures cannot mean that all humans are actually saved because some are certainly damned, and thus the Atonement must be Limited in scope.
Arminians interpret these passages to refer to All Humanity because God loves All Humanity. However, the salvation spoken of is not Universal; rather, it is only “Potential Salvation” NOT “Certain-to-be-Realized Salvation.” The foundational principles of Arminianism are 1) Human Autonomy, 2) partial depravity of man, 3) conditional election, 4) limited atonement in effect, 5) resistible grace, 6) potentiality of saints being lost, and 7) the certainty of damnation for some (for others). To the Arminianist the above scriptures cannot mean that all humans are actually saved because some are certainly damned, and thus the Atonement must be Limited in effect.
Universalists accept these passages as referring to a “Certain-to-be-Realized Salvation” that is applicable to “All Humanity”, because 1) God is Sovereign and human autonomy is limited, 2) man is spiritually dead, 3) Grace is irresistible (if not in this life, certainly in the life to come), 4) God loves All Humanity and Jesus died for All Humanity, and 5) punishment in the afterlife is remedial! Salvation is thus by grace for all humanity. Some will accept this salvation in this life, though many, if not most, will not accept this salvation until the afterlife. Punishment in the eternal, in the afterlife, is not "endless and vindictive"; rather, it is just, merciful, and remedial – the chastisement of the Lord! The Lord chastises those whom He loves and He loves all humanity. Thus Universalists agree with both foundational assumptions of Calvinists and Armenian’s concerning salvation but disagree with them on the nature and purpose of punishment in the afterlife.
I find it very interesting that Calvinists and Arminians disagree concerning the essence of salvation, the sovereignty of God, the depravity of humanity, the essence of Grace, human autonomy, the effect of the atonement, even the security of the believer, but their shared belief is the certainty of damnation for others (not themselves)! In other words, their "shared faith" is not in "salvation" but in "damnation for others". Amazing!
Tuesday, February 9, 2010
Christian Universalism - Intro
Well I must confess, I have avoided writing this post for a few months now. After months of prayerful consideration of Scripture concerning the foundational principles of salvation, I have experienced a significant shift in my theological beliefs. I have come to believe, based on my understanding of Scripture, that through the Atonement, Jesus triumphs completely over death and Hades, restoring all of humanity into relationship with Him – Christian Universalism!
Christian Universalism is otherwise known as Universal Reconciliation, Apokatastasis, Universal Salvation, and Evangelical Universalism. Its most basic distinguishing belief is that the Atonement of Christ is Universal in both Scope and Effect. It is “Universal in Scope” in that Jesus died for all of humanity; which is the opposite of Calvinism’s belief that the Atonement is limited to those chosen for salvation (God chooses). The Atonement is also “Universal in Effect” in that it fully accomplishes the salvation of all humanity; which is opposite of Arminianism that affirms that the Atonement is limited to effecting salvation for only those who choose salvation (Man chooses). Over the next several weeks, I will be sharing why I have come to believe in Christian Universalism.
I was initially exposed to Christian Universalism in an article that I read a few years ago which highlighted a couple of scriptures that seemed to support their beliefs. It was an intriguing article and I always try to be open minded; so I decided to mentally file the subject until my schedule allowed me to invest the time required for an in-depth study on the subject.
My schedule opened up significantly a couple of years ago when we moved from Virginia to Tennessee and even more so after we were fully settled in. And then about a year ago, a coworker asked me what I thought of Carlton Pearson becoming a Universalist and being removed from the Board of Directors of Oral Roberts University which I attended in `88. Being careful to not think negatively of someone without giving them a fair hearing, I decided to read his book “The Gospel of Inclusion”.
I found his book, “The Gospel of Inclusion,” to be uninteresting. I had hoped that it would be an academic explanation of the reasons for his change in theology; but it seemed to be more of a vent for his frustration and anger over the rejection he experienced from many who had previously respected him. I ended up only reading about half of the book; maybe someday I’ll get back to it but probably not. However, he did briefly reference several scriptures that apparently support Universal Reconciliation and other information and sources that I had not previously been exposed to.
As I prayerfully meditated upon and studied the few scriptures Pearson mentioned in his book, I was surprised to find that these scriptures seemed to strongly affirm the concept that the Atonement is universal, not limited in either scope or effect. This was not only a surprise to me; it was also a very disconcerting. Could it be that what I had believed all of my life was actually not correct? Of course such is possible, but rarely do we allow anything to challenge our foundational theological beliefs, our traditions. I also immediately thought of many questions and objections to Universal Reconciliation from my traditional perspective, the first being the many scriptures that speak of Hell. Thus I decided to do an in-depth study of Hell and Judgment.
I assumed that a study of Scripture concerning Hell would surely and effectively counter the concept of Universal Reconciliation and reaffirm my traditional belief in the certainty of damnation for some, if not most, of humanity. You can imagine my surprise when the more I studied Scripture concerning Judgment and Hell, the more I found scriptural evidence suggesting that punishment in the afterlife is remedial and not punitive, merciful and not vengeful, purposeful and not purposeless, with the positive effects of such punishment being enduring though the pain of such is not!
Frankly, I am as surprised as anyone where my research has led me. I certainly had no desire or need to change my beliefs on this doctrine. I have compassion for the lost and regularly share my faith in and love for Christ in the hope that such might encourage others to put their faith in Christ; but I am not overwhelmed with despair concerning anyone’s salvation, even relatives’. (I’m just being forthright here, maybe I should be despairing for the lost, but I’m not.)
I certainly trust in the Lord for my salvation and the fear of “Hell” is not and never has been a concern because of having faith in Christ from childhood. I have a strong passion to see people come to know the Lord, not because I fear them going to Hell but because I believe they are missing out on the goodness of God, perishing, their lives and families being destroyed because of their bondage to sin. I have devoted much of my life to studying Scripture in search of a clearer understanding of how to apply its truth to our daily lives and thus embrace the abundant life of Christ! To my knowledge I had no motive to change my beliefs on this topic except a love for truth.
Realizing how radical a departure Universal Reconciliation is from the traditional beliefs of the Church, from my traditional beliefs, I was extremely hesitant, even resistant to embrace such even though I was finding the scriptural evidence to be compelling. Looking back on it now, I recognize that I was fearful, fearful of being wrong and especially reluctant to face the conflict with loved ones and even persecution that I knew would come if I embraced such. But this was an itch that just had to be scratched. I had already uncovered more than enough information to cause me to question my traditional beliefs; and when I’m not completely at peace with my beliefs, I pray, research, meditate, study Scripture, and discuss the topic with other believers until I come to a conviction on that topic.
For me an important part of processing and growing in my beliefs is discussing Scripture and doctrine with other believers. I highly value the body of Christ and listen for God to speak through people, especially those whom I love and respect. So I contacted several people who love and respect and shared with them some of what I was uncovering. As I shared with them, I was careful to listen for the Holy Spirit to raise any solid scriptural or logical arguments against either Universal Reconciliation or the concept of Remedial Punishment in the afterlife. Many said that what I had uncovered was interesting, but of course it did not line up with what they believed; and they evidenced no desire to consider or discuss the subject further. A couple were open to the information and even enjoyed discussing it and studying it with me, though they were as reserved as I was in considering the possibility of Universal Reconciliation.
Sadly, some, instead of accepting that this was an honest inquiry on my part, when they couldn’t quickly dismiss the information that I had uncovered and persuade me to get back on the “straight and narrow” of tradition, turned to personal attacks, accusing me of spiritual pride, negative motives, and even spiritual deception. I was surprised by the irrational ferociousness of these personal attacks. People, who otherwise respected and loved me, unjustly accused me of some terrible things. But of course, their actions did not have their desired effect of motivating me to set aside my studies and blindly accept traditional doctrine. In fact, such irrational negative personal attacks only served to fuel my desire to pray and study the subject further. And the more I have prayed and studied Scripture on this issue, the stronger my convictions have become affirming Universal Reconciliation!
Over the next several weeks I look forward to sharing with you why I have come to believe that Jesus truly triumphs over death and Hades, restoring all of humanity to Himself and delivering us all from our bondage to sin and Satan – through Death, His death on the cross and our death to sin and self!
Christian Universalism is otherwise known as Universal Reconciliation, Apokatastasis, Universal Salvation, and Evangelical Universalism. Its most basic distinguishing belief is that the Atonement of Christ is Universal in both Scope and Effect. It is “Universal in Scope” in that Jesus died for all of humanity; which is the opposite of Calvinism’s belief that the Atonement is limited to those chosen for salvation (God chooses). The Atonement is also “Universal in Effect” in that it fully accomplishes the salvation of all humanity; which is opposite of Arminianism that affirms that the Atonement is limited to effecting salvation for only those who choose salvation (Man chooses). Over the next several weeks, I will be sharing why I have come to believe in Christian Universalism.
I was initially exposed to Christian Universalism in an article that I read a few years ago which highlighted a couple of scriptures that seemed to support their beliefs. It was an intriguing article and I always try to be open minded; so I decided to mentally file the subject until my schedule allowed me to invest the time required for an in-depth study on the subject.
My schedule opened up significantly a couple of years ago when we moved from Virginia to Tennessee and even more so after we were fully settled in. And then about a year ago, a coworker asked me what I thought of Carlton Pearson becoming a Universalist and being removed from the Board of Directors of Oral Roberts University which I attended in `88. Being careful to not think negatively of someone without giving them a fair hearing, I decided to read his book “The Gospel of Inclusion”.
I found his book, “The Gospel of Inclusion,” to be uninteresting. I had hoped that it would be an academic explanation of the reasons for his change in theology; but it seemed to be more of a vent for his frustration and anger over the rejection he experienced from many who had previously respected him. I ended up only reading about half of the book; maybe someday I’ll get back to it but probably not. However, he did briefly reference several scriptures that apparently support Universal Reconciliation and other information and sources that I had not previously been exposed to.
As I prayerfully meditated upon and studied the few scriptures Pearson mentioned in his book, I was surprised to find that these scriptures seemed to strongly affirm the concept that the Atonement is universal, not limited in either scope or effect. This was not only a surprise to me; it was also a very disconcerting. Could it be that what I had believed all of my life was actually not correct? Of course such is possible, but rarely do we allow anything to challenge our foundational theological beliefs, our traditions. I also immediately thought of many questions and objections to Universal Reconciliation from my traditional perspective, the first being the many scriptures that speak of Hell. Thus I decided to do an in-depth study of Hell and Judgment.
I assumed that a study of Scripture concerning Hell would surely and effectively counter the concept of Universal Reconciliation and reaffirm my traditional belief in the certainty of damnation for some, if not most, of humanity. You can imagine my surprise when the more I studied Scripture concerning Judgment and Hell, the more I found scriptural evidence suggesting that punishment in the afterlife is remedial and not punitive, merciful and not vengeful, purposeful and not purposeless, with the positive effects of such punishment being enduring though the pain of such is not!
Frankly, I am as surprised as anyone where my research has led me. I certainly had no desire or need to change my beliefs on this doctrine. I have compassion for the lost and regularly share my faith in and love for Christ in the hope that such might encourage others to put their faith in Christ; but I am not overwhelmed with despair concerning anyone’s salvation, even relatives’. (I’m just being forthright here, maybe I should be despairing for the lost, but I’m not.)
I certainly trust in the Lord for my salvation and the fear of “Hell” is not and never has been a concern because of having faith in Christ from childhood. I have a strong passion to see people come to know the Lord, not because I fear them going to Hell but because I believe they are missing out on the goodness of God, perishing, their lives and families being destroyed because of their bondage to sin. I have devoted much of my life to studying Scripture in search of a clearer understanding of how to apply its truth to our daily lives and thus embrace the abundant life of Christ! To my knowledge I had no motive to change my beliefs on this topic except a love for truth.
Realizing how radical a departure Universal Reconciliation is from the traditional beliefs of the Church, from my traditional beliefs, I was extremely hesitant, even resistant to embrace such even though I was finding the scriptural evidence to be compelling. Looking back on it now, I recognize that I was fearful, fearful of being wrong and especially reluctant to face the conflict with loved ones and even persecution that I knew would come if I embraced such. But this was an itch that just had to be scratched. I had already uncovered more than enough information to cause me to question my traditional beliefs; and when I’m not completely at peace with my beliefs, I pray, research, meditate, study Scripture, and discuss the topic with other believers until I come to a conviction on that topic.
For me an important part of processing and growing in my beliefs is discussing Scripture and doctrine with other believers. I highly value the body of Christ and listen for God to speak through people, especially those whom I love and respect. So I contacted several people who love and respect and shared with them some of what I was uncovering. As I shared with them, I was careful to listen for the Holy Spirit to raise any solid scriptural or logical arguments against either Universal Reconciliation or the concept of Remedial Punishment in the afterlife. Many said that what I had uncovered was interesting, but of course it did not line up with what they believed; and they evidenced no desire to consider or discuss the subject further. A couple were open to the information and even enjoyed discussing it and studying it with me, though they were as reserved as I was in considering the possibility of Universal Reconciliation.
Sadly, some, instead of accepting that this was an honest inquiry on my part, when they couldn’t quickly dismiss the information that I had uncovered and persuade me to get back on the “straight and narrow” of tradition, turned to personal attacks, accusing me of spiritual pride, negative motives, and even spiritual deception. I was surprised by the irrational ferociousness of these personal attacks. People, who otherwise respected and loved me, unjustly accused me of some terrible things. But of course, their actions did not have their desired effect of motivating me to set aside my studies and blindly accept traditional doctrine. In fact, such irrational negative personal attacks only served to fuel my desire to pray and study the subject further. And the more I have prayed and studied Scripture on this issue, the stronger my convictions have become affirming Universal Reconciliation!
Over the next several weeks I look forward to sharing with you why I have come to believe that Jesus truly triumphs over death and Hades, restoring all of humanity to Himself and delivering us all from our bondage to sin and Satan – through Death, His death on the cross and our death to sin and self!
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