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Universal Reconciliation

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Origen, a 3rd century proponent of Universal Reconciliation

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In Christian theology, Universal Reconciliation, also known as Christian Universalism, Universal Salvation, Greater Hope, is the doctrine or belief that all men will eventually have reconciliation and salvation through the crucifixion and resurrection of Jesus Christ, which provides reconciliation for all mankind and atonement for all sins. The concept is often called Universalism, but is distinct from Unitarian Universalism. Universal Reconciliation is intimately related with the problem of Hell. For those who believe in Universal Reconciliation, some posit that hell is an allegory in daily life and all souls will return to God who created them ^[1], some posit that souls will endure a limited period of punishment before inheriting eternal life (similar to the state of purgatory). There are various beliefs and views concerning the process or state of salvation, but all conclude ultimately in the reconciliation and salvation of all mankind. The doctrine or belief in the salvation of all mankind has been vigorously debated throughout history. In the beginning, universalism was a flourishing and well-accepted doctrine and belief ^[2]. As the religion of Christianity grew, it lost much of its popular acceptance. Today, most Christian denominations reject Universal Reconciliation. Evangelicals and related Christian denominations have published extensively against universalism in recent decades, defending the doctrine of perpetual Hell^[3]. For Roman Catholicism, the doctrine or belief is considered heterodoxy, and accepted by some of the clergy as compatible with current church teaching. ^[4]^[5]

1 History
2 Roman Catholic teaching
- 2.1 Hell and Purgatory
- 2.2 Going to Hell
3 References
4 See also
- 4.1 External links

History

Early history

Some scholars note a significant substrate of universalism in St. Paul's writings. It is believed that the early Christian community around Damascus advocated a law-critical universalist doctrine of salvation. Various theologians, including Clement of Alexandria and Origen in the 3rd century, St. Gregory of Nyssa in the 4th century, and St. Isaac the Syrian in the 7th century, expressed universalist positions in early Christianity. Though Gregory of Nyssa was a known universalist, he was never condemned. He was additionally declared "the father of fathers" by the seventh ecumenical council.^[6]^[7] Modern universalists claim that universalism was the primary doctrine of the church until it was forcibly stamped out by the Catholic Church in the sixth century. Four of the six theological schools of thought in ancient Christendom supported universalism, and only one supported eternal damnation. Additionally, theological thought appears more varied before the strong influence of Augustine, who forcefully denied universal salvation.^[8] Origen and a form of apocatastasis were condemned in 544 by the Patriarch Mennas of Constantinople and the condemnation was ratified in 553 by the Fifth Ecumenical Council. Many heteroclite views became associated with Origen, and the 15 anathemas against him attributed to the council condemn a form of apocatastasis along with the pre-existence of the soul, animism, a heterodox Christology, and a denial of real and lasting resurrection of the body. Some authorities believe these anathemas belong to an earlier local synod.^[9] It should also be noted, the Fifth Ecumenical Council has been contested as being an official and authorized Ecumenical Council, as it was established not by the Pope, but the Emperor because of the Pope's resistance to it. It should also be noted that the Fifth Ecumenical Council addressed a what was called "The Three Chapters" ^[10] and was against a form of Origenism which truly had nothing to do with Origen and Origenist views. In fact, Popes Vigilius, Pelagius I (556-61), Pelagius II (579-90), Gregory the Great (590-604), were only aware the Fifth Council dealt only with the Three Chapters, and make no mention of Origenism, nor speak as if they did knew of its condemnation. ^[11] Apocatastasis is considered in modern times to refer to Origen's doctrine of Universal Reconciliation. However, until the mid-sixth century, the word had a broader meaning. While it applied to a number of doctrines regarding universal salvation, it also referred to a return, both to a location and to an original condition. Thus, the Greek word's application to universalist theology was originally broad and metaphorical.^[12]

Universalist revival

The Reformation began a rekindled interest in the theological doctrine of Universal Reconciliation. Reformers, such as Erasmus, rekindled interested in the Greek Church Fathers. Historically early advocates of universalism, such as Origen, became more broadly known as new editions of their writings were published. The period between the Reformation and Enlightenment featured extended debates about salvation and hell.^[13] A German Christian, Hans Denck converted to universalism in the sixteenth century. Hans Hut was deeply influenced by Denck and spread the doctrine of universalism. The teaching spread from Germany. Universalism was notably present in England by the seventeenth century. Universalism was brought to the American colonies in the early eighteenth century by the English physician George de Benneville, attracted by Pennsylvania's Quaker tolerance. North American universalism was active and organized. This was seen as a threat by the orthodox Congregationalists of New England such as Jonathan Edwards, who wrote prolifically against universalist teachings and preachers.^[14]

Recent developments

In May 16, 2007, the Christian Universalism Association was founded at the historic Universalist National Memorial Church in Washington, D.C. This was a move to distinguish itself from modern Unitarian Universalism, as distinctly and dogmatically Christian.^[15] In 2005 Cardinal Murphy O'Connor, Roman Catholic Archbishop of Westminster, reiterated that Universal Salvation was entirely compatible with Catholic teaching ^[16] and expressed his personal hope for universal salvation. Bishop Carlton Pearson received notoriety in 2004 when he was officially declared a heretic by the Joint College of African-American Pentecostal Bishops. Bishop Pearson, who had attended Oral Roberts University, a conservative Christian teaching institution, formally declared his belief in the doctrine of universal salvation. His church, called New Dimensions, adopted the doctrine.^[17]

Roman Catholic teaching

Hell and Purgatory

Catholicism, unlike other forms of Christianity, asserts the existence of purgatory. In theological terminology, "purgatory" is a separate and distinct term from "hell". It is possible to loosely describe purgatory as "a temporary hell", or as "a temporary period in hell", but these statements would, strictly speaking, be using Catholic terminology incorrectly.

Going to Hell

As the Catholic Church teaches that Christians must believe in the existence of hell, it has been the standard belief of Catholics that certain people go to hell. However, Catholics are not required to believe that anyone will actually be condemned to hell, a point which Cardinal Murphy O'Connor has reiterated in recent years[2]: It is non-standard, but not heretical, for Catholics to believe that all souls ultimately reach heaven (if necessary after purgatory). From this viewpoint, the suffering described in Biblical passages of those condemned for their sins is interpreted as purgatory.

References

^ Rev. Carol Rosine, The First Universalist Society in Franklin, MA, Not Hell, But Hope, http://www.fusf.org/sermons/20060108.html accessdate=2007-08-10
^ Schaff-Herzog "The Encyclopedia of Religious Knowledge", 1908, volume 12, page 96, “"In the first five or six centuries of Christianity there were six theological schools, of which four (Alexandria, Antioch, Caesarea, and Edessa, or Nisibis) were Universalist, one (Ephesus) accepted conditional immortality; one (Carthage or Rome) taught endless punishment of the wicked. Other theological schools are mentioned as founded by Universalists, but their actual doctrine on this subject is not known."
^ Arthur M. Climenhaga, LL.D., 'Executive Director, National Association of Evangelicals' http://wesley.nnu.edu/wesleyan_theology/theojrnl/01-05/02-6.htm, retrieved August 10, 2007
^ Catholic Herald, 7 January 2005
^ [1], retrieved October 16, 2007
^ www.catholicpeacefellowship.org/nextpage.asp?m=2188. Retrieved on 2007-05-20.
* Schmithals, Walter. The Theology of the First Christians. Pp 85-88. Westminster John Knox Press (1998). ISBN 0664256155.
^ www.thefreelibrary.com/St.+Gregory+of+Nyssa-a0126313737. Retrieved on 2007-05-20.
* www.iep.utm.edu/g/gregoryn.htm. Retrieved on 2007-05-20.
^ The Schaff-Herzog Encyclopedia of Religious Knowledge, vol. 12, p. 96; retrieved April 29 , 2007. “In the West this doctrine had fewer adherents and was never accepted by the Church at large. In the first five or six centuries of Christianity there were six theological schools, of which four (Alexandria, Antioch, Caesarea, and Edessa, or Nisibis) were Universalist; one (Ephesus) accepted conditional mortality; one (Carthage or Rome) taught endless punishment of the wicked.”
* Seymour, Charles. A Theodicy of Hell. Pg 25. Springer (2000). ISBN 0792363647.
* Ludlow, Morwenna. Universal Salvation: eschatology in the thought of Gregory of Nyssa and Karl Rahner. Pp 1-2. Oxford University Press (2000). ISBN 0198270224.
^ Von Balthasar, Hans Urs & Greer, Rowan A. Origen. Pg 3. Paulist Press (1979). ISBN 0809121980.
* www.ccel.org/ccel/schaff/npnf214.xii.ix.html. Retrieved on 2007-05-20.
* www.ccel.org/ccel/schaff/npnf214.xii.viii.html. Retrieved on 2007-05-20.
^ http://www.newadvent.org/cathen/14707b.htm
^ http://www.newadvent.org/cathen/11306b.htm
^ Ludlow, Morwenna. Universal Salvation: eschatology in the thought of Gregory of Nyssa and Karl Rahner. Pp 39-42. Oxford University Press (2000). ISBN 0198270224.
^ Ludlow, Morwenna. Universal Salvation: eschatology in the thought of Gregory of Nyssa and Karl Rahner. Pp 2-3. Oxford University Press (2000). ISBN 0198270224.
^ Seymour, Charles. A Theodicy of Hell. Pp. 30-31. Springer (2000). ISBN 0792363647.
^ http://www.imrestored.com/2007/christian-universalism-association-all-gods-children-no-one-is-left-behind.php#more-27] Retrieved June 08, 2007
^ http://www.romancatholicism.org/cormac-apokatastasis.htm
^ www.washtimes.com/culture/20040420-104557-5370r.htm. Retrieved on 2007-05-20.