This
paper was written in a
simple manner, at a young age, for those who agonize about the fate of
mankind.
Drawing heavily on the thoughts of Andrew
Jukes and George
Hawtin, it is unoriginal, and biased by a mainline protestant
upbringing.
If I wrote the paper again today, I would edit the chapters on "Death
and
Suffering", and "Christ's Descent". However, despite the
weaknesses, in the hope that it will be helpful to others of similar
traditional church backgrounds, I have decided to leave it largely
unchanged.
I
offer this paper, as it
is, full of questions.
CONTENTS
1. HISTORICAL
SKETCH OF APOKATASTASIS
2. THEOLOGICAL
DISCUSSION
3. A PHILOSOPHY
OF DEATH AND SUFFERING
4. ALL OF
CREATION RESTORED
5. ALL MEN
JUSTIFIED, ALL MEN MADE RIGHTEOUS
6. CHRIST'S
DESCENT INTO "HELL"
7 EVERY KNEE
SHALL BOW
8. POPULAR
OBJECTIONS
9. ETERNAL
TORMENT VS. RESTORATION: AN EVALUATION.
Historical
Sketch of Apokatastasis
(The Restoration of All Things)
The idea that
all men will at length be saved is not a new idea to the
church. This
belief
was particularly strong in the early centuries of the church.
Of the six
theological schools known to exist during the first five centuries,
Four of
them clearly taught the final salvation of all souls:
Apocatastasis
was far from being a doctrine that was held by a fanatical
fringe. Indeed, the majority of the Eastern Church adhered to this
teaching
until after 500 A.D. [2]. However, the doctrine was not as widely
adhered to in
the West as in the East.
Although Origen
was the most systematic expositor of Apocatastasis in
the early church, there were also many both preceding and following him
who
expounded on this great and all encompassing salvation. After the
apostles it
was taught by the Basilidians, Carpocratians, and Valentinians about
A.D. 130.
The Sibylline Oracles speak of a universal salvation that is
accomplished by
the prayers of the saints who are concerned for those who have been
dammed
(A.D. 150) [3]. Ancient third century liturgies include within the
worship
service a time for "Great Intercession for the living and the dead"
[4].
Because of the
remedial nature of all punishment Clemens Alexandrius who
was president of the
Championing the
opposition to this doctrine was the extremely
influential Augustine of Hippo. Later, under Justininian (A.D. 541-43),
Origen's theology was declared heretical. However, it should be pointed
out
that it was not universal salvation that was condemned but rather his
belief in
the "the pre-existence of souls and of the final salvability of
devils" [6]. Two prominent Universalists, Beecher and Hanson, maintain
that "real Universalism was never condemned by the General Council nor
endless punishment ever taught by any ecumenical creed" [7].
Although
Universalism was not as widely advocated after the time of
Augustine, it is clear from Augustine's own writing that it was very
popular,
during his life. He writes "Some nay, very many from human sympathy
commiserate the eternal punishment of the damned; not, indeed by
opposing the
Holy Scriptures, but by softening all the severe things..." [8].
Modern
Universalists point out that it is the clear statements of scripture
that give the justification for the apparent softening of the severe
things.
They point to the influence of Manichaeism, a Persian dualistic
philosophy
which Augustine adhered to for nine years before leaving to become a
skeptic
[9]. Manichaeism is the belief that the "universe is composed of two
kingdoms engaged in eternal conflict, one of light and good, the other
of
darkness and evil" [10]. Some Universalists suggest that this popular
teaching influenced Augustine to accept eternal opposition rather than
ultimate
reconciliation [11].
During the Dark
Ages Universalism almost completely disappeared, but
several key figures are known to have maintained such faith: Maximus,
the Greek
monk (7th Century), Clement of Ireland, (8th Century), John Scotus
Erigena (9th
Century), the Albigenses (llth Century), Reynold (Abbott of St.
Martin's in
France, l2th Century), Solomon (13th Century Bishop of Bassorah), the
Lollards
(14th Century Bohemia and Austria) [12]. In the 15th century Tauler of
Strasburg and John Wessel were also Universalists. They have been
called the
"Reformers before the Reformation, whose writings Luther industriously
studied and greatly admired" [13].
However, as
history shows, it was the teachings of Augustine, who was
also the great champion of eternal punishment that Luther, Calvin and
most of
the protestant reformers chose to follow. There were exceptions. In
In
From Europe
this doctrine spread to
As the
Universalist denomination matured it began to find liberal minded
members within its ranks. What was once mainly an orthodox group with a
unique
teaching had begun to make the transition to Liberalism. When Hosea
Ballou, a
Unitarian, published "A Treatise on Atonement" he directed the
denomination from its trinitarian, Calvinist roots into an entirely new
direction. Ballou rejected future punishment of any duration. This was
contrary
to the Restoration teaching common at the time which accepted
punishment for
limited ages. This caused a split in the denomination. The
Theological
Discussion
Are all men
saved? Will all be saved? These questions will now be
discussed. For the sake of clarity Universalism will be defended,
leaving all
evaluative comments until the end of the paper.
At first sight
the testimony of Scripture seems contradictory. The law
condemns all, but the gospel has good news for everyone. The scripture
speaks
of a "little flock" [19] and a "narrow way" [20] that few
find. "The wicked shall go away into everlasting punishment [21]. Some
are
"saved" by the gospel, others will "perish". The Revelation
speaks of "The fearful, and unbelieving" having their part in the
lake which burns with fire and brimstone, which is the second death"
[22].
And they shall have "no rest day nor night, and the smoke of their
torment
ascendeth up forever and ever" [23]. How could the scriptures be more
straight forward. The problem is that the condemnation of the law is
only one
side of the scriptures. The good news is also stated in just as strong
unequivocal language. "In Abraham's seed all the kindreds of the earth
shall be blessed [24], which Peter apparently explains to mean that
there shall
be a "restitution of all things" [25].
Paul in several
places speaks of the mystery which God has purposed in
Himself that he will rehead, and reconcile all things to himself in, by
and
through Christ; , "whether they be things in heavenly places (where the
principalities an powers are), or things in earth" [26]. Paul further
declares that all "creation shall be delivered from the bondage of
corruption into the glorious liberty of the children of God." [27] In
another place it is written that Christ did not just come to destroy
the works
of the devil but that through death he might "destroy him that had the
power of death that is, the devil" [28]. "For as the many died by the
trespass of the one man, how much more did God's grace and the gift
that came
by the grace of the one man Jesus Christ, overflow to the many... and
brought
justification ... that brings life for all men ... so ... the many will
be made
righteous" [29]. Simply put, "In Adam all die, even so in Christ
shall all be made alive" [30]. And then we are further told that in the
end "all things shall be subdued unto" Christ "that God may
be" not all in some but "all in all" [31]. "The last enemy
that shall be destroyed is death" [32]. "Therefore there shall be no
more death nor sorrow nor pain; for the former things are passed away"
[33].
How is all this
accomplished? It is done through the conquering work of
the cross, that in the dispensation of the fullness of times he might
gather
together in one all things in Christ, both which are in heaven, and
which are
on earth; even in him" [34]. This reconciliation will be accomplished
when
at the name of the Savior "every knee shall bow, of things in heaven,
and
things in earth, and things under the earth and that every tongue
should
confess that Jesus Christ is Lord, to the glory of God the Father [35].
We are
told plainly that God "will have all men to be saved, and to come to
the
knowledge of the truth" [36]. That therefore prayers intercessions and
giving of thanks should "be made for all men" [37], because there is
a ransom "to be testified in due time" [38], for Jesus is the
"Savior of all men, specially of those that believe" [39]. We are
told that "The Father sent the Son to be the Savior of the world"
[40], and that "God sent not his Son into the world to condemn the
world,
but that the world through him might be saved" [41], for He is the
propitiation not for our sins only "but also for the sins of the whole
world"[42]. If Jesus really is the "Lamb of God that takes away the
sin of the world" [43], what are we to do with the teaching that says
He
only takes away the sins of those who here believe in him?
There is a
contradiction: All made righteous, yet many perish. The
traditional explanation could be phrased in this way. Although Jesus is
willing
to be the Savior of the world, He is really only the Savior "of those
who
are not of the world" [44]. The scripture that says, "there shall be
no more death" can not be taken literally because if God's wrath is
eternal then there must be eternal death and separation from God. The
result of
such teaching is that all things will not be reconciled to God. All the
clear
statements of God's sovereign purpose and will are to be subordinated
to the
one side of scripture that declares man's condemnation. Is this the
glorious
gospel of our God and Savior?
God did not
create mankind to punish them. He wishes fellowship with
them. How often has God declared severe judgment only to repent Himself
at the
repentance and intercession of his people? God's purpose is to bless
and to
restore. "He will not always chide; neither will he keep his anger
forever"
[45]. It is admitted there is a mystery here. Are we to accept that
this is a
contradiction that is merely to be accepted, or is beyond present
light? Or do
the scriptures provide an answer? If these scriptures can be
harmonized, where
is the answer?
A Philosophy of
Death and Suffering
Paul's epistles
show that God is working out his glorious redemption
which He ordained in Christ before the fall. God has planned to remedy
the fall
by the cross of Christ. Paul writes of a mystery, God's hidden wisdom
"which
God ordained before the world unto our glory." We must understand that
God
does not make mistakes. He works all things together for the good
"after
the counsel of his own will" [46].
Are we to
believe that God purposely created man knowing that man would
sin and that the vast majority of the human race would live a life of
suffering, die in sin and be destined to suffer eternal torment. Is
this what
God foresaw or destined? This seems to be the understanding of much of
Christendom. Is this what we believe? And what is to be the eternal
destiny of
the majority of the world who have never been so privileged as to hear
the
gospel? Do they go to an eternal hell for never hearing about Jesus? Is
this
their fault? Is it fair or just? Yet we know that God is just. The
scriptures
open a much more glorious revelation of our great God and Savior than
is
recognized by most.
God has not
made man to suffer and be eternally damned, but rather that
through the fall and the coming restoration, man should be elevated to
a higher
blessedness than could be accomplished without the fall, and the
consequent
suffering. Man now knows what it is like to disobey, and to be
separated from
God. Man can now make an informed choice when he chooses to follow God.
He will
serve God because it is better and he wants to.
If all men will
be saved at length, and restored to a greater
blessedness than before the fall then suffering is justified. The end
will
justify the means.
This would be
more widely accepted if the purpose of suffering and death
were better understood. God, our Father judges to save. He brings
salvation by
judging evil [47]. Evil is defeated by death. Through death God will
destroy
him who has the power of death [48]. So we see that the purposes of
judgment,
suffering, and death are educational and to bring salvation. This is
clearly
seen in those passages that speak of delivering offenders over to Satan
"that they learn not to blaspheme [49], and "that the spirit may be
saved in the day of the Lord Jesus [50].
If these
principles are clearly discerned, the resurrection of judgment
and the second death will be better understood. The threatened judgment
will be
recognized as connected to the soteriological promise "I make all
things
new" and the second death will be seen not as a hopeless state, but
rather
as an appointed means to bring about this salvation. Blessed be the
only wise
God our Savior. To him be glory and majesty, Dominion and power, both
now and
ever. Amen.
We will now
pass from such philosophical reflection to a closer look at
those passages which appear to teach universalism.
All of Creation
Restored
(Romans
8:18-22, Acts 3:19-26)
Creation is
considered because the plan of redemption flows from and is
a part of the plan of creation. Paul declares "the sufferings of this
present time are not worthy to be compared with the glory that shall be
revealed in us." (Once again we see that the end justifies the means)
"For the creation waits with eager longing for the revealing of the
sons
of God. For the creation was made subject to vanity, not willingly, but
by
reason of Him who hath subjected the same in hope." Adam's
transgression
was not a mistake. Here God's purpose for the fall and suffering is
alluded to.
God purposes the fall to occur as part of the plan to bring about a
glorious
salvation "which shall be revealed in us".
The scripture
is clear that the whole creation "shall be delivered
from the bondage of corruption." What does the scripture refer to when
it
speaks of the "whole creation"? Clearly it refers to at least the
entire creation that experienced judgement at the fall. This would
include man,
animals, plants, and the earth. This may not here extend to the angelic
realm,
although they too are a creation of God, and are alluded to later in
the
chapter [50]. Understanding that God was a faithful creator who had an
eternal
purpose for suffering in the plan of redemption, Peter was able to
write;
"Wherefore let them that suffer according to the will of God commit the
keeping of their souls to him in well doing as unto a faithful Creator
[51].
For we are "created in Christ Jesus unto good works" [52]. All
creation will be restored and to exclude mankind from that creation
seems to be
an unnecessary restriction.
Acts 3:21 speaks of the times of restoration "of all things, which God hath spoken by the mouth of all his holy prophets since the world began." It is sometimes argued that this restoration does not refer to "the conversion of persons but only the reconstitution or establishment of things" [53]. However, this is to take the passage completely out of its context. Peter is preaching repent and be converted. Peter says they will be blessed "by turning everyone of you from your wicked ways" [54]. Peter goes on to explain that the times of restoration of which he speaks is a fulfillment of the "covenant which God made with our fathers, saying unto Abraham, 'And in thy seed shall all the kindreds of the earth be blessed.'" All people shall be blessed? The Jews had crucified Jesus [55], but "God raised him up" so that they could be free from this condemnation. To suggest restoration here refers to just created things and not to the people is to avoid the main point of Peter's argument.
All Men
Justified. All Men Made
Righteous
(Romans
5:l2-21) (I Peter 3:19, 4:6,
Ephesians 4:8-10, Romans 10:8-18, Matthew 12:40, and Jonah 2).
The gospel
needed to be preached to the many who had not heard and/or
were bound by sin during their lifetime. "For this cause was the gospel
preached also to them that are dead" [62]. Jesus being put to death
"went and preached unto the spirits in prison" [63].
Many try to say
that Jesus only went to the righteous dead in sheol and
that he never preached the gospel. Such is not the teaching of
scripture. We
are told that when Jesus ascended up on high "he led captivity captive
and
gave gifts unto men" [64]. Jesus descended into "the lower parts of
the earth" [65], to liberate the souls that had been held captive by
Satan
against their will. Isaiah says that Christ descended "To open the
blind
eyes, to bring out the prisoners from the prison, and them that sit in
darkness
out of the prison house" [66]. The lower parts of the earth refers to
the
realm of the dead [67].
We are told not
only that he descended but that He also "ascended
up far above all heavens, that he might fill all things". The idea
seems
to be that he descended to the very lowest hell and ascended to the
very
highest heaven that the Spirit of Christ "might fill all things".
That he went to the lowest hell is supported by the Romans 10:7 passage
which
speaks of Christ's descent into the deep. The deep here refers to the
bottomless pit or abyss [69]. It was to here that the demons within the
Gadarene demonic begged not to be sent (Luke 8:31).
Now that he has
gone to the heighth and depth of creation the love of
Christ may be known by all. Now that Christ fills all things, Paul is
able to
say, "the word is nigh thee" (Romans 10:8). Christ's spirit can be
known even in the depths of hell. Now that the Spirit of Christ is
omnipresent,
Paul Says "Whosoever shall call upon the name of the Lord shall be
saved" (Romans 10:13). Given the context, this suggests that even those
in
the depths of hell could call upon the name of the Lord. Apparently
this is
what happened. In dealing with the Sadducees, which say there is no
resurrection, Jesus once made a very interesting comment. He said, "God
is
not the God of the dead, but the God of the living" [70]. However, Paul
explains that for this cause "Christ both died, and rose, and revived,
that he might be the Lord both of the dead and living" [71]. What
Christ
accomplished by His death and resurrection was that those held in
bondage by
death and hell were able to make Christ their Lord, that they too might
be
saved.
Paul continues
to develop this doctrine, explaining why Christ had to
descend into the deep. He says "How shall they call on him in whom they
have not believed? and how shall they believe in him of whom they have
not
heard? And how shall they hear without a preacher?" (Romans 10:14)
Christ
had to preach to them so they could be saved. Paul now quotes from a
Universalist text in Isaiah. Isaiah wrote, "How beautiful upon the
mountains are the feet of him that bringeth good tidings ... that
publisheth
salvation ... all the ends of the earth shall see the salvation of our
God" (Is. 52: 7, 10). Paul is saying that Christ descended into the
deep,
preached the gospel, and that spirits were saved. Perhaps what is even
more interesting
is a belief held by some early Fathers that other disciples will also
descend
into hell to preach. We are told that Jesus tasted of death for three
days, but
that he could not be held by it [72]. Jesus made the statement,
speaking to his
disciples, "There be some standing here which shall not taste of death,
till they see the Son of man coming in his kingdom. Jesus seemed to be
saying
that at His coming some of the disciples would also taste of death, and
go to
hell to preach the gospel. Paul seems to wish for this privilege when
he says
"I could wish that myself were accursed from Christ (in hell) for my
brethren, my kinsmen according to the flesh", for "my heart's desire
and prayer to God For
Every Knee
Shall Bow
(Philippian
2:10-ll, Romans 14:11,
Isaiah 45:15-25)
That Paul is
here talking about a universal salvation of all that are in
heaven, in earth and under the earth is the teaching of this passage
taken in
its context. Philippians 2:1-9 describes Christ's death on the the
cross which
in Paul's mind refers to a work of reconciliation. He emphasizes that
this
reconciliation is universal. He writes, "And, having made peace through
the blood of his cross, by him to reconcile all things unto himself; by
him, I
say, whether they be things in earth, or things in heaven [76]. And he
reveals
that this reconciliation will eventually be accomplished as the ages
roll on
(Ephesians 2:7). He says, "that according to the good pleasure which he
hath purposed in himself: that in the dispensation of the fulness of
times he
might gather together in one all things in Christ, both which are in
heaven,
and which are on earth, even in him [77]. Paul understood that some day
every
knee would bow not out of compulsion (or by force), but as an act of
conversion
and on entering into salvation.
That Paul
refers to salvation is intimated in the following verse
(2:12). He says everyone will eventually be saved, therefore "work out
your own salvation". Paul uses this same phraseology with an added
twist
in Romans 14:11: "As I live, saith the Lord, every knee shall bow to
me,
and every tongue shall confess to God". So, we see everyone declaring.
"Jesus is Lord" and everyone confessing to God. "If we confess
our sins, he is faithful and just to forgive us our sins, and to
cleanse us
from all unrighteousness" (1 John 1:9). That this is soteriological
phraseology is unequivocally stated by Isaiah. "Look unto me, and be ye
saved all the ends of the earth I have sworn by myself, the word is
gone out of
my mouth in righteousness, and shall not return. That unto me every
knee shall
bow, every tongue shall swear. Surely shall one say, in the Lord have I
righteousness and strength, even to Him shall men come" (Isaiah
45:23-24).
All men shall come to Jesus and he will not turn them away. All the
ends of the
earth shall be saved. In the same context Isaiah also declares that "
Popular
Objections
The reason why
many can not accept universalism is that they believe the
bible teaches eternal torment. It might help if they could realize that
"only in light of the context can it be said whether "aion"
means eternity in the strict sense or simply . . . extended . . .
time"[80].
It is a "remarkable fact that in the Bible the same word is used to
indicate two things which are profoundly antithelical, namely, the
eternity of
God and the duration of the world" [81]. When used of God the word
"aion" can mean eternal, or even God of the ages, but what about when
the scriptures speak of everlasting punishment. It is suggested that
this could
be more properly translated as the "punishment of the ages." Certain
Bible versions such as Moffatt,
William Barclay
provides a slightly different explanation for the
meaning of "aionios", the word translated as eternity: "We shall
never enter into the full ideas of eternal life until we rid ourselves
of the
almost instinctive assumption that eternal life means primarily life
which goes
on forever.... In the New Testament the word eternal always stresses,
not the
duration, but the quality of life" [82]. Jesus said, "this is eternal
life that they might know thee the only true God" (John 17:3). Jesus
describes 'eternal life' as a quality of life rather than a duration of
life.
The same logic could be used to understand punishment. The punishment
of the
ages is a severe state of punishment, just as eternal life is indeed an
abundant life.
Other words
which appear to have taken on inappropriate meanings are
words like hell and damnation. It is much more accurate to use such
words as
sheol, hades tartarus and gehenna. Each of these have perfectly
legitimate
meanings that do not carry all the extra baggage that a word like
"hell" carries. The word 'damnation' has been correctly translated in
the newer versions as judge or condemn. The difference in meaning is
obvious.
'Damnation of hell' becomes 'judgement of Gehenna' (Matt 23:23). 'A
resurrection to judgement' is far truer than 'a resurrection to
damnation'
(John 5:29). 'In danger of eternal damnation' can be restated 'that
some are
guilty of the sin of the ages' (
Eternal Torment
Verses Universal
Restoration: An Evaluation
Eternal Torment
Evaluated
One of the
strongest arguments for eternal torments is that it is the
most widely accepted testimony of the scriptures. How could so many be
wrong?
Many translators, although recognizing many necessary changes, still
tend to
affirm eternal punishment. There are still unanswered questions in the
author's
mind concerning whether this is merely tradition, or whether there are
proper
reasons for such translation.
It is granted
that the threat of eternal torment is surely an incentive to
holy living. However, long ages of corrective punishment would surely
be almost
as effective. The doctrine of eternal torment does align itself well
with the
belief in free moral choice, and personal responsibility. However, the
Restorationist would say that such a teaching denies the sovereignty of
our God
and portrays Satan as triumphant.
Eternal torment
appears to have originated or was promoted within
It is often
argued that eternal torment is an incentive both for
evangelism and to be evangelized. Although this is undoubtedly true
some
additional comments need to be made. Would not temporary torment of
long
duration also encourage evangelism. Often the gospel presentation
appears
forced or rushed and Christians are not patient or gentle towards men
(1 Timothy
2:25). Would not the gospel be more effectively preached if Christians
understood the sovereignty of God and left the results up to Him.
Instead, they
cringe to see a loved one perish and so misrepresent the gospel by
"forcing" decisions. Eternal torments, if truely believed, or
understood would place an exceedingly heavy burden upon the minds of
men. It
seems we would be driven to insanity when faced with the hopeless
ineffectiveness of evangelism. Most men are dying without Christ and
passing into
eternity. If eternal torment is the true understanding of the mind of
God let
it be preached continuously, for nothing, absolutely nothing else
matters in
comparison. But if it is not a true exposition of the Word of God, then
the
minds of men should not be burdened by such horrors. Let God be
represented as
He truly is.
Ultimate
Restoration Evaluated
The support of
the early Eastern Church as well as the four schools that
defended the doctrine seem to lend it much credibility. However, there
was
opposition and it was they who eventually gained majority support.
An Ultimate
Reconciliation based on the sovereignty of God does much to
solve the problems of suffering and death. This helps to justify our
God in the
eyes of the world.
Under this
teaching the grace and sovereignty of our God is elevated to
such an extent it is open to the criticism of negating the free will of
man.
Whether this is really a valid criticism depends on ones view of
sovereignty.
It seems appropriate that the will of man should not impose itself on
the will
of God. Our God is sovereign. To elevate this concept is positive.
If the doctrine
of ultimate reconciliation is accepted many apparent
contradictions and many difficult passages begin to make sense. On the
other
hand many, many more questions are created. Just as the doctrine of
eternal
torments has been questioned, some of the arguments for universalism
are not
airtight. It could be argued that the restoration in Acts 3 and Romans
8 may
refer to only nature and things, and not people. Some contend that the
Philippians 2 passage may be dealing only with submission and not with
salvation. As well, the Romans 5 passage may be interpreted as a
potential
salvation. This will only be determined by further careful study. The
present conclusion
seems to be that no steadfast decision can be made one way or the
other. The
weight of evidence provided in this paper seems to favor Universalism.
It is
hard to dismiss all the Universalism passages. Those texts dealing with
eternal
torment will have to be more carefully studied before any really
informed
decision can be made. Ultimate restoration is a very attractive
doctrine. It
does seem to more appropriately represent my present understanding of
God, but
ultimately I must bow to scripture. If such a glorious gospel is true
then then
let Him be worshipped and let the whole world know that we serve a
great God
and a glorious Savior.
Let God be
true. AMEN!
Footnotes
I. George T.
Knight., The New Schaff - Herzog Encuclopedia oF Religious
Knowledge. Samuel Macauley Jackson, ed., (Grand Rapids: Baker Book
House,
1953), p.96. Lewis B. Fisher, Which Way., (Chicago: Universalist
Publishing
House, 1921), p.27.
2. George T.
Knight, p. 36.
3. John
McClintock and James Strong, ed., Cyclopedia of Biblical,
Theological, and Ecclesiastical Literature. (Grand Rapids, Michigan:
Baker Book
House, 1981), p. 658.
4. Robert E.
Webber, Worship. Old and New. (Grand Rapids: Zondervan
Publishing House, 1982), p.60.
5. John
McClintock and James Strong, p. 658.
6. James Edin
Odgers, Encyclopedia of Religion and Ethics Vol. XII.
James Hasting, Ed., (New York: Charles Scibner's sons, 1921), p.531.
7. Lewis B.
Fisher, p. 27-28.
8. John
McClintock and James Strong, p. 658.
9. Joseph
Laffan Morse, ed., Funk & Wagnalls Standard ReFerence
Encyclopedia Volume 3. (
10. Joseph
Laffan Morse, ed., Vol. 16, p. 5813.
II. David
Robertson, The Unitarians and the Universalists. (Westpont,
Connecticut: Greenwood Press, 1985), p. 70. The Origin and History of
the
Doctrine oF Endless Punishment (1858) by Thomas B. Thayer. (Oriental
&
Egyptian Origins)
12. John
McClintock and James Strong, p. 658.
13. John
McClintock and James Strong, p. 653.
14. John
McClintock and James Strong, p. 653.
15. John
McClintock and James Strong, p. 653.
16. John
McClintock and James Strong, p. 660.
17. George T.
Knight, p. 97.
18. George T.
Knight, p. 95.
19 Luke 12:32
20. Matthew
7:14
21. Matthew
25:46
22. Revelation
21:8
23. Revelation
12:11
24. Genesis
12:3
25. Acts
3:21-25
26. Colossians
1:20
27. Revelation
12:7
28. Hebrews
2:14
29. Romans
5:12-19 NIV
30. 1
Corinthians 15:22
31. 1
Corinthians 15:24-28
32. I
Corinthians 15:25
33. Revelation
21:4
34. Ephesians
1:10
35. Philippians
2:10-11
36. 1 Timothy
2:5 KJV
37. 1 Timothy
2:1
38. 1 Timothy
2:6
39. 1 Timothy
4:9
40. 1 John 4:14
41. l John 3:17
42. 1 John 2:2
43. 1 John 3:8
44. Andrew
Jukes, Restitution Of All Things. (Canyon County, C.A.:
Concordant Publishing Concern, 1976), p. 26.
45. Psalms
103:9
46. Romans
8:28, Ephesians 1:11
47. John
12:31-33
48. Hebrews
2:14
49. Timothy
1:20
50. 1
Corinthians 5:5
51. I Peter
4:19
52. Ephesians
2:10
53. Oepke
"apokatastasis", TDNT I, p. 391.
54. Acts 3:26,
see NASB
55. Acts 2:36,
3:14-15
56. George
Arthur Buttrick, The Interpreters Bible. Vol. 9., (New York,
Abingdon Press, 1955), p. 465.
57. Romans 5:15
Amplified
58. John 1:13,
Romans 9:11
59. Ephesians
1:11
60. Romans 9:21
61. 2 Peter 3:9
62. 1 Peter 4:6
63. 1 Peter 3:9
64. Ephesians
4:8
65. Ephesians
4:9
66. Isaiah 42:7
67. Isaiah
41:7, Acts 2:27, Psalms 16:10, Isaiah 14:13-15, Philippians
2:10, Psalms 63:9 refers to the lower parts of hell (Good News, and
Living
Bible)
68. Ephesians
4:9
69. Abussos,
George Ricker Berry and Strongs, (originally adj.
bottomless) abyss or pit, Luke 8:31, Romans 10:7, Revelation 11:7, 17:8
2O:1,3.
70. Mark 12:27
71. Romans 14:9
72. Hebrews
2:9,
73. Romans
11:32
74. Romans
11:33
75. George
Arthur Buttrick, Vol. 11, p. 51.
76. Colossians
1:20
77. Ephesians
1:10
78. Rabbi
Morris Silverman, ed., Sabbath and Festival Prayer Book. (United
States of America: The Rabbinical Assembly of America, 1973), p. 37.
79. Ephesians
1:10
80.
Sasse,"aion", TDNT I, p. 198.
81.
Sasse,"aion", TDNT I, p. 202.
82. William
Barclay, New Testament Words. (London: SCM Press Ltd, 1964),
p. 45, 74.
83. Lewis B.
Fisher, p. 95-102
Bibliography
Barclay,
William, New Testament Words.
Bryan, T.
Alton, ed., The New Compact Bible Dictionary.
Butterworth,
G.W., ed., Origen. On First Principles.
Buttrick,
George Arthur, ed., The Interpreters Bible. Vol. 9,
Buttrick,
George Arthur, ed., The Interpreters Bible. Vol. 11.
Elwell, Walter
A., ed., Evangelical Dictionary of Theology.
Fisher, Lewis
B., Which Way. A Study oF Universalists and Universalism.
Gentz, William
H., Gen. Ed., The Dictionary of. Bible and Religion.
Gerhard,
Friedrich, ed., Theological Dictionary of the New Testament
Volume I,
Hawtin, George
R., Creation Redemption, and the Restitution oF All
Things.
Hasting, James,
ed., Encyclopedia of Religion and Ethics. Volume XII.
Jackson, Samuel
Macauley, editor in Chief, The New Schaff-Herzog
Encyclopedia of Religious Knowledge. Volume I2.
Jukes, Andrew,
Restitution of All Things. 15570 W. Knochaven, Canyon
County, CA, 91351
McClintock,
John and James Strong, ed., Cyclopedia of Biblical
Theological and Ecclesiastical Literature. Vol X,
Meagher, Paul
Kevin, O'Brien, Thomas C., ed., Encyclopedia Dictionary of
Theology. o/z.
Morse, Joseph
Laffan, Editor in Chief, Funk & Wagnalls Standard
Reference Encuclopedia. Volume 3,
Morse, Joseph
Laffan, Editor in Chief, Funk &. Wagnalls Standard
Reference Encyclopedia. Volume 16.
Punt, Neal,
Unconditional Good News. Toward an Understanding of Biblical
Universalism.
Richardson,
Alan, ed., A Dictionary of Theology.
Robinson,
David, The Unitarians and the Universalists.
Silverman,
Rabbi Morris, ed., Sabbath and Festival Prayer Book with a
New Translation. Supplementary
Vogels, Walter,
Gods Universal Covenant. A Biblical Study.
Webber, Robert
E., Worship. Old and New.
In Christ
"dwelleth all the
fullness of the Godhead bodily, and ye are complete in him"