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Universal reconciliation
It was traditionally claimed by some western scholars such as the Universalist historian George T. Knight (1911) and Pierre Batiffol (English translation 1914) that a form of universal salvation could be found among some theologians in early Christianity.[35] Origen interpreted the New Testament’s reference (Acts 3:21) to a “restoration of all things”, (Greek: apocatastasis of all things), as meaning that sinners might be restored to God and released from Hell, returning the universe to a state identical to its pure beginnings.[36] This theory of apocatastasis could be easily interpreted[who?] to imply that even devils would be saved, as was the case during the later Origenist controversies.
In the 17th century, a belief in Christian universalism appeared in England and traveled over to what has become the present-day U.S.A. Christian Universalists such as Hosea Ballou argued that Jesus taught Universalist principles including universal reconciliation and the divine origin and destiny of all souls, and that these teachings were further developed by Saint Paul, Saint Peter, and Saint John the Apostle.[citation needed] Ballou also argued that some Universalist principles were taught or foreshadowed in the Old Testament. Critics of universalism maintain that the Bible does not teach universal salvation,[38] while proponents insist that it does.
Recent examples of advocates for the position are Kallistos Ware, a Greek Orthodox bishop and retired University of Oxford theologian who states that many of the ‘Fathers of Church’ postulated the idea of salvation for all, and Saint Silouan of Mt. Athos, who argued that the compassion and love of those in heaven and on earth will extend to eliminating suffering even in hell. In terms of Biblical citations, Father David A. Fisher, Pastor of St. Anthony of Padua Maronite Church and professor of philosophy at Ohio Central State University, has argued that total reconciliation seems to arise from the First Epistle to the Corinthians such as 1 Corinthians 15:22, “As all die in Adam, so all will be made alive in Christ”, and 1 Corinthians 15:28, “God will be all in all.”[39] Verses that seem to contradict the tradition of complete damnation and come up in arguments also include Lamentations 3:31–33 (NIV), “For no one is cast off by the Lord forever. Though he brings grief, he will show compassion, so great is his unfailing love”,[40] and 1 Timothy 4:10 (NIV), “We have put our hope in the living God, who is the Savior of all people, and especially of those who believe.”[41]
en.wikipedia.org/wiki/Problem_of_Hell#Empty_Hell_theory
It was traditionally claimed by some western scholars such as the Universalist historian George T. Knight (1911) and Pierre Batiffol (English translation 1914) that a form of universal salvation could be found among some theologians in early Christianity.[35] Origen interpreted the New Testament’s reference (Acts 3:21) to a “restoration of all things”, (Greek: apocatastasis of all things), as meaning that sinners might be restored to God and released from Hell, returning the universe to a state identical to its pure beginnings.[36] This theory of apocatastasis could be easily interpreted[who?] to imply that even devils would be saved, as was the case during the later Origenist controversies.
In the 17th century, a belief in Christian universalism appeared in England and traveled over to what has become the present-day U.S.A. Christian Universalists such as Hosea Ballou argued that Jesus taught Universalist principles including universal reconciliation and the divine origin and destiny of all souls, and that these teachings were further developed by Saint Paul, Saint Peter, and Saint John the Apostle.[citation needed] Ballou also argued that some Universalist principles were taught or foreshadowed in the Old Testament. Critics of universalism maintain that the Bible does not teach universal salvation,[38] while proponents insist that it does.
Recent examples of advocates for the position are Kallistos Ware, a Greek Orthodox bishop and retired University of Oxford theologian who states that many of the ‘Fathers of Church’ postulated the idea of salvation for all, and Saint Silouan of Mt. Athos, who argued that the compassion and love of those in heaven and on earth will extend to eliminating suffering even in hell. In terms of Biblical citations, Father David A. Fisher, Pastor of St. Anthony of Padua Maronite Church and professor of philosophy at Ohio Central State University, has argued that total reconciliation seems to arise from the First Epistle to the Corinthians such as 1 Corinthians 15:22, “As all die in Adam, so all will be made alive in Christ”, and 1 Corinthians 15:28, “God will be all in all.”[39] Verses that seem to contradict the tradition of complete damnation and come up in arguments also include Lamentations 3:31–33 (NIV), “For no one is cast off by the Lord forever. Though he brings grief, he will show compassion, so great is his unfailing love”,[40] and 1 Timothy 4:10 (NIV), “We have put our hope in the living God, who is the Savior of all people, and especially of those who believe.”[41]
en.wikipedia.org/wiki/Problem_of_Hell#Empty_Hell_theory
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