Biblical Universalism - Northland Books

NOTE: I invite any professor of a seminary or Bible College to provide a refutation of this posting. If such a refutation has been received it will be found as Posting # 31 of this website. You can check for yourself to see if any such refutation has been received.

              The exegesis (a close examination) of eleven of these so-called "universalistic" passages can be found in Posting # 29 ( click here - EXAMINING ).

              For an extensive historical, theological and biblical summary of background evidence for Evangelical Inclusivism the serious student should also read Posting # 35 at this website.    Neal Punt

Posting # 2 THE SO-CALLED “UNIVERSALISTIC” TEXTS

         EVANGELICAL INCLUSIVISM is the teaching that all persons are elect in Christ except those who the Bible expressly declares will be finally lost, namely, those who ultimately reject or remain indifferent to whatever revelation God has given of himself to them whether in nature/conscience (Romans 1 & 2) OR in gospel presentation.

Evangelical Inclusivism is based upon these three biblical facts:

1) The so-called "universalistic" texts speak of a certain-to-be-realized salvation as Calvinist have consistently maintained and they do so in terms of all persons as Arminians have always affirmed (See Posting # 2.).

2) All persons, except Jesus Christ, are liable for and polluted by the imputed sin of Adam (inherited sin). However, the Scriptures neither teach nor imply that anyone is consigned to eternal damnation solely on the basis of their sin in Adam APART FROM actual, willful and persistent sin on the part of the person so consigned (See Posting # 3.).

3) We must accept the so-called “universalistic” texts as written. We may allow only those exceptions that are necessarily imposed upon these passages from the broader context of the Scriptures as a whole (See Posting # 4.).

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           In this chapter we present the evidence for the first and most basic tenet of Evangelical Inclusivism Biblical Fact #1 —

         “The so-called “universalistic” texts (some of which are listed below) speak of a certain-to-be-realized salvation as Calvinist have consistently maintained and they do so in terms of all persons as Arminians have always affirmed.”



         “Consequently, just as the result of one trespass was condemnation for all men, so also the result of one act of righteousness was justification that brings life for all men" (Romans 5:18).

          On the basis of this text Dr. Charles Hodge (Princeton Calvinist) draws this conclusion: "ALL THE DESCENDANTS OF ADAM, except those of whom it is expressly revealed that they cannot inherit the kingdom of God , ARE SAVED" (Hodge, Systematic Theology , 1888, Vol. I, P. 26, emphasis added). Rom. 5:18 teaches us that “it is more congenial with the nature of God to bless than to curse, to save than to destroy” according to Hodge.

          Hodge did all his theology on the basis of assumption “A,” namely: “All persons will be lost except those the Bible declares will be saved.” Only in this ONE reference to Romans 5:18 did Hodge work with the other assumption: “All persons will be saved except those who the Bible declares will be finally lost,” that is, assumption “B” (Posting # 1).

          Consistent with assumption “B” Hodge recognizes that there are exceptions to Rom. 5:18b when he says, “ except those of whom it is expressly revealed that they cannot inherit the kingdom of God .” The Scriptures teach us that those who “cannot inherit the kingdom of God ” are those, and only those, who personally, willfully and finally reject or remain indifferent to God's revelation of himself whether made known in nature/conscience (Romans 1 and 2) or in gospel presentation (See Posting # 3).

          If we accept the biblical fact that not all persons will be saved we can not avoid working with either assumption “A” or “B” whenever we read or interpret the Scriptures. This is part of our thinking processes. We are seldom aware that one or the other of these assumptions is profoundly influencing our understanding of the Bible's message.

          It is interesting and instructive to learn that for the first 350 years following the age of the apostles the leading church fathers spoke of salvation from the perspective of assumption “B” rather than “A” (See Posting #1) However, we must turn to the Bible itself to learn which of these two assumptions conveys the truth of the Scriptures.

EXPLICIT PRONOUNCEMENTS

          Hodge could have drawn the same conclusion that he drew from Romans 5:18 from most of the so-called “universalistic” texts that are listed below. There are exceptions to the following passages that are necessarily imposed on them by the broader context of the Scriptures (See Posting #3.). Only the Bible itself has the right to make exceptions to the following explicit pronouncements that the Bible makes. The Bible says:

That - “The true light gives light to every man.” John 1:9

That - the Lamb of God “takes away the sin of the world.” John 1:29

That - the Son was sent to “save the world.” John 3:17

That - Jesus “will draw all men” to himself . John 12:32

That - Jesus came “to save” the world. John 12:47

That - all “are justified freely by his grace.” Romans 3:23, 24

That - “one act of righteousness” brings “life for all men.” Romans 5:18

That - God “has bound all men . . . so that he may have mercy on” all of them.

Romans 11:32

That - “all will be made alive.” 1 Corinthians 15:22

That - “one died for all, and therefore all died.” 2 Corinthians 5:14

That - God does not count “men's sins against them.” 2 Corinthians 5:19

That -every tongue will “confess that Jesus Christ is Lord.” Philippians 2:10, 11

That - through his Son God has reconciled “all things” to himself. Colossians 1:20

That - Christ Jesus “gave himself a ransom for all men.” 1 Timothy 2:6

That - God “is the Savior of all men.” 1 Timothy 4:10

That - God's grace “has appeared for the salvation of all men.” Titus 2:11 (RSV)

That - Jesus tasted “death for everyone.” Hebrews 2:9

That - Jesus is the atoning sacrifice for our sins and “for the sins of the whole world.” 1 John 2:2

          There are no significant textual criticism or translation problems in the above so-called "universalistic" passages. They are not unclear or fuzzy either in English or Greek. Theologians, not translators, have difficulty with the texts listed above. Anyone who can read this document can know what these texts say just as well as the most learned professor of theology.

          There are instances where the Bible uses "all," "every," "world" “every one,” and even "all Men" when making reference to a limited "group" or "category" of persons. For example Rom. 12:18, 2 Cor. 3:2, and Titus 3:2 each mean "all whom we meet.” As many as 50 such examples can be found in the Scriptures. These cause no confusion because the limiting factors are clearly understood from the immediate context. The so-called “universalistic" texts (listed above) differ from these examples because there is no limiting factor found in their immediate context.

          Dr. Thomas Talbott writes: "I have been unable to find a single example, drawn from Paul's theological writings in which Paul makes a universal statement and the scope of its reference is unduly fuzzy or less than clear. Paul's writing may be cumbersome at times, but he was not nearly as sloppy a writer (or a thinker) as some of his commentators, in their zeal to interpret him for us, would make him out to be" ( The Inescapable Love of God , Universal Pubs., , P. 59).

MORE THAN 400 YEARS

          Arminian and Calvinistic theologians have NEVER permitted the above mentioned texts to say "all persons will be saved" no matter how clearly these texts say this. To permit these texts to say “all persons will be saved” would contradict the assumption theologians have worked with for centuries, namely — “All persons will be lost except those the Bible declares will be saved,” that is, Premise “A”.

          To prohibit the above listed passages from saying “all persons will be saved” Calvinists claim to find a limiting factor in the immediate context of every one of these texts. Then, quite cleverly, anyone who fails to find such a limiting factor in the immediate context is accused of sloppy workmanship (exegesis) because they must have ignored the context.

         Arminian theologians are more forthright. They claim that every one of these passages must refer to a possible or potential salvation simply because they may never say “all persons will be saved.” They maintain this claim even though these passages say absolutely nothing about such a "potential or possible" salvation.

          For more than 400 years Calvinists have correctly maintained that these so-called "universalistic" texts speak of a “certain-to-be-realized” salvation. During all these years Arminians have accurately insisted that these texts speak in terms of “all persons.” Neither of these schools of thought has been able to demonstrate that the other is in error in what they affirm about these texts. It may not fit into our accepted theological structures but the fact is that both the “certain-to-be-realized” salvation and the “all persons” elements are found in these texts.

          To maintain their theological traditions Calvinists limit the extent of the above-listed texts (not “all persons”) and Arminians restrict the content of these passages (not a “certain to be realized” salvation). Thus both Calvinists and Arminians negate the clear reading of these texts.

          We have no right to arbitrarily limit either the extent (as Calvinists do) or the content (as Arminians do) of the so-called “universalistic” texts. Both schools of thought have empowered their theology to determine what these texts may or may not say. We may not nullify the Word of God as written in order to maintain our theological tradition. These texts must shape our theology. Our theology may not shape these texts.

(For a vivid example of how both Arminians and Calvinists refuse to accept the so-called “universalistic” texts as written, turn to Posting # 14 “1 Tim. 4:10 As An Example.”]

            The 400-year debate between Arminians and Calvinists, that continues in full force today, would not and could not have continued for four centuries except for the fact that the so-called "universalistic" texts do in fact speak of a “certain-to-be-realized” salvation in terms of “all persons.”

          For every ten Calvinistic scholars who show beyond all reasonable doubt that these texts speak of an actual, “certain-to-be- realized,” salvation there are another ten Arminian theologians of equal credibility who just as convincingly demonstrate that these texts most assuredly speak of "all persons."

          Calvinist professors contend that these passages speak so clearly of a “certain-to-be-realized” salvation that they can not possibly say "all persons." A few miles down the road equally learned, Bible-believing professors in the Arminian tradition teach the next generation that so clearly do these same passages speak in terms of “all persons,” they cannot possibly be speaking of a "certain-to-be-realized" salvation. This battle of words has been carried on for more than 400 years!

AN UNDENIABLE FACT

           Although he applied these truths in a different way than we are proposing in this study, John Calvin accepted the fact that both the full redemption and the all persons elements are found in these so-called "universalistic" texts (See Postings # 21 & 22, “John Calvin's Unlimited Atonement.”).

           No one can, with integrity, deny the fact that these texts speak of a “certain-to-be-realized” salvation as Calvinists have historically maintained and they do so in terms of “all persons” as Arminians have always affirmed. What one does with this fact may be debatable but the fact itself can not be legitimately debated. The first principle of sound interpretation is that whatever is less clear must be understood in the light of what is clear in any given text. What is clear is that these texts speak of a “certain-to-be-realized” salvation in terms of “all persons.”

          These text do not speak of merely a “potential or possible” salvation as the Arminians claim. They do not speak of a limited number of persons that are certain to be saved as Calvinists assert. Absolute Universalists have correctly understood these “so-called” universalistic texts to say, “all persons will be saved.”

           However, it is ever so clearly revealed in the Scriptures that “not all persons will be saved.” A proposed resolution to this apparent contradiction can be found in Posting # 4, ”ALL ARE . . . SOME ARE NOT.”

          I received this response to one of my postings: "I don't care how many Arminians say those texts speak of all people, THEY ARE DEAD WRONG! The Calvinists are the only ones who are right here!" Although the language is more polite the sentiment expressed in this outburst is precisely what Calvinists and Arminians are still saying to each other just as they did 50 years ago when I was in seminary.

          The 400-year-old Arminian/Calvinist debate has demonstrated with finality that the translators have given us an accurate translation of these texts. We must accept the so-called "universalistic" texts" just as we find them in our English and Greek Bibles. T he texts listed above (and many other similar text) very clearly speak of a “certain to be realized salvation” in terms of “all persons.”

         Professors in evangelical seminaries and bible schools who can prepare a persuasive rebuttal to what is argued in this chapter are welcome to do so. Such a response sent to ( www.evangelicalinclusivism.com ) will be permanently displayed as Posting # 31 on this website. Readers are free to extend this invitation to any such instructor they may know.

          Any theology that can not accept both the “certain-to-be-realized” salvation and the “all persons” elements that are found in the so-called “universalistic” texts, in conjunction with a final division of mankind, is not structured according to the Word of God as written. Evangelical Inclusivism accepts the fact that the so-called "universalistic" texts speak of a “certain-to-be-realized” salvation as Calvinist have consistently maintained and they do so in terms of “all persons” as Arminians have always affirmed.

           Anyone who claims to accept the Word of God as written can do no less.

        To see what effect Evangelical Inclusivism can have on the Christian community and in your own life — Click Here: Practical Applications.

        Contact the author, Neal Punt , at: whenindoubt1@charter.net

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