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In this post, I will provide several scriptural passages which are used in support of the doctrine of Christian Universalism. Then, I will look at an argument from history to which universalists often appeal.

Several scriptural passages are offered in support of the doctrine of universal salvation (apokastastasis). Among these are the following :

Romans 11:32 – “For God has consigned all to disobedience, that he may have mercy on all.”
John 12:32 – “And I, when I am lifted up from the earth, will draw all people to myself.”
Colossians 1:19-20 – “For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.”
1 John 2:2 – “He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.”
Philippians 2:10-11 – “so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”
2 Peter 3:9 – “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.”
Acts 3:21 – “whom heaven must receive until the time for restoring all the things (apokastastasis) about which God spoke by the mouth of his holy prophets long ago.”

Advocates of universalism also appeal to church history, arguing that the dominant view among the early believers was universalism. In support of this assertion, appeals are most often made to Origen, the most famous and most influential universalist in the early church. Origen held that punishment is always remedial and eventually all souls will return to God (even Satan himself). His teachings were influenced heavily by Platonic thought. According to Origen:

There is a resurrection of the dead, and there is punishment, but not everlasting. For when the body is punished the soul is gradually purified, and so is restored to its ancient rank. For all wicked men, and for demons, too, punishment has an end, and both wicked men and demons shall be restored to their former rank.

Other early Christians cited as embracing universalism include Clement of Alexandria, Gregory of Nyssa, and Gregory of Nazianzus.

Origen’s universalism was condemned in 543 A.D. at a council in Constantinople (and probably the Fifth Ecumenical Council in 553 A.D.), serving to discredit universalism in the East. In the West, Augustine’s teachings on hell prevailed, in opposition to universalism. Subsequently, throughout the Middle Ages, universalists were rare. Beginning with the sixteenth century, one finds a few more who hold to the doctrine of universal salvation.

The first great modern theologian to teach universalism was F. D. E. Schleiermacher, who taught a reformed view of universalism in which all men are elected to salvation in Christ. Karl Barth was at least open to universalism. J. A. T. Robinson and John Hick are among the most recent who argue for universalism. Hick’s universalism is impacted by his concern for theodicy, for only universal salvation can vindicate God for allowing evil to exist in this world.

In my first two posts, I have primarily provided positive arguments for universalism. Beginning in my next post, I will show why Christian universalism fails.