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Thread: The Restitution Of All Things AKA Universalism

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    Dear MinnoSota: I will give you a new word for your vision of unending despair. That word is the strongest word for all/pas in the koine

    Ta Pante= the all

    "From Him the all comes, through Him the all exists & in Him the all ends..."

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    By these three prepositions Paul ascribes the universe (ta panta) with all the phenomena concerning creation, redemption, providence to God as the...

    Ex= The Source

    Di= The Agent

    Eiv= The Goal


    The Koine, ta pavnte, is the strongest word for all in the Scriptures; it literally means the all.

    Romans 11:36=

    ta pavnte/ ta panta, "in the absolute sense of the whole of creation, the all things, the universe, and, everything in heaven and earth that is in need of uniting and redeeming."

    It is not in the limited sense of "nearly all", "pavnte" minus "ta

    The final preposition [eiv) reveals the ultimate goal of all that is. What has been provided in Christ is a re-turn, a re-storation, a re-newing, a re-demption, a re-concilation, a re-surrection, a re-stitution.

    The prefix "re" means back again, again, anew--and all the words with this prefix speak of something that left its place and has now made its circuit and come back to the point of its beginning.

    In the Christian story God descends to reascend. He comes down;.... down to the very roots and sea-bed of the Nature He has created. But He goes down to come up again and bring the whole ruined world up with Him. -C.S. Lewis

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    With all earnestness our choice lies between accepting the victory of Christ or of evil, and between these alternatives only.

    Escape from this dilemma there is none. It avails nothing to diminish, as many now teach, the number of the lost; or to assert that they will be finally annihilated. All such modifications leave quite untouched the central difficulty of the popular creed - the triumph of evil. Sin for ever present with its taint, even in a single instance, is sin triumphant. Sin, which God has been unable to remove (and has had no resource but to annihilate the sinner) is sin triumphant and death victorious.

    Let Us Still Punish Forever

    How strange, too, is the delusion, often advocated, viz., that all real objections to the traditional creed are met, if the grosser forms of teaching it are abandoned. This means, I presume, "let us still punish for ever, though all chance of amendment is over. But do not shock the mass of men, do not mention a literal fire: that is to go too far; retain the agony, but be careful to apply the suffering to the highest part - to the spiritual nature. Rack the spirit with endless woe, and remorse; hand over to the devil for ever one formed in God's Image, one for whom the Son of God died; consign man's spirit to endless evil, it lasts only FOR EVER AND EVER! Who can be so unreasonable as to murmur?"

    Men's minds must be deeply drugged by prejudice, and the power of reasoning partly paralyzed, when such pleas are advanced; or when they fancy that, by diminishing the area of damnation they elude all objections to endless evil. As though you could solve moral questions by process of arithmetic, or annul the devil's victory by diminishing the number of his victims. So long as one soul for whom Christ died remains in the devil's grip for ever, so long and so far, is the devil victor. Nothing can by a hair's breadth alter that fact.

    -Christ Triumphant-

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    Quote Originally Posted by FineLinen View Post

    I trust there are those on this Board who hunger for more and more of Him. At the base of His movings is His great love for us all and the hunger He creates to know Him and the power of His mighty resurrection. May He lift us all into His mighty love as the Father of all fathers!

    2Ti 4:3 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;
    2Ti 4:4 And they shall turn away their ears from the truth, and shall be turned unto fables.

    What Is Christian Universalism?

    "Any true definition of Christian Universalism MUST INCLUDE THE BELIEF that God is all Sovereign, loving, powerful, wise, just, and ultimately rules over everything. It MUST ALSO INCLUDE the belief that salvation is only by faith in God and was finalized by Jesus Christ "who gave Himself a ransom for all" (1 Tim 2:6). The definition of Christian Universalism DOES INCLUDE THE BELIEF that God "will have all men to be saved and come to a knowledge of the truth" (1 Tim. 2:4)."

    Are our broadest hopes broad enough? Shall there be a nook or abyss, in all the universe of God, finally unlightened by the Cross? Shall there be a sin, or sorrow, or pain unhealed? Is the very universe, is creation in all its extent, a field wide enough for the Son of God?
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    "God is [the] Saviour of all mankind, especially those who believe/trust in Him. Command this & teach this."

    Koine for especially = malista

    Koine for only = monon

    #1. God is Saviour

    #2. He is not a potential Saviour: He IS Saviour.

    #3. He IS Saviour of all mankind.

    #4. He is Saviour "especially" of those who believe/trust in Him.

    #5 Especially = malista.

    #6 Only = monon.

    The passage before us does not say>>>>>

    God is Saviour of some of mankind, and only those who trust in Him/ who believe. Command this and teach this.

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    The way for all is through the fires, for fire is the great uniter and reconciler of all things; and things which without fire can never be united, in and through the fire are changed and become one.

    Therefore every coming of Christ, even in grace, is a day of judgment. Therefore there are fires even for the elect both now, (1 Pet. 1:7, and 4: 12) and in the coming day; (1 Cor. 3:. 13, 15.) for "our God is a consuming fire;" (Heb. 12: 29.) and to dwell in Him we must have a life, which, because it is of the fire, for fire burns not fire, can stand unhurt in it.

    Therefore our Lord "came to cast fire into the earth," and desired nothing more than "that it should be already kindled;" (S. Luke 12: 49) therefore He says,
    Mark 9: 49-

    For this is the very "baptism of the Holy Ghost and fire," (Matt. 3: 11) that "spirit of judgment and burning," promised by the prophet, "with which the Lord shall purge away the filth of the daughters of Zion, and cleanse the blood of Jerusalem; after which He will create on every dwelling place of Mount Zion, and on all her assemblies, a cloud of smoke by day, and the brightness of flame of fire by night; and upon all, the glory shall be a defence; (Isa. 4: 4, 5) for "He is like a refiner's fire, and like a fuller's soap; and He shall sit as a refiner and purifier of silver, and He shall purify the sons of Levi as gold and silver are purged, that they may offer to the Lord an offering of righteousness." (Mal. 3: 3). And as by the hidden fire of this present life, shut up in these bodies of corruption, we are able by the wondrous chemistry of nature through corruption to change the fruits and flesh of the earth into our blood, and from blood again into our flesh and bone and sinew; so by the fire of God can we be changed, and made partakers of Christ's flesh and blood. In and through Christ we have received this transmutation; (Rom. 5: 11) and through His Spirit, which is fire, is this same change accomplished in us.

    NOTE:

    Numbers 28: 6. By this double sense a veil covers the letter, veiling yet revealing God's purpose; for His purpose to the creature is through destruction to perfect it, and by fire to make it a bride unto the Lord. For a kindred reason some of the angels are called Seraphim, that is burning ones; for like the Lord, whose throne is flames of fire, (Dan. 7: 9,10.) they also are as fire; as it is written, "He makes His angels spirits, His messengers a flame of fire." (Heb. 1: 7, and Psalm 104:4)
    And as with the first-fruits, so with the harvest. The world to be saved must some day know the same baptism. For "the Lord will come with fire," and "by fire and by His sword will He plead with all flesh, and the slain of the Lord shall be many." (Isa. 66: 15, 16.) The promised baptism or outpouring of the Spirit must be judgment, for the Spirit cannot be poured on man without consuming this flesh to quicken a better life;

    NOTE:

    James 1: 20) works both righteousness and life, and is set forth in that "warfare of the service of the tabernacle" (See Numbers 4: 23, 30, and 8: 24, 25; margin: and compare 1 Tim. 1: eighteen) by which that which was of the earth was made to ascend to God through fire a sweet sacrifice.

    -Andrew Jukes (The Restitution Of All Things-)

    One thing I keep wondering is: How can a physical thing like fire cause damage, pain or suffering to a spiritual thing like a soul?

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    The Second Death & The Restitution Of All Things -Andrew Jukes-

    http://alampthatburns.net/jukes/rest...l-contents.htm

    "By Him, through Him, for Him"

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    An Interesting Question

    THE question of universalism is usually argued on a basis altogether misleading, i.e. as though the point involved was chiefly, or wholly, man's endless suffering. Odious and repulsive to every moral instance, as is that dogma, it is not the turning point of this controversy. The vital question is this, that the popular creed (belief) by teaching the perpetuity of evil, points to a victorious devil, and to sin as finally triumphant over God. . . . .

    Victory Of Christ Or Victory Of Evi?

    With all earnestness, I repeat that our choice lies between accepting the victory of Christ or of evil, and between these alternatives only. Escape from this delimma there is none. It avails nothing to diminish, as many now teach, the number of the lost, or to assert that they will be finally annihilated. All such modifications leave quite untouched the central difficulty of the popular creed (belief) -- the triumph of evil. Sin for ever present with its taint, even in a single instance, is sin triumphant. Sin, which God has been unable to remove (and has hd no resource but to annihilate the sinner) is sin triumphant and death victorious. . . . .

    The Foundation=

    To resume, I believe that no doctrine has ever gained so wide a currency, with so little support in Scripture, as has Probation (and so little support in all the higher Patristic theology). In fact, it is not the product of Scripture, it comes from the Philosophers, not from the Prophets, or the Apostles. . . . . Doubtless there is an element of probation in education, but, if God is our Father, the fact that dominates all else in our moral relationship to Him, is the education of humanity as His children. Certainly no education can go on without trial, but we are "tried that we may be educated, and not educated that we may be tried. . . . .

    Endless sin: A Baffled Saviour?

    Let us go to the Bible. Those who have reason to shrink from this appeal are not universalists, but are the advocates of endless sin, of a baffled Savior, of a victorious devil. It is they who shut their eyes to the teaching of the Bible. It is they who make light of its repeated promises of a restitution of all things. It is they who make Scripture of none effect by their traditions. To the Bible they come drugged by early prejudice, saturated with cruel traditions, to whose horror long familiarity has deadened the mind. And so it is, that many really cannot see the true force of Scripture, when it plainly asserts the restitution of all things. Hence the painful evasions, the halting logic that honestly (for I gladly admit this) but blindly turns the Bible upside down, i. e. teaching that all men drawn to Christ means half mankind drawn to the devil, all things reconciled through Christ means the final perdition of half the universe. The notion of the popular creed, i. e,. that God is in the Bible detailing the story of His own defeat, how sin has proved too strong for Him, this notion seems wholly unfounded. Assuredly the Bible is not the story of sin, deepening into eternal ruin, of God's Son, worsted in His utmost effort. It is from the opening to the close the story of grace stronger than sin -- of life victorious over every form of death -- of God triumphant over evil.

    An Easy Going System?

    Once more I repeat that the larger hope EMPHATICALLY AND FULLY ACCEPTS the doctrine of retribution. Those who picture universalism as some easy-going system, which refuses to face the stern facts of sin and misery and retribution, are hopelessly wrong. We press on all the impenitent the awful certainty of wrath to come, and this with far more chance of acceptance, because taught in a form that does not wound the conscience, because we dare not teach that finite sin shall receive an infinite penalty. Few things have so hindered the spread of the larger hope as the wholly and absolutely groundless notion that it implies an inadequate sense of sin, and pictures God as a weakly indulgent Being, careless of holiness, provided the happiness of His creatures is assured. In fact, it is those who teach the popular creed (belief), and not we, who make light of sin. To teach unending sin in hell, even in a solitary instance, and under any conceivable modification, is to teach the victory of evil. To us this seems at once a libel on God and an untruth -- a libel because it imputes to God a final acquiescence in sin; an untruth, because it teaches that His Omnipotence breaks down at the very moment it is most needed, and that His Love and Purity can rest with absolute complacency, while pain and evil riot and rot forever.

    Here we may ask, can any light, however small, be thrown on this awful mystery of sin?

    For all practical purposes, I reply, there are but two possible views of moral evil. It is endless as God Himself, which is in fact dualism, or it is temporary, and in God's mysterious plan, permitted only to serve a higher end. . . . . Certainly Scripture asserts that "God hath shut up all men unto disobedience, in order that He might have mercy upon all." Note here the stress boldly laid on God's agency, and not on man's will. The universality alike of sin and of salvation, both are equally absolute and universal.
    But sin is permitted only leading up to, as involving salvation.

    And thus we see not an arrangement by which man starts innocent, free to choose sin or not, but a (virtual) provision for the hereditary transmission of evil by which innocence becomes impossible to all, by which every child of Adam is, in the divine plan, "shut up unto (sin) disobedience," an arrangement inconceivable on the part of a good and loving Father, except with a settled purpose of mercy to every one. . . . .

    Do the evil effects of long continued willful sin ever wholly pass away?

    It may be replied, perhaps never in some cases. Some men, if I may for the moment so apply our Lord's striking words, may, in some sense, enter into life halt and maimed. Obstinate persistency in sin may leave on the spirit a wound whose evil effects are permanent. There may be, for I will not attempt to decide, a permanent weakness, though the disease of sin be cured. Two results of this deserve notice.

    It furnishes us with a fresh answer to the plausible taunt cast at the larger hope as leading the careless to say, "if this be true I will have my fling, for all will come 'right at last.'" On any view, your fling I reply, will bring on you "the wrath to come" -- a retribution terrible in proportion to the willfulness of your sin. But, further, your fling may involve you in a penalty strictly everlasting. You may, though pardoned, forever suffer from the numbness and spiritual weakness which your sin leaves behind.

    May not this furnish a meeting place for reasonable men on both sides? For final and universal restoration is not opposed to perpetual penalty in a certain sense, because the willful sinner, though saved, may yet suffer a perpetual loss, a paena damni loss of the highest spiritual blessedness hereafter.

    -Christ Triumphant-

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    The Hornets Song=

    https://www.youtube.com/watch?v=0ykYwSTv8h8

    "From Him, for Him, to Him"

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    The following is not my quote, but is absolutely correct!

    Rodan6=

    "God is the absolute of love and logic. Those who embrace these great truths should understand that there is no logical purpose in the eternal torment of souls. The craving for the existence of a place for eternal torment comes from the human longing for revenge. As we seek God, we are drawn to Him through our efforts to be like Him. In our modern age, we are called upon to let go of our primitive urges in this great quest. Anger, prejudice and thoughts of revenge all serve to impede our spiritual progress."

    F.L.=

    "God IS [the] Saviour of all mankind, especially those who believe/trust in Him. Command this & teach this."

    NOTE

    1. God is Saviour of all mankind.

    2. He is Saviour "especially/malista" of those who trust in Him.

    3. He is not only/monon Saviour of those who believe/trust in Him.

    4. Command this/ teach this.

    What this passage does not declare!

    Our God is the Saviour of some of mankind, and ONLY those who trust in Him/ who believe. Command this and teach this.

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    Rev.21:8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.

    in the lake which burneth with fire and brimstone:


    What does the Universalist believe the lake which burneth with fire and brimstone ..is?


    Peace to you.

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    Quote Originally Posted by Notaclue View Post
    Rev.21:8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.

    in the lake which burneth with fire and brimstone:


    What does the Universalist believe the lake which burneth with fire and brimstone ..is?


    Peace to you.
    Dear Notaclue: I appreciate the peace you have sent all the way from Alaska. I do appreciate any peace that is capable of easing the turmoil that can assail us in this world of earthly dwelling.

    Your answers=

    #1. The Limne/ Lake of Fire/pur is a Glorious Lake.

    #2. Brimstone has one major ingredient in koine.

    #3. Brimstone radiates with the koine theion.

    #4. Theion in koine has a foundation.

    #5. The koine foundation for theion= Theos.

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    Our God is a consuming Fire

    Fire Is A Beneficent Agent


    How shallow is the common view of "fire" as only or chiefly a penal agent. Fire, in Scripture, is the element of....

    "Life"....Isa. 4:5

    "Purification"....Matt. 3:3

    "Atonement"....Lev. 16:27

    "Transformation".....2 Pet. 3:10

    And never ever of preservation alive for purposes of anguish.

    And the popular view selects precisely this latter use, never found in Scripture, and represents it as the sole end of God's fiery judgments! If we take either the teaching of Scripture or of nature, we see that the dominant conception of fire is of a beneficent agent. Nature tells us that fire is a necessary condition of life; its mission is to sustain life; and to purify, even when it dissolves.

    Extinguish the stores of fire in the universe, and you extinguish all being; universal death reigns. Most strikingly is this connection of fire and life shown in the facts of nutrition. For we actually burn in order to live; our food is the fuel; our bodies are furnaces; our nutrition is a process of combustion; we are, in fact, "aflame to the very tips of our fingers." And so it is that round the fireside of life and work gather: when we think of home we speak of the family hearth.

    Fire Is The Sign Of God's Being

    And what Nature teaches, Scripture enforces in no doubtful tone. It is significant to find the Great Source of life constantly associated with fire in the Bible.

    Fire is the sign, not of God's wrath, but of His being.

    When God comes to Ezekiel there is a "fire unfolding itself" (Ezek. 1:4, 27) and "the appearance of fire." (Ezek. 8:2)

    Christ's eyes are a flame of "fire" (Rev. 1:14).

    The seven lamps of "fire" are the seven Spirits of God (Rev. 4:5). So a fiery stream is said "to go before God," His throne is fiery flame, its wheels are burning fire (Daniel 7:9,10). His eyes are lamps of fire (Dan. 10:6); He is a wall of fire (Zeph. 2:5). At His touch the mountains smoke (Psl. 104:32). And God's ministers are a flame of fire (Psl. 104:4...Heb. 1:7). It is not meant to deny that the Divine Fire chastises and destroys.

    Purification, Not Ruin Is The Final Outcome

    It is meant that purification, not ruin, is the final outcome of that fire from above, which consumes--call it, if you please, a paradox--in order that it may save. For if God is Love, then by what but by love can His fires be kindled? They are, in fact, the very flame of love; and so we have the key to the words, "Thy God is a consuming Fire," and "Thy God is a merciful God" (Deut. 4:24-31). So God devours the earth with fire, in order that finally all may call upon the name of the Lord (Zeph. 3:8,9)--words full of significance.

    So Isaiah tells us of God's cleansing the daughters of Zion by the spirit of burning (Isa. 4:4)--suggestive words. And, so again, "By fire will the Lord plead with all flesh." (Isa. 66:16) And Christ coming to save, comes to purify by "fire." (Mal. 3:2).

    Fire A Sign Of Favourable Response?

    Let us note, also, how often "fire" is the sign of a favourable answer from God; when God appears to Moses at the Bush it is in "fire:" God answers Gideon by "fire;" and David by "fire." (1 Chron. 21:26) Again, when He answers Elijah on Carmel, it is by "fire;" and in "fire" Elijah himself ascends to God. So God sends to Elisha, for aid, chariots and horses of "fire." So when the Psalmist calls, God answers by "fire." (Psl. 18:6-8)

    And by the pillar of "fire" God gave His law. And in "fire" the great gift of the Holy Ghost descends at Pentecost."

    Fire Is The Portion Of All

    These words bring us to the New Testament. There we find that "fire," like judgment, so far from being the sinner's portion ONLY, is the portion of all. Like God's judgment again, it is not future merely, but present; it is "already kindled," always kindled: its object is not torment, but cleansing. The proof comes from the lips of our Lord Himself. "I am come to send fire on the earth," for it is certain that He came as a Saviour. Thus, coming to save, Christ comes with fire, nay, with fire already kindled. He comes to baptize with the Holy Ghost, and with fire.

    Therefore, it is that Christ teaches in solemn passage (usually misunderstood, Mark 9:43) that everyone shall be salted with fire. And so the "fire is to try every man's work." He whose work fails is saved (mark the word saved), not damned "so as by fire," by consuming what is evil, saves and refines.

    The antient tradition that represents Christ as saying, "He that is near Me is near fire," expresses a vital truth. So Malachi, describes Christ as being in His saving work "like a refiner's fire." And so, echoing Deut 4:24-31, we are told that "our God is a consuming Fire," i.e., God in His closest relation to us; God is Love; God is Spirit: but "Our God is a consuming Fire"--a consuming Fire, "by which the whole material substance of sin is destroyed."

    When, then, we read (Psl. 18:12) that "coals of fire" go before God, we think of the deeds of love which are "coals of fire" to our enemies. (Rom. 12:20) Thus, we who teach hope for all men, do not shrink from but accept, in their fullest meaning, these mysterious "fires" of gehenna, of which Christ speaks (kindled for purification), as in a special sense the sinner's doom in the coming ages. But taught by the clearest statements of Scripture (confirmed as they are by many analogies of Nature), we see in these "fires" not a denial of, but a mode of fulfilling, the promise--

    "Behold, I make all things new."

    -Christ Triumphant-

    Are our broadest hopes broad enough? Shall there be a nook or abyss, in all the universe of God, finally unlightened by the Cross? Shall there be a sin, or sorrow, or pain unhealed? Is the very universe, is creation in all its extent, a field wide enough for the Son of God?

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    Quote Originally Posted by FineLinen View Post
    An Interesting Question

    THE question of universalism is usually argued on a basis altogether misleading, i.e. as though the point involved was chiefly, or wholly, man's endless suffering. Odious and repulsive to every moral instance, as is that dogma, it is not the turning point of this controversy. The vital question is this, that the popular creed (belief) by teaching the perpetuity of evil, points to a victorious devil, and to sin as finally triumphant over God. . . . .

    Victory Of Christ Or Victory Of Evi?

    With all earnestness, I repeat that our choice lies between accepting the victory of Christ or of evil, and between these alternatives only. Escape from this delimma there is none. It avails nothing to diminish, as many now teach, the number of the lost, or to assert that they will be finally annihilated. All such modifications leave quite untouched the central difficulty of the popular creed (belief) -- the triumph of evil. Sin for ever present with its taint, even in a single instance, is sin triumphant. Sin, which God has been unable to remove (and has hd no resource but to annihilate the sinner) is sin triumphant and death victorious. . . . .

    The Foundation=

    To resume, I believe that no doctrine has ever gained so wide a currency, with so little support in Scripture, as has Probation (and so little support in all the higher Patristic theology). In fact, it is not the product of Scripture, it comes from the Philosophers, not from the Prophets, or the Apostles. . . . . Doubtless there is an element of probation in education, but, if God is our Father, the fact that dominates all else in our moral relationship to Him, is the education of humanity as His children. Certainly no education can go on without trial, but we are "tried that we may be educated, and not educated that we may be tried. . . . .

    Endless sin: A Baffled Saviour?

    Let us go to the Bible. Those who have reason to shrink from this appeal are not universalists, but are the advocates of endless sin, of a baffled Savior, of a victorious devil. It is they who shut their eyes to the teaching of the Bible. It is they who make light of its repeated promises of a restitution of all things. It is they who make Scripture of none effect by their traditions. To the Bible they come drugged by early prejudice, saturated with cruel traditions, to whose horror long familiarity has deadened the mind. And so it is, that many really cannot see the true force of Scripture, when it plainly asserts the restitution of all things. Hence the painful evasions, the halting logic that honestly (for I gladly admit this) but blindly turns the Bible upside down, i. e. teaching that all men drawn to Christ means half mankind drawn to the devil, all things reconciled through Christ means the final perdition of half the universe. The notion of the popular creed, i. e,. that God is in the Bible detailing the story of His own defeat, how sin has proved too strong for Him, this notion seems wholly unfounded. Assuredly the Bible is not the story of sin, deepening into eternal ruin, of God's Son, worsted in His utmost effort. It is from the opening to the close the story of grace stronger than sin -- of life victorious over every form of death -- of God triumphant over evil.

    An Easy Going System?

    Once more I repeat that the larger hope EMPHATICALLY AND FULLY ACCEPTS the doctrine of retribution. Those who picture universalism as some easy-going system, which refuses to face the stern facts of sin and misery and retribution, are hopelessly wrong. We press on all the impenitent the awful certainty of wrath to come, and this with far more chance of acceptance, because taught in a form that does not wound the conscience, because we dare not teach that finite sin shall receive an infinite penalty. Few things have so hindered the spread of the larger hope as the wholly and absolutely groundless notion that it implies an inadequate sense of sin, and pictures God as a weakly indulgent Being, careless of holiness, provided the happiness of His creatures is assured. In fact, it is those who teach the popular creed (belief), and not we, who make light of sin. To teach unending sin in hell, even in a solitary instance, and under any conceivable modification, is to teach the victory of evil. To us this seems at once a libel on God and an untruth -- a libel because it imputes to God a final acquiescence in sin; an untruth, because it teaches that His Omnipotence breaks down at the very moment it is most needed, and that His Love and Purity can rest with absolute complacency, while pain and evil riot and rot forever.

    Here we may ask, can any light, however small, be thrown on this awful mystery of sin?

    For all practical purposes, I reply, there are but two possible views of moral evil. It is endless as God Himself, which is in fact dualism, or it is temporary, and in God's mysterious plan, permitted only to serve a higher end. . . . . Certainly Scripture asserts that "God hath shut up all men unto disobedience, in order that He might have mercy upon all." Note here the stress boldly laid on God's agency, and not on man's will. The universality alike of sin and of salvation, both are equally absolute and universal.
    But sin is permitted only leading up to, as involving salvation.

    And thus we see not an arrangement by which man starts innocent, free to choose sin or not, but a (virtual) provision for the hereditary transmission of evil by which innocence becomes impossible to all, by which every child of Adam is, in the divine plan, "shut up unto (sin) disobedience," an arrangement inconceivable on the part of a good and loving Father, except with a settled purpose of mercy to every one. . . . .

    Do the evil effects of long continued willful sin ever wholly pass away?

    It may be replied, perhaps never in some cases. Some men, if I may for the moment so apply our Lord's striking words, may, in some sense, enter into life halt and maimed. Obstinate persistency in sin may leave on the spirit a wound whose evil effects are permanent. There may be, for I will not attempt to decide, a permanent weakness, though the disease of sin be cured. Two results of this deserve notice.

    It furnishes us with a fresh answer to the plausible taunt cast at the larger hope as leading the careless to say, "if this be true I will have my fling, for all will come 'right at last.'" On any view, your fling I reply, will bring on you "the wrath to come" -- a retribution terrible in proportion to the willfulness of your sin. But, further, your fling may involve you in a penalty strictly everlasting. You may, though pardoned, forever suffer from the numbness and spiritual weakness which your sin leaves behind.

    May not this furnish a meeting place for reasonable men on both sides? For final and universal restoration is not opposed to perpetual penalty in a certain sense, because the willful sinner, though saved, may yet suffer a perpetual loss, a paena damni loss of the highest spiritual blessedness hereafter.

    -Christ Triumphant-
    It is very good to make your acquaintance friend.

    I find your topics and demeanor to be sincere.

    Not that i am any righteous judge.

    Are you an ambassador of reconciliation?

    peace.

    Sent from my Nokia 6.1 using Tapatalk

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