Posts Tagged Universal Restoration
Metropolitan Kallistos (Ware) (born 1934) – is an English-born bishop and theologian of the Eastern Orthodox Church. From 1966 to 2001, Ware was Lecturer of Eastern Orthodox Studies at the University of Oxford. He has authored numerous books and articles pertaining to the Orthodox Christian faith.
“If the strongest argument in favor of universal salvation is the appeal to divine love, and if the strongest argument on the opposite side is the appeal to human freedom, then we are brought back to the dilemma with which we started: how are we to bring into concord the two principles God is love and Human beings are free? For the time being we cannot do more than hold fast with equal firmness to both principles at once, while admitting that the manner of their ultimate harmonization remains a mystery beyond our present comprehension. What St Paul said about the reconciliation of Christianity and Judaism is applicable also to the final reconciliation of the total creation: “O the depth of the riches and wisdom and knowledge of God! How unsearchable are His judgments and how inscrutable His ways!” (Rom 11:33).
When I am waiting at Oxford Station for the train to London, sometimes I walk up to the northernmost stretch of the long platform until I reach a notice: “Passengers must not proceed beyond this point. Penalty: £50.” In discussion of the future hope, we need a similar notice: “Theologians must not proceed beyond this point”—Let my readers devise a suitable penalty. Doubtless, Origen’s mistake was that he tried to say too much. It is a fault that I admire rather than execrate, but it was a mistake nonetheless.
Our belief in human freedom means that we have no right to categorically affirm, “All must be saved.” But our faith in God’s love makes us dare to hope that all will be saved.
Is there anybody there? said the traveler,
Knocking on the moonlit door.
Hell exists as a possibility because free will exists. Yet, trusting in the inexhaustible attractiveness of God’s love, we venture to express the hope—it is no more than a hope—that in the end, like Walter de la Mare’s Traveller, we shall find that there is nobody there. Let us leave the last word, then, with St Silouan of Mount Athos: ‘Love could not bear that… We must pray for all’.”
~ From “Dare We Hope for the Salvation of All? Origen, St Gregory of Nyssa and St Isaac the Syrian”
David Bentley Hart (born 1965) is an American Orthodox Christian philosophical theologian, cultural commentator and polemicist.
“If God is the good creator of all, he is the savior of all, without fail, who brings to himself all he has made, including all rational wills, and only thus returns to himself in all that goes forth from him. If he is not the savior of all, the Kingdom is only a dream, and creation something considerably worse than a nightmare. But, again, it is not so. God saw that it was good; and, in the ages, so shall we.” ~From the essay, “God, Creation, and Evil“, (pp. 16-17)
Fr. Andrew Louth is Professor of Patristic and Byzantine Studies, University of Durham, England. In the last chapter of his book, Introducing Eastern Orthodox Theology, Dr. Louth writes the following about “Universal Salvation” :
“Origen hoped for the ‘restoration of all’, apokatastasis panton… His conviction did not simply rest on a philosophical belief that ‘the end is like the beginning’ a principle he affirmed several times in On First Principles… There is a deeper reason for Origen’s conviction of final restoration for all: for him it is inconceivable that Christ is to remain in sorrow for all eternity on account of the failure of any rational creature to respond to his love and benefit from his sacrifice.
Whereas in Western theology, such a conviction rapidly dies out, in Orthodox theology hope in universal salvation, based on a conviction of the boundlessness of God’s love, has never gone away. St. Gregory of Nyssa interprets the words of the apostle Paul’s teaching that God will be ‘all in all’ (1 Cor. 15.28) to mean the ‘complete annihilation of evil.’ St. Maximos the Confessor likewise holds out the hope of the salvation of all. The grounds for this are principally the long-suffering love of God for all creation, and also the conviction that evil is without substance, but is rather a corruption of distortion of what is good. These two motives find striking expression in St Maximos’ contemporary, St. Isaac the Syrian, who asserts that,
‘there exists within the Creator a single love and compassion which is spread out over all creation, a love which is without alteration, timeless and everlasting… No part belonging to any single one of all rational beings will be lost, as far as God is concerned, in the preparation of that supernatural kingdom’
and then adds, quoting Diodore of Tarsus, ‘not even the immense wickedness of the demons can overcome the measure of God’s goodness.’ The pain of hell is the result of love: ‘those who are punished in Gehenna are scourged by the scourge of love… For the sorrow caused in the heart by sin against love is more poignant than any torment.’ Evil and hell cannot be eternal: ‘Sin, Gehenna, and death do not exist at all with God, for they are effects, not substances. Sin is the fruit of free will. There was a time when sin did not exist, and there will be a time when it will not exist.’
This conviction that there is nothing outside God’s loving care finds expression in the prayers of the Orthodox Church. In the service of kneeling at Vespers on the evening of Pentecost, we pray ‘for those who are held fast in hell, granting us great hopes that there will be sent down from you to the departed repose and comfort from the pains which hold them’. This hope, amounting to a conviction, that there is nothing beyond the infinite love of God, that there is no limit to our hope in the power of his love, at least regards as a legitimate hope the universal salvation of all rational creatures, maybe even of the devil himself and his demons. Such a belief has found its defenders among modern Orthodox theologians, such as Olivier Clément, Metropolitan Kallistos Ware and Metropolitan Hilarion Alfeyev. It was also the conviction of one of the greatest Orthodox saints of recent times, St. Silouan of Athos, manifest in a conversation with another Athonite hermit, who declared ‘with evident satisfaction’,
‘God will punish all atheists. They will burn in hell in everlasting fire’.
Obviously upset, the Staretz said,
‘Tell me, supposing you went to paradise, and there looked down and saw somebody burning in hell-fire – would you feel happy?’
‘It can’t be helped. It would be their own fault’, said the hermit.
The Staretz answered with a sorrowful countenance:
‘Love could not bear that’, he said, ‘We must pray for all’.”
Dr. Andreas Andreopoulos (1966- ) – Orthodox priest, studied in Greece, Canada and the UK, obtaining his Ph.D. in Theology and Art at Durham University.
“Alexandrian theology in the second/third century starts a particularly Eastern theological strand of eschatology that leads all the way to Mark of Ephesus in the fifteenth, one which differs from most Western views if not necessarily and officially on the eternity of evil, at least on the question as to where this evil is to be found and therefore comes from – in doctrinal contrast to the views of Western theologians such as Abelard, who saw the torments of hell as a punishment very often more cruel than the sins that warranted it, in a place that had specifically been created by God for this purpose, as it was believed after Augustine. The ancient as well as the late Byzantine position, certainly before the Western influences on Greek and Russian theology after the Renaissance, was that nothing evil can come from God, not even punishment. The punishment and torments of hell are only inflicted from ourselves, both in this world and in the next one. Hell and its fire is not different, essentially, from the benevolent energy of God, when experienced by the sinners. The restoration of all, at best an interesting and possible speculation though not a doctrine, is an idea not too far from all this.” ~ Andreas Andreopoulos from “Eschatology and Final Restoration (Apokatastasis) in Origen, Gregory of Nyssa, and Maximos the Confessor”
Fyodor Dostoyevsky (1821 – 1881) – Russian novelist, short story writer, essayist, journalist, and philosopher.
“… And He will judge and will forgive all, the good and the evil, the wise and the meek… And when He has done with all of them, then He will summon us, ‘You too come forth,’ He will say, ‘Come forth, ye drunkards, come forth, ye weak ones, come forth, ye children of shame!’ And we shall all come forth without shame and shall stand before Him. And He will say unto us, ‘Ye are swine, made in the image of the Beast and with his mark; but come ye also!’ And the wise ones and those of understanding will say, ‘O Lord, why dost Thou receive these men?’ And He will say, ’This is why I receive them, O ye wise, this is why I receive them, O ye of understanding, that not one of them believed himself to be worthy of this.’ And He will hold out His hands to us and we shall fall down before Him… and we shall weep… and we shall understand all things! Then we shall understand all!… and all will understand, Katerina Ivanovna even… she will understand… Lord, Thy kingdom come!” And he sank down on the bench exhausted and helpless, looking at no one, apparently oblivious of his surroundings and plunged in deep thought. His words had created a certain impression; there was a moment of silence; but soon laughter and oaths were heard again.” ~ Marmeladov’s Vision from “Crime and Punishment”
Meyendorff: “The fact that the Logos assumed human nature as such implied the universal validity of redemption…”
Fr. John Meyendorff (1926 – 1992) – was a leading theologian of the Orthodox Church as well as a writer and teacher. He was a great student of 14th century Saint, Gregory Palamas. Meyendorff served as the Dean of St. Vladimir’s Orthodox Theological Seminary in New York until 1992. Here, Meyendorff explains that the Orthodox church does not reject the idea of universal salvation, or apokatastasis, because it conflicts with the notion of eternal damnation, but “because it presupposes an ultimate limitation of human freedom”.
“The fact that the Logos assumed human nature as such implied the universal validity of redemption, but not the ‘apokatastasis’, or universal salvation, a doctrine which in 553 was formally condemned as Origenistic. Freedom must remain an inalienable element of every man, and no one is to be forced into the Kingdom of God against his own free choice; the ‘apokatastasis’ had to be rejected precisely because it presupposes an ultimate limitation of human freedom – the freedom to remain outside of God.” ~ Byzantine Theology, 163