universalism

will all be saved?

Two main forms:

Two main forms:

All religions lead to God

Two main forms:

All religions lead to God

God through Jesus has accomplished salvation for all

Advantages

Advantages

•No evangelism

Advantages

•No evangelism•We can do what we want

Advantages

•No evangelism•We can do what we want•We can believe what we like

Advantages

•No evangelism•We can do what we want•We can believe what we like•We can ignore the hard teachings of Jesus

Advantages

•No evangelism•We can do what we want•We can believe what we like•We can ignore the hard teachings of Jesus•We don’t have to take discipleship seriously

Mahatma Ghandi: “My position is that all the great religions are fundamentally equal.”

Ramakrishna:

“Truth is one; sages call it by various names”.

Pluralism

Inclusivism Pluralism

Exclusivism Inclusivism Pluralism

Exclusivism Inclusivism Pluralism

All religions lead to God

Exclusivism Inclusivism Pluralism

All religions lead to God

In Christ all are saved

God

Humanity

God

Humanity

knowledge

God

Humanity

knowledgeasceticism

God

Humanity

knowledgeasceticismgood deeds

God

Humanity

knowledgeasceticismgood deeds

morality

God

Humanity

knowledgeasceticismgood deeds

moralitypower

God

Humanity

asceticismgood deeds

moralitypower

God

Humanity

good deeds

moralitypower

God

Humanity

moralitypower

God

Humanity

power

God

Humanity

God

Humanity

PluralismExclusivism

Inclusivism

Gavin D’Costa:

"The pluralist is in fact, no different from the exclusivist, except in the criteria employed for what counts as truth."

Texts that (appear to) support universalism

I Corinthians 15:22. For as in Adam all die, so also in Christ shall all be made alive.

Texts that (appear to) support universalism

I Corinthians 15:22. For as in Adam all die, so also in Christ shall all be made alive.

Colossians 1:20.19For in him [Christ] all the fullness of God was pleased to dwell, 20and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.

Texts that (appear to) support universalism

I Corinthians 15:22. For as in Adam all die, so also in Christ shall all be made alive.

Colossians 1:20.19For in him [Christ] all the fullness of God was pleased to dwell, 20and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.

Romans 5:18: 18Then as one man's trespass led to condemnation for all men, so one man's act of righteousness leads to acquittal and life for all men. 19For as by one man's disobedience many were made sinners, so by one man's obedience many will be made righteous.

Texts that (appear to) support universalism

I Corinthians 15:22. For as in Adam all die, so also in Christ shall all be made alive.

Colossians 1:20.19For in him [Christ] all the fullness of God was pleased to dwell, 20and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.

Romans 5:18: 18Then as one man's trespass led to condemnation for all men, so one man's act of righteousness leads to acquittal and life for all men. 19For as by one man's disobedience many were made sinners, so by one man's obedience many will be made righteous.

Romans 11:32: For God has imprisoned all in disobedience so that he may be merciful to all.

Texts that (appear to) support universalism

Some problems with universalism

1. It undermines the need for evangelism

Some problems with universalism

1. It undermines the need for evangelism

2. It undermines the need for discipleship

Some problems with universalism

1. It undermines the need for evangelism

2. It undermines the need for discipleship

3. Undermines the biblical teaching on hell

Some problems with universalism

revelation

revelationCreational

revelationCreational

Scriptural

revelationCreational

ScripturalIncarnational

“If the gospel is to challenge the public life of our society, if Christians are to occupy the “high ground” which they vacated in the noon time of “modernity,” it will not be by forming a Christian political party, or by aggressive propaganda campaigns. Once again it has to be said that there can be no going back to the “Constantinian” era. It will only be by movements that begin with the local congregation in which the reality of the new creation is present, known, and experienced, and from which men and women will go into every sector of public life to claim it for Christ, to unmask the illusions which have remained hidden and to expose all areas of public life to the illumination of the gospel. But that will only happen as and when local congregations renounce an introverted concern for their own life, and recognize that they exist for the sake of those who are not members, as sign, instrument, and foretaste of Godʼs redeeming grace for the whole life of society.”

“If the gospel is to challenge the public life of our society, if Christians are to occupy the “high ground” which they vacated in the noon time of “modernity,” it will not be by forming a Christian political party, or by aggressive propaganda campaigns. Once again it has to be said that there can be no going back to the “Constantinian” era. It will only be by movements that begin with the local congregation in which the reality of the new creation is present, known, and experienced, and from which men and women will go into every sector of public life to claim it for Christ, to unmask the illusions which have remained hidden and to expose all areas of public life to the illumination of the gospel. But that will only happen as and when local congregations renounce an introverted concern for their own life, and recognize that they exist for the sake of those who are not members, as sign, instrument, and foretaste of Godʼs redeeming grace for the whole life of society.”

“If the gospel is to challenge the public life of our society, if Christians are to occupy the “high ground” which they vacated in the noon time of “modernity,” it will not be by forming a Christian political party, or by aggressive propaganda campaigns. Once again it has to be said that there can be no going back to the “Constantinian” era. It will only be by movements that begin with the local congregation in which the reality of the new creation is present, known, and experienced, and from which men and women will go into every sector of public life to claim it for Christ, to unmask the illusions which have remained hidden and to expose all areas of public life to the illumination of the gospel. But that will only happen as and when local congregations renounce an introverted concern for their own life, and recognize that they exist for the sake of those who are not members, as sign, instrument, and foretaste of Godʼs redeeming grace for the whole life of society.”

“If the gospel is to challenge the public life of our society, if Christians are to occupy the “high ground” which they vacated in the noon time of “modernity,” it will not be by forming a Christian political party, or by aggressive propaganda campaigns. Once again it has to be said that there can be no going back to the “Constantinian” era. It will only be by movements that begin with the local congregation in which the reality of the new creation is present, known, and experienced, and from which men and women will go into every sector of public life to claim it for Christ, to unmask the illusions which have remained hidden and to expose all areas of public life to the illumination of the gospel. But that will only happen as and when local congregations renounce an introverted concern for their own life, and recognize that they exist for the sake of those who are not members, as sign, instrument, and foretaste of Godʼs redeeming grace for the whole life of society.”

“If the gospel is to challenge the public life of our society, if Christians are to occupy the “high ground” which they vacated in the noon time of “modernity,” it will not be by forming a Christian political party, or by aggressive propaganda campaigns. Once again it has to be said that there can be no going back to the “Constantinian” era. It will only be by movements that begin with the local congregation in which the reality of the new creation is present, known, and experienced, and from which men and women will go into every sector of public life to claim it for Christ, to unmask the illusions which have remained hidden and to expose all areas of public life to the illumination of the gospel. But that will only happen as and when local congregations renounce an introverted concern for their own life, and recognize that they exist for the sake of those who are not members, as sign, instrument, and foretaste of Godʼs redeeming grace for the whole life of society.”