Abstract:
This exploration navigates the theological complexities of universalism within Christianity, examining Western systematic theology's reluctance towards universal salvation. Emphasizing the Parousia, Maximus the Confessor's framework, and N.T. Wright's insights, the narrative delves into the psychological resistance to complete restoration. The paradoxical nature of personal beliefs, the redemptive concept of hell in Syriac and Alexandrian traditions, and the transformative implications of free will are explored. The discourse then shifts to panentheism, spotlighting St. Maximus's views on divinization. The interconnected relationship between Christology, creation, and divinization is highlighted, concluding that Christianity invites believers on a transformative journey back to the divine source, with Christ at its center, weaving together creation, divinization, and the perpetual pursuit of well-being.
Restoration not just Salvation: Eternity
Universalism, a theological concept contested by both Western and non-Western perspectives, faces particular challenges within the Christian tradition. Western systematic theology, deeply rooted in the Aristotelian narrative of de anima, exhibits a reluctance to embrace the notion of salvation for all creatures. This opposition is especially pronounced in the context of the Christian belief in salvation, with the traditional narrative struggling to reconcile the idea of universal salvation. It is essential, however, to clarify that universalism, in its true essence, does not necessarily imply salvation for all; rather, it emphasizes the restoration of all that was, is, and will be.
To delve into the conversation surrounding universalism, one must approach it through the lens of scripture within the exegesis of patristic tradition. The narrative unfolds, centering on the Parousia—the second coming of Christ. In the theological framework of Maximus, the culmination of the “Christo-theo drama” results in the restoration of all things, aligning with the concept of deification as a movement initiated during the incarnation. Theosis, or deification, is not a duty imposed upon God but is rooted in the intrinsic love inherent in His divine will. N.T. Wright, a prominent theologian, further supports this perspective in his work “Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church” emphasizing that Jesus’s resurrection inaugurates a divine project to infuse earthly life with heavenly qualities. Wright writes,
“Jesus’s resurrection is the beginning of God’s new project not to snatch people away from earth to heaven but to colonize earth with the life of heaven. That, after all, is what the Lord’s Prayer is about.”
Despite the theological grounding, the idea of complete restoration faces critiques, notably stemming from the deep-seated human inclination towards the concept of eternal punishment. The psychological impact of emotional and physical scars inflicted by individuals, ideologies, or institutions creates a profound resistance to envisioning redemption for one’s enemies. Individuals who have experienced such trauma may find it challenging to entertain the possibility of hope for the salvation of those who have caused harm. This psychological barrier often leads to a preference for an eternal hell, especially in cases where forgiveness seems inconceivable.
However, it is crucial to recognize that universalism extends beyond theological discourse to encompass personal beliefs and desires. Many individuals exhibit a form of “ethos-familia universalism,” wherein they harbor a deep-seated wish or belief that their loved ones will be saved. Even individuals who adhere to conservative Protestant Christianity may, despite their theological stances, believe in the salvation of their loved ones. Paradoxically, the judgmental lens applied to others is often withheld when it comes to their own kin. This discrepancy reveals a peculiar aspect of human psychology, wherein imperfect love prevents the conscious desire for eternal torment for loved ones, while simultaneously allowing some to entertain such a scenario in their conception of God’s judgment.
The fundamental distinction in the exploration of universalism lies in the conceptual framework of restoration versus salvation, particularly in the context of heaven. Within the Christian tradition, universalists do not negate the existence of hell; rather, they view it as a profound and transformative reality. Hell, according to this perspective, is a horrible experience. Thus, while a redemptive realm, there exists still the necessities for evangelization, prayer, and asceticism to help souls avoid such punishment. It is acknowledged as a potent force that prompts individuals to confront the consequences of their actions, fostering a deeper connection with the divine.
To elucidate the understanding of hell within the Syriac and Alexandrian Greek traditions, we turn to the insights of Origen of Alexandria. In his work “On the Principles,” Origen portrays hell as a space of punitive consequences, responding to the sins committed during one’s earthly existence. Drawing upon biblical references and theological reasoning, he envisions hell as a state of separation from experiencing God’s divine presence as a bliss but rather where the consequences of transgressions manifest profoundly in a inconceivable punishment. The imagery of eternal fire and outer darkness symbolizes intense purification and spiritual obscurity, serving as a corrective and purgative realm. In this theological perspective, hell’s purpose is not to distance individuals from God in total darkness and emptiness but to bring them incredibly close to God through a transformative process, where the eternal flames burn permanently, ultimately drawing individuals toward reform and leaving us marked.
Restoration, Hell, and Free Will
Critics of this perspective raise questions about the compatibility of such a hell with the concept of free will. To address this, it is imperative to grasp the essence of free will as the ultimate respect from God, allowing individuals to progress toward Him at their own pace and make moral choices with consequences. Hell, in this framework, becomes the manifestation of the repercussions of not preparing oneself to accept God’s burning love as the eternal pleasure—the divine warmth of uncreated lights calling individuals eternally closer to Him. Free will, it is then seen as a reflection of God’s love within and is understood as a limited inner aspect of God within humanity, enabling moral choices. The compatibility between the necessity of hell and free will then arises from interpreting hell not as a punitive imposition by a deterministic deity but as a realm where individuals, exercising their free will, experience the consequences of their moral decisions.
The analogy to therapy further illuminates this concept, wherein facing the consequences of immoral choices prompts the inner psyche and nous of the individual to move forward in the love of God. This aligns with the Christological creation and therapeutic pneumatic reconciliation emphasized by early Christian thinkers like Maximus, Clement of Alexandria, and Bardaissan of Edessa. The flames of hell, understood as God’s love, are depicted as an eternal reality marking unprepared souls with an indelible sign of His eternal and perfected love. For early Christians, free will is not a disconnected self-power but a transformative force flowing from God’s love that eventually leads to the individual’s transformation. We see this more clearly in the previously mentioned Syriac Christian philosopher, who says:
“For, just as human free will is not governed by the necessity of the Seven [i.e., the planets], and, if it were governed, it would be able to stand against its governors, so this visible human being, in turn, is unable to easily get rid of its principalities’ government, since he is a slave and a subject. For, if we could do all, we would be all; if we couldn’t decide anything, we would be the instruments of others.
But whenever God likes, everything can be, with no obstacle at all. Indeed, there is nothing that can impede that great and holy will. For, even those who are convinced to resist God, do not resist by their force, but they are in evil and error, and this can be only for a short time, because God is kind and gentle, and allows all natures to remain in the state in which they are, and to govern themselves by their own will, but at the same time they are conditioned by the things that are done and the plans that have been conceived [sc. by God] to help them. For this order and this government that have been given [sc. by God], and the association of one with another, damps the nature’s force so that they cannot be either completely harmful or completely harmed, as they were harmful and harmed before the creation of the world.
And there will come a time when even this capacity for harm that remains in them will be brought to an end by the instruction that will obtain in a different arrangement of things. And, once that new world will be constituted, all evil movements will cease, all rebellions will come to an end, and the fools will be persuaded, and the lacks will be filled, and there will be safety and peace, as a gift of the Lord of all natures.”
-Bardaissan of Edessa
This leads us to a crucial facet of the discussion—the intricate relationship between the universe and God. While labels often serve to simplify complex ideas, they play a pivotal role in anchoring Christianity in its historical context. The profound beauty inherent in Christian theology lies in the assertion that God is not a distant entity but rather omnipresent, encapsulating a concept known as panentheism, as recognized by many Church Fathers. Contrary to the notion of a deity external to the universe, only interacting from a distance, the Christian understanding affirms that God permeates the very molecules of His creation while simultaneously transcending and residing within them. This encapsulates the profound paradox of creation.
In exploring this perspective, it becomes evident that God’s presence extends throughout all of creation, endowing each entity with a divine essence upon its recreation. St. Maximus, in his Quaestiones ad Thalassium 22, expounds on the idea that divinization is not an inherent achievement but rather a grace bestowed by God, individualized and proportionate to the unique measure of each being. This nuanced understanding challenges a simplistic view of creation and redemption, emphasizing the dynamic interaction between God and the created order.
The Interconnected Universe: Panentheism in Christian Cosmology
Panentheism, as embraced within Christian thought, invites contemplation on the immanence of God within the cosmos. It rejects the notion of a detached creator merely observing from a distance, affirming that God is intimately woven into the fabric of existence. This perspective does not diminish God’s transcendence; instead, it accentuates His simultaneous immanence, fostering a holistic view of creation as intricately connected to the divine source. The divine essence, according to this theological framework, infuses every aspect of the created order, illuminating the interconnectedness between the Creator and His creation.
In summary, the notion of panentheism within Christian theology underscores a profound understanding of God’s relationship with the universe. It goes beyond the limitations of labels and simplistic categorizations, presenting a vision in which God’s omnipresence and transcendence coexist, shaping the intricate tapestry of creation and redemption. St. Maximus’s insights further emphasize the transformative nature of God’s grace, individually tailored to each being’s unique journey toward divinization. Thus, we see directly from Maximus,
“Nature, then, is incapable of conceiving what lies above nature. As a consequence, no creature can achieve divinization for itself naturally, simply because it cannot grasp God. It belongs wholly to God’s grace to distribute divinization by grace, according to the measure of each being. to enlighten nature with supernatural light and to lift it above its limitations by the superabundance of glory.”
Quaestiones ad Thalassium 22
Nature, with its inherent inclination toward potential divinization, emerges as a potent and transformative force within theological discourse. Fr. Hans Urs von Balthasar, delving into the profound insights of St. Maximus the Confessor, articulates the idea that the ultimate objective is the complete divinization of the cosmos. This transformative process finds expression in Maximus’s daring commentary on 1 Corinthians, where he unveils a narrative of humanity intertwined with Melchizedekian and, akin to Origen, Noahtic dimensions.
“It is also clear that anyone who has emphasized as strongly as Maximus the priority of creation from nothing can only conceive of final divinization as a perfecting of what has been created finite. But that is a predominantly Western style of thought; Maximus stands at the point of balance between the two approaches, and it is Christology that will decide the issue.”
-Cosmic Liturgy: The Universe According to Maximus the Confessor, Fr Hans Urs Von Balthasar
From Adam to the Parousia
Origen, in his commentaries and homilies on Genesis, lays the foundation for the concept that all creatures symbolizing the ark of Noah will find salvation through Christ—the ultimate ark of our eschatological redemption and narrative. Maximus, building upon this theological groundwork, not only echoes but expands upon a similar narrative. In Maximus’s vision, Christology assumes a pivotal role, serving as the decisive factor in shaping creation and aligning with the Father’s divine will for the divinization of all entities, encompassing the entirety of the past, present, and future.
The narrative of humankind, according to Maximus, unfolds akin to the Melchizedekian archetype but is also imbued with a Noahtic essence. This synthesis of themes draws from both Old and New Testament perspectives, weaving a tapestry where the ark of Noah becomes a symbol of salvation, echoing the profound interconnection between biblical narratives and the transformative work of Christ. Maximus’s theological vision envisions a comprehensive divinization, extending beyond individual salvation to encompass the entirety of creation—past, present, and future.
In Maximus’s framework, Christology emerges as the linchpin, guiding the trajectory of creation and aligning with the overarching divine plan for the full divinization of the cosmos. This nuanced perspective challenges a narrow view of salvation, inviting contemplation on the expansive scope of God’s redemptive work. The unfolding narrative, intricately interwoven with Melchizedekian and Noahtic elements, underscores the dynamic relationship between Christ’s salvific role and the overarching purpose of divinization—a transformative process that encompasses the entire created order.
The concept of Christological creation, while distinctly Christian, finds echoes in pre-Christian Jewish traditions of the second temple era. Although these narratives may not be explicitly labeled as Christological, they reveal a God-centered desire for ultimate salvation, wherein unrighteousness transforms into righteousness—a belief that is firmly rooted in the Rabbinical tradition as it carries a distinctive second temple Jewish narrative as well. Whether examining Jewish Apocryphal texts such as Jubilees or delving into the philosophical reflections of figures like Philo of Alexandria, the narrative of creation as a movement toward the restoration of the cosmos is already a well-established theme. Christians, in essence, inherited and expanded upon this tradition, centralizing the reality of Christ as the direct manifestation of the Divine Name of the Father— the Christ. Instead of initiating a novel tradition, St. Maximus the Confessor builds upon the theological foundations laid by his predecessors, individuals revered as saints and esteemed theologians within the Christian tradition.
The centrality of creation in the process of salvation is a theme that resonates across Christian theological reflections. From the initial divine act, the trajectory has been a return to God—whether through absorption into the Divine Being or divinization while maintaining distinctiveness. St. Maximus’s theological framework, far from being isolated, is deeply rooted in the insights of other Church Fathers who have preceded him. This collective inheritance establishes a continuity within the Christian tradition, presenting a unified understanding that sees creation as the pivotal starting point of salvation.
The certainty of this return to God is grounded in the Father’s will, a sentiment powerfully articulated by St. Gregory of Nyssa in his work Ambigua. According to St. Gregory, all created things, including intellects, possess a passive motion driven by their existence and a goal pursued through their wills—the pursuit of eternal well-being.
“All created things have their motion in a passive way, since it is not a motion or a dynamic that comes from the creature’s own being. If, then, intellects are also created, they, too, will necessarily be set in motion, because they are naturally led away from their source, simply by existing, and towards a goal, by the activity of their wills, for the sake of an existence fulfilled by value, of well-being. For the goal of movement in what is moved is, generally speaking, eternal well-being, just as its origin is being in general, which is God.”
-Ambigua
This pursuit aligns with the overarching narrative of creation and salvation, emphasizing the inherent teleological orientation of all created entities towards the divine. St. Gregory’s insights serve as a testament to the theological coherence within the Christian tradition, wherein the concept of Christological creation unfolds as a harmonious continuation of foundational beliefs inherited from esteemed predecessors.
In Conclusion
In conclusion, the intricate interplay of labels, theological concepts, and philosophical reflections unveils the profound narrative embedded within Christianity. The journey toward divinization, guided by God’s grace and Christological principles, unveils an inherent cosmic purpose—a collective return to God. Figures such as St. Maximus, St. Gregory of Nyssa, and numerous other Christian thinkers offer valuable perspectives that underscore the dynamic relationship between creation, divinization, and the perpetual pursuit of well-being.
The pursuit of creation and God, therefore, unfolds as a simultaneous pursuit of self. Christianity invites believers to engage in a contemplation not of a distant, demon-deistic deity but of a Christological deity—a God intimately involved in the unfolding drama of creation and redemption. This perspective underscores that the inner Messianic nature of Jesus, shared by the Father in His creative will, is central to understanding the cosmic narrative. The Father is not a being who desires an eternity of blood, nor does He will His son as a mere sacrificial offering. Instead, creation, the incarnation, and redemption converge as facets of the same event, revealing a multi-faceted and perspective-laden narrative reflecting the desire for the restoration of all that is inherently Christological—the cosmic mystery.
In essence, the Christian narrative paints a rich tapestry where the pursuit of divinization becomes inseparable from the pursuit of God and creation. This profound interconnectedness is not merely a theological construct but a lived reality that encapsulates the cosmic drama of restoration and redemption. The Christian tradition, anchored in the insights of diverse thinkers, beckons believers to participate in this grand cosmic narrative—a narrative that unfolds with Christ at its center, beckoning all towards a transformative journey back to the divine source.
Nova Polis 