JOURNAL ARTICLE CRITIQUE of Bauckham, Richard. Universalism: A Historical Survey. Themelios: Volume 4, No.

2, January 1978 (United Kingdom: The Gospel Coalition, 1978),

THEO 510 LUO (Fall 2012) Survey of Christian Theology

Liberty Baptist Theological Seminary

Francisco I. Victa III (ID# 23836392) September 18, 2012

2 Table of Contents Introduction .3 Brief Summary.3 Critical Interaction.......................................................................................................................6 Conclusion7 Selected Bibliography8

3 Introduction The doctrine of universal salvation is a popular and trendy subject in todays culture and church. Often the subject is endorsed without satisfactory appeal to the Scriptures and a solid survey of Orthodox Church history. In the article, Universalism: A Historical Survey, Dr. Richard Bauckham researches the development of the doctrine of apokastastasis, universal salvation, in an attempt to provide the reader with a perspective in which to examine universalistic ideas. In light of the recent works, such as Rob Bells Love Wins, that assume the accuracy and rationality of universalism, Bauckmans survey of how the doctrine developed is a sorely required resource. The purpose of this review is to summarize the historical development of universalism in order to test its validity on biblical and orthodox grounds. Brief Summary Bauckman begins his survey with a blunt proposition: Until the nineteenth century almost all Christian theologians taught the reality of eternal torment in hell.1 While admitting that there were only a few advocates of universal salvation, Bauckman appeals to the Athanasian Creed and affirms that eternal punishment was firmly asserted in official creeds and confessions of the churches. It must have seemed as indispensable a part of universal Christian belief as the doctrines of the Trinity and the incarnation. 2 Since 1800, the situation has changed. Many scholars and theologians are friendlier towards a universalistic view or annihilationism, a subject he does not broach in this article. Bauckman calls the history of universalism complex because of its association with other difficult and debated subjects such as predestination and the authority of the Bible. In addition, while all Universalists hold to the common belief that all men will be saved, the rationality behind that belief varies considerably.
Richard J. Bauckham, "Universalism: A Historical Survey" In , in Themelios: Volume 4, No. 2, January 1978 (United Kingdom: The Gospel Coalition, 1978), 48. 2 Ibid, 48.
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4 Bauckman gives an overview of universalism in the following 4 phases 1) the early church, 2) the 16th-18th centuries, 3) the 19th century, and 4) the 20th century. He concludes with a brief survey of two modern Universalists, AT Robinson and John Hicks. Each phase is represented by a few men who espoused universalism either dogmatically or were, at least, hopeful of its legitimacy. The most famous advocate of universalism in the early church was church father, Origen. Bauckman identifies Platonism and Origens allegorical sense of the Scripture as the major influences of his universalistic conclusions. Although it is not clear how Bauckman sees allegorical interpretation as a culprit of Origens universalistic position, he does explain Origens Platonic pattern of understanding the world as part of a great cycle of the emanation of all things from God and the return of all things to God.3 Bauckman also reveals a flaw in Origens logic. He questions how Origen can believe in the inalienable freedom of the soul and the final secure happiness of the saved in light of the fact that any soul is free to remain obstinate forever and remains free to fall at any time. The Council of Constantinople in 534 condemned Origninist errors and mainstream Christian orthodoxy has always regarded this life as decisive for a mans fate and hell as the final destiny of the wicked.4 During the 16-18th centuries, universalism found some adherents among the Cambridge Platonists in England. Some of universalism headway was made in reaction to high Calvinism. The thought that God has destined some to damnation was untenable for many. The intellectual upheaval of the time included the variant beliefs of Calvinists, Armenians, and Quakers. Bauckman sees universalism as the most extreme position of the group. The Platonic influence is evident in such themes as the scheme of emanation and return, the preexistence of souls, the remedial character of all punishment, and the love of God seen as the supreme and dominant attribute of His being. In the
Richard J. Bauckham, "Universalism: A Historical Survey" In , in Themelios: Volume 4, No. 2, January 1978 (United Kingdom: The Gospel Coalition, 1978), 49. 4 Ibid, 49.
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5 19th century, Schleiermacher is recognized as the first great theologian of modern times to teach universalism. He is unique in that he represents a Reformed universalism, founded on the alldetermining will of God. All men are elected to salvation in Christ, and according to Schleiermacher, the idea that God elected only some to salvation is to be firmly rejected.5 Bauakam questions Schleiermachers deeply felt conviction that the blessedness of the redeemed would be severely marred by their sympathy for the damned.6 Nevertheless, Bauakham laments that the modern Christian has been influenced Schleiermachers sympathy for the damned. He writes, Schleiermachers argument is typically modern in its appeal and is one element in the increasing popularity of universalism since his day.7 Into the twentieth century, universalism is marked by more focus on exegesis, particularly the exegetical discussions over the meaning of aionios. Universalists deny the everlasting and final character of punishment and, therefore, alter the word eternal to mean a temporary hell or a type of purgatory. Less dogmatic, theologians like Karl Barth and Emil Bronner regarded the final salvation of all mankind as a possibility which cannot be denied (though it cannot be dogmatically asserted either).8 Modern Universalists such as A.T. Robinson and John Hick stress that only universal salvation is consistent with Gods nature as omnipotent love. Bauckham concludes by noting the highly speculative ideas of these modern Universalists. Much like their predecessors, they posit a salvation for all that may take many years to accomplish. Bauckham says, Our ultimate salvation becomes a prospect so distant as to be

Richard J. Bauckham, "Universalism: A Historical Survey" In , in Themelios: Volume 4, No. 2, January 1978 (United Kingdom: The Gospel Coalition, 1978), 50-51. 6 Ibid, 51. 7 Ibid, 51. 8 Richard J. Bauckham, "Universalism: A Historical Survey" In , in Themelios: Volume 4, No. 2, January 1978 (United Kingdom: The Gospel Coalition, 1978), 52.
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6 hardly capable of concerning us at all in this first of our many lives.9 This is a far cry from the biblical mandate to believe the Gospel in this present life.

Critical Interaction Bauckhams survey gives the reader an insightful view on how universalism developed throughout church history. However, Bauchmans position against universalism would have been strengthened if he gave historical evidence that almost all Christian theologians taught the reality of the torment in hell until the nineteenth century.10 This is a strong statement not to back up with more specific evidence. While he refers to the Athanasian Creed as proof of eternal punishment in the early church creeds, he fails to mention that the Nicene Creed makes no allusion to eternal punishment.11 He also leaves out the details of how Origens allegorical method of interpretation led to universalistic ideas. This insight would have been helpful to he reader. It is also somewhat puzzling that Bauckman accuses Schleiermacher as the reason why modern men now feel that even the justly inflicted suffering of other men must be pitied, not enjoyed.12 This statement may be an exaggeration of Schleiermachers influence. Pitying the torment of others (even when it is deserved torment) may be more of a natural human emotion than the result of universalistic influence. It would also have been helpful if Bauchman explained further the Universalists meaning of aionios. Self-proclaimed evangelical universalist, Gregory McDonald, says, There seems to be a strong case for maintaining that it means pertaining to an age and often refers not just to any age but to
Richard J. Bauckham, "Universalism: A Historical Survey" In , in Themelios: Volume 4, No. 2, January 1978 (United Kingdom: The Gospel Coalition, 1978), 54. 10 Ibid, 59.
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F. L. Cross and Elizabeth A. Livingstone, The Oxford Dictionary of the Christian Church, 3rd ed. rev. (Oxford; New York: Oxford University Press, 2005), 1153.
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12

Richard J. Bauckham, "Universalism: A Historical Survey" In , in Themelios: Volume 4, No. 2, January 1978 (United Kingdom: The Gospel Coalition, 1978), 51.

7 the age to come (cf. Heb 6:2; 9:12). Thus eternal life may be better translated as the life of the age to come and eternal punishment as the punishment of the age to come.13 Bauckman gives a unique explanation of this kind of thinking by implying that it Darwinian. He writes, This widespread belief was certainly influenced by the common nineteenth-century faith in evolutionary progress. 14 Another strength of Bauckmans analysis is that he exposes universalism as not only evolutionary, but also influenced by eastern mysticism. Life becomes an unimaginably long postmortem progress towards final salvation. Bauckman helps the reader see that universalism draws eclectically from many sources outside the boundaries of Scripture. Conclusion Esteemed scholar, NT Wright, gave this stinging review of universalism, The proponents of universalism admit very readily that their doctrine conflicts with much biblical teaching. What they are attempting, however, is Sachkritik, the criticism (and rejection) of one part of scripture on the basis of another.15 Bauchman reveals historically what Wright teaches propositionally. Morey says, No one approaching the New Testament without preconceived opinions could get any other impression from the language on this subject than that the punishments of the wicked in hell are to be everlasting.16 Universalism, A Historical Survey, is a thorough review of how far universalism will stretch in order to create a more comfortable god of his or her own invention.

Gregory MacDonald, (2012-05-11). The Evangelical Universalist (Kindle Locations 4266-4268). Cascade Books, an imprint of Wipf and Stock Publishers. Kindle Edition. 14 Richard J. Bauckham, "Universalism: A Historical Survey" In , in Themelios: Volume 4, No. 2, January 1978 (United Kingdom: The Gospel Coalition, 1978), 51. 15 N. T. Wright, "Towards a Biblical View of Universalism" In , in Themelios: Volume 4, No. 2, January 1978 (United Kingdom: The Gospel Coalition, 1978), 55.
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16

Robert A. Morey, Death and the Afterlife (Minneapolis, MN: Bethany House, 1984), 236.

BIBLIOGRAPHY Bauckham, Richard J. "Universalism: A Historical Survey". In Themelios: Volume 4, No. 2, January 1978. United Kingdom: The Gospel Coalition, 1978. Wright, N. T. "Towards a Biblical View of Universalism". In Themelios: Volume 4, No. 2, January 1978. United Kingdom: The Gospel Coalition, 1978.