By Gregory MacDonald
Universalism runs like a narrow thread during the historical past of Christian theology. Over the centuries Christian universalism, in a single shape or one other, has been reinvented time and time back. during this publication a world group of students discover the varied universalisms of Christian thinkers from the Origen to Moltmann. within the creation Gregory MacDonald argues that theologies of common salvation occupy an area among heresy and dogma. The reviews during this assortment goal, within the first example, to listen to, comprehend, and clarify the eschatological claims of quite a number Christians from the 3rd to the twenty-first centuries. in addition they supply a few positive, severe engagement with these claims
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Additional resources for 'All shall be well' : explorations in Universalism and Christian theology from Origen to Moltmann
CommJoh. 24. 10. 190, 72). 11. 42. 12. De Princ. 7. The special remit of the first member of the Trinity is that of everything that possesses natural life, and the third’s is the life of the saints. 13. 8, emphasis added. 17 Origen utilizes two terms that help to make this distinction: logika (all humans) who are distinct from the logikoi, a title which can only be applied to the saints. It may be useful to differentiate here in Origen’s writing between some form of passive participation in the Logos, who supplies reason to all humans (logika), and active participation in the Logos, through exercise of the human will towards reason (in the logikoi).
Another recurring tradition is that of the neo-Platonic Christianity of the Alexandrian school. Throughout Christian history, but especially since the seventeenth century, whenever neo-Platonism and/or Clement, Origen, or Gregory of Nyssa are “rediscovered” one finds them having some level of influence on small-scale “revivals” of Christian universalism. That neo-Platonic influence might be strong (as was the case with Cambridge Platonists Peter Sterry and Jeremiah White—see chapter 5) or weak (as was the case with various nineteenth-century universalists).
32. 78 Human will continues to have a role here, and the path to perfection is such that the more one is purified, the more one receives the Spirit. ”79 However, sanctification comes ultimately from without the Christian, as it is the Spirit who brings about all of the sanctifying work of God: “all sanctification, both in our hearts and in our words and deeds . . 83 Through the operation of the Holy Spirit, one is able to see how for Origen there is still space for Christian particularity and the quest for the holy life even within a universalist system.