Christianity Allows for the Possibility of Universal Salvation: Difference between revisions

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=== From Wikipedia Entry on St. Gregory of Nyssa ===
=== From Wikipedia Entry on St. Gregory of Nyssa ===
Gregory was one of the earlier proponents of Christian universalism. Gregory argues that when Paul says that God will be "all in all" (1 Cor. 15:28), this means that though some may need to undergo a long period of purification, eventually "no being will remain outside the number of the saved"[48] and that "no being created by God will fall outside the Kingdom of God".[49] Due to the unity of human nature in Christ "all, thanks to the union with one another, will be joined in communion with the Good, in Jesus Christ Our Lord".[50] Christ's incarnation, death and resurrection results in "total salvation for human nature".[51]


Gregory also described God's work this way: "His [God's] end is one, and one only; it is this: when the complete whole of our race shall have been perfected from the first man to the last—some having at once in this life been cleansed from evil, others having afterwards in the necessary periods been healed by the Fire, others having in their life here been unconscious equally of good and of evil—to offer to every one of us participation in the blessings which are in Him, which, the Scripture tells us, 'eye hath not seen, nor ear heard,' nor thought ever reached."[52] That this is what Gregory believed and taught is affirmed by most scholars.[53][54][55][56][57] A minority of scholars have argued that Gregory only affirmed the universal resurrection.[58]
Gregory was one of the earlier proponents of [[Christian universalism]]. Gregory argues that when Paul says that God will be "all in all" (1 Cor. 15:28), this means that though some may need to undergo a long period of purification, eventually "no being will remain outside the number of the saved"<ref>In Illud 17; 21 (Downing)</ref> and that "no being created by God will fall outside the Kingdom of God".<ref>In Illud 14 (Downing)</ref> Due to the unity of human nature in Christ "all, thanks to the union with one another, will be joined in communion with the Good, in Jesus Christ Our Lord".<ref>On the Song of Songs XV</ref> Christ's incarnation, death and resurrection results in "total salvation for human nature".<ref name="Against Apoll">{{cite web |last1=McCambly |first1=Richard |title=Against Apollinarius by Gregory of Nyssa |url=https://www.lectio-divina.org/images/nyssa/Against%20Apollinarius.pdf |website=Lectio-Divina.org |access-date=9 April 2023 |ref=Against Apoll}} p. 39</ref>


In the Life of Moses, Gregory writes that just as the darkness left the Egyptians after three days, perhaps redemption [ἀποκατάστασις] will be extended to those suffering in hell [γέεννα].[59] This salvation may not only extend to humans; following Origen, there are passages where he seems to suggest (albeit through the voice of Macrina) that even the demons will have a place in Christ's "world of goodness".[60] Gregory's interpretations of 1 Corinthians 15:28 ("And when all things shall be subdued unto him ...")[61] and Philippians 2:10 ("That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth")[62] support this understanding of his theology.[60]
Gregory also described God's work this way: "His [God's] end is one, and one only; it is this: when the complete whole of our race shall have been perfected from the first man to the last—some having at once in this life been cleansed from evil, others having afterwards in the necessary periods been healed by the Fire, others having in their life here been unconscious equally of good and of evil—to offer to every one of us participation in the blessings which are in Him, which, the Scripture tells us, 'eye hath not seen, nor ear heard,' nor thought ever reached."<ref>{{Cite web|title = Church Fathers: On the Soul and the Resurrection (St. Gregory of Nyssa)|url = http://www.newadvent.org/fathers/2915.htm|website = www.newadvent.org|access-date = 2015-10-18}}</ref> That this is what Gregory believed and taught is affirmed by most scholars.<ref>Ilaria Ramelli: The Christian Doctrine of Apokatastasis (Brill 2013), p. 432</ref><ref>Morwenna Ludlow: Gregory of Nyssa, Ancient and Postmodern (Oxford: University Press 2007)</ref><ref>[[Hans Boersma]]: Embodiment and Virtue (Oxford 2013)</ref><ref>J.A. McGuckin: "Eschatological Horizons in the Cappadocian Fathers" in Apocalyptic Thought in Early Christianity (Grand Rapids 2009)</ref><ref>Constantine Tsirpanlis: "The Concept of Universal Salvation in Gregory of Nyssa" in Greek Patristic Theology I (New York 1979)</ref> A minority of scholars have argued that Gregory only affirmed the universal resurrection.<ref>Giulio Maspero: Trinity and Man (Brill 2007), p. 91</ref>


Nevertheless, in the Great Catechism, Gregory suggests that while every human will be resurrected, salvation will only be accorded to the baptised, although he also states that others driven by their passions can be saved after being purified by fire.[63] While he believes that there will be no more evil in the hereafter, it is arguable that this does not preclude a belief that God might justly damn sinners for eternity.[64] Thus, the main difference between Gregory's conception of ἀποκατάστασις and that of Origen would be that Gregory believes that mankind will be collectively returned to sinlessness, whereas Origen believes that personal salvation will be universal.[64] This interpretation of Gregory has recently been criticized, however.[65][66] After all, at the end of chapter XXXV of the Great Catechism Gregory writes that those who have not been purified by water through baptism "must needs be purified by fire" so that "after long succeeding ages, their nature may be restored pure again to God".[67]
In the ''Life of Moses'', Gregory writes that just as the darkness left the Egyptians after three days, perhaps redemption <nowiki>[</nowiki>[[apocatastasis|ἀποκατάστασις]]<nowiki>]</nowiki> will be extended to those suffering in [[hell]] <nowiki>[</nowiki>[[gehenna|γέεννα]]<nowiki>]</nowiki>.<ref name=Brill-57>Maspero & Mateo Seco, p. 57</ref> This salvation may not only extend to humans; following [[Origen]], there are passages where he seems to suggest (albeit through the voice of Macrina) that even the [[demon]]s will have a place in Christ's "world of goodness".<ref name= Ludlow-80>Ludlow 2000, p. 80</ref> Gregory's interpretations of 1 Corinthians 15:28 ("And when all things shall be subdued unto him&nbsp;...")<ref>{{Bibleverse|1|Corinthians|15:28|KJV}}</ref> and Philippians 2:10 ("That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth")<ref>{{Bibleverse||Philippians|2:10|KJV}}</ref> support this understanding of his theology.<ref name= Ludlow-80/>


Attempting to reconcile these disparate positions, Eastern Orthodox theologian Dr. Mario Baghos notes that "when taken at face value the saint seems to be contradicting himself in these passages; on the one hand he asserted the salvation of all and the complete eradication of evil, and, on the other, that the fire needed to purge evil is 'sleepless', i.e. everlasting. The only solution to this inconsistency is to view any allusion to universal salvation in St Gregory as an expression of God's intention for humanity, which is in fact attested to when his holy sister states that God has "one goal ... some straightway even in this life purified from evil, others healed hereafter through fire for the appropriate length of time." That we can choose either to accept or ignore this purification is confirmed by the saint's many exhortations that we freely undertake the virtuous path."[68] Dr. Ilaria Ramelli has made the observation that for Gregory free will was compatible with universal salvation since every person would eventually accept the good having gone through purification.[65] Nevertheless, some interpret Gregory as conceding that Judas and similar sinners will never be completely purified when he wrote, "that which never existed is to be preferred to that which has existed in such sin. For, as to the latter, on account of the depth of the ingrained evil, the chastisement in the way of purgation will be extended into infinity".[69][70] However, Ramelli renders the original Greek "εἰς ἄπειρον παρατείνεται ἡ διὰ τῆς καθάρσεως κόλασις" as "the punishment provided for the purpose of purification will tend to an indefinite duration."[71]
Nevertheless, in the ''Great Catechism'', Gregory suggests that while every human will be [[resurrection|resurrected]], salvation will only be accorded to the [[baptism|baptised]], although he also states that others driven by their passions can be saved after being purified by fire.<ref>Maspero & Mateo Seco, p. 56-57</ref> While he believes that there will be no more evil in the hereafter, it is arguable that this does not preclude a belief that God might justly damn sinners for eternity.<ref name=Brill-59>Maspero & Mateo Seco, p. 59</ref> Thus, the main difference between Gregory's conception of ἀποκατάστασις and that of Origen would be that Gregory believes that mankind will be collectively returned to sinlessness, whereas Origen believes that personal salvation will be universal.<ref name=Brill-59/> This interpretation of Gregory has recently been criticized, however.<ref name="Ilaria Ramelli 2013 pp. 433-4">Ilaria Ramelli: The Christian Doctrine of Apokatastasis (Brill 2013), pp. 433-4</ref><ref>{{cite journal|first1=Ilaria|last1=Ramelli|title=The Debate on Apokatastasis in Pagan and Christian Platonists: Martianus, Macrobius, Origen, Gregory of Nyssa, and Augustine|journal=Illinois Classical Studies|issue=33–34|year=2008|volume=33-34 |pages=201–234|publisher=University of Illinois Press|doi=10.5406/illiclasstud.33-34.0201 |jstor=10.5406/illiclasstud.33-34.0201|s2cid=169733447 |doi-access=free}}</ref> After all, at the end of chapter XXXV of the ''Great Catechism'' Gregory writes that those who have not been purified by water through baptism "must needs be purified by fire" so that "after long succeeding ages, their nature may be restored pure again to God".<ref>{{cite web|url=http://www.ccel.org/ccel/schaff/npnf205.xi.ii.xxxvii.html|title=NPNF2-05. Gregory of Nyssa: Dogmatic Treatises, Etc. - Christian Classics Ethereal Library|website=www.ccel.org|access-date=9 April 2023}}</ref>
 
Attempting to reconcile these disparate positions, [[Eastern Orthodox Church|Eastern Orthodox]] theologian Dr. Mario Baghos notes that "when taken at face value the saint seems to be contradicting himself in these passages; on the one hand he asserted the salvation of all and the complete eradication of evil, and, on the other, that the fire needed to purge evil is 'sleepless', i.e. everlasting. The only solution to this inconsistency is to view any allusion to universal salvation in St Gregory as an expression of God's intention for humanity, which is in fact attested to when his holy sister states that God has "one goal ... some straightway even in this life purified from evil, others healed hereafter through fire for the appropriate length of time." That we can choose either to accept or ignore this purification is confirmed by the saint's many exhortations that we freely undertake the virtuous path."<ref name=Baghos>{{cite journal|last=Baghos|first=Mario|title=Reconsidering Apokatastasis in St Gregory of Nyssa's On the Soul and Resurrection and the Catechetical Oration|journal=Phronema|year=2012|volume=27|issue=2|pages=125–162|url=https://www.academia.edu/13515695|access-date=17 August 2013}}</ref> Dr. [[Ilaria Ramelli]] has made the observation that for Gregory free will was compatible with universal salvation since every person would eventually accept the good having gone through purification.<ref name="Ilaria Ramelli 2013 pp. 433-4"/> Nevertheless, some interpret Gregory as conceding that Judas and similar sinners will never be completely purified when he wrote, "that which never existed is to be preferred to that which has existed in such sin. For, as to the latter, on account of the depth of the ingrained evil, the chastisement in the way of purgation will be extended into infinity".<ref>{{cite web|url=http://fatherjohn.blogspot.com/2015/04/stump-priest-is-universalism-heresy.html|title=Fr. John Whiteford: Stump the Priest: Is Universalism a Heresy?|publisher=Blogger|date=April 23, 2015|access-date=July 1, 2020}}</ref><ref>{{cite web|url=https://theorthodoxlife.wordpress.com/2015/11/23/may-we-hope-for-universal-salvation|title=May We Hope for Universal Salvation? The Orthodox Life|publisher=WordPress.com|date=November 23, 2015|access-date=July 1, 2020}}</ref> However, Ramelli renders the original Greek "εἰς ἄπειρον παρατείνεται ἡ διὰ τῆς καθάρσεως κόλασις" as "the punishment provided for the purpose of purification will tend to an indefinite duration."<ref name="Ilaria Ramelli 2013 pp. 411">Ilaria Ramelli: The Christian Doctrine of Apokatastasis (Brill 2013), p. 411</ref>
<references />

Revision as of 09:35, 6 January 2025

From Wikipedia Entry on St. Gregory of Nyssa

Gregory was one of the earlier proponents of Christian universalism. Gregory argues that when Paul says that God will be "all in all" (1 Cor. 15:28), this means that though some may need to undergo a long period of purification, eventually "no being will remain outside the number of the saved"[1] and that "no being created by God will fall outside the Kingdom of God".[2] Due to the unity of human nature in Christ "all, thanks to the union with one another, will be joined in communion with the Good, in Jesus Christ Our Lord".[3] Christ's incarnation, death and resurrection results in "total salvation for human nature".[4]

Gregory also described God's work this way: "His [God's] end is one, and one only; it is this: when the complete whole of our race shall have been perfected from the first man to the last—some having at once in this life been cleansed from evil, others having afterwards in the necessary periods been healed by the Fire, others having in their life here been unconscious equally of good and of evil—to offer to every one of us participation in the blessings which are in Him, which, the Scripture tells us, 'eye hath not seen, nor ear heard,' nor thought ever reached."[5] That this is what Gregory believed and taught is affirmed by most scholars.[6][7][8][9][10] A minority of scholars have argued that Gregory only affirmed the universal resurrection.[11]

In the Life of Moses, Gregory writes that just as the darkness left the Egyptians after three days, perhaps redemption [ἀποκατάστασις] will be extended to those suffering in hell [γέεννα].[12] This salvation may not only extend to humans; following Origen, there are passages where he seems to suggest (albeit through the voice of Macrina) that even the demons will have a place in Christ's "world of goodness".[13] Gregory's interpretations of 1 Corinthians 15:28 ("And when all things shall be subdued unto him ...")[14] and Philippians 2:10 ("That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth")[15] support this understanding of his theology.[13]

Nevertheless, in the Great Catechism, Gregory suggests that while every human will be resurrected, salvation will only be accorded to the baptised, although he also states that others driven by their passions can be saved after being purified by fire.[16] While he believes that there will be no more evil in the hereafter, it is arguable that this does not preclude a belief that God might justly damn sinners for eternity.[17] Thus, the main difference between Gregory's conception of ἀποκατάστασις and that of Origen would be that Gregory believes that mankind will be collectively returned to sinlessness, whereas Origen believes that personal salvation will be universal.[17] This interpretation of Gregory has recently been criticized, however.[18][19] After all, at the end of chapter XXXV of the Great Catechism Gregory writes that those who have not been purified by water through baptism "must needs be purified by fire" so that "after long succeeding ages, their nature may be restored pure again to God".[20]

Attempting to reconcile these disparate positions, Eastern Orthodox theologian Dr. Mario Baghos notes that "when taken at face value the saint seems to be contradicting himself in these passages; on the one hand he asserted the salvation of all and the complete eradication of evil, and, on the other, that the fire needed to purge evil is 'sleepless', i.e. everlasting. The only solution to this inconsistency is to view any allusion to universal salvation in St Gregory as an expression of God's intention for humanity, which is in fact attested to when his holy sister states that God has "one goal ... some straightway even in this life purified from evil, others healed hereafter through fire for the appropriate length of time." That we can choose either to accept or ignore this purification is confirmed by the saint's many exhortations that we freely undertake the virtuous path."[21] Dr. Ilaria Ramelli has made the observation that for Gregory free will was compatible with universal salvation since every person would eventually accept the good having gone through purification.[18] Nevertheless, some interpret Gregory as conceding that Judas and similar sinners will never be completely purified when he wrote, "that which never existed is to be preferred to that which has existed in such sin. For, as to the latter, on account of the depth of the ingrained evil, the chastisement in the way of purgation will be extended into infinity".[22][23] However, Ramelli renders the original Greek "εἰς ἄπειρον παρατείνεται ἡ διὰ τῆς καθάρσεως κόλασις" as "the punishment provided for the purpose of purification will tend to an indefinite duration."[24]

  1. ↑ In Illud 17; 21 (Downing)
  2. ↑ In Illud 14 (Downing)
  3. ↑ On the Song of Songs XV
  4. ↑ Template:Cite web p. 39
  5. ↑ Template:Cite web
  6. ↑ Ilaria Ramelli: The Christian Doctrine of Apokatastasis (Brill 2013), p. 432
  7. ↑ Morwenna Ludlow: Gregory of Nyssa, Ancient and Postmodern (Oxford: University Press 2007)
  8. ↑ Hans Boersma: Embodiment and Virtue (Oxford 2013)
  9. ↑ J.A. McGuckin: "Eschatological Horizons in the Cappadocian Fathers" in Apocalyptic Thought in Early Christianity (Grand Rapids 2009)
  10. ↑ Constantine Tsirpanlis: "The Concept of Universal Salvation in Gregory of Nyssa" in Greek Patristic Theology I (New York 1979)
  11. ↑ Giulio Maspero: Trinity and Man (Brill 2007), p. 91
  12. ↑ Maspero & Mateo Seco, p. 57
  13. ↑ 13.0 13.1 Ludlow 2000, p. 80
  14. ↑ Template:Bibleverse
  15. ↑ Template:Bibleverse
  16. ↑ Maspero & Mateo Seco, p. 56-57
  17. ↑ 17.0 17.1 Maspero & Mateo Seco, p. 59
  18. ↑ 18.0 18.1 Ilaria Ramelli: The Christian Doctrine of Apokatastasis (Brill 2013), pp. 433-4
  19. ↑ Template:Cite journal
  20. ↑ Template:Cite web
  21. ↑ Template:Cite journal
  22. ↑ Template:Cite web
  23. ↑ Template:Cite web
  24. ↑ Ilaria Ramelli: The Christian Doctrine of Apokatastasis (Brill 2013), p. 411
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