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Biblical scholar Richard Bauckham offered an academic survey of the history of the re-arising of the belief in Universal Salvation: The history of the doctrine of universal salvation (or apokatastasis) is a remarkable one. Until the nineteenth century almost all Christian theologians taught the reality of eternal torment in hell.
Christian universalism is a school of Christian theology focused around the doctrine of universal reconciliation – the view that all human beings will ultimately be saved and restored to a right relationship with God. "Christian universalism" and "the belief or hope in the universal reconciliation through Christ" can be understood as synonyms ...
Universal salvation in the form of apokatastasis is also seen in the Ambrosiaster, attributed to Ambrose of Milan. Gregory of Nazianzus discussed it without reaching a decision. Eventually, Origen started to be condemned throughout the early church in local councils, though not apokatastasis specifically. [ 42 ]
The idea of universal salvation is key to the Mahayana school of Buddhism. [15] [16] A common feature of Mahayana Buddhism is the idea that all living beings have Buddha nature and thus all beings can aspire to become bodhisattvas, beings who are on the path to Buddhahood. [16] This capacity is seen as something that all beings in the universe ...
In Judaism, salvation is closely related to the idea of redemption, a saving from the states or circumstances that destroy the value of human existence. God, as the universal spirit and Creator of the World, is the source of all salvation for humanity, provided that an individual honours God by observing His precepts.
Christian salvation not only concerns the atonement itself, but also the question of how one partakes of this salvation, by faith, baptism, or obedience; and the question of whether this salvation is individual [2] [3] or universal.
Scholars Hosea Ballou (Ancient History of Universalism, 1828), John Wesley Hanson (Universalism: The Prevailing Doctrine of the Christian Church During Its First Five Hundred Years, 1899), George T. Knight (The New Schaff-Herzog Encyclopedia of Religious Knowledge, 1911), and Pierre Batiffol (Catholic Encyclopedia, 1914) catalogued some early ...
The purpose of the atonement was universal—Jesus died on behalf of all people, not just the elect. The atonement makes a way for all to respond to the Gospel call—Part of the effect of the atonement is the restoration of the ability to respond to God's call of salvation (see Prevenient grace).
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