Universalists
UNIVERSALISTS
Those who suppose that, as Christ died for all, so, before he shall have delivered up his mediatorial kingdom to the Father, all shall be brought to a participation of the benefits of his death, in their restoration to holiness and happiness. They teach, that the wicked will receive a punishment apportioned to their crimes; that punishment itself is a mediatorial work, and founded upon mercy; that it is a mean of humbling, subduing, and finally reconciling the sinner to God. They suppose that the words eternal, everlasting, &c. as they sometimes apply to the things which have ended, so they cannot apply to endless misery. They say, this doctrine is the most consonant to the perfections of the Deity, most worthy of the character of Christ, and that the Scriptures cannot be reconciled upon any other plan. They teach their followers ardent love to God; and peace, meekness, candour, and universal love to men, they observe, are the natural result of these views. The sentiments of the Universalists were embraced by Origen in the 3d century, and in more modern times by Chevalier Ramsay, Dr. Chryne, Mr. Hartley, and others. But one of the greatest advocates for this doctrine was Dr. Chauncy. His arguments are these:
1.Christ died not for a select number of men only, but for mankind universally, and without exception or limitation, for the sacred Scriptures are singularly emphatical in expressing this truth, 1Th 5:10. 1Co 15:3. Rom 5:6. 1Pe 3:18. Joh 1:29. Joh 3:16-17. 1Jn 2:2. Heb 2:9.
2.It is the purpose of God according to his good pleasure that mankind universally, in consequence of the death of his Son Jesus Christ, shall certainly and finally be saved, Rom 5:12. &c. Rom 8:19; Rom 8:24. Col 1:19-20. Eph 4:10. Eph 1:9-10. 2Ti 1:4.
3.As a mean, in order to men’s being made meet for salvation, God will sooner or later, in this state or another, reduce them all under a willing and obedient subjection to his moral government, 1Jn 3:8. Joh 1:1-51. Mat 1:21. Psa 8:5-6. Heb 2:6; Heb 2:9. Php 2:9; Php 2:11. 1Co 15:24; 1Co 15:29.
4.The Scripture language concerning the reduced or restored, in consequence of the mediatory interposition of Jesus Christ, is such as leads us into the thought, that it is comprehensive of mankind universally, Rev 5:13. The opponents, however, of Dr. Chauncy, and this doctrine, observe, on the contrary side, that the sacred Scriptures expressly declare that the punishment of the finally impenitent shall be eternal, Mat 17:8. Mat 25:41; Mat 25:46. Mar 9:43. Rev 14:11. 2Th 1:9. Eph 2:17. Jud 1:13. Rev 9:3. Rev 20:10. Mat 12:31-32. Luk 12:10. Mar 3:29. 1Jn 5:16. Heb 1:4; Heb 1:6. Heb 10:26-27. Mat 26:1-75.
See articles DESTRUCTIONISTS, HELL.
The title of Universalists distinguishes those who embrace the sentiments of Mr. Relly.
See RELLYANISTS. Dr. Joseph Huntingdon was a great advocate also for universal salvation, as may be seen from a posthumous work of his, entitled, “Calvinism improved; or the Gospel illustrated in a System of real Grace issuing in the Salvation of all Men.” This work was answered by Mr. Nathan Strong, minister of Hartford, in Connecticut, in which he endeavours to reconcile the doctrine of eternal misery with the infinite benevolence of God. This doctrine of universal salvation, or restoration, besides being generally acknowledged by the Socinians, has been defended in England by Mr. Winchester, and after him by Mr. Vidler and others. The latter has been opposed by Mr. A. Fuller and Mr. C. Jerram. Dr. Chauncy’s Salvation of all Men; White’s Restoration of all Things; Hartly on Man; Universalists’ Miscellany; Fuller’s Letters to Vidler; and Letters to an Universalist, containing a Review of that Controversy, by Scrutator; Mr. Spaulding’s Treatise on Universalism, published in America.
Fuente: Theological Dictionary
Universalists
A Liberal Protestant sect — found chiefly in North America — whose distinctive tenet is the belief in the final salvation of all souls. The doctrine of universal salvation found favor among members of various Christian Churches (see APOCATASTASIS for its treatment anterior to the foundation of the Universalist Church). The present article will exclusively consider Universalism as a separate denomination.
I. DOCTRINAL PRINCIPLES
The historic creed of this religious body is the profession of belief adopted by the General Convention at Winchester, New Hampshire, in 1803. It contains the following articles: We believe that the Holy Scriptures of the Old and New Testaments contain a revelation of the character of God and of the duty, interest, and final destination of mankind. We believe that there is one God whose nature is Love, revealed in one Lord, Jesus Christ by one Holy Spirit of grace, who will finally restore tie whole family of mankind to holiness and happiness. We believe that holiness and true happiness are inseparably connected, and that believers ought to be careful to maintain order and practise good works; for these things are good and profitable unto men.
To meet the objections raised by some Universalists to parts of the foregoing articles, a briefer statement of essential principles was adopted in 1899 by the General Convention held at Boston. It required for admission to fellowship the belief in the following articles: the universal fatherhood of God, the spiritual authority and leadership of His Son Jesus Christ; the trustworthiness of the Bible as containing a revelation from God; the certainty of just retribution for sin; the final harmony of all souls with God. To the admission of these principles must be added “the acknowledgment of the authority of the General Convention and assent to its laws”. The Trinity is usually rejected by present-day Universalists. The reception of the sacraments is not enjoined; but baptism (according to the mode preferred by the candidate) and the Lord’s Supper are administered. The infliction of temporal punishment for sin insufficiently atoned for on earth is now generally admitted. A usage of distinctly Universalist origin is the observance of “Children’s Sunday.” A special day (the second Sunday in June) is set apart for the baptism of children and their dedication to God’s service. This observance has been taken over by other Protestant churches. For many years, the several Universalist congregations administered their own affairs independently, and the General Convention enjoyed merely advisory powers. The functions of this body were enlarged in 1866 and further extended in 1870, until it became the highest legislative authority for the United States and Canada.
II. HISTORY & INSTITUTIONS
The first Universalist congregation was organized in 1750 in London by Rev. James Relly, who ministered to its spiritual needs until his death (1778). In spite of this early establishment few Universalist churches exist at present in Europe; but Universalism is undoubtedly believed in outside of the denomination. The stronghold of the sect is in America, where the first church was established by Rev. John Murray. He landed in New Jersey in September, 1770, preached the doctrine of Universalism along the Atlantic seaboard, and in 1779 formed with fifteen other persons the first American congregation of that faith at Gloucester, Massachusetts. Other preachers of the same doctrine arose about this time: Elhanan Winchester, a former Baptist minister, taught Universalism at Philadelphia, and Adams Streeter and Caleb Rich spread it in New England. More marked in its success and wider in the range of its influence was the propaganda of the Rev. Hosea Ballou (1771-1852), whose Unitarian views triumphed in the denomination over the Sabellian conception of the Trinity taught by Murray. His teaching of universal salvation immediately after death, however did not meet with unanimous approval, and caused the secession of eight ministers and some members who, under the name of Restorationists, founded a separate sect. But the existence of this new creation was short-lived (1831-41), while the parent body spread during Ballou’s lifetime not only in the United States but also to Canada. Its progress was slowed by the Civil War, but the propaganda subsequently carried on, chiefly under the direction of the board of trustees and the state conventions, was crowned with some success, and the denomination spread throughout the United States.
The denomination founded the following educational institutions: Tufts College (founded in 1852) Medford, Mass.; Lombard College (1852), Galesburg, Illinois; St. Lawrence University (1856), Canton, New York; Buchtel College (1872), Akron, Ohio. A school of divinity is connected with the first three institutions named. Academies are maintained at Franklin Massachusetts (Dean Academy); Barre, Vermont (Goddard Seminary); and Portland, Maine (Westbrook Seminary).
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N.A. WEBER Transcribed by Tomas Hancil
The Catholic Encyclopedia, Volume XVCopyright © 1912 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, October 1, 1912. Remy Lafort, S.T.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York
Fuente: Catholic Encyclopedia
Universalists
a Christian sect believing in the final destruction of sin and the reconciliation of all souls to God through the Lord Jesus Christ. They claim that there is proof of the existence of their doctrine,
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Universalists
Those who believe that Christ so died for all, that, before he shall have delivered up his mediatorial kingdom, all fallen creatures shall be brought to a participation of the benefits of his death, in their restoration to holiness and happiness. They are called also Universal Restorationists, and their doctrine, the doctrine of universal restoration. Some of its friends have maintained it, also, under the name of universal salvation; but perhaps the former name is that by which it should be distinguished; for the Universalists do not hold any universal exemption from future punishment, but merely the recovery of all those that shall have been exposed to it. [This may be true in respect to the Universalists in Europe; but in America there are those who deny any future punishment whatever. In this country also they have formed themselves into separate and distinct societies, AM. ED.] They have likewise a just claim to this title on other grounds; for their doctrine, which includes the restoration, or restitution of all the intelligent offspring of God, or of all lapsed intelligences, seems to embrace even the fallen angels. They admit the reality and equity of future punishment; but they contend that it will be corrective in its nature, and limited in its duration. They teach the doctrine of election, but not in the exclusive Calvinistic sense of it. They suppose that God has chosen some for the good of all; and that his final purpose toward all is intimated by his calling his elect the first-born and the first- fruits of his creatures, which, say they, implies other branches of his family, and a future ingathering of the harvest of mankind. They teach, also, that the righteous shall have part in the first resurrection, shall be blessed and happy, and be made priests and kings to God and to Christ in the millennial kingdom, and that over them the second death shall have no power; that the wicked will receive a punishment apportioned to their crimes; that punishment itself is a mediatorial work, and founded upon mercy, and, consequently, that it is a means of humbling, subduing, and finally reconciling the sinner to God. They add, that the words rendered eternal, everlasting, for ever, and for ever and ever, in the Scriptures, are frequently used to express the duration of things that have ended or must end; and if it is contended that these words are sometimes used to express proper eternity, they answer, that then the subject with which the words are connected must determine the sense of them; and as there is nothing in the nature of future punishment which can be offered as a reason why it should be endless, they infer that the above words ought always to be taken in a limited sense when connected with the infliction of misery.
Those who deny the eternity of future punishments have not formed themselves into any separate body or distinct society; but are to be found in most Christian countries, and among several denominations. Their doctrines form part of the creed of some Arians, as of Mr. Whiston; of many Deists, as of Mr. Hobbes, Mr. Tindal, &c; and of most Socinians. Nor need we be surprised that libertines and atheists hold it, and that they strive to bring others over to their opinion. The tyranny of priests, said Dupont the atheist, in the national convention, December, 1792, extends their opinion to another life, of which they have no other idea than that of eternal punishment; a doctrine which some men have hitherto had the good nature to believe. But these prejudices must now fall; we must destroy them, or they will destroy us. The Mennonites in Holland have long held the doctrine of the Universalists; the people called Dunkers, or Tunkers, in America, descended from the German Baptists, hold it; and also the Shakers. Excellent refutations of this specious system have been published by the Rev. S. Jerram, and the Rev. Daniel Isaac. The Arminians are sometimes called Universalists, on account of their holding the tenet of general redemption; in opposition to the Calvinists, who, from their specifically restricting the saving grace of God to certain fore ordained individuals, receive the denomination of Particularists. By the epithet Hypothetical Universalists, are designated on the continent those who have adopted the theological system of Amyraut and Cameron, but who are better known in this country as Baxterians. See AMYRAUT, See BAXTERIANISM, and See CAMERON.