Eric Metaxas is the author of “Miracles: What They Are, Why They Happen, and How They Can Change Your Life” (Dutton Adult, 2014).
The blog of George W. Sarris
"A wise man attacks the city of the mighty, and pulls down the strongholds in which they trust."
Eric Metaxas is the author of “Miracles: What They Are, Why They Happen, and How They Can Change Your Life” (Dutton Adult, 2014).
When I was writing my book, Heaven's Doors, I asked a random sample of people in front of the New York City Public Library to take a six-question survey about their thoughts on heaven and hell. I wanted to get an idea of what real people really thought about the afterlife, since what people are supposed to think and what they actually think are often completely different.
At the end of time, what percentage of the total population of the earth most closely represents the number of those you believe will be in heaven?
“Lord, are only a few people going to be saved?”
“Lord, are they few in number, those who are being saved?”
“Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it.”
What the Early Church believed and taught is important because the early Christians were closest to Jesus and the Apostles. They read the New Testament in their native tongue. They had the greatest impact on the surrounding culture of any time in history. And they established the Faith that we now profess.
They were the ones who wrote the Apostles Creed and the Nicene Creed to explain clearly what true Christians believed. They were the ones who formulated the doctrines of the Divinity of Christ and the Trinity. And they were the ones who assembled the 27 books we now call the New Testament.
During the first 500 years after Christ, a prominent view, and according to some scholars, the dominant view within the leadership and laity of the Church was that God will ultimately restore all of His creation to the perfection He initially intended.
Clement of Alexandria
For example, that was the view of Clement of Alexandria. Clement was born around AD 150, within a couple of generations of Jesus and the apostles. For him, to believe that God is powerless to save all was unthinkable, because that would mean God is weak. To believe that God does not want to save all was also unthinkable, because that would mean that God is not good. For Clement, God’s ultimate plan is the salvation of the universe.
“For either the Lord does not care for all men; and this is the case either because He is unable, which is not to be thought for it would be a proof of weakness, or because He is unwilling, which is not the attribute of a good being . . . Or He does care for all, which is befitting for Him who has become Lord of all. He is Savior; not of some, and of others not ... For all things are arranged with a view to the salvation of the universe by the Lord of the universe . . .”
In response to those who thought that God takes vengeance on the wicked, Clement said, “No.” That could not be the case because that would be returning evil for evil. Clement saw God as One who always acts for the good of those He created.
“But as children are chastised by their teacher, or their father, so are we by Providence. But God does not punish, for punishment is retaliation for evil. He chastises, however, for good to those who are chastised, collectively and individually.”
Gregory of Nyssa
Another leader in the Early Church who believed in the ultimate restoration of all was Gregory of Nyssa. Gregory added the phrase, “I believe in the life of the world to come,” to the Nicene Creed. He died around AD 395 and is still revered as one of the greatest of the Eastern Church fathers. In AD 787, the Seventh General Council of the Church honored Gregory by naming him, Father of the Fathers.
Does God punish forever with terrifying pain? Gregory explained that those who are immature think this and fear it. They are thus motivated to flee from wickedness. However, those with more maturity understand the true purpose of after-death punishment. It’s a remedial process instituted by God to ultimately restore to health those who are sick. Like a skilled surgeon who doesn’t stop until his work is finished, God does not give up on those He created.
“If, however, the soul remains unhealed, the remedy is dispensed in the life that follows this . . . and this to the thoughtless sort is held out as the threat of a terrible correction, in order that through fear of this painful retribution they may gain the wisdom of fleeing from wickedness: while by those of more intelligence it is believed to be a remedial process ordered by God to bring back man, His peculiar creature, to the grace of his primal condition.”
Gregory explained,
“In due course evil will pass over into non-existence; it will disappear utterly from the realm of existence. Divine and uncompounded goodness will encompass within itself every rational nature; no single being created by God will fail to achieve the kingdom of God.”
Other well-known leaders within the Early Church who believed in the ultimate restoration of all, include Origen, Didymus, St. Anthony, St. Pamphilus Martyr, Methodius, St. Macrina, St. Evagrius Ponticus, Diodore of Tarsus, Theodore of Mopsuestia, St. John of Jerusalem, Rufinus, Cassian, St. Isaac of Nineveh, St. John of Dalyatha, Ps. Dionysius the Areopagite, St. Maximus the Confessor, and John the Scot Eriugena.
Even St. Augustine, the most influential supporter of endless punishment in the Early Church, acknowledged that in his day
“. . . some – indeed very many – deplore the notion of the eternal punishment of the damned and their interminable and perpetual misery.”
From How Wide Are Heavens's Doors?
Available in Paperback, eBook and Audiobook Formats
For more information, visit GeorgeWSarris.com
One of the best known tales in English literature is The Tragic History of Dr. Faustus by Christopher Marlowe.
It’s based on the German legend of a successful scholar who was dissatisfied with his life and decides to make a deal with the devil. He sells his soul in exchange for unlimited knowledge and worldly pleasure.
For a period of time, Dr. Faustus experiences power and earthly delights beyond his wildest dreams. But in the end, his time runs out and the exchange takes place. He’s damned forever. He gained for a moment what was valuable in this world, but lost for eternity what was valuable in the world to come. The story is definitely tragic.
Is that the kind of exchange Jesus is talking about when he asks,
“What good will it be for a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul?”
Doesn’t Jesus’ comment here indicate that some people will forfeit their immortal souls and experience endless torment in hell because of it? Aren’t they in essence making the same deal that Dr. Faustus made?
No, they’re not.
Jesus made this statement in Matthew 16:26 while talking to His disciples immediately after predicting His upcoming death and resurrection.
In the verse just before this one, Matthew 16:25, He tells them that anyone who wants to be His disciple must deny himself, take up his cross and follow Him. He then says that whoever wants to save his life will lose it, but whoever loses his life for Jesus’ sake will find it.
The Greek word that’s translated as life in that sentence is the same word that’s translated as soul in the verse we’re looking at. Translating the word differently in the two connected sentences gives the mistaken impression that Jesus is talking about two different things – one’s life on earth on one hand, and one’s eternal soul on the other. But He’s not.
Jesus is not speaking about gaining or losing one’s eternal soul in this passage. He’s talking about the cost of being one of His followers here and now. Those who pursue their own agendas instead of following Him may gain earthly riches and honor, but they will lose the truly meaningful and purposeful life for which they were created.
Just after writing that paragraph for my book, I saw this sign in the subway in New York City.
“Sometimes when people get what they want, they realize how limited their goals are.”
That phrase actually captures the essence of what Jesus is saying in Matthew 16:26. Those who pursue worldly power and delights in this life instead of indentifying with Christ are short-sighted, not realizing that in the end they’ve wasted their lives on things that are trivial.
From Heaven's Doors . . . Wider Than You Ever Believed!
Available in Paperback, eBook and Audiobook Formats
For more information, visit GeorgeWSarris.com
One of the
greatest fears of Christians down through the centuries is that they’ve somehow
committed the unpardonable sin, a sin
so serious that it could never be forgiven.
It’s led some people to depression and despair, and caused others to
give up. It’s been the reason behind
some people abandoning faith and morality because there’s nothing left to
lose.
The fear actually stems from the words of Jesus Himself. He says that blaspheming the Holy Spirit is a sin that will not be forgiven.
Jesus made His comment when He healed a demon-possessed man who could neither see nor speak. The common people were amazed and wondered if Jesus could be the promised Son of David. But instead of seeing what Jesus did as a true miracle of God, some of the religious leaders accused Him of being possessed by the devil, having an unclean spirit, and driving out demons by using the power of the devil himself.
The book of Mark records Jesus’ response with these words,
“I tell you the truth, all the sins and blasphemies of men will be forgiven them. But whoever blasphemes against the Holy Spirit will never be forgiven; he is guilty of an eternal sin.”
Those are strong words. And they definitely give the impression that whoever commits this sin is in very great danger.
In order to get a better idea of what He meant when He said this, it’s important to note that the word never in this passage is not in the Greek text. Jesus did not say the person will never be forgiven. He actually said that whoever blasphemes against the Holy Spirit will not be forgiven to the age. Or as it reads in Matthew, “either in this age or in the age to come.”
Blasphemy against the Holy Spirit is refusing to acknowledge that what God is doing is really from God. It’s resisting His work in our lives. It’s saying no to Him. As long as that continues, nothing can be done. It’s impossible for someone to experience God’s forgiving grace when that person doesn’t want it, whether it takes place in this age, the age to come, or in one of the ages to come.
However, if after-death punishment is a place for healing sinners, when that is accomplished and they stop resisting God in their lives, then God’s forgiveness is granted and heaven’s doors are opened.
George MacDonald addressed this situation in his Unspoken Sermon on Light:
“For the man who in this world resists to the full, there may be, perhaps, a whole age or era in the history of the universe during which his sin shall not be forgiven . . . How can they who will not repent be forgiven, save in the sense that God does and will do all he can to make them repent? Who knows but such sin may need for its cure the continuous punishment of an æon?”
God doesn’t act graciously toward His creatures only in this age or in the age to come. According to the Apostle Paul, the incomparable riches of God’s grace will be shown in the ages to come.
God doesn’t give up!
From Heaven's Doors . . . Wider Than You Ever Believed!
Available in Paperback, eBook and Audiobook Formats
For more information, visit GeorgeWSarris.com
St. Anselm defined God as "that Being than which none greater can be conceived."
I think that is a pretty good definition, and as I think about it . . .
"Deep down inside, I wish God were different. I wish He were more loving, or wiser, or more powerful than He is."
Although they would never admit it, what they are actually saying is,
"I can conceive of a God who is greater than the one I worship. One who would be able to save everyone He created. But I am forced to believe in this lesser God because of what I've been told the Bible teaches about hell."
What most people don't realize, howevr, is that the belief that God will one day restore all of His creation to the perfection He initially intended was a prominent, and according to some scholars, the dominant view within the Early Christian Church leadership and laity during its first 500 years of existence.
Unfortunately, much of what people have been told that the Bible teaches about the nature and duration of hell has been misunderstood, misinterpreted and misrepresented, and is not true. The view that God will one day restore all is strongly supported by the teaching of Scripture!
I'll be sharing some of that information in the weeks months to come. In the meantime, be encouraged that the God of the Bible really is that Being than which none greater can be conceived!
By George W. SarrisThat phrase, from the ancient liturgy of the Early Christian Church, and still used in the Eastern Orthodox Church today, speaks volumes about who God really is and what His disposition is regarding those He created.
Of all the lessons about God that I have learned during the course of my life, the most important one is that the all-powerful, all-wise Creator of the universe is good, and He desires the very best for all those He created in His image.
God’s Goodness
The God of the Bible is good. His love is unconditional. His power is irresistible. And He never gives up on those He created in His image!
That’s why He didn’t abandon Adam and Eve when they sinned in the Garden of Eden. That’s why He didn’t abandon Israel when its people turned away from Him to follow other gods. And that’s why He won’t abandon you, or me, or any of those He created.
God’s love and faithfulness were communicated over and over throughout the Old Testament when the priests and the people praised the God of heaven.
“He is good; His love endures forever!” (II Chronicles 7:3)
It’s what David
understood, especially after he fell far short of being the man after God’s own
heart in the affair with Bathsheba, the wife of Uriah. David wrote in Psalm 103,
“He will not
always accuse, nor will He harbor His anger forever; He does not
treat us as our sins deserve or repay us according to our iniquities.”
(Psalm 103: 8-14)
God’s good purposes for judgment are
expressed clearly in the book of Lamentations.
“For men are not cast off by the Lord forever. Though He brings grief, He will show compassion, so great is His unfailing love. For He does not willingly bring affliction or grief to the children of men.” (Lamentations 3:31-33
It’s what the prophets proclaimed as they
looked to the distant future to see how God will treat the nations.
“The LORD Almighty will prepare a feast of rich food for all peoples . . . He will destroy the shroud that enfolds all peoples, the sheet that covers all nations; He will swallow up death forever. The Sovereign LORD will wipe away the tears from all faces.” (Isaiah 25:6-8)
Even Sodom, a
city that had experienced punishment from which the imagery of hell was
developed, isn’t without hope of restoration.
After telling Jerusalem that she not only walked in the ways of Sodom
and Samaria, and became even more depraved than they, Ezekiel explained that
God
“. . . will
restore the fortunes of Sodom and her daughters and of Samaria and her
daughters, and your fortunes along with them . . . And your sisters, Sodom with
her daughters and Samaria with her daughters, will return to what they were
before, and you and your daughters will return to what you were before.” (Ezekiel
16:53-55)
God’s Amazing Grace
God’s grace is far greater than mankind’s sin. In his letter to the Christians in Rome, the apostle Paul explained that where sin increased, grace increased all the more! (Romans 5:20)
He went on to point out that all mankind has sinned. All mankind needs a Savior. And God will have mercy on all mankind.
“For God has bound all men over to disobedience so that He may have mercy on them all.” (Romans 11:32)
Paul told his readers in Corinth,
“God was reconciling the world to himself in Christ, not counting men’s sins against them.” (II Corinthians 5:19)
“For in Him all things were created: things in heaven
and on earth, visible and invisible, whether thrones or powers or rulers or
authorities; all things have been created through Him and for Him. . . For
God was pleased to have all His fullness dwell in Him, and through Him to reconcile to Himself
all things, whether things on earth or things in heaven, by making
peace through His blood, shed on the cross.”
(Colossians
1:16, 19-20)
What Do We Know About God?
The early Christians got it right. God is good! And He loves mankind!
For more information, visit GeorgeWSarris.com