『We are all in ALL』のカバーアート

We are all in ALL

We are all in ALL

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Universal Salvation–part 4 Welcome back to Gnostic Insights. I’m going to do my best to wrap up this review of David Bentley Hart’s book, That All Shall Be Saved, Heaven, Hell, and Universal Salvation. And I hope you understand, particularly those of you who are Christians that are listening to this, that I do all of this in the name of the Father. It’s not to tear down Christianity. It’s to uphold the mission of the Messiah, which has been lost over the past several hundred years of Christianity. And so this talk of universal salvation is a necessary component of believing in the glory of God. Because universal salvation of all souls, not only all humans, but the dogs, the cats, the birds, the grasses, all living things, have to return to the Father, or else the Anointed loses power. The Father loses parts of himself. Okay, let’s get back to David Bentley Hart. So we’re going to run through these four meditations that are the body of his book. The first meditation is, Who is God? He says, The New Testament, to a great degree, consists in the eschatological interpretation of Hebrew Scripture’s story of creation, finding in Christ as eternal Logos and risen Lord, the unifying term of beginning and end. There’s no more magnificent meditation on this vision than Gregory of Nyssa’s description of the progress of all persons towards union with God in the one pleroma, the one fullness of the whole Christ. All spiritual wills moving, to use this loving image, from outside the temple walls to the temple precincts, and finally beyond the ages into the very sanctuary of the glory as one. Okay, let me jump in here to say, do you notice that the New Testament words, when you use the correct translations, are the same as the translations in our Tripartite Tractate of the Nag Hammadi? Logos is the eternal spirit of humanity and the risen Lord. The Fullness is the one pleroma, the whole Christ. And in this statement, it’s saying that all that is spiritual, which includes the spirits that reside within each of us, will all move as one into the pleroma of the Christ. That’s who Christ is to us. He’s the head of our pleroma. And when I speak of pleromas, I always picture that pyramidal shape, that hierarchical shape, and the capstone is the head. We 2nd order powers are children of the 1st order powers. The 3rd order powers are the Army of Christ that have come to redeem us. When Paul spoke of this, he was applying it literally to the temple in Jerusalem, where there were the walls of the temple, and most of the people were outside of the walls, and some of the people were in the temple precincts. And finally, the very sanctuary of the glory, where only the priests were allowed. These are the three parts that were mentioned, and these are archetypal of the movement of humanity, Hart is saying, from the outside of the pleroma of the Christ, into the pleroma of the Christ, and then into the very glory of God through the Christ. On page 90, Hart says, If one truly believes that traditional Christian language about God’s goodness and the theological grammar to which it belongs are not empty, then the God of eternal retribution and pure sovereignty proclaimed by so much of Christian tradition is not and cannot possibly be the God of self-outpouring love revealed in Christ. If God is the good creator of all, he must also be the savior of all without fail, who brings to himself all he has made, including all rational wills, and only thus returns to himself in all that goes forth from him. And that’s the end of the chapter, Who is God? And that pretty much states my basic belief on why everyone is going to heaven, because we all come from the Father, and therefore we all must return to the Father, because the Father cannot be diminished in any way. And if he lost us, he’d be diminished. Do you see? The second meditation is, What is Judgment? And the subtitle is A Reflection on Biblical Eschatology. And eschatology, that’s one of those big theological words that just means the end times, the end of time. On page 93, Hart says, There’s a general sense among most Christians that the notion of an eternal hell is explicitly and unremittingly advanced in the New Testament. And yet, when we go looking for it in the actual pages of the text, it proves remarkably elusive. The whole idea is, for instance, entirely absent from the Pauline corpus as even the thinnest shadow of a hint, nor is it anywhere patently present in any of the other epistolary texts. There is one verse in the Gospels, Matthew 25-46 that, traditionally understood, offers what seems the strongest evidence for the idea, but then now Hart’s going to explain how that can’t be true. And then he says there are also perhaps a couple of verses from Revelation, and he says nothing’s clear in Revelation, so he’s not going to go there. But, What in fact the New Testament provides us with are a number of fragmentary and fantastic ...
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