By Morwenna Ludlow
For almost thousand years Paul's advice on the finish of one Corinthians 15 that God should be 'all in all' has appealed to those that carry a 'wider wish' that finally no one might be misplaced from God's love. sincerely, such desire for common salvation is at variance with so much Christian culture, which has emphasised the prospect, or simple task, of everlasting hell. despite the fact that, a minority of Christian thinkers have recommended the belief and it has provoked a lot debate in thecourse of the 20 th century. Responding to this curiosity, Morwenna Ludlow compares and assesses the arguments for common salvation by way of Gregory of Nyssa and Karl Rahner - influential theologians from very diverse eras who're much less popular for his or her eschatological perspectives. during this ebook Dr Ludlow offers an overview of early Christian eschatology and its impression on glossy theology by way of interpreting a few primary questions. Does common salvation represent a 'second culture' of eschatology and the way has that culture constructed? What do we study from Patristic writers akin to Gregory of Nyssa? How does one technique Christian eschatology in a latest context?
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Additional info for Universal Salvation:Eschatology in the Thought of Gregory of Nyssa and Karl Rahner
7. , 5. 14. 1; millennium: Adv. haer. 5. 32. 1–2, 5. 33. 3, 5. 35. 1. 67 Adv. haer. 5. 3. 2, 5. 12. 6, 5. 8. 1. 68 Judgement: Adv. haer. 5. 15. 3; fate of the just: ibid. 5. 27. 1, 5. 17. 1, 5. 35, 1–2; fate of the unjust: ibid. 5. 27. 2, 5. 22. 2, 5. 11. 1. 69 Ibid. 5. 27. 2, 5. 28. 3. 70 Ibid. 5. 21. 2–3, 5. 26. 2. 74 Since it is medicinal, at least some punishment after death is temporary. This had two important consequences. 75 Secondly, he suggested that the punishment might be enough to purify or turn unbelievers to God after their death.
The Oxford Dictionary of the Christian Church, 3rd edn. ) INTRODUCTION 17 A third possible answer to the question of how all people will be saved is to take a collective approach: in other words to assert that personal action and faith are insigniﬁcant with regard to salvation, because individuals are saved (through God's grace) by virtue of being part of humanity as a whole. The obvious objection to this is that it appears to diminish the intrinsic value of each person by suggesting that God does not care for humans as individuals.
52 Heine cites Monique Alexandre as ﬁnding four criteria in the prologue—theological impropriety, physical\logical impossibility, immorality, uselessness—however, the last of these seems to be Gregory's main criterion and the other three explanations of what is not useful. Heine, ‘Gregory of Nyssa's Apology for Allegory’, 360, citing Monique Alexandre, ‘La théorie d'exégèse dans le De Hominis Opiﬁcio et l'In Hexameron’, in M. ), Écriture et culture philosophique dans la pensée de Grégoire de Nysse (Brill, Leiden, 1971).