Love's Final Victory / Ultimate Universal Salvation on the Basis of Scripture and Reason

by Horatio

Now, can you think of a Being of Infinite Wisdom doing either? Apart altogether from the idea of Love, could you think of Infinite Wisdom acting in this way? Would you not think it as a most horrid stigma on human wisdom, and infinitely more so on Divine? To think that God made the human race, at the same time knowing well that the vast majority of the race would come to such an end—an end which they could not forsee nor prevent! Is that the way Infinite Wisdom would act? The idea seems almost blasphemy. Yet that is what you must believe if you accept the idea either of annihilation or of endless torment.

More than that. Consider that the Creator endows every one of the race with mental powers of almost infinite expansion; yea, better still, with moral powers and affections akin to those of the angels. Then consider that in the case of most, these divine powers were to be extinguished, and that the unfortunate beings who had been endowed with them were to pass back into nonentity, or be cast into everlasting torment. In the one case there would be utter abortion; in the other, there would be everlasting development of evil. Could you conceive of anything more unworthy of Eternal Wisdom?

Still more. God foresaw and arranged the great scheme of Redemption. That it was to be available for the whole race was divinely intended. We are told again and again that God gave His Son for the world. It is said that He "tasted death for every man." But God did not take means to apply it to every man in this life. He could easily have done so. He could have sent His angels to proclaim to men the good news of salvation. Such an idea is not so far-fetched as at first sight it may appear. We follow the same principle when we send missionaries to the heathen. Oceans were formerly almost impassable. There is still more or less risk, both from the voyage and the climate and the hostility of savages. We may well suppose that angels could pass more easily from star to star than that man can pass from continent to continent. And all the savagery of evil men could have no effect on angels.

Why, then, did He not send them? He must have foreseen that men would fail in giving the Gospel to the heathen. But was the eternal destiny of the great majority of our race to depend on the whim of men? If God provided salvation for the heathen, would He not convey it to them in some way? Evidently, He has not done so in this life. Do we not begin, then, to see that there must be some other time, or some other means, of effecting His purposes? For "His purpose will stand, and he will do all his pleasure."

And when we consider the eternity of His being, and of our own, nothing is more reasonable than that He has ordained a fitting opportunity beyond the boundary of time. Let us only rid ourselves of our insular, contracted ideas, and we will see how worthy of the Infinite Wisdom is such a scheme of grace.

Then there is another consideration. God loves every soul of man. And every man was endowed with a capacity of worshipping Him, and of having communion with Him to all eternity. If any failed from any cause whatever to rise to this great experience, would not God's own happiness be curtailed?

I know that it has been an orthodox doctrine that God cannot suffer. I have long had my doubts of it. To be sure, we read that He is "without variableness or shadow of turning." Does not that apply to His character? In that respect He is absolutely unchangeable. It is no infringement of that great truth to believe that He can suffer. I spoke of this matter lately to a minister of profound mind. He replied: "I would not think much of Him if He could not suffer."

I have even thought that in the incarnation and death of Christ, the Father suffered equally with the Son. It is a great mystery; I do not press it. But my thought has been that there was such infinite sympathy between them that the Father actually suffered as much as the Son. If a child is sick, does not the mother suffer as much as the child? And do we not all suffer if our children are in pain? Now, we inherit as much of the Divine nature as is possible to be communicated to human nature. The root of such suffering is love. And is not God's love for His children infinitely greater than ours? Therefore, would not His happiness be curtailed by seeing His children in pain? We know that "He doth not afflict willingly, nor grieve the children of men." Can He, then, contemplate with changeless equanimity the wickedness and final suffering of the great majority of our race? So far as I know, there is no such idea in Scripture; and it is certainly not suggested by our own human nature in its highest development.

Now, can it be supposed that the sin of puny man will finally impair the happiness of God? It may for a time; but Divine Love will win; God will be all in all. Surely it accords with our highest reason to believe that His happiness will not finally be lessened. There is a manifest and eternal unfitness in such a supposition. The Divine Wisdom that rules in all worlds will surely make it impossible.

Think next of Divine Power. Now with regard to this attribute, there is one thing to be recognized; but it is not self-evident. It is this: that God is omnipotent in the moral realm, as in the physical. This may be disputed. It will be freely granted that in the physical world God has all power. But in the moral sphere, is not even divine power limited by our free will?