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

by Horatio

In confirmation of these views, I would add one consideration of rather an abstract character. When our Saviour died on the cross, why did He not revive at once? Instead of that we know that He waited until the third day. I have no doubt that one reason was, that He intended that all believers in Him might have a conclusive proof that He had really died and revived. But one other reason may have been this, that He intended to visit the spirits in prison, and in order to be en rapport with them, He needed to go in the spirit. They were in the spirit; and for Him to go to them in a human body would have been to interpose an effectual barrier between Himself and them. If they are somewhere in the spirit world, a spirit body alone could reach them.

X.

DIVINE LOVE.

Infinite Being and Perfection—Grades of Being—Variety—Man's
Limitations—Moral Beings—Hopeless Surroundings—All Are Children of
God—Righting the Wrongs of Time—"The Heart of the Universe is Love"
—Eternal Conscious Torment Incredible—Conquering Power of Love
—Eternal Purpose Will Not Fail—Omnipotence in the Moral Realm—The
Divine Expression of Love—Universal Atonement Involves Universal
Salvation—Final Success of God's Designs—Will Evil Necessarily
Perpetuate itself?—Triumph of Good Over Evil—Few Stripes or Many
—Reformatory Punishment—Bringing Good out of Evil—Possibilities of
Redeeming Grace—The Ransomed of the Lord—Wrath but the Shadow of
Love—Former Eternity of Sinlessness—Wrath no Constituent of the Divine
Character—Pity and Indignation.

There can be no mistake here. The Scripture declares, again and again that God is Love. Also, the Scripture is clear in regard to His infinity. In fact our reason would almost carry us so far. For if all things had a Creator, that Creator must have had no beginning. But we take it that God will be freely conceded to be infinite in His being, and in the qualities of His character.

He is infinite then in His love. Being infinite in His being, He could be no less than infinite in His love. That surely means that He loves every being that He has made. Will He not therefore do the most and best that is possible to be done for each one of His creatures? To be sure, there are grades of being. Some have a larger capacity than others. We know of no law by which love would impel the Creator to create all beings alike. No, there is a law of variety which we shall consider later; and that accounts for beings of different function, capacity, surroundings, employment, and so on. At the same time, is it not safe to infer that there is a possible maximum of happiness which every being has attained, or will attain, under a government of divine love?

Of course there may be limitations. Man has been made a free being. He may therefore limit his own possibilities. He may deliberately choose to do wrong. Thus he may impose a limitation on himself. In one sense this may be considered a great misfortune. But how else could a moral being be created? We cannot conceive of any other way. If we had not been created moral beings, we could never rise to anything worth while. God wanted to make the most and the best of us. But with that possibility of rising there was also the possibility of falling. Therefore, so far as that consideration is concerned, our creation, on this human status, was an expression of infinite love.

But then, the present is a state of discipline. Since sin has come in, and so marred our perfection and happiness, it has been ordained that the present life will be a preparation for a better future life. Therefore our present sinful limitations are not finally disastrous. They may be even turned to benedictions. Instances are not wanting where untold suffering has issued in great moral perfection, with a corresponding high place in the world beyond. Such considerations as these show clearly that our creation, even though we are fallen, was an act of infinite love.

Yes, but what about the untold millions who do not turn their present suffering to good account? Especially what about the uncounted millions of heathen? Many of them were born into conditions of utter hopelessness; their surroundings were of the worst; it would be utterly futile to expect that their present life could be a preparation for final blessedness.

Now is it to be supposed for a moment that God does not love every heathen just as He loves every Christian? Surely, they are all His children, and He loves every one of them with a Father's love. Then what about the other millions that live in Christian lands who have no idea of making the present life a preparation for the future? Are they not all equally dear to Him? Let us rise above all insular, mean, petty love of our own, and think of the love of God—impartial, free, infinite, everlasting! Can it be believed that the few favored ones who have lived in certain surroundings, and who thus have come to hear and heed the message of salvation, are destined for everlasting bliss; while all others, naturally no worse than they, are consigned to everlasting woe? Are these few fleeting years, and circumstances which we had little or no hand in forming, charged with such eternal possibilities? Yet we profess to believe that God rules, and that He loves every one of His creatures with an everlasting love!