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

by Horatio

Consider also the wonderful capacity of development with which we have been endowed. We are really made in God's own image, both mentally and morally. In this world of sin and toil and sorrow we almost forget our divine birthright. But when sin and toil and sorrow are done away, what amazing strides we shall make, and to what intellectual and spiritual heights we shall soar. And is it to be supposed that having made us with such capacities, God has no better use for us than to be cast out of His presence eternally, and that we shall become demons? Surely infinite love and power have something better in store.

Did I say power? Yes, power, with infinite love and wisdom behind it. What will this triumvirate of infinities not accomplish? The power of God in the material world gives us a strong suggestion of His power in the moral world. Can we then think of such an utter failure as eternal torment as being the ultimate doom of the creatures that God has made in His own likeness?

Another consideration is this, that there is some way of salvation provided for infants. That is acknowledged now on all hands. Time was, and not so long ago, that it was accounted very orthodox to say that there were infants in hell "not a span long." But it is not so now. It is admitted that by some unknown process all infants are saved. Now if there be a method of saving infants, is it so hard to conceive that there may be a method of saving adults? To be sure, the adults may be great sinners, and so the process may radically differ. But the minds of very young infants are a perfect blank at first, and so every idea that they require to fit them for the better world has to be communicated. So there must be some process of education. It is easy then to conceive of a process of education for adults, combined of course with such discipline as each case may require. It is reasonable to conceive that some will pass through that intermediate stage without any suffering, except such as may come with larger visions of truth. It is equally conceivable that others will endure pains and penalties unspeakable before they yield. But they will yield at length; divine love will conquer.

Let us also think of this, that this idea of Restoration solves the difficulty as to the insane. Where do the insane go after death? So far as we can see, they are not fitted for either world. But when they regain their right mind, and are put through a process of education, and perhaps of discipline, they will be prepared for the world of bliss. In no other way can we imagine a solution of the difficulty.

The same argument applies to most, if not all, Christians. Despite the dogma that they are made perfect at death, it is plain that in the case of many, perhaps of all, perfection is not attained. Imagine a Christian, but one beset with many imperfections. In a moment some accident cuts him off. Are we to imagine that the mere passing through the gates of death works some magic change in his character? Surely not. What then becomes of him? He does not go to hell, for he is a Christian. Yet he is not fit for heaven. What remains, but some preliminary stage of preparation to make him fit?

And so we think it must be with a good man, but one who is not a Christian. There are many such. Yes, there are men who are not Christians, who are really of a far higher type of character than many Christians. Suppose such a man is cut off suddenly. Where does he go? On the principle that what is good never dies, such a man would go to the better world. But he is not fit for it. But some preparatory stage of preparation might make him fit. We can conceive of no other way of eternal wisdom and love dealing with his case. And there are myriads of such cases.

And we must not forget that every man—be his character what it may—is the object of the Father's love. There is too much of a disposition to believe that Christians only are loved of God, and that all others are indifferent to Him, if not objects of hate. We have to remember that He loves every man, and has made the best provision that is possible for every man. If men believed this thoroughly, they would have less difficulty in believing in a stage of preparation beyond this life, in the case of so many who never had it here.

Then again, God says, "All souls are mine." If He claims them for His own, they must be precious. And is it to be supposed that He has made no eternal provision for them? If He chose to make them immortal, and ordered their lot in this world, as He certainly did, will not eternal wisdom and love make them worth preserving? Yes, He gave His son for them as well as for us, and thus made a highway for them as well as for us, to glory, and honor and immortality.

Yet, although God claims all souls for His own, millions of heathen have passed away in the past, and millions are passing away now, who never heard the Saviour's name. His is the only name whereby men can be saved; but His name is "Wonderful," and those who could not be saved through that name on this side of death may be saved through it on the other side. Death is but the passage of the soul from one world to another. God reigns in both; and His tender mercy is over all His works.

The same principle applies to incorrigible backsliders. There have been men who were most eminent in Christian grace, who lapsed into backsliding of the lowest type, and even denied the Lord that bought them. They showed no sign of being reclaimed in this life. Will they not be reclaimed in the next? There is nothing to hinder, but it may require a long and terribly severe discipline. But we believe divine love will ultimately triumph.