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Is this Universalism?

No. “Is this Universalism? by Gerry Beauchemin”Continue reading

Discover the Power, Purpose and Joy of Prayer  (Revised May 4, 2018)  

Many think that because God is sovereign and will accomplish all His will on earth, they need not pray for it to happen. Well . . .  I think this falls short of what God intended. Christ Himself prayed regularly and continues to pray even now. (Heb 7:25) And we, being members of His body, are also called to pray.

“We always ought to pray and not lose heart.” (Lk 18:1)

The words pray, prayer(s), and praying—excluding its other forms like supplication, petition, asking, intercession, etc., are mentioned over 500 times in Scripture! With that in mind, consider the following radical and exciting fact. It helps me understand the critical role prayer plays in our lives:

God has given humankind dominion over the earth. (Gen 1:26-28)

This means that God has delegated to us a measure of His authority and power in Christ: “Greater works than these you will do, because I go to My Father. And whatever you ask in My name, that I will do.” (Jn 14:12-13)

God empowers us as world changers! We are not called to passively watch the world go by, but to engage it: “In this manner, therefore, pray . . . Your kingdom come, Your will be done on earth as it is in heaven.” (Mt 6:9-10) “Let your light shine before men that they may see your good works and glorify your Father in Heaven (Mt 5:16)

Note! We can do nothing without His power (Jn 15:5) and prayer taps into that power.

The world is full of hurting people.  When Jesus saw the crowds He was moved with compassion for them because they were distressed and dispirited (NAS) like sheep without a shepherd. Then He prayed that His Father would send laborers into this harvest of suffering humanity. (Mt. 9:36-38)

All human beings long for hope, peace and joy—in essence, the Gospel. The Gospel reveals God’s unfailing love for all people in Jesus Christ.  “Scripture . . .  announced the gospel in advance to Abraham: “All nations will be blessed .

The Apostle James said that the effective, fervent prayer of a righteous person avails much. (James  5:16) A righteous person is a compassionate, loving person like we see in Jesus.

The Amplified Bible says: “The heartfelt and persistent prayer of a righteous [compassionate] man [person]  . . . can accomplish much…” In other words prayer has to be real—from the heart; we pray because we care, not because we have to. Love spawns and empowers prayer; after all, God is Love. (1Jn 4:8, 16)

Here’s another radical thought we need to embrace:

Paul urges us to not worry about anything, “but in everything, through prayer and petition with thanksgiving, let your requests be made known to God; and the peace of God which surpasses every thought will guard your hearts and your minds in Christ Jesus.” (Phil 4:6-7 HCSB)

Do you desire greater peace in your life? Do you long for the power of God to work in and through you?  Then I urge you to take prayer seriously. When Jesus talked about prayer, He did not say “and if you pray…” but “when you pray…” He expects you and I to pray.

“And when you pray, you shall not be like the hypocrites.” (Mt 6:5)

“But you, when you pray, go into your room…in the secret place.” (Mt 6:6)

‘And when you pray, do not use vain repetitions.” (Mt 6:7)

“Whatever things you ask when you pray, believe that you receive them and you will have them.” (Mk 11:24)

Now here’s where the rubber meets the road in changing our world! The Apostle Paul exhorts us to pray for all people: “Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men.” (1 Tim 2:1)

Prayer is central to our life in Christ, both privately (Mt 6:6) and corporately:  “If two of you agree on earth concerning anything that they ask, it will be done.” (Mt 18:19)

Be careful though, to not let prayer become a burden on you, but instead a delight. It’s a privilege to pray—to partner with God in bringing His Kingdom to the earth! (Mt 6:9-10)

Consider another awesome thought . . . “His commands (to pray, etc.) are not burdensome!” (1Jn 5:3) Why are they not? Because God works in us both to will and to do His good pleasure! (Phil 2:13) He empowers us to do all His will (Eph 3:20) and that includes prayer.

Prayer is not complicated. If you have not done it before or have done it very little, start by talking to God as though he is right there by your side, because He is. Speak from your heart about what is important to you, what you are going through and what your desires, aspirations and dreams are. Nothing is taboo.

God is interested in you and everything about you. He wants to connect with you in a tangible way that helps you. That’s what talking to God does. And as you talk to Him, be listening for what He might be saying to you deep in your spirit.

I like talking to God out-loud as I walk outside under His beautiful sky while appreciating His natural creation all around me. Cultivate moments like this in your life. They will strengthen your faith and foster peace and joy in your heart.

In closing . . .

I want to be as effective as I can in proclaiming the Victorious Gospel of Jesus Christ to the world. I imagine you do too. Will you agree with me in prayer for each other? “If two of you agree on earth concerning anything that they ask, it will be done…”

Pray that God will inspire and energize us in our vision to bring hope, joy and peace in Jesus to the world. Let us model Him in prayer and in loving our neighbors as ourselves whoever and wherever they are. Let’s encourage and support each other in this task. We can make a difference! I invite you to call me so we can explore what we can do together. (956) 280-1708

Let’s pray . . .

“Lord, we thank you for your great Hope-for-All promises and particularly for transforming us and filling us with your love for suffering humanity. Empower us to bring good news of great joy to the whole world. Let your kingdom come, your will be done. Be glorified in us and in all the earth! In your precious name we pray.”

If you still wonder about the importance of prayer in our lives, I’m including a few more passages about prayer below.

This closing passage is also offered as my heart’s desire and prayer for you:

“Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit.” (Rom 15:13)

Gerry Beauchemin

Gerry@HopeforAllFellowship.com

(956) 280-1708

Additional Passages

“Whatever things you ask in prayer, believing, you will receive.” (Mt 21:22)

“Then Jesus came with them to a place called Gethsemane, and said to the disciples, ‘Sit here while I go and pray over there.’” (Mt 26:36)

“Whenever you stand praying …forgive… that your Father in heaven may also forgive you.” (Mk 11:25)

“But the angel said… “Do not be afraid, Zacharias, for your prayer is heard; and your wife Elizabeth will bear you a son.” (Lk 1:13)

There was a widow of about 84 years old, who “did not depart from the temple, but served God with fastings and prayers night and day.” (Lk 2:37)

“It came to pass in those days that He went out to the mountain to pray, and continued all night in prayer to God.”  (Lk 6:12)

“As He was praying…one of His disciples said to Him, ‘Lord, teach us to pray, as John also taught his disciples.” (Lk 11:1)

“When He rose up from prayer, and had come to His disciples, He found them sleeping.” (Lk 22:45)

“These all continued with one accord in prayer and supplication.” (Acts 1:14)

“And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers.” (Acts 2:42)

“But we will give ourselves continually to prayer and to the ministry of the word.” (Acts 6:4)

“Your prayers and your alms have come up for a memorial before God.” (Acts 10:4)

“Cornelius, your prayer has been heard, and your alms are remembered in the sight of God.”  (Acts 10:31)

“Peter was therefore kept in prison, but constant prayer was offered to God for him by the church.” (Acts 12:5)

“As we went to prayer …” (Acts 16:16)

“For God is my witness . . .without ceasing I make mention of you always in my prayers.” (Rom 1:9)

“Brethren, my heart’s desire and prayer to God for Israel is that they may be saved. (Rom 10:1) He’s obviously referring to salvation from sin in this age as He wrote, in the next chapter, that all Israel will be saved. (Rom 11:26)

“Rejoicing in hope, patient in tribulation, continuing steadfastly in prayer.” (Rom 12:12)

“Now I beg you…strive together with me in prayers to God for me.” (Rom 15:30)

“Do not deprive one another… that you may give yourselves to fasting and prayer.” (I Cor 7:5)

“You also helping together in prayer for us, that thanks may be given.” (I Cor 1:11)

“And by their prayer for you, who long for you because of the exceeding grace of God in you.”  (2 Cor 9:14)

“I … do not cease to give thanks for you, making mention of you in my prayers.” (Eph 1:15-16)

“Praying always with all prayer and supplication.” (Eph 6:18)

“I thank my God upon every remembrance of you, always in every prayer of mine making request for you all with joy.” (Phil 1:3-4)

“I know that this will turn out for my deliverance through your prayer.” (Phil 1:19)

“Continue earnestly in prayer, being vigilant in it with thanksgiving.” (Col 4:2)

“Epaphras… greets you, always laboring fervently for you in prayers, that you may stand perfect.” (Col 4:12)

“We give thanks to God always for you all, making mention of you in our prayers.” (I Thes 1:2)

“It is sanctified by the word of God and prayer.” (1 Tm 4:5)

“She…trusts in God and continues in supplications and prayers night and day.” (1Tm 5:5)

“Without ceasing I remember you in my prayers night and day.” (2Tm 1:3)

“I thank my God, making mention of you always in my prayers.” (Phlm 1:4)

“I trust that through your prayers I shall be granted to you.” (Phlm 1:22)

“In the days of His flesh… offered up prayers and supplications.” (Heb 5:7)

“Pray for us.” (Heb 13:18)

“Confess your trespasses to one another, and pray for one another, that you may be healed.”  (Jas 5:16a)

“Husbands…giving honor to the wife…that your prayers may not be hindered.” (1Pt 3:7)

“The eyes of the LORD are on the righteous, and His ears are open to their prayers.” (1Pt 3:12)

“But the end of all things is at hand; therefore be serious and watchful in your prayers.”(1Pt 4:7)

“This is the confidence that we have in Him, that if we ask anything according to His will, He hears us.” (1Jn 5:14)

“The prayers of the saints.” (Rv 5:8; 8:3)

“The prayers of the saints, ascended before God from the angel’s hand.” (Rv 8:4)

Footnote (a): Galatians 3:8; See also Genesis 12:3; 18:18; 22:18; 26:4; 28:14; Acts 3:25-26

 

“What Does “Eternity” in the Bible Mean?”Continue reading

If you have read “Hope Beyond Hell” and would like to study further about the Greek word for “destruction,” I refer you to A. E. Knoch’s article, “The Meaning of Destruction.” See link at page bottom.

Death and destruction, are thought by most Christians to refer to an eternal hell of suffering or to a state of annihilation. Thus, they are understood to be a permanent state. I think if we closely compare Scripture with Scripture, line upon line, we will see this falls short of what God is all about. Even in death and destruction, God will not be defeated. His promises to restore all (Ac. 3:21; 2Co. 5:19; Ep. 1:10; Col. 1:19-21) will come to pass in their appointed times (Ep. 1:9-11; 1Ti. 2:6). In An Expository Dictionary of Biblical Words regarding apollumi, W. E. Vine stated: “The idea is not extinction but ruin, loss, not of being, but of well being…”¹

Did you realize that the very ones Christ came to save are the “destroyed” ones? “For the Son of Man has come to seek and to save that which was lost [apollumi]” (Lu. 19:10). Apollumi is the very condition qualifying us for salvation! Are the lost (apollumi) ones then, the annihilated ones or those not yet found? At what point does apollumi become so permanent it exceeds God’s power and will to save? What justifies us to put limits on Him who is able to turn stones into worshippers (Lu. 3:8)?

What gives God greater glory: annihilation or restoration? Stop! Think about that for a moment. “God is not the God of the dead, but of the living for all live to Him (Lu: 20:38).” “For to this end Christ died and rose and lived again, that He might be Lord of both the dead and the living (Rom 14:9).” “With God nothing is impossible!” See Luke 1:37. (See chapter one of “Hope Beyond Hell” for more on apollumi.)

CLICK HERE FOR ARTICLE BY A. E. Knoch: THE MEANING OF DESTRUCTION

CLICK HERE FOR A ONE PAGE STATEMENT FROM Dr. Marvin Vincent:  THE MEANING OF ETERNAL DESTRUCTION

 

 

¹ Vine, W. E. An Expository Dictionary of Biblical Words. Nashville, TN: Nelson, 1985. 164.

Why the “Blessed Hope” is not heresy – Call to accept and love all Christians

“In essentials, Unity; In non-essentials, Liberty; In all things, Love.”

“[Be] diligent to preserve the unity of the Spirit in the bond of peace.” Eph. 4:3

Our tradition has indoctrinated us to reject anything outside our theological “boxes.” Everything outside is labeled heresy. It’s the same with Muslims, Hindus, Buddhists, and Christian denominations (Catholic, Baptist, Methodist, Pentecostal, Non-Denominational, etc.). We are all locked into systems, and only when we question and investigate our beliefs, do we discover greater truths about God. The Lord commanded us to judge for ourselves what is right (Luke 12: 57). And the Apostle Paul exhorts us to test all things (1Thes. 5:21). Will we obey the Lord and not allow the fear of man to influence or control what we choose to believe? (See Gal. 1:10)

I believe that God loves all people everywhere with an unfailing love. There are no restrictions to His love. Christ died for all – each and every person that ever lived. As Adam’s sin affected every human being – so did the death of Christ on the cross.As through one man’s offense judgment came to all men, resulting in condemnation, even so through one Man’s righteous act the free gift came to all men, resulting in justification of life. Romans 5:18. For as in Adam all die, even so in Christ all shall be made alive. 1 Cor. 15:22. God has all power to accomplish His will, including His will to save all people (1Tim. 2:3-4). This “Blessed Hope” is the only theology that can truly say:

His mercy endures forever. Ps 136, etc

With God “nothing is impossible.” Luke 1:37

What He desires He does. Job 23:13

He can do everything and no purpose of His can be thwarted. Job 42:2

Where sin abounds, grace abounds much more. Rom. 5:20

Christ draws (drags) all to Himself, not merely 1% of humanity. John 12:32

He propitiates the sins of the whole world, and not ours only. 1 John 2:2

All families of the earth shall be blessed. Gen 12:3; etc.

All the earth shall worship and sing praises to Him. Ps. 66:3-4

He destroys the works of the devil. 1 John 3:8

The last enemy that will be destroyed is death (all death). 1Cor. 15:26

He is greater than He that is in the world! 1 John 4:4; Etc.

ETC. ETC. ETC. See “Hope Beyond Hell” Appendix I for 186 passages of Hope!

This precious “Hope” is a historical, Biblical, and legitimate theological position just as much as Arminianism (God loves all, but can’t save all) or Calvinism (God can save all, but chooses to only save some). To brand this “Hope” as heretical is unjustified. It is an assault and insult to our fellow believers who throughout the ages have been brought by it into a deep and sincere love of God.

Matthew Slick, a Reformed theologian, with a master’s of divinity from Westminster Theological Seminary and president of Christian Apologetics & Research Ministry states:

“[Christian] Universalism is the teaching that God, through the atonement of Jesus, will ultimately bring reconciliation between God and all people throughout history. It is important to note that holding to [Christian] universalism in itself does not make one a non-Christian. (1) This quote is particularly weighty since he says, “Studying cults and apologetics is a passion and I have spent more than 26 years doing it.” (2)

As we cannot compare apples and oranges, neither should we who base our faith on Scripture, be classed as unchristian or unbiblical with groups who are not biblically routed, such as the Unitarian Universalists. We, in contradistinction, uncompromisingly affirm the centrality of the Bible and the Lordship and deity of Jesus Christ. (3)

We differ with the widely accepted “Augustinian traditions” on two key points – God is greater in power and love – that’s it. We uphold the authority of Scripture and the centrality and supremacy of Christ. In fact, we elevate the blood of Christ and His absolute triumph over the adversary to their rightful place. We proclaim a GOD in full control of His universe – One who loves all people impartially with an unfailing love. We are in every way “Christian.”

Let me be specific about my faith. I accept God’s love as most believers do, and God’s power and sovereignty as any staunch Calvinist. Jesus came in the flesh, lived and died for our sins, was resurrected, and is coming again. He is the only begotten Son of God, the only way of salvation. Christ and the Father are one. All things have been made by Him, for Him, and through Him. I worship Christ as I do the Father. In fact, I magnify His deity more than most, as I believe He fully destroys the devil’s works and accomplishes all His will for mankind! Do you? Only almighty God could do that. His blood is the only power in all the universe that cleanses from sin. Jesus Christ is Lord!

Have some of us died as martyrs for Christ? Yes! What more can be said? Why are we sometimes not given the right hand of fellowship or no hand at all? Are we not Christians? What identifies us as disciples of Jesus Christ? There is no question more important. This is why this article is so critical. “By this shall all men know you are My disciples, by the love you have for one another.” (John 13:35) Our love – our self- sacrificing love, is the essential characteristic Christ chose to emphasize! And how do we know what real love is? “By this we know love,” said the Apostle John, “because He laid down His life for us, we ought to lay down our lives for one another (1 John 3:16).”

The vast numbers of us who share this “larger” hope, or “blessed” hope, are not affiliated with any sectarian group or denomination. We are simply believers in our Lord Jesus Christ. We are a “silent” minority active in all denominations – Baptist, Pentecostal, Charismatic, Reformed, Purpose Driven, Vineyard, Four Square, Assemblies, Catholic, non-denominational, etc. Most of us do not trumpet our convictions for fear of rejection or of causing division.

It is tragic that most believers have no biblical understanding of the true basis for Christian unity. We mistakenly, unjustly, and all too often harshly reject precious members of Christ’s body. By so rejecting His members, we reject Him. Whatever we do to the “least of these,” we do unto Him. It would be better to be thrown into the sea with a milestone around our necks, than to offend one of His little ones. (Mt. 18:6; Mk. 9:42; Lu. 17:2) This is serious my brothers and sisters in Christ!

Christian unity is NOT optional. Nor is it a mere lofty sentiment. It’s the burning passion of our Lord! What was most pressing on His heart on the very eve of His crucifixion? In His heart wrenching prayer in the garden, He prays five times that we be one – five times! Meditate on John chapter 17 and count them yourself. (See verses 11, 21a, 21b, 22, and 23) Of all times, He should have been thinking solely of Himself and His impending sufferings. But no, He thought of us, His Body, and longed only that we would be one. And why is our unity so important to the Master? He says it plainly – “that the world may believe” (21a) “that the world may know” He was sent by the Father (23). He ultimately had the world on His heart. Our oneness plays a central role in God’s purpose for the whole world. When will we make it a central theme in our lives, especially our prayer life and act accordingly?

A central doctrine that has divided the Church for generations has been the teaching on “election.” It has created two major camps – those who say God only predestines some to salvation, and those who say God desires all to be saved. How many have been the debates on this theme! The lines are clearly drawn. There is a young missionary in my church who has resigned from an International Mission agency over this teaching. Only the Blessed Hope can resolve this impasse. See chapter five of “Hope Beyond Hell.”

I believe the Blessed Hope is the key to unite the Christian world and authenticate Christ’s servants as divine messenger’s of good news to a hurting world! It exalts and honors and glorifies God’s holy and loving character before the world. No longer can God be accused of being cruel, unloving and unjust. He is fair to all peoples in all nations and throughout all ages (Acts 10: 34-36)! Now, all Buddhists, Muslims, Hindus, tribal peoples, and Native Americans can be assured that their deceased ancestors and family members are NOT being tormented in hell forever! This single truth will transform Christian Missions! It will elevate Jesus to His rightful place as “Savior of the World” (John 4:42) and through Him as such, bring good news of great joy to all people – Luke 2:10. “Behold, the Lamb of God who takes away the sin of the world” (John 1:29). “I did not come to judge the world, but to save the world” (John 12:47). Did He succeed? Absolutely!“I accomplished the work you gave me to do” (John 17:4). “The Son of God came to earth with the express purpose of undoing the devil’s work” (1 John 3:8 Phillips Modern English). Did He succeed? Absolutely! “Every knee will bow and every tongue will confess that Jesus Christ is Lord to the glory of God” (Phil. 2:9-11). “He is the propitiation for our sins, and not for ours only, but also for the whole world” (1 John 2:2). “We testify that the Father has sent the Son as Savior of the world” (1 John 4:14). “How beautiful are the feet of those who preach the Gospel of Peace, who bring glad tidings of good things!” (Rom. 10:15). How beautiful are your feet? Jesus is the “Savior of the World!”

As this precious truth becomes more and more accepted in the Christian world, it will create a stir and provoke opposition as it is now doing. Many warn that this teaching is a false teaching prophesied for the last days. That breaks my heart. The false teaching is the teaching that denies the good news of great joy for all people. But this resistance is necessary, like birth pains if you will. It will force the Church to re-evaluate the Scriptural basis for its tradition of everlasting punishment. Does it line up with the Word of God and His moral witness in each human heart? There are tens of thousands of believers in our land who embrace this truth and it is expanding throughout the world through the internet. You will find believers in this Blessed Hope actively serving Christ in all Christian churches and outside of structured religion as well. It’s just a matter of time before we all come out of the closet! Why?

Almost all believers in Christ long and hope that God be truly all powerful, with inexhaustible and unfailing love for all. Who in their heart of hearts, believes beyond the shadow of a doubt, that most of the world is destined to eternal suffering as tradition up to now has maintained? Only a small minority would insist on this. An eternal hell contradicts God’s character, and we all know it. Who is not repulsed by such a horrid doctrine? No defense of it satisfies us. It is something we have learned to tolerate and live with. We give it lip service but inside we block it out of our minds. How else can we cope? Can you relate? To confirm this, candidly and non-threateningly ask your closest friends, those who are mature and have had time to think through their beliefs, what they really believe about hell. You will be surprised at what you will discover. I was.

When Christians recognize and acknowledge the comprehensive biblical basis for our hope, and are assured that it is a viable theological position, stripped of any disrespect and scorn, I believe it will once again become the prevailing theology of the Church as it was in the early centuries. If you do not hope in your heart of hearts that this theology is true, I can only pray for you. In the very least, please do not judge or condemn those who accept it. I leave you with some thoughts from Billy Graham:

“In Graham’s view, the core message of the Gospel, and the love of God ‘for all people’ should take priority. But more recent years have given him something he had little of in his decades of global evangelism: time to think both more deeply and more broadly….He refuses to be judgmental thinks God’s ways and means are veiled from human eyes and wrapped in mystery. ‘There are many things that I don’t understand,’ he says. He does not believe that Christians need to take every verse of the Bible literally; ‘sincere Christians,’ he says, ‘can disagree about the details of Scripture and theology—absolutely’. He is arguing that the Bible is open to interpretation, and fair-minded Christians may disagree or come to different conclusions about specific points. Like Saint Paul, he believes human beings on this side of paradise can grasp only so much. ‘Now we see but a poor reflection as in a mirror,’ Paul wrote, ‘then we shall see face to face.’ ‘As time went on, I began to realize the love of God for everybody, all over the world,’ he says. ‘And in his death on the cross, some mysterious thing happened between God and the Son that we don’t understand. But there he was, alone, taking on the sins of the world. I spend more time on the love of God than I used to.’ When asked whether he believes heaven will be closed to good Jews, Muslims, Buddhists, Hindus or secular people, though, Graham says: Those are decisions only the Lord will make I believe the love of God is absolute. He said he gave his son for the whole world, and I think he loves everybody regardless of what label they have.” (4)

Let us follow Rev. Graham’s lead and refuse to be judgmental, believe the love of God is absolute, acknowledge His ways are veiled from human eyes and wrapped in mystery, and spend more time contemplating the love of God. In the very least, let us shun a dogmatic attitude that thinks that only what “we” affirm is truly biblically based. Dare we condemn our fellow believers for believing that God’s power, love, and mercy are greater than we are willing to accept? Dare we condemn them for believing the Bible to mean “all” when it says “all.” Are all things really possible with God? Some of us think so.

One final thought:

Is it “faith” in Christ, or “faith” in an eternal hell that makes us true Christians? The Apostle Paul pleads with us in these words: “I implore you to walk in a manner worthy of the calling with which you have been called, with all humility and gentleness, with patience, showing tolerance for one another in love, being diligent to preserve the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as also you were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all who is over all and through all and in all.” (Ep. 4:1-6 NAS)

“Now may the God of hope fill you with all joy and peace in believing, so that your will abound in hope by the power of the Holy Spirit.” Ro. 15:13 NAS

Gerry Beauchemin

Author Hope Beyond Hell  www.HopeBeyondHell.net

References:
(1) Slick, Matthew. www.tentmaker.org/URrebuttals/carm.htm
(2) Slick, Matthew. www.carm.org/index/aboutcarm.htm
(3) Amirault, Gary. www.tentmaker.org/FAQ/faqnew1.html
(4) Meacham, Jon. Newsweek Magazine. 14 August 2006.
Excerpt from interview with Billy Graham. www.msnbc.msn.com/id/14204483/

Scripture Everywhere Appeals To Our Conscience

If you have read “Hope Beyond Hell” and would like to study further about God’s moral witness in our conscience, read chapter 29 of “Is Hell Eternal or Will God’s Plan Fail?” by Charles H. Pridgeon, president and founder of the Pittsburgh Bible Institute. See link at page bottom.

“Shall not the judge of all the earth do right?” (Ge. 18:25)

To what is such a question appealing?

How can we know the difference between what is right or wrong if not for the moral witness God has placed in each of us? “Behold, the man has become like one of us, to know good and evil” (Ge. 3:22, 3:5). It begins with our God-given conscience. All subsequent and more complete moral understanding (such as the Bible provides) must build upon, and not contradict, the foundation established by the witness of conscience. This completes the structure of God’s revelation. It is critical we understand this.

“Why do you not even on your own initiative judge what is right?” (Lu. 12:57 NAS).

Have you judged what is right? The primary means by which God speaks to us is through our conscience—His moral witness. Without it, we would not have the capacity to receive any light from the Bible, or say “yes” to any of its truths. All we read is filtered through our conscience. This is how the Holy Spirit operates in our hearts to quicken His truth within us.

The doctrine of Eternal Torment violates our God – given human conscience. Who among us is not revolted at the thought of it when deeply and honestly contemplated?  Humanity itself  (created in God’s image) cries out “This cannot be!”

I discuss this more in chapter eight of  “Hope Beyond Hell.”

I now refer you to chapter 29 of Charles Pridgeon’s “Is Hell Eternal? Or Will God’s Plan Fail.”  He was president and founder of the Pittsburgh Bible Institute.

Chapter Twenty-nine: Conscience Must Be Satisfied 

GOD’S Word is the source of our information as to God’s plan of salvation. There are many things in the Bible higher than reason, but nothing contrary to reason. There is nothing in the whole Word of God that does not commend itself to the Christian conscience. The natural conscience of men needs illumination by the Holy Spirit before it can fully appreciate divine truth, and there must be something wrong in the interpretation of any Bible doctrine that does not commend itself to the general illuminated Christian consciousness. We believe that we can, according to the teaching of God’s Word, go even further than this and say with the Apostle Paul, “By manifestation of the truth commending ourselves to every man’s conscience in the sight of God” (2Cor. 4:2). If God’s plan is to be effective, there is need, not only for Christians, but also for non-Christians to have the truth commend itself to their conscience; for even the non-Christian has a conscience, and through that conscience God’s Spirit witnesses to the truth. God’s plan is so fundamentally simple that everyone will have to witness that his conscience bears witness to its being true. Often those who do not like to hear the plain truth of God and oppose it, when questioned, have admitted that their conscience said it was true, but they did not want to hear it.

What is the case with the doctrine of eternal torment? We find that a majority of its advocates, Christian preachers and teachers with illumined consciences, say again and again, “I wish this were not true.”

Sir Robert Anderson thus presents the problem to himself in his Human Destiny:

“According to the most careful estimate, the population of the world exceeds one thousand four hundred millions. Not one-third of these are Christians even in name; and of this small minority how few there are whose lives give proof that they are traveling heavenward! And what is the destiny of all the rest? Any estimate of their number must be inaccurate and fanciful; and accuracy, if attainable, would be practically useless. As a matter of arithmetic it is easy to deal with millions as with tens; but when we come to realize that every unit is a human being, with a little world of joys and sorrows all his own, and an unbounded capacity for happiness or misery, the mind is utterly paralyzed by the effort to realize the problem.

“And these fourteen hundred millions are but a single wave of the great tide of human life that breaks, generation after generation, upon the shore of the unknown world. What future then awaits these untold myriads of millions of mankind? Most of us have been trained in the belief that their portion is an existence of endless, hopeless torment. But few there are, surely, who have carried this belief to middle-age unchallenged. Sometimes it is the vastness of the numbers whose fate is involved that startles us into skepticism. Sometimes it is the memory of friends now gone, who lived and died impenitent. As we think of an eternity in which they shall be tormented day and night forever and ever, the mind grows weary and the heart grows sick, and we turn to ask ourselves, Is not God infinite in love? Is not the great Atonement infinite in value? Is it credible then that such a future is to be the sequel to a brief and sorely tempted life of sin? Is it credible that for all eternity—that eternity in which the triumph of the Cross shall be complete, and God shall be ‘all in all’—there shall still remain an underworld of seething sin and misery and horror?”

And again:

“No candid person will dispute that the revelation of Divine love creates a presumption against the possibility of eternal punishment. On the other hand, it is still more dishonest to deny—and in fact it is admitted—that certain passages of Scripture support the doctrine. The fairest mode, therefore, in which this inquiry can possibly be entered on, is to dismiss for the moment both the presumption against, and the texts in favor of, the ‘orthodox’ belief, and to consider without any bias the passages which are used to prove universal reconciliation. If these should be found to teach that doctrine unequivocally, the question is at an end, for in a seeming conflict of texts the presumption against endless misery must turn the scale. But more than this: even should these Scriptures seem of doubtful meaning, we shall be prepared to lean toward the broader interpretation, provided only that such a rendering will neither disturb foundation truths, nor land us in difficulties akin to those we seek escape from.”

The conclusions reached by the author just quoted failed to answer the questions raised by his own conscience. He had the approval of his conscience in one regard, viz., in making God’s Word the final court of appeal. We fear, however, that he allowed the traditional interpretation of God’s Word to govern him rather than the Word itself. He was compelled to hold his view without the full support of a commending conscience. Among other things, he failed to distinguish eternity from time, and the Headship of Christ as above the headship of Adam.

We hold that although the Word of God is supreme, when we rightly interpret it such interpretation will have the support and sanction of our whole moral being, and there will not be found anything in God’s Word, when rightly understood, that contradicts the highest spiritual intuitions of conscience.

We find almost without exception that conscientious writers and speakers who preach the doctrine of eternal torment say: “I wish that the things I am going to preach to you tonight were not true” or “I would change the doctrine if I could,” or “Time and time again I have come up to this awful doctrine and tried to find some way of escape from it.”

It is evident to a thoughtful mind that the doctrine of eternal torment which they proclaim, they do not fully believe, although they force themselves to think they do. No man really believes anything to which his conscience does not say “Yes.” All words and intellectual declarations of faith and interpretations of Scripture are insufficient when conscience witnesses to the contrary. The center of human personality, the sine qua non of personality, is our spirit, which is not a spirit without conscience. Conscience is not only an essential part of personality, but also its witness is absolutely necessary in order to our having true religion. Conscience, therefore, with its intuitions and instincts, has to be satisfied, or there is no peace nor joy, nor satisfaction in God. Without conscience there could be no hell of remorse, and without conscience there could be no heaven of bliss. Conscience is God’s judgment throne within us, where every day is a judgment day. God’s own acquittals and approvals are heard in conscience, and conscience cleansed by the precious blood and obeyed is the foundation of the heart’s inner-chamber of love and peace, where there is abiding fellowship with the living God.

Mark you, it is not only the untold and unending sufferings of the creature against which conscience witnesses, but the witness is against God’s very character. In the light of an illumined conscience it is impossible to conceive of a God of love making a creation that He foresaw would result in eternal torments to millions and millions of His creatures. Every man’s conscience cries out and says, “This does not commend itself to me in the sight of God, such a God is not our God.” Praise God! Such a conception has not come from God, but from an erroneous interpretation of the Scriptures and paganized ideas of punishment.

Hear the words of Rev. Thomas Allin*, who has given this subject careful consideration:

‘The popular creed presents us with a Being who fluctuates between tenderness and wrath: One who has ever-changing plans, and a will that is divided, and baffled. For half His creatures, His love is in fact momentary and His vengeance eternal. For the other half, His pity is eternal and His wrath transient. This God is not even Lord in His own house; for the worst and feeblest of His creatures can defeat His most cherished plan; can paralyze the Cross of Christ. In such a God I can see no trace of Him who is almighty and unchanging, whose property is to always have mercy; whose love, though it must take the form of vengeance against sin, never ceases to pursue the sinners for ‘love never faileth’; never to all eternity. Against the popular caricature of God, this . . . is a special protest–that caricature which represents eternal love as turning to hate as soon as the sinner dies; which vainly talks of an Eternal Father, whose judgments mean salvation in one world and change to damnation in the next; of eternal love, whose fire purifies and refines in time and then beyond the grave turns to mere (purposeless) torture. All this is not alone morally repulsive, but a plain contradiction in terms.”

*Reference in Chapter on Witness of the Early Church Fathers.

The popular conception or rather misconception of God above referred to does not commend itself to “every man’s conscience in the sight of God.” From the same writer we quote again:

“A further point there is, so vital that I dare not omit it, though to touch it may involve the charge of presumption. I feel unable to decide how far Bishop Butler designed to teach that “probation” is an adequate description of our relationship to God. Yet it seems that practically his great name is (largely) the authority with those who teach in fact, if not in words, that God is primarily the Judge, or the Inspector, of His creatures. Against this idea, which seems to me to be working on every side untold mischief, I must once more protest. Hence comes the fatal blot of placing Sin at the center of the moral system and not Love. Hence the removal of ‘Our Father’ while the Inspector or Accountant takes His place. And this system is believed to be the Gospel of Jesus Christ. Hence vain idle wranglings over a first and second probation, on the part of those who forget, that, if God is our Father, the central fact that dominates all else in our moral relationship to Him, is, if He is Father.” His Father-love yearns for the salvation of His prodigal children, and He will not be satisfied till they are fully saved and trained and grown fully into His image.

Thomas Erskine of Linlathen remarks in The Purpose of God:

“The essential characteristic of a Father’s love is that it is inextinguishable . . . If I am here simply on trial, if I regard God as one who is keeping a debtor and creditor account with me, I may in word call him ‘Father’, and in word ascribe love to Him, but I cannot really regard Him as Father.”

The former writer proceeds:

“Hence the painful evasions; the manifold sophistry; the halting logic that (honestly) turns the Bible upside down; i.e., teaching that all men drawn to Christ means half mankind drawn to the devil; all things reconciled through Christ means the final perdition of half the universe. The notion, which is in fact that of the popular creed, i.e., that God is in the Bible detailing the story of His own defeat, is telling how sin has proved too strong for Him; this notion is worse than absurd. Assuredly the Bible is not the story of sin deepening into eternal ruin—of creation darkened forever by a ghastly hell—of God’s own Son worsted in His utmost effort. It is from the opening to the close the story of grace stronger than sin—of life victorious over every form of death—of God triumphing over evil.”

It is only by the manifestation of the truth as it really is that we commend “ourselves to every man’s conscience in the sight of God.”

There are those who, for conscience sake, endeavor to devise some way out of the difficulties presented by the doctrine of eternal torment. One of these ways is to say that all who have not heard the gospel will not be lost. This attempt usually is not much more than a benevolent effort to get rid of difficulties. It is forgotten that if God put every one of His sinning creatures in heaven it would not be heaven for them at all. There has to be a change of heart for one to be fitted for heaven or heaven would be hell. The trouble with the sinner is that because of sin the light of God has gone out in his heart. That light needs to be kindled again. Christ is the true “Light which lighteth every man that cometh into the world.” The man in sin is dead to God but alive to God’s law. The witness of Christ in one’s conscience is to God’s law. If the heathen reject this light, they are in reality rejecting Christ. If they follow it, they will get more light; and as they keep on following it, they will find that they have Him who is “the true Light.” They are all without excuse if they reject this light. They are approved of God if they walk in this light; for such a walk implies yielding to and obeying the real Christ.

Conscience may be defined as an intuition; viz., it witnesses to the difference between right and wrong. Conscience is also an instinct in that it gives us the feeling of oughtness; viz., that we ought to do right and that we ought not to do wrong. This feeling, when obeyed, gives joy, and when disobeyed gives sorrow, and thus implies future joy or future retribution. Conscience, in this sense, is not educated, but is the witness of God. In this sense, Christ is the “Light which lighteth every man”; in this sense conscience as the divine witness is universal.

There are other elements that are counted along with conscience, and that depend on education and environment. These can be cultivated. They might more properly be called our opinions. All have the witness that we ought not to murder; but the different definitions of murder may differ because of education. God’s voice always says, “Do not murder”; but opinion tells us what murder means, and then our judgment has to decide whether in the particular case it is murder or not. The permanent witness in conscience is God’s voice. It carries its own sanctions. Its authority is recognized as supreme. It can, therefore, come from no one else except God in Christ; and they that walk in this light, may be saved through Him who is the true Light. How blessed will it be for them to get acquainted with the Christ as He was manifested upon this earth!

A man is converted when he turns from sin unto God. The Scripture indicates in many places the new birth as the real outcome of the right kind of morality. Mere morality does not save any one; but morality, or the obedience to conscience, if persisted in, leads one to the real Christ. “Every one that doeth (with purpose of heart) righteousness is born of God” (1John 2:29). As the ten lepers obeyed the Lord, even while in the path of obedience, we read, “as they went, they were cleansed.”  This derogates nothing from faith. It is only making faith manifest by life. Many who cannot understand the philosophy of faith, can be told to do that which, if they do it, will imply real faith.

The only way that any of us came to the Lord was by yielding and obeying the light. The intellectual understanding of this light was not as important as the accepting and trusting the light sufficiently to act upon it. I prove my faith in an ocean steamer to cross to another country by the act, no matter how tremblingly I get on board. Our conception of salvation is so much greater than the initial step, that it will take all of the ages to let us see its greatness and glory; and no one will be saved in this age or in any other age but by trusting the light, for He is the Light of “every man” and “the Light of the world,” the real Light.  To Cornelius, Peter said, and conscience still repeats the same story, “Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth Him, and worketh righteousness, is accepted with Him” (Acts 10:34, 35).  Salvation is more than initial acceptance, further light is needed. “Call for Simon, whose surname is Peter; Who shall tell thee words, hereby thou and all thy house shall be saved” (Acts 11:13,14). Cornelius and Peter and the rest of the saints who have passed into the presence of the Lord, are still hearing words of salvation whereby they shall be more and more saved.

It is from conscience that we learn that even in souls that are lost, “dead in trespasses and sins,” God has left a nidus, a “nest,” in which He works. Professor Laidlaw, in his Bible Doctrine of Man, speaking to this point, says:

“The leading peculiarity of the Bible doctrine of man in his origin and constitution we have seen to be its ascription to him of spiritual personality, formed and upheld by the Divine Maker. This places not the first man only, but all men, in a peculiar and inalienable relation to God: ‘In Him we live, and move, and have our being.’ And it is because the human spirit was and continues to be a spirit derived from God that it is possible for it still to approach or feel after and in a sense apprehend God. It is the other side of the relationship, however, which Scripture employs to throw light upon redemption. Its possibility is secured in the fact that God continues to stand in His original relation to all men, ‘The Father of spirits,’ ‘the God of the spirits of all flesh,’ ‘for we are His offspring.’ This, indeed, will not of itself give us a cause or reason for the undertaking of redemption; that is uniformly ascribed in Scripture to gracious love, the highest expression of the divine energy and nature. But that lost men are still His, in a sense which specially belongs to man in the universe of being, is the Bible ground of the possibility of redemption. Nay more, it is the basis of that large preparatio evangelica (gospel preparation) which Scripture recognizes everywhere.  Because men are His, God has never left Himself without witness, nor without avenues of approach to the human spirit under the most unfavorable dispensations of humanity.”

In conscience, which is a part of the ruins of the original nature of man, is found the principal place of God’s working, and in addition to this, there is a sense of dependence also found in every man, and several other definite characteristics of man’s fallen nature which God has left in order that He may work upon him. The lower animals do not have such nidus. Conscience, for instance, is found in them only as they have been trained in association with man. They have no direct capacity for God nor His law. Man is different; even in his fallen condition he has something for God to work upon. Hence we preach salvation to man and not to the lower animals. Man by nature in this life is as truly lost as he will be in the life to come. We do not say that his guilt is as great, nor his punishment and separation from God as truly realized here as there. This natural body with all its handicap keeps him from sensing the full consequences of his sins.

Every sinner that passes into the life to come has some element of conscience left, as well as some of the other important elements of which we are not now speaking. Even remorse is a condition closely connected with an unheeded conscience. Remorse comes as a judgment here, and Christian workers who know the Lord and His Word have often been used to deliver those who were suffering from remorse. Is God then notable? He is able for every disease of spirit, soul, or body. “Earth has no sorrow that heaven cannot heal,” and will not heal some day. We have never known of a case of one passing into the next life with a moral nature entirely obliterated. It would be foolish to bestow punishment on any one who had no element of a moral nature. Conscience cries out again and says it is only right to punish one who would know what punishment meant, and anyone who knows what punishment means has enough of a place left in his nature for God to work upon. The man capable of punishment, involving moral perception, is salvable.

In the Chapter on the Limitations of Human Freedom some of the reasons are given why there is always this nidus or a moral remainder. The Chapter “Final Permanence of Character” should also be consulted.

The Antediluvians sinned away the day of grace while Noah was preaching and the Ark was preparing, and yet their moral nature was not destroyed utterly, for Christ preached to them hundreds of years afterward, for their salvation (1Pet. 3:18-20 and 4:6).

After the resurrection in “the dispensation of the fullness of times,” there is to be the greatest season of the application of redemption in getting all back into Christ as their Head. “All souls are mine” (Ezek. 18:4), saith the Lord.  “For He is not a God of the dead, but of the living: for all live unto Him” (Luke 20:38).

Conscience is satisfied with such a God and such a plan; and our Lord also shall “see of the travail of His soul and shall be satisfied.”