Showing posts with label Universalism. Show all posts
Showing posts with label Universalism. Show all posts

Wednesday, February 14, 2024

A thought-provoking point by Johnny Ova

The following post by Johnny Ova on Facebook says much of what I was trying to say in my post here yesterday.

I do take some issue with the "... spoke with were the people the Church could not stand. They HATED Jesus because He chose to love and serve them rather than the religious" and "The love of Jesus is so deep, it's offensive to the flesh." We need to be clearer about the actual social, political and religious conditions that Jesus lived in. Amy-Jill Levine (see here and here for starters) is tremendously helpful in this area. It seems to me that "the flesh" yearns for the love of Jesus. An old Old Regular Baptist hymn puts this very well. But I think that the main points being made in Johnny Ova in his post are sound.

Johnny Ova wrote: 

How weak does the Church think love is.

It was because of His love that I was forever changed.

You don't need to change, then meet Jesus
.
You meet Jesus and then change.

I was told to repent and change so many times and it did nothing but make be rebel even more. It wasn't until I experienced Jesus on a personal level, right where I was at...that changed my life and transformed my heart.

You don't earn His love with your choices. You already are loved by a perfect love. And it is in that meeting with perfect love, that all fear is cast away and transformation happens.

The Church is so scared of Jesus washing the feet of a "sinner" because they feel like they haven't "earned" their feet to be washed.

Every person that Jesus hung out with, named Apostles, ate with, spoke with were the people the Church could not stand. They HATED Jesus because He chose to love and serve them rather than the religious.

The love of Jesus is so deep, it's offensive to the flesh. He needs to love who we love and hate who we hate or else it's not "Christian".

A HUGE wake up call is taking place. Not to the non believer, but to the believer. A Revelation of who Jesus is, will be, and who He always was.

Friday, February 9, 2024

Denny Karchner gets it mostly (and helpfully) right


I don't know who Denny Karchner is, but as a univerasalist I identify with much of what is said in the graphic above. Denny Kartchner has a website and he has a couple of Facebook pages and a strong presence on other social media as well. 

My quibbles here are with the idea that we will have a post-mortem conversation with God in our bodies and that some folks may take from this graphic that some kind of punishment or an eternal hell awaits people who have not loved people as God called us to. "The world to come" refers to both actual social and human relations in this world and to an after-death and resurrection that is spiritual. I believe, or tend to believe, that people who do not love others as God called us to---almost all of us---are experiencing degrees of hell now for not loving others. I also tend to view hell as something cleansing. The Holy Spirit is there and everywhere and God can and does save us from suffering; hell is not eternal, at least not as we think of "eternal." Those who do not or cannot love here may well find themselves in their spiritual forms there having to come to terms with why love didn't work for them and learning love as their necessary lesson before entering heaven. 

Anyway. I do deeply appreciate Karchner's point of view as expressed here.      

Sunday, February 4, 2024

A Poem By Steve Cline And My Reflection On That Poem

One of the more difficult barriers to get over in religion or spirituality is the difficulty so many of us have in holding several opposing notions in mind at the same time. We can be pretty set in our ways and unwilling to consider other opinions when what's needed is just that ability to deal with dualities and contradictions and living with some mystery for a time. 

Think about how we might see things: sinner versus saint, good versus bad, others versus me. Most of the time these constructions are convenient ways of justifying ourselves and damning others, or they are concessions to an unjust social order. "What a coincidence it is that God hates the same people and the same things that I do!" we might say. "That woman up ahead in line should have planned her shopping ahead of time and shouldn't be holding me up looking for money she doesn't have!" we might say out of a place of being judgmental and self-centered while waiting in line with our groceries. Maybe being too set in our ways reflects past disappointments or loss or abuse, or perhaps for some of us it's an easy way of giving in to the conditions we live under rather than trying to change things. Some folks attach themselves to holding one set of opinions or one worldview to the exclusion of all others because something has hurt them in the past and now they want order and control over something or themselves.   

I am not saying that there are not sinners and saints and good and evil or to argue for a world in which everything is relative and that human beings do not have choices and power. I am not saying that human kindness and solidarity do not have their limits. I'm not objecting to people with good ideas or lots of questions being passionate about what's on their minds. I do want to suggest that there is another way to frame our experience in the world.

What I want to introduce is another thought and a change in direction when we consider dualities and contradictions. Think about how God may see things. God is All-Knowing, but God is also approachable. God is Absolutely Pure, but God took human form and dwelt with us in our messiness. God is Almighty, but God suffered and died on the cross, and that cross holds all of our sins. God is All Powerful, but God is alongside us and shares in our weaknesses. God exists outside of time, but contains time and is The All-Responsive One who bestows mercy to us within time.

There is in God a necessary comprehension of duality and contradiction. It is not that God has to or may contain this, or that God chooses to love and not hate, but that love is God's nature and that in love there are spectrums and possibilities and mysteries. Time as we know it is the space or place or event within which (or during which) we cross spectrums, work through possibilities, resolve contradictions, and come to freedom with others and within God. You can test this next time you're in line at the store by looking around you and reflecting on God's presence in the people you see, in their very faces.



My friend Steve Cline recently posted a comment and a poem on Facebook that may open a door to considering what I'm saying here. I don't think that Steve is a universalist, as I am, but his comment and poem speak to how our lives develop in the context of God's creation. The poem speaks to change as being a constant within that creation, and a constant that gives us choices. Here is Steve's comment and poem:  

I whole heartedly feel like this was given to me from the Lord a couple days ago, I just started writing.

Many broken branches
Many trees with shallow roots,
When they were young, they flourished,
but now have become dry and brittle
A day has past and still no thirst for life
Tomorrow darkness comes, then the rain
Will any trees soak up the water
Or will death consume them?
Fear of the Lord is the way to Freedom
Some of you have lost your First Love
It's time to return
Don't hesitate, make haste, REPENT

Friday, February 2, 2024

An encounter between the Murid and Mennonite faiths

The Anabaptist World of January 31, 2024 has an interesting article by Lynda Hollinger-Janzen on an encounter between the Murid and Mennonite faiths in Paris on November 25. We generally think of Murids as part of the Sufi tradition, although the article in The Anabaptist World describes them as a  "Muslim renewal movement." The Mennonites self-describe as being "an Anabaptist, Christian denomination with roots in the Radical Reformation of 16th-century Europe." I want to recommend that you red the short article and prayerfully consider what is being said there and the implications of the encounter.

Photo from The Anabaptist World

I believe that the Holy Spirit leads people of faith to such work as this. I also believe that people who attempt this work have to be prepared for it by the Holy Spirit. The article points out that both Murids and Mennonites

— Practice nonviolence, which grows out of a belief that all people are children of God and are called to forgive their enemies rather than take revenge.

— Have histories of migration and establishing self-supporting faith communities wherever they go.

— Tend to be inwardly focused on sustaining religious life and practice yet have made positive contributions to the societies in which they have settled. For example, Infinity Mennonite Church and the Murid Islamic Community in America — each unaware of the other’s work — both contributed to the revitalization of Harlem, a neighborhood in New York City, in the 1990s and early 2000s.

In a sense, then, preparation for this encounter began decades or centuries ago and proceeded through times of difficult struggles, violence and persecutions and then entered into community building. The "heat" of the past made people malleable and (I think) then cleansed and sharpened them so that they could approach one another within democratic and non-violent contexts and begin conversations that allowed the participants to "talk respectfully about what separates us" and not "risk falling into squishy dialogue that isn’t fruitful.” From that "atmosphere of confidence and trust" something "wholesome and solid" might be constructed "that we can offer our religious communities and the societies in which we live.” This paraphrasing is taken from the article.

My point in looking at this in the framework that I am is to recall that the hard and difficult times come to us as tests and that they create possibilities that we cannot imagine in the moment. Also, these possibilities often blossom into their full beauty under conditions of democracy and relationship-based trust and non-violence. Political conditions and political consciousness matters because they interact with our spirituality, each shaping the other. And if the Holy Spirit is indeed guiding us to encounter and love one another through tearing down the walls that separate us, then the Holy Spirit desires democracy and peace. These encounters strengthen my universalism in the sense that they help me better see and appreciate how Spirit-led movements function across time, countries and cultures.  Finally, I am mourning for the lost opportunities over the centuries and for our unwillingness to encounter others as equals and as partners. We are making "the work of making God real" incredibly difficult by allowing unreasonable and ill-advised competition, violence, exploitation, offenses against creation, racism and sexism and national chauvinism.

Thank you to the Murids and Mennonites for stepping forward!

Thursday, January 4, 2024

Some cautious notes about my universalism

This post is inspired in large part by Susan Neiman's book Left Is Not Woke (Hoboken, Polity Press, 2023) and Gregory MacDonald's book The Evangelical Universalist (second edition, Eugene, Cascade Books, 2012), by my engagement with Jonathan Buttry and Reece Maggard and others who are associated with the Primitive Baptist Universalists in Central Appalachia, the poetry of Danita Dodson, the writing done by Winslow Parker, a conversation with Stewart McLaughlin, and by contact with many others over the past three years. Among these others are several pastors. I am a poor reader and thinker, but I have been greatly moved by some of my readings of Scripture and by my involvement in movements for social change and justice, most prominently the labor movement.




Neiman is firmly on the Left, McDonald is an unapologetic conservative, and the Primitive Baptist Universalists who I have had contact with identify with libertarianism for the most part. Dodson writes from a place of love for the environment and creation and has an all-embracing respect for spiritualities. Parker breaks universalist concepts down in ways that I wish I could through short stories that remind me of the conversion efforts made by some fundamentalists when I was young and living in a rural region. I think that he is a strong writer and I very much appreciate his using "the victorious gospel" in place of "universalism" when that works. One of his short stories is posted on this blog. McLaughlin is one of those dear rural American theologians who really go to work on interpreting Scripture and working from certain keys and questions that emerge from the text. In this he has much in common with my Primitive Baptist Universalist friends. Yes, I believe that this hard work and Dodson's poetry all come from divine inspiration even when---or especially when---they contradict one another. I have not been given these gifts. Pastor Sena Norton may or may not be a universalist, but she has greatly influenced my thinking and direction over the past year and her sermons and prayers warm me and encourage me. All of that said, the errors below belong to me and to me only.

Starting over?

I stopped doing this blog in January of 2023 because I hit a dead-end. Readership fluctuated from day to day, doing the blog began to feel like work, the blog succeeded when I was advertising what others were doing and it lacked originality. More seriously for me, the world situation seemed to be vindicating a hard-hearted and cynical or pessimistic view of things and this went very much against the grain of my hopeful universalism. I restarted the blog last week because there is little in my politics and theology that will allow me to give in to the evil and the despair that it brings. And in the past year I was with three people in their final days and saw or felt something of their passing on. Those experiences filled me with questions, the partial answers that I am finding to those questions give me both hope and fear, and that hope and fear cause me to want to explore what I'm thinking with others.

Something else matters much to me here. The experience of being isolated during the worst of COVID, ageing, and reflecting on my past added much to my longing to once more share the joys and sorrows of the parts of Central and Northern Appalachia that I love so dearly. I was not born there, but I lived in and near the eastern coalfields and did much work there for many years and learned many of life's hard lessons there. Much of my extended family is buried in what were the anthracite coalfields. I "got religion" there. I felt and feel Appalachia as I feel no other place. There are people there who are closer to me than family. It is the only place this side of heaven that feels like home to me. My first work on this blog was to explain some of the features of living and working and resisting power there. The experiences of living, working and resisting in Appalachia and returning whenever I can for visits are experiences of faith, repentance and salvation for me. 


Dr. Ralph Stanley is one of my favorite Primitive Baptist Universalists.
 I listen to his music most nights as I do the dishes. I don't
know who to credit the photograph to. Listen to this.
     

Where to begin?

MacDonald provides at least five starting points for this post. One is that God is omniscient, omnipotent, and omnibenevolent. Another is that reason is a friend of interpreting and reinterpreting Scripture, and is not Scripture's enemy. A third point is that God doesn't do retributive justice or punishment. The fourth point is that universalists do not have to argue, or should not argue, that there is no hell, but should be about the ideas that there is no eternal and everlasting hell and that persons in hell can be saved from that condition. The final point that I want to bring forward is that we need not, or should not, argue that Scripture makes our case or does not support what others claim, but that Scripture and reason, taken together, allow for a diversity of valid opinions and inspirations.

Reason gives us the ability and drive to apprehend that there is something beyond us, and I will say that reason and divine inspiration work together within us by driving forward practice-thought-reflection in ways that can compel us to go deeper and that enrich our understanding. The "can compel" is important because we have free will to stop, turn or return at any point in our journey. The practice-thought-reflection process births contradictions in our thinking and in our relationships, and resolving these contradictions requires new practice-thought-reflection. We can't go through this alone with any hope of success, but growth won't come by following others without clear and independent action and thought by us.

God is so great that omniscience, omnipotence, and omnibenevolence are just the beginnings. MacDonald, conservative that he is, may contradict himself by leaving these qualities of God where they are as basics of Christian theology while also giving God the glory for going beyond these. MacDonald believes that we are depraved in our natures, I think, and that we deserve or merit some kind of non-retributive hell, meaning cleansing of relatively short duration and being overwhelmed and saved by God's love and grace. On the other hand, a test for my universalism is in believing that other religions---most notably Islam in this case---have something good to say about the attributes or qualities of God. I think that both MacDonald and many Muslim scholars will agree that God's punishments or justice are fundamentally acts of kindness, although they will disagree over God's ends and means. The main difficulties that we have here are that grafting religions or divergent expressions of faith on to one another rarely works well, many cultural and religious appropriations can and should be offensive, and that we can enter into disputes with others from different faith communities over the reality or non-reality of an eternal and everlasting hell when our starting point was to do something quite different. 

Whatever the difficulties, and if we only struggle with and begin to internalize God's omniscience and omnipotence and omnibenevolence, we will come to a very different form of Christianity than the forms we are now most familiar with. Universalism can be simpler in form by being decentralized, more hopeful and more rewarding, more joyful and less driven by guilt, and more the projects of liberation and healing and less the projects of protecting and reproducing the status quo and privilege. Such a Christianity might also be more complicated by holding on to the legacy of Calvinism and the idea that human beings exist in a state of depravity, the tendencies toward Preterism and supersessionism, a partial universalism that puts Christianity in competition with other faiths, and feeling less need for clergy and higher education.

In concluding this section I want to assure doubtful readers that I do hold to a form of Christianity and that I believe that universalism was present in the early Church and that it has developed and come down to us in theory and practice through Orthodox and mainstream Christianity as well as through sects and tendencies that have not been thought of as mainstream. I accept that Jesus is the way and the truth and the life and that no one comes to God except through Him. But accepting that is a very different proposition than coming to Christ out of fear of punishment and hell, and our traditional ways of "coming to Christ" do not account for a variety of diverse experiences and often reflect our very limited ways of knowing Christ.

I hold to the historic Christian idea that original sin as we commonly think of it is in error, or that Scripture at least allows different approaches here. It seems more reasonable to accept that sin is something inherited or communicated as if it were a disease or condition than as something in our natures, malleable as we are.  

I also want to put forward a counter-opinion on human depravity. I don't want to blame "human nature" for our sins and transgressions because I am not sure that it exists except as a way of assigning blame or as a way of saying that we don't understand one another. I do want to suggest that every human being carries within themselves a very tarnished icon or image of God and that bettering the human condition and assuring our salvation is largely a matter of reordering social priorities, healing and of cleansing and polishing off that icon and letting it be seen by others.    

What about Susan Neiman?

Nieman is receiving lots of criticism for Left Is Not Woke, some of it justified. But what I want to commend here is her political universalism and how she defines it and works with it. These are points that her critics have largely ignored. In the opening to the second chapter of Left Is Not Woke Nieman says

Let's begin with the idea of universalism, which once defined the left; international solidarity was its watchword. This was just what distinguished it from the right, which recognized no deep connections, and few real obligations, to anyone outside its own circle. The left demanded that the circle encompass the globe. That was what standing left meant: to care about striking coal miners in Wales, or Republican volunteers in Spain, or freedom fighters in South Africa, whether you came from their tribes or not. What united us was not blood but conviction---first and foremost the conviction that behind all the differences of time and space that separate us, human beings are deeply connected in a wealth of ways. To say that histories and geographies affect us is trivial. To say that they determine us is false.  

Nieman goes on to make a passionate critique of what unites and divides human beings. She makes an unfortunate detour in discussing the pro-fascist Carl Schmitt at too-great length, but her real strength is in criticizing the nihilist Paul-Michel Foucault and his legacies, upholding the positive concepts that came with the Enlightenment, locating the new humanism and universalism present in the writings of many African intellectuals and others from the peripheries, and taking apart what is generally called "being woke." She is good at dissecting language and in discussing how rhetoric can be appropriated and redirected in order to exercise power without falling into deconstructionism and postmodernism.  Along the way there are critiques of original sin and human nature and a statement that "Without universalism there is no argument against racism, merely a bunch of tribes jockeying for power." That statement goes near to the heart of Nieman's argument that political universalism and the left have historically been more concerned with "a robust idea of justice" and progress than they have been with power.

It can be argued that the matter of who holds political power is also a matter of justice and progress, and that the present-day attack by the far-right on the positive legacies coming to us from the Enlightenment proves this. Nieman holds on to her argument by saying in her concluding pages that there are "three principles essential to the left: commitments to universalism, a hard distinction between justice and power, and the possibility of progress." Well and good, I think, but there are still dangers in sidelining the matter of political power as not ever being linked to justice and progress.

We should not overlook the possibilities of creating a progressive Christian universalism that is both faith-based and social justice-based and that anticipates Marx's argument that "Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people. The abolition of religion as the illusory happiness of the people is the demand for their real happiness. The demand to give up the illusion about its condition is the demand to give up a condition which needs illusion.” This could potentially be worked with in positive ways. Some of us will come to faith precisely because religion is all that Marx claimed it is, and we will stay there and thrive as activists and believers precisely because of a seemingly heartless world and soulless conditions.

Whew! That was a lot!

I hope and believe, or believe and hope, that we are all headed to salvation, glory and heaven. All of us. I believe that we all live on a spectrum of possibilities and that, for one reason or another, we are going through some hell and some heaven now and that whatever "hell" we experience at some future point will be for our greater eventual good. Hell is real and in the p[resent-tense, but so is heaven. Salvation is real. You're not experiencing heaven or going to heaven or resurrection because you get or got saved; you're saved because you're experiencing heaven and resurrection now and in the future. When were you saved? Two-thousand years ago. What should be touching us now is how our bibles and reason and the Holy Spirit are guiding us to making the right choices on how we live alongside others as we stand on Jordan's stormy banks and cast a wishful eye to Canaan's fair and happy land where our possessions lie. Heaven or hell, now and later? The choices that we make matter. Are you doing justice or are you siding with the oppressors? Is that icon inside of you getting polished or worn? Are you seeing Jesus in others and are you serving Jesus and others or something else? 

This is a brief explanation of where I'm coming from these days and what drives this blog. I am trying to be a universalist in religion and in politics. I hope that you will hang on for the ride.          

Tuesday, January 2, 2024

Pharaoh’s Hell by Winslow Parker with an afterword by the author

I began to suspect, when walls of water collapsed on me, that I was no god. I and the army of upper and lower Egypt were crushed and drowned.

“My son, my beloved son, in whom I am well please.”

Still muzzy from dying, I supposed, the words made no sense to me. If I was son, then who was father? The voice didn’t resemble my own father’s. His was cool, aloof, royal. This voice was warm and tender, a voice which drew me in, cradled me, loved me. Not since leaving my mother’s rooms in the palace at six, had I any such sense of love. I opened my eyes.

All was light. Though we rarely saw rainbows in Egypt, my magicians could produce them in certain circumstances. I was unprepared for the light which was rainbow itself. Rather than arching, it twisted around and within itself, colors mingling, blending, producing infinite variations from the basic seven colors. It was a glorious sight, infinitely absorbing, worthy of long contemplation.

“Welcome, my beloved son,” the voice said again. “I’ve looked forward from all eternity to this moment, when we meet face-to-face.”

“Who are you?”

“I AM all that I AM. You knew me as Yahweh, the God of Israel.”

“You destroyed my Egypt!” I cried out, enraged. “There is nothing left, not a single green tree, not a stalk of wheat, not a cow or sheep. Worst of all, you took my son, my heir, my dynasty.”

If a voice can smile, his voice did. “Actually, it was the other way round. It was you, your resistance that broke Egypt. Let’s not quibble. It was in my plan and was necessary both for Egypt and Israel that your power be crushed.”

“But I am the Pharaoh of Upper and Lower Egypt, the lord of the Nile, the son of Ra. The life of my people is in my hands. I am,” less certain now, “or was, the god of Egypt. Our gods were all-powerful; the Nile, Ra, the sun…”

“Well, a tiny bit of that was once true, though I think I made a few pretty good points against your gods.”

I trembled deep in my spirit. The solid ground of all my beliefs shook and shifted, threatening to collapse. I stood straighter, tensed my muscles ready to do battle. As if reading my mind, the voice said, “What battle can flesh wage against spirit? Even your religion came to that conclusion.”

“But Egypt has lasted for a thousand years and will last another. How can you argue against such success?”

“Yes, that I well know. It was I who brought power to Egypt’s first monarch. It was always I who chose her rulers, raised them up, brought them low. It was not the might of armies, the cunning strategies of generals and kings or even luck. It always was and always will be, I who work these things by my own will and for my purposes. Let’s take you, for example.”

“I came to power by my own cunning! It was I who assassinated my brother and seized the throne. It was I who coerced the generals of the armies of the Upper and Lower Nile to support my kingdom. I did it.” I pounded my chest with a clenched fist. “It was all my doing.”

A melodic chuckle came from within the light. “Weren’t you surprised when your brother so readily agreed to attend your banquet?”

“Well, yes, a little. He was wary of me from the time I came to manhood. He knew I was ambitious and desired to reign even though I was the younger.”

“I changed his mind. He didn’t plan to attend, suspecting that he was in danger from you. He came and you poisoned him. Right?”

“Yes, that’s exactly how it happened. But it was I who convinced the generals to support me against my other siblings and a couple of pretenders. That wasn’t easy.”

“No, it was difficult and dangerous for you, but did you notice that they all changed their minds at once and that the pretenders fled into Canaan?”

“Well, yes. Your doing, I suppose?”

“Here’s something even better. You remember the plagues?”

I shuddered. “How can I ever forget? No nation on earth has suffered such devastation in so many forms. Your doing, too, I assume?”

“Of course. Did you notice the pattern?”

“No.”

“Each plague was against one of your gods. Snakes swallowed by Moses’s snake. The River Nile, one of your chief gods, turned to blood, abhorrent to you Egyptians. The frogs…”

“I get it, I get it. You attacked my gods to show how impotent they are against you.”

“Exactly. Now, think about it. Each time a plague fell on you and your kingdom, you almost decided to give in and let those pesky Israelites go. Right?”

“Well, yes, I suppose.”

“Yet you changed your mind. Even, toward the end, when your counselors begged you to send them out, you ‘hardened your heart,’ as Moses later wrote. Didn’t that trouble you a bit at the time--the logic of giving in and yet making the illogical choice?”

“I remember the feeling of conflict, of wanting to get them out so the plagues would stop, yet finding a deep well of resistance in the depths of my being.”

“That was me.”

“You?”

“Yes. You see, you were working out my will. Think of it this way. If Egypt’s gods, the gods of the most powerful nation on earth, could not resist me, how then could any other nation hope to do so?

“I guess I see what you mean. I was the example.”

“You and your nation and your gods, yes.”

“But you say you, how did you put it, you hardened my heart? How is that fair?”

“If you had followed your own inclinations and let them go, let’s say at the third plague. Egypt would have recovered quickly. You could attribute the misfortunes to some error in an incantation, a fault in a priest. But if I led you through to the bitter end, then there would be no doubt.”

“But why that scurvy little ragtag band of slaves? Why were they so important to you that you would destroy my beautiful Egypt for them? They were slaves, after all, expendable!”

“True, they were slaves, but not expendable. I’m not going to go into all their history just now. Suffice it to say that I chose them for a very specific purpose. May I reveal something to you which very few know, even here?”

“Will it hurt?”

“No.”

“Ok.”

“This world is not as it will someday be. There was a time when all was perfection. Then, in my own plans, it became what it now is--violent, troubled, terrified. You know, for you yourself participated in it.”

“Yes, I see that now.”

“Someday, a man will appear, born into the people you call ragtag. He will change everything. He will absorb all this pain and sorrow into himself. He is the real Son of the Real God. You, my friend, are an imposter, claiming to be the son of the sun. This One, this true Son, will rescue the whole system from itself. He will draw all humanity to Himself and all will turn to worship me, the creator and Sustainer of all things. I am He who raises up and brings low, who sets up kings and humbles them in the dust. But not for no purpose. All is in my grand plan to bring all of you back to myself, elevated above all that you could have been without this troubled time. Do you see how you and your nation entered into my plan? You were the launching pad for the nation that is, at this moment, being formed in the wilderness of sin. They are a troublesome lot; always will be. Yet, through all their tribulations, their rebellions and backslidings, will come prophets who will point the way to Him who is the savior of the world, the true Son of God. You were a pivot in this grand plan. You were essential. I set you up for just this moment. You died in a deluge of water, but your death is far from insignificant. Though you will have no monument, no tomb, no extravagant pyramid to mark your resting place, though you will not be embalmed, you will be remembered and honored through all eternity for the role you played in my purposes and plans. Can you accept this?”

“I, the Pharaoh of Upper and lower Egypt, the proud ruler, Son of Ra, brother to Osiris, ruler of a vast and rich empire, fell on my face before this God of all Gods, the creator and sustainer of all humanity, the true River of Life which overflows with life-giving water. It is to Him that I give all honor and glory. I am humbled in the dust. I cannot lift my eyes to Him. I am content to lie prostrate before Him as long as He gives me life.”

Hands lifted me, pulled me into the Light. I am a Son of the Great and Only God, Yahweh of Israel. I am adopted into His family, now His loyal servant. I resisted, I perished in my resistance, but He has revealed His purposes in me—an honor I do not deserve, but which thrills my heart all the same.

“My soldiers no longer obey me, for we are equals before the Majesty of Yahweh. I no longer crave their obedience. We worship together, a band of brothers, recreated in His image, dwelling within Him, rejoicing in His goodness and love.”

We are sons of the only true God. There is no higher honor.


This is an excerpt from a version of Hitler's Hell by Winslow Parker and published by Blind Tortoise Publishing. It is placed in the public domain under the creative commons copyright initiative. This means that the book or significant portions thereof may be used for non-profit purposes. It may be sold for fund-raising for charitable endeavors. In any case, author attribution and contact information must be included. 

Author Winslow Parker notes the following:

These Ten short stories are an attempt to portray Father in the light of His true character and to point the way toward a more humane earthly justice system. Most Christians believe in the division of humanity into two groups—the saved and the lost. The saved go to an existence of peace. The “lost” are either burned up or tortured forever in fiery torment. In these stories, rather than being retributive, vengeful and vindictive, I portray God as an infinitely loving Father who desires, and will have, the best for all of His children. He will not kill or, worse, torture eternally, those whom He brought into existence. In harmony with this, I attempt to portray a hell that is restorative, healing, mending Rather than destructive or eternally painful. The product is a friend, a loving comrade, a fit eternal companion for Father and all humanity. These stories are fiction. Yet, I believe they are true in the deepest sense of that word. I am not attempting to portray in any literal sense, His actual methods, His process of hell. Rather, these are allegories of His eternally-planned outcomes for all humanity. There are two outcomes. First, all will go through a hell, a cleansing, purifying, restoring hell. Death is not the end of choice or of change. Second, all humanity, without exception, will experience this cleansing and restoration. A subtext to all of the stories is that evil, sin, tribulation, trial, pain, suffering are not random or chance events. All that we consider “bad” has purpose including “The Fall.” He is leading everyone on a predestined path back to Himself. He knows how to bring each of us into fellowship with Himself. He will succeed, for “All things are of, through and return to, Him” (Romans 11:36) “My Word will not return to Me Void.” (Isaiah 55:11)

Though the contemporary Christian culture does not accept these beliefs, both scripture and in the extra-canonical writings of the early church attest to their validity. Could we but see the beauty of God’s unfailing love and accept that His hell is restorative, not retributive; a dramatic change could sweep our justice system, our nation and our religion. There are already glimmerings in the “Restorative Justice” movement, which partakes largely of the spirit of these stories. If even one item in this book touches your heart, I am content.

Mr. Parker can be contacted at winslow617@comcast.net. Please use this address to find out more about the book. Mr. Parker has mentioned to me that he lives with his wife in Portland, Oregon where he is retired from his work teaching other blind people how to use computers. Together they have two children and three grandchildren. He enjoys writing and woodturning.

Thursday, November 10, 2022

What About the Unforgivable Sin? - Josh Rasmussen


 It's a deep and heavy topic, but this a good argument for universalism and universal salvation.

Tuesday, October 25, 2022

"We can come into the throne room of God—the division and the separation has been done away with in Jesus."


Spiritual death is the alienation of the human mind from its Creator. To be separated from our source of being is to be dead. Christ reconciled us to God, and the destruction of the Temple in 70 AD was not only a confirmation of the Lord’s prediction but also the declaration that there is no longer any need for a temple or an intermediary. We can come into the throne room of God—the division and the separation has been done away with in Jesus.

(Taken from the Merciful Savior Church Facebook page.)

Wednesday, June 8, 2022

One approach to universal salvation

There are many kinds or schools of universalism, or understanding universal salvation. Here is a short and Scripturally-based and Christian-centered approach to one school of universalist teaching.





Catching up with Carlton Pearson

I have not posted anything from Carlton Pearson for a while. When we last heard from him he was speaking in a Unitarian church about racism, his past life, and his developing humanism and universalism. Whether you agree or not, he's almost always thought-provoking. I think tat he is on strong ground starting around 39:30.



Friday, June 3, 2022

Does anyone want to go to church and have their solidarity and service with others affirmed?

This post is for people who want to listen in and feel that they have been to church and had their solidarity and service with others fully affirmed. We post videos from Bishop Barber and the Poor People's Campaign often, we rejoice in the warmth from All Souls Unitarian Church, we are affirmed by Pastor Gadson (and we have many posts up from him), the hymns and music here touches us, and the talk by Claude AnShin Thomas models sobriety and service for us. We don't expect anyone listen to all of these. Please take your pick and please listen in to what feels right to you.





From Greenleaf Christian Church, with Bishop William Barber and so many other great people witnessing to righteousness and justice. Just click on the screen and you will see the clip---no need to leave us.

 


From All Souls Unitarian Church---A great sermon!



Pastor Anthony F. Gadson preaching



A wonderful bluegrass gospel hymn from Ralph Stanley 



"Peace in Every Step" - Claude AnShin Thomas at the First Unitarian Church of Dallas



I'll Fly Away - Ransomed Bluegrass



You Fight On - (Church on fire with the Holy Ghost) - Plymouth Rock Church Choir



Monday, May 23, 2022

Understanding John 14:5-7 with Jim Palmer

The following comes from Jim Palmer's Facebook page and has been lifted without permission. I hope that readers will find Jim Palmer's Facebook page and engage with him.

Question: Jim, there's the verse where Jesus says, "No one comes to the Father except through me." I don't believe that verse anymore, but I don't know what to do with it.

Response: The entire statement attributed to Jesus in the Book of John reads, "I am the way and the truth and the life. No one comes to the Father except through me."

The message of Jesus to the world was that there is no separation between ourselves and the ultimate reality that is at the heart of all things, which we most experience as love, peace, happiness and belonging.

When Jesus said, "I AM the truth", he was saying that he was a human expression of this ultimate truth and reality. Jesus wanted humankind to know that we are not separated, divided, or in conflict with this transcendent reality we touch and feel deep within our hearts.

When Jesus said "no one comes to the Father except through me," Jesus was saying that the entire paradigm of separation - separation from love, separation from belonging, separation from worth, separation from hope, separation from wholeness - is a farce. We will never know these realities fully in that paradigm of separation, which requires striving to achieve them. The only way of knowing them is through the truth that Jesus demonstrated, namely that these realities are knit into the very nature and essence of our being.

The Christian religion often makes it difficult to understand verses like these because it built a religion based upon the separation paradigm, which was largely constructed by the teachings of Paul, who shoehorned Jesus into it.

The way the Christian religion interprets John 14:6 typically comes off sounding like this: "Listen up everyone! You know all those other religions and religious leaders and their teachings about God? Well, guess what? They are all deluded and wrong! It's me and my way or the highway to hell. You can only be right with God if [insert Paul's elaborate theology or denominational requirements for salvation]." That interpretation couldn't be any further from the truth of what was meant by these words of Jesus.
Jesus was basically saying, "You strive to be right with God, yet I have shown you that you and God are not separated but one. There is no other truth to invent or scheme up. Even if you tried, you could not ever come up with anything better than the way it already is."

Jesus said, “I AM the truth.”

He didn’t say “I KNOW the truth,” as if truth is a piece of knowledge held by the mind. Neither did he say, “I HAVE the truth,” as if truth is a possession you can pass along to another. Jesus said, “I AM the truth.”

Truth is a reality at the level of being.

Truth is not something outside to be discovered, it is an actuality inside to be realized. What is this actuality? Oneness with God. This is your true Self.

Jesus is the Truth that God and humankind are one. This is the Truth that sets you free.

Hope that helps.
Jim


P.S.: The relevant verses from are here:

5 Thomas said to him, “Master, we do not know where you are going; how can we know the way?”

6 Jesus said to him, “I am the way and the truth* and the life. No one comes to the Father except through me.

7 If you know me, then you will also know my Father. From now on you do know him and have seen him.”

8 Philip said to him, “Master, show us the Father, and that will be enough for us.”

9 Jesus said to him, “Have I been with you for so long a time and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’?

10 Do you not believe that I am in the Father and the Father is in me? The words that I speak to you I do not speak on my own. The Father who dwells in me is doing his works.

11 Believe me that I am in the Father and the Father is in me, or else, believe because of the works themselves.

12 Amen, amen, I say to you, whoever believes in me will do the works that I do, and will do greater ones than these, because I am going to the Father.

13 And whatever you ask in my name, I will do, so that the Father may be glorified in the Son.

14 If you ask anything of me in my name, I will do it.

Sunday, May 22, 2022

The Problem With Hell...

The Word "Hell" and the Book of Revelation - Brian Zahnd





I know that many people come to this blog and leave unhappy or angry with my Universalism. I'll admit that I'm often unfocused and that the blog posts are often kind of random and not original. But I think that that Universalism gives us something to talk about from many angles and has a Scriptural basis and that it provides an opening for many people who struggle to believe.

Wednesday, May 18, 2022

Marz - Run


 

From Richard Murray's "Four Reasons the Early Church Did Not Believe “Hell” Lasts Forever"

Read the scholarly and well-reasoned article "Four Reasons the Early Church Did Not Believe “Hell”by Richard Murray here at Progressive Christian.

Here is a thought-provoking  excerpt:

Well, the majority of the early Church believed that Hell was place where God would rescue, reform and reconcile all lost sinners back unto Himself. The process of Hell was intense, thorough, critical, painful, agonizing and anguishing. But, it was ultimately restorative as each and every sinner was led through and past their own Hellish valley of sin and death, and into a deep and heartfelt place of Godly repentance.

The early Church had a significantly different view of Hell than much of the Church does today. Hell’s purpose, for the majority of the Church fathers, was seen as purifying rather than punishing, restoring rather than torturing, healing rather than destroying. They believed Hell was “God’s crisis-management for lost souls.” Hell was for all those who did not authentically receive Jesus Christ as their Lord and Savior during their earthly lives.

Saturday, May 14, 2022

Why I am, or try to be, a Universalist...

 Why I am, or try to be, a Universalist:






It does not seem logical or scriptural that God demands fear instead of love and that fear creates love or leads to love. A loving God would not condemn anyone to an eternal hell be or expect obedience and love as a means of escaping hell. If hell is distance from God and some form of punishment, we experience that here---but we can also experience something of heaven. Is hell as strong or as enduring as God? No, it can't be---and so it cannot be eternal and in an eternal conflict with God. Which is stronger, love or fear?  Love is, and so God has the victory. There can be no tied contest between God and hell or love and fear. We pray that the Holy Spirit is "everywhere present and fills all things," meaning that the Holy Spirit would be present even in an eternal hell if it existed. God's love will not abandon us even in hell. When Christ cried on the cross “Father, forgive them, for they do not know what they are doing” was He not speaking for all people for all time, and would God not hear His prayer?

Between now and the time of our passing our job is to love and serve others, being as human as we can be within God's abiding image, and let God be God and leave divine judgement to God.