The Conditionalist Faith of Our Fathers, vol. 2

VII. Restorationism Revived as “Universalism” in Post Reformation

It will be recalled that back in the third century, Clement and Origen, both of Alexandria, projected the theory that the punishments of Hell are purgative and purificatory, and therefore temporary. Consequently, all free moral agents—angels, men, and devils—will share in the grace of salvation and all will ultimately be saved. Originally called Restorationism (Gr., apocatatastasis), it constituted the third of the three schools in the theological trilemma of the third, fourth, and fifth centuries, as regards the nature and destiny of man. ³⁶ CFF2 221.5

Likewise based on the premise of universal, Innate Immortality, it stressed the triumph of the divine plan for man and the victory of divine love. Origen’s scheme, it should be added, involved the pre-existence of souls and the ministry of spirits in the afterlife. Following Origen came Didymus of Alexandria, Diodorus of Tarsus, Theodore of Mopsuestia, Titus of Bostra, and Gregory of Nyssen (380), and others in the sequence. ³⁷ But Restorationism was heavily attacked by the Council of Constantinople in 543, and declared heretical. So Restorationism, along with Conditionalism, was largely crushed by the Eternal Torment School, which virtually took possession of the field. CFF2 222.1

Thus it was that Restorationism, later to be called Universalism, or the “eternal progress of all souls,” practically disappeared throughout the Dark Ages. Only sporadic echoes were heard, as with the Greek monk Maximus (seventh century), the Neoplatonic philosopher Johannes Scotus Erigena of France (ninth century), and Raynold of St. Martin’s also of France (twelfth century). It was likewise involved in the pantheism of the “Brethren of the Free Spirit” (thirteenth century), and it had a place among the mystic “Men of Understanding” (fifteenth century), in Flanders. But these proponents were as yet neither very militant nor widespread. CFF2 222.2

However, in the Reformation century Universalism made a definite appearance in Germany, England, and Switzerland. It insisted that every soul created by God would sooner or later be saved and inherit everlasting happiness. It taught the final destruction of sin and the reconciliation of all souls to God through Jesus Christ. This was the belief among some of the Anabaptists, such as John Denk. In fact, Article XVII of the Augustine Confession (1530) condemned it. CFF2 222.3

Also, in the Edwardine Forty-Two Articles of Religion (Anglican) of 1553, Universalism was similarly condemned. But when the Convocation of 1562 revised and reduced the articles to thirty-nine, the one condemning Universalism was omitted—and not a few Anglicans have since so held. The Presbyterian parliament of 1647 also condemned Universalism, but it was not too effective. CFF2 223.1

Then in the seventeenth century Huber of Wittenberg and Sonner of Altorf championed it. More emphatic was Johann Wilhelm Petersen of Lunenberg (fl. 1701-1727), with Siegvolck’s Everlasting Gospel (five editions). And in 1727 came Haug of Strasburg, and Gerhard of Rostock with his Restoration of All Things (1727). But these endeavors were largely limited to individuals. CFF2 223.2

Finally, about 1750 a definite organization was formed by James Relly (1759-1776), who organized a Universalist Church in London. However, but few churches followed that bore the name. Elhanan Winchester’s The Universal Restoration (1788) must also be noted. There were likewise appearances in Switzerland, France, Scotland, and, of course, in England. Usually the individuals in England so holding were affiliated with existent communions, not a few merging with the Unitarians. There were likewise various writers who strongly opposed Universalism. There was also an American counterpart, to be noted later, largely stemming from Charles Chauncy and his Salvation of All Men (1782). CFF2 223.3

Thus the three schools of the Early Church theological trilemma reappeared—Conditionalism, and now Universalism, as well as the predominant Eternal Torment Immortal-Soulism—each continuing its individual way, and each opposing the others. CFF2 223.4