Universal Salvation–part 4

Welcome back to Gnostic Insights. I’m going to do my best to wrap up this review of David Bentley Hart’s book, That All Shall Be Saved, Heaven, Hell, and Universal Salvation. And I hope you understand, particularly those of you who are Christians that are listening to this, that I do all of this in the name of the Father. It’s not to tear down Christianity. It’s to uphold the mission of the Messiah, which has been lost over the past several hundred years of Christianity.

And so this talk of universal salvation is a necessary component of believing in the glory of God. Because universal salvation of all souls, not only all humans, but the dogs, the cats, the birds, the grasses, all living things, have to return to the Father, or else the Anointed loses power. The Father loses parts of himself.

Okay, let’s get back to David Bentley Hart. So we’re going to run through these four meditations that are the body of his book. The first meditation is, Who is God? He says,

The New Testament, to a great degree, consists in the eschatological interpretation of Hebrew Scripture’s story of creation, finding in Christ as eternal Logos and risen Lord, the unifying term of beginning and end.

There’s no more magnificent meditation on this vision than Gregory of Nyssa’s description of the progress of all persons towards union with God in the one pleroma, the one fullness of the whole Christ. All spiritual wills moving, to use this loving image, from outside the temple walls to the temple precincts, and finally beyond the ages into the very sanctuary of the glory as one.

Okay, let me jump in here to say, do you notice that the New Testament words, when you use the correct translations, are the same as the translations in our Tripartite Tractate of the Nag Hammadi? Logos is the eternal spirit of humanity and the risen Lord. The Fullness is the one pleroma, the whole Christ. And in this statement, it’s saying that all that is spiritual, which includes the spirits that reside within each of us, will all move as one into the pleroma of the Christ. That’s who Christ is to us. He’s the head of our pleroma. And when I speak of pleromas, I always picture that pyramidal shape, that hierarchical shape, and the capstone is the head.

We 2nd order powers are children of the 1st order powers. The 3rd order powers are the Army of Christ that have come to redeem us.

When Paul spoke of this, he was applying it literally to the temple in Jerusalem, where there were the walls of the temple, and most of the people were outside of the walls, and some of the people were in the temple precincts. And finally, the very sanctuary of the glory, where only the priests were allowed. These are the three parts that were mentioned, and these are archetypal of the movement of humanity, Hart is saying, from the outside of the pleroma of the Christ, into the pleroma of the Christ, and then into the very glory of God through the Christ.

On page 90, Hart says,

If one truly believes that traditional Christian language about God’s goodness and the theological grammar to which it belongs are not empty, then the God of eternal retribution and pure sovereignty proclaimed by so much of Christian tradition is not and cannot possibly be the God of self-outpouring love revealed in Christ. If God is the good creator of all, he must also be the savior of all without fail, who brings to himself all he has made, including all rational wills, and only thus returns to himself in all that goes forth from him.

And that’s the end of the chapter, Who is God? And that pretty much states my basic belief on why everyone is going to heaven, because we all come from the Father, and therefore we all must return to the Father, because the Father cannot be diminished in any way. And if he lost us, he’d be diminished. Do you see?

The second meditation is, What is Judgment? And the subtitle is A Reflection on Biblical Eschatology. And eschatology, that’s one of those big theological words that just means the end times, the end of time. On page 93, Hart says,

There’s a general sense among most Christians that the notion of an eternal hell is explicitly and unremittingly advanced in the New Testament. And yet, when we go looking for it in the actual pages of the text, it proves remarkably elusive. The whole idea is, for instance, entirely absent from the Pauline corpus as even the thinnest shadow of a hint, nor is it anywhere patently present in any of the other epistolary texts.

There is one verse in the Gospels, Matthew 25-46 that, traditionally understood, offers what seems the strongest evidence for the idea, but then now Hart’s going to explain how that can’t be true. And then he says there are also perhaps a couple of verses from Revelation, and he says nothing’s clear in Revelation, so he’s not going to go there. But,

What in fact the New Testament provides us with are a number of fragmentary and fantastic images that can be taken in any number of ways, arranged according to our prejudices and expectations, and declared literal or figural or hyperbolic as our desires dictate.

It’s why people can make the case for eternal damnation, but you can also make the case for not eternal damnation, because it’s so metaphorical. On page 94, Hart says,

Nowhere is there any description of a kingdom of perpetual cruelty presided over by Satan, as though he were some kind of Chthonian god. On the other hand, however, there are a remarkable number of passages in the New Testament, several of them from Paul’s writings, that appear instead to promise a final salvation of all persons and all things, and in the most unqualified terms.

How did some images become mere images in the general Christian imagination, while others became exact documentary portraits of some final reality? If one can be swayed simply by the brute force of arithmetic, it seems worth noting that, among the apparently most explicit statements on the last things, the universalist statements are by far the more numerous.

And then he lists a number of verses from the New Testament that speak of universal salvation, over 20 of them at least, and I’ll give you just a couple.

Romans 5.18 says, So then, just as through one transgression came condemnation for all human beings, so also through one act of righteousness came a rectification of life for all human beings.

And jumping in from the Gnostic sense, he doesn’t say the fall of one human, he doesn’t say through Adam, he says one transgression—and we would call that one transgression the Fall of Logos, the fall of the Aeon, which is a higher order being than we are.

Or Corinthians 15.22 says, For just as in Adam all die, so also in the anointed Christ all will be given life.

I would say where it says for just as in Adam all die, it’s not because Adam ate the apple, it’s that we humans who are outside of the Christ, we’re outside of the walls of the temple, we are in the pleroma of Adam—we are in the pleroma of human beings. When you accept the anointed, then you move into the pleroma, or you nest up higher into the pleroma of the Christ. That would be the Gnostic way of saying that.

Second Corinthians 5.14 says, For the love of the anointed constrains us, having reached this judgment, that one died on behalf of all, all then have died.

And of course that one is the Anointed, and He died on behalf of everyone.

Or even Romans 11:32, For God shut up everyone in obstinacy, so that he might show mercy to everyone.

And there’s a long discussion in the chapter about how God’s chosen—the original elect, that being the Hebrew nation—has been obstinate about accepting Jesus of Nazareth as the Anointed. And so he’s saying that everyone is shut up in obstinacy, that’s the Hebrews, so that he might show mercy to everyone. And that is, they’re temporarily set up in obstinacy so that the message of the Anointed can be preached far and wide, before death and after death, we Gnostics would say, and not be just constrained to only the Hebrews. That’s why the Hebrews are set aside for the moment, so that those outside the temple walls can also come to Christ.

And then there are 19 more verses after this, and he lists them all between pages 96 and page 102. And if you are a theological scholar or a concerned Christian that wants to know if this is heresy or not, I really suggest you buy the book, That All Shall Be Saved, by David Bentley Hart, and read it carefully from cover to cover. Jumping to page 116, Hart says,

There are those metaphors used by Jesus that seem to imply that the punishment of the world to come will be of only limited duration. For example, “if remanded to prison, you shall most certainly not emerge until you pay the very last pittance.” Or, “the unmerciful slave is delivered to the torturers until he should repay everything he owes.” And Hart says it seems as if this until should be taken with some seriousness.

Some wicked slaves, moreover, “will be beaten with many blows, while others will be beaten with few blows.”

Hart says, of course, everyone will be “salted with fire.” This fire is explicitly that of the Gehenna. But salting here is an image of purification and preservation, for salt is good.

Gehenna is the Valley of Hinnom from the Old Testament, and that is where, outside of the city of Jerusalem, the refuse was burned, and even carrion and bodies were burned. And that is why it is considered to be a hellish place. And it has become a metaphor in the time of Jesus for the purging fire, the Aeonian chastening for the good.

Hart says we might even find some support for the purgatorial view of the Gehenna from the Greek of Matthew 25:46, which is the supposedly conclusive verse on the side of the Infernalist Orthodoxy, where the word used for the punishment of the last day is kolasis, which most properly refers to remedial chastisement, rather than timoria, which more properly refers to retributive justice. So, the fire of the judgment. What is judgment? The fire is the chastening fire, the fire of personal guilt and remorse over the sins one has done, that causes one to repent and turn to redemption. Hart says,

It is not clear in any event that the fourth gospel, [and the fourth gospel, that’s the gospel of John, Matthew, Mark, Luke, and John], it is not clear in any event that the fourth gospel foretells any last judgment, in the sense of a real additional judgment that accomplishes more than has already happened in Christ. To see His words as pointing toward and fulfilled within his own crucifixion and resurrection, wherein all things were judged and all things redeemed. The kingdom has indeed drawn very near, and even now is being revealed. The hour indeed has come. The judge who is judged in our place is also the resurrection and the life that has always already succeeded and exceeded the time of condemnation. All of heaven and of hell meet in those three days. . .

Hell appears in the shadow of the cross as what has always already been conquered, as what Easter leaves in ruins, to which we may flee from the transfiguring light of God if we so wish, but where we can never finally come to rest, for being only a shadow, it provides nothing to cling to.

And he attributes that concept of hell being only a shadow to Gregory of Nyssa, although we would attribute it to the Tripartite Tractate of the Nag Hammadi scrolls which came before Gregory of Nyssa.

Hell exists so long as it exists only as the last terrible residue of a fallen creation’s enmity to God, the lingering effects of a condition of slavery that God has conquered universally in Christ and will ultimately conquer individually in every soul.

This age has passed away already, however long it lingers on its own aftermath, and thus in the Age to Come, [and that’s capital A, Age, which we would interpret as the Aeons to Come, the Aeonian Pleroma to Come], and beyond all ages, all shall come to the kingdom prepared for them from before the foundation of the world.

And that’s the chapter, What is Judgment? The third meditation or chapter of Hart is called What is a Person? A Reflection on the Divine Image. It says over and over in the Bible that we are made in the image of God. Man is made in the image of God. That is the divine image. On page 131, Hart says,

Christians down the centuries have excelled at converting the good tidings of God’s love in Christ into something dreadful, irrational, and morally horrid.

[And we covered that in depth in the previous three episodes, if you want to go back there.] On page 132, Hart says,

I suspect that no figure in Christian history has suffered a greater injustice as a result of the desperate inventiveness of the Christian moral imagination than the Apostle Paul, since it was the violent misprision of his theology of grace, starting with the great Augustine, it grieves me to say, that gave rise to almost all of these grim distortions of the Gospel.

Aboriginal guilt, predestination, ante praevisa merita, the eternal damnation of unbaptized infants, the real existence of vessels of wrath, and so on. All of these odious and incoherent dogmatic motifs, so to speak, and others equally nasty, have been ascribed to Paul. And yet, each and every one of them, not only is incompatible with the guiding themes of Paul’s proclamation of Christ’s triumph and of God’s purpose in election, but is something like their perfect inversion.

Well, isn’t that interesting? Because we already know that the archons represent the inversions of the Aeons of the Pleroma. And so, although Hart doesn’t realize he’s implying this, to say that what has come down to us in Christian tradition through Augustine is the perfect inversion of what Paul was actually saying about universal salvation, which means, by definition, that it’s the demiurgic or the archonic version of salvation. Isn’t that interesting? I mean, that is what I have been implying, that what has been taken to be Christian tradition for the last couple of thousand years is actually a diminishment of the power of Christ and the power and love of the Father. By saying that people can be lost and condemned to eternal torture, that is sacrilegious to me. That is the heresy. And that is what Hart is saying here. He goes on to say on page 133,

This is all fairly odd, really. Paul’s argument in those chapters is not difficult to follow. What preoccupies him from beginning to end is the agonizing mystery that the Messiah of Israel has come, and yet so few of the children of the house of Israel have accepted the fact, even while so many from outside the covenant have.

And Paul wonders, how is the promised Messiah rejected by so many, yet so many outside the temple walls have accepted the Messiah? Well, there’s far more Christians than there are Jews at the moment. Why is that? Paul was wondering. Hart says,

Paul’s is not an abstract question regarding which individual human beings are the saved and which are the damned. In fact, by the end of the argument, the former category, [that is the saved], proves to be vastly larger than that of the elect or the called, while the latter category, [that is the damned], makes no appearance at all.

Jumping down the page, he says, “so then what if,” so now he’s going to go ahead and quote Paul here, Romans 9:19, Paul says,

So then what if God should show his power by preserving vessels suitable only for wrath, keeping them solely for destruction, in order to provide an instructive counterpoint to the riches of the glory he lavishes on vessels prepared for mercy, whom he has called from among the Jews and the Gentiles alike.

For as it happens, rather than offering a solution to the quandary in which he finds himself, Paul is simply restating that quandary in its bleakest possible form, at the very brink of despair. He does not stop there, however, because he knows that this cannot be the correct answer. It is so obviously preposterous, in fact, that a wholly different solution must be sought, one that makes sense and that will not require the surrender either of Paul’s reason or of his confidence in God’s righteousness.

Hence, contrary to his own warnings, Paul does indeed continue to question God’s justice, and he spends the next two chapters unambiguously rejecting the provisional answer, the vessels of wrath hypothesis, altogether, so as to reach a completely different and far more glorious conclusion—God blesses everyone.  Romans 10: 11, 12.

And by the way, in Gnostic gospel, we would say the law is actually the Demiurge’s rules for human behavior, because we are uncontrollable through our self-will. Because to the Father above, the only law is love. When we act out of love, all else follows.

Going on, Hart says,

As for the believing remnant of Israel, [Romans 11:5], it turns out that they have been elected not as the limited number of the saved within Israel, but as the earnest through which all of Israel will be saved.

They are waiting for the Anointed to come and take the place of the King of Israel, King of the Jews. That’s one of the titles of the Messiah. That means the capstone of their pleroma.

You see? It’s all of these pyramidal shapes that are first designed up there in the Fullness of God, the pleroma. What Paul is saying is that the Jews that are in the pleroma of Israel, it’s their remnant that makes them holy. It’s their remnant that is the spiritual part, the higher part, the called part, the elect part of the pleroma of the nation of the Hebrews. And it is through those elect that all of the Jews will be saved, ultimately.

[I am drawing a new diagram of nested pleromas to add to our understanding of the Gnostic gospel. Next week I will present it to you.]

Hart says,

For the time being, true, a part of Israel is hardened, but this will remain the case only until the ”full entirety” [that is the pleroma] of the Gentiles enter in. The unbelievers among the children of Israel may have been allowed to stumble, but God will never allow them to fall.

Hart’s just saying that Israel’s reluctance or slowness to believing that Jesus is the Messiah is just slowing down the progress of history to give everyone else a chance to catch up to it. Quoting Hart again,

We’re in Romans now, 11:11.

This then is the radiant answer dispelling the shadows of Paul’s grim what if in the ninth chapter of Romans. It’s clarion negative. It turns out that there is no final illustrative division between the vessels of wrath and vessels of mercy. That was a grotesque, all too human thought that can now be chased away for good. God’s wisdom far surpasses ours, and his love can accomplish all that it intends.

“He has bound everyone in disobedience so as to show mercy to everyone.” [That’s Romans 11:32.] All are vessels of wrath precisely so that all may be made vessels of mercy. . .

That Paul’s great attempt to demonstrate that God’s election is not some arbitrary act of predilective exclusion, but instead a providential means for bringing about the unrestricted inclusion of all persons, has been employed for centuries to advance what is quite literally the very teaching that he went to such great lengths explicitly to reject. . .

Yet this is still not my principal point. I want to say something far more radical. I want to say that there is no way in which persons can be saved as persons except in and with all other persons. This may seem an exorbitant claim, but I regard it as no more than an acknowledgment of certain obvious truths about the fragility, dependency, and exigency of all that make us who and what we are.

Oh, this is a very interesting portion. Okay, listen to this. Jumping to page 149.

No soul is who or what it is in isolation, and no soul’s sufferings can be ignored without the sufferings of a potentially limitless number of other souls being ignored as well. And so it seems if we allow the possibility that even so much as a single soul might slip away unmourned into everlasting misery, the ethos of heaven turns out to be “every soul for itself”—which is also, curiously enough, precisely the ethos of hell.

But Christians are obliged, it seems clear, to take seriously the eschatological imagery of scripture. And there all talk of salvation involves the promise of a corporate beatitude, a kingdom of love and knowledge, a wedding feast, a city of the redeemed, the body of Christ, which means that the hope Christians cherish must in some way involve the preservation of whatever is deepest in and most essential to personality rather than a perfect escape from personality. But finite persons are not self-enclosed individual substances. They are dynamic events of relation to what is other than themselves.

And then Hart summons up the idea of a single recurrent image, he says,

That of a parent whose beloved child has grown into quite an evil person, but who remains a parent nevertheless, and therefore keeps and cherishes countless tender memories of the innocent and delightful being that has now become lost in the labyrinth of that damaged soul. Is all of that, those memories, those anxieties and delights, those feelings of desperate love, really to be consigned to the fire as just so much combustible chaff? Must it all be forgotten or willfully ignored for heaven to enter into that parent’s soul? And if so, is this not the darkest tragedy ever composed? And is God not then a tragedian utterly merciless in his poetic omnipotence? Who or what is that being whose identity is no longer determined by its relation to that child?

[Skipping to page 153]  Personhood as such is not a condition possible for an isolated substance. It is an act, not a thing. And it is achieved only in and through a history of relations with others. We are finite beings in a state of becoming, and in us there is nothing that is not an action, dynamism, an emergence into a fuller or a retreat into a more impoverished existence. And so, as I said in my first meditation, we are those others who make us. Spiritual personality is not mere individuality, nor is personal love one of its merely accidental conditions or extrinsic circumstances.

A person is first and foremost a limitless capacity, a place where the all shows itself with a special inflection. We exist as the place of the other, to borrow a phrase from Michel de Certeau. Certainly, this is the profoundest truth in the doctrine of resurrection. That we must rise from the dead to be saved is a claim not simply about resumed corporeality, whatever that might turn out to be, but more crucially, about the fully restored existence of the person as socially, communally, corporately constituted. Each person is a body within the body of humanity, which exists in its proper nature only as the body of Christ.

Well, that’s pretty neat. See, we are nested fractal hierarchies of the pleroma of the Fullness of God. And if you’ve been with me a while, you know what that long and complicated sentence means. Picture a pyramidal shape, picture every living part of your body as building up the pyramid, and your conscious self is the capstone of that pleroma that makes up your body. Now, you are then nested along with all other humans into the pleroma of humanity, the body of humanity, also called the body of Adam. Just the way our cells nest up into building us, we nest up into building the great body of humanity.

And then, Hart is saying this body of humanity exists in its proper nature only as the body of Christ, because when we then nest up and make Christ the king of our pleroma, we are nested into the Fullness of Christ. And that is what the final salvation resting point is. When we all finally pass through the final judgment and nest up into Christ, then we’re all nested up into the pleroma, we’re all nested up into the Son. And there we are. And we will still have our lives the way the Fullness has their lives. They dream together as one of paradise. And that’s where we’re headed. Hart says,

Our personhood must truly consist not only in the immediate love of those close at hand, but also in our disposition toward those whom we, by analogy, care for from afar. Or even in the abstract, for the most essential law of charity, of love, when it is truly active, is that it must inexorably grow beyond all immediately discernible boundaries in order to be fulfilled and to continue to be active.

And all of those in whom each of us is implicated, and who are implicated in each of us, are themselves in turn implicated and intertwined in countless others, and on and on without limit. We belong of necessity to an indissoluble co-inherence of souls.

And I think that down here on the physical level, on the material plane, the demiurgic version of that shared coherence of all souls together is quantum entanglement. That’s the Demiurge’s material version of how we are implicated and intertwined with every other soul. And now he goes on to say something that’s very Gnostic. On the next page, Hart says,

There may be within each of us—indeed there surely is—that divine spark, that divine light or spark of nous or spirit or atman that is the abiding presence of God in us, the place of radical sustaining divine imminence, nearer to me than my inmost parts. But that light is the one undifferentiated ground of our existence, not the particularity of our personal existence, in and with one another.

Oh, hey, there it is. That’s what I’m always saying. This one spark, that’s the what we call the big S Self. And the particularity of our personal existence is what we here at Gnostic Insights label as our Ego. So we are made up of the Self that we share with all others and that we share with the Son, but we are also our own individual existence. That’s why we can’t just blink out into nothingness and not be missed, because we have our particularity, and it has its own place in the hierarchy. Then Hart says,

But then this is to say that either all persons must be saved or that none can be. He says, God could, of course, erase each of the elect as whoever they once were by shattering their memories and attachments like the gates of hell and then raise up some other being in each of their places, thus converting the will of each into an idiot bliss stripped of the loves that made him or her this person, associations and attachments and pity and tenderness and all the rest. If that were the case, only in hell could any of us possess something like a personal destiny, tormented perhaps by the memories of the loves we squandered or betrayed, but not deprived of them altogether.

[Jumping to 157, he says], I am not I in myself alone, but only in all others. If then anyone is in hell, I too am partly in hell. . . For the whole substance of Christian faith is the conviction that another has already and decisively gone down into that abyss for us to set all the prisoners free, even from the chains of their own hatred and despair, and hence the love that has made all of us who we are and that will continue throughout eternity to do so, cannot ultimately be rejected by anyone.

Amen. And that’s the end of the third meditation. Now the fourth meditation, we just don’t even have time to get to. It’s called, What is Freedom? And if you want to hear the fourth meditation in depth, please text me in the comments and ask for more David Bentley Hart That All Shall Be Saved. But as for now, this treatise on what is freedom? I’ll actually just jump to the last page and skip all of the explanations.

The fourth meditation, What is Freedom? is all about free will. I guess I’ll include it in some future episode about free will and just quote Hart extensively in that episode. But to close it out, Hart says,

It would make no sense to suggest that God, who is by nature not only the source of being, but also the good and the true and the beautiful and everything else that makes spirits exist as rational beings, would truly be all in all if the consummation of all things were to eventuate merely in a kind of extrinsic divine supremacy over creation.

But God is not a god, [or as we would say, the God Above All Gods is not the Demiurge, is how we would put it in Gnostic terms]. And his final victory, as described in scripture, will consist not merely in his assumption of perfect supremacy over all, but also in his ultimately being all in all. Could there then be a final state of things in which God is all in all, while yet there existed rational creatures whose inward worlds consisted in an eternal rejection of and rebellion against God as the sole and consuming and fulfilling end of the rational will’s most essential nature? If this fictive and perverse interiority were to persist into eternity, would God’s victory over every sphere of being really be complete? Or would that small miserable residual flicker of Promethean defiance remain forever as the one space in creation from which God has been successfully expelled? Surely it would, so it too must pass away.

All right, that ends this long episode, because I was trying to wrap up the entire book, which I almost did. Write to me, tell me what you think of this sort of thing. I’d especially like to hear from people who used to be Christians, or who were raised in the church, and who fell away from the church because of some of these very problems and conundrums that we’ve been talking about for the last four episodes.

God bless us all, and onward and upward!

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