^{page 329 note 1} The doctrine has emerged from time to time throughout the Christian tradition. Late Judaism discussed the problem [Alan Cole, The New Temple (London: Tyndale Press, 1950).Google ScholarMunck, Johannes, Paul and the Salvation of Mankind, trans. Clarke, Frank (London: SCM, 1959)Google Scholar ]. Clement of Alexandria, Origen, and Gregory of Nyssa speculated on the possibility of universal restoration [ Odgars, James Edwin, ‘Universalism’, Encyclopedia of Religion and Ethics, ed. Hastings, James XII, (1922), pp. 529–535.Google Scholar ] The doctrine emerged again in the thought of John Scotus Erigena in the ninth century, at the synod of Dort in the seventeenth, and in the American Universalist Church in the eighteenth. For a discussion of the attitude of protestant liberalism toward the doctrine see Berdyaev, Nicholas, The End of Our Time, trans. Atwater, Donald (New York: Sheed and Ward, 1933).Google Scholar During the past few years, the doctrine of universal salvation, or universal restoration, has again emerged as a topic of theological debate. The most prominent indication of renewed interest is found in the Dogmatic Constitution on the Church (Lumen Gentium) promulgated by Vatican II. In discussing the eschatological nature of the church the Fathers state: ‘The Church, to which we are all called in Christ Jesus, and in which we acquire sanctity through the grace of God, wi11 attain her full perfection only in the glory of heaven. Then will come the time of the restoration of all things (Acts 3: 21). Then the human race as well as the entire world, which is intimately related to man and achieves its purpose through him, will be perfectly re-established in Christ (Cf. Eph. 1: 10; Col. 1: 20; 2 Pet. 3: 10–13). (Chap. VII, Para. 48. Cf. the whole of Chap. VII as well as Chap. II on the People of God.) [Walter, M.Abbott, S. J. (ed.), The Documents of Vatican II (New York: Guild Press, America Press, Association Press, 1966), pp. 24–47, 78–87.Google Scholar ’

^{page 329 note 2} Herberg, Will, Protestant—Catholic—Jew, revised ed. (Garden City: Doubleday, 1960), pp. 72–98.Google Scholar

^{page 330 note 1} Robinson, J. A. T., ‘Universalism-Is It Heretical?’ Scottish Journal of Theology, II (1949), pp. 139–155CrossRefGoogle Scholar; Robinson, J. A. T., In the End, God (London: Clarke, 1958)Google Scholar; Farmer, H. H., God and Men (New York: Abindgon-Cokesbury Press, 1947)Google Scholar; Ferré, Nels F. S., The Christian Understanding of God (New York: Harper, 1951)Google Scholar; Duthie, C. S., ‘Ultimate Triumph’, Scottish Journal of Theology, XIV (1961), pp. 156–171.CrossRefGoogle Scholar

^{page 330 note 2} Robinson, , Scottish journal of Theology, II (1949).Google Scholar

^{page 331 note 1} Robinson, , Scottish Journal of Theology, II, p. 145.Google Scholar

^{page 331 note 2} The summary given here is taken from Berdyaev, Nickolas, The Destiny of Man, trans. Duddingtan, Natalie (New York: Harper, 1960), pp. 266–283.Google Scholar It is presented more briefly in Berdyaev, , The Beginning and the End, trans. French, R. M. (New York: Harper, 1957), pp. 235–246.Google Scholar This is basically Robinson's position. He finds two themes in the New Testament: Universal restoration (I Cor. 15: 24–28) and eternal life or death (Matt. 25: 31–33, 46). The reconciliation between them depends on not taking the ‘myths’ literally. To men in decision there are two alternatives, but to the believer God's love is all-embracing. In the End, God, pp. 99–123.

^{page 331 note 3} Ferré, Nels F. S., The Christian Understanding of God, pp. 229–230.Google Scholar One wonders what Christ accomplished if in Ferré's words men still have to face their sin and pay the consequences.

^{page 332 note 1} Allen, E. L., ‘The Christian Attitude toward the Non-Christian Religions’, Journal of Religious Thought, XII (Autumn-Winter, 1954–55), pp. 17–25Google Scholar; Bennett, John C., ‘Christ and Non-Christians’, Christianity and Crisis, XXI (May 15, 1961), pp. 73–76Google Scholar; Congar, Yves, The Wide World My Parish, trans. Attwater, Donald (Baltimore: Helicon Press, 1961)Google Scholar; Danielou, Jean, The Salvation of the Nations, trans. Bouchard, Angeline (London: Sheed and Ward, 1949)Google Scholar; Küng, Hans, That the Word May Believe, trans. Hastings, Cecily (London: Sheed and Ward, 1963)Google Scholar; Niebuhr, H. Richard, Radical Monotheism and Western Culture (New York: Harper, 1960)Google Scholar; Tillich, Paul, Christianity and the Encounter of the World Religions (New York: Columbia University Press, 1963), pp. 5–9.Google Scholar The methodological form of the problem has been developed by Dillenberger, John, God Hidden and Revealed (Philadelphia: Muhlenberg, 1953), pp. 143–172.Google Scholar

^{page 333 note 1} Tillich, Paul, Systematic Theology, vol. III (Chicago: University of Chicago Press, 1963), pp. 406–409.Google Scholar Cf. Tillich, , The New Being (New York: Scribner's, 1955), pp. 175–179Google Scholar; The Shaking of the Foundations (New York: Scribner's, 1949), pp. 76–86Google Scholar; and The Eternal Now (New York: Scribner's, 1963), pp. 112–21.Google Scholar

^{page 333 note 2} Lubac, Henri de, Catholicism: A Study of Dogmas in Relation to the Corporate Destiny of Mankind, trans. Cheppart, Lancelot C. (New York: Sheed and Wazd, 1958).Google Scholar

^{page 333 note 3} ibid., p. 107.

^{page 333 note 4} Lubac, Henri de, Catholicism: A Study of Dogmas in Relation to the Corporate Destiny of Mankind, trans. Cheppart, Lancelot C. (New York: Sliced and Ward, 1958), p. 19. Cf. pp. 3–14.Google Scholar

^{page 334 note 1} Jones, H. G., ‘Universalism and Morals’, Scottish Journal of Theology, III (1950), pp. 27–32.CrossRefGoogle Scholar

^{page 334 note 2} This sense of the meaning of Christian freedom is not peculiar to the universalist. Karl Barth has described it in the following way: ‘The decisive point is whether freedom in the Christian sense is identical with the freedom of Hercules: Choice between two ways at a crossroad. This is a heathen notion of freedom. Is it freedom to decide for the devil? The only freedom that means something is the freedom to be myself as I am created by G. God did not create a neutral creature but His creature. He placed him in a garden that he might build it up: his freedom is to do that. When man began to discern good and evil, this knowledge was the beginning of sin. Man should not have asked this question about good and evil, but should have remained in true created freedom. We are confused by the political idea of freedom. at is the light in the Statue of Liberty: Freedom to choose good and evil? What light that would be! Light is light and not darkness. If it shines, darkness is done away with, not proposed for choice! Being a slave of Christ means being free.’ Barth, Karl, Table Talk, ed. Godley, John D., ‘Scottish Journal of Theology Occasional Papers’, No. 10 (Edinburgh: Oliver and Boyd, 1963), p. 37.Google Scholar For a discussion of Barth's position on universalism, see Bettis, Joseph Dabney, ‘Is Karl Barth a Universalist?’ Scottish journal of Theology, XV (1967), PP. 423–36.CrossRefGoogle Scholar

^{page 336 note 1} Descartes has been accused often of starting modern thought down a road based on the premise that the reality of the thinker is more certain than the reality of the object thought about. William, Temple has called the day Descartes spent alone with his stove the ‘most disastrous moment in the history of Europe’. Nature, Man and God (New York: Macmillan, 1949), p. 57.Google Scholar

^{page 338 note 1} Seeberg, Reinhold, Textbook of the History of Doctrine, trans. Hay, Charles E. (Grand Rapids: Baker Book House, 1958), Vol. I, pp. 350–7Google Scholar; Harnack, Adolph, History of Dogma, trans. Buchanan, Neil (New York: Dover Publications, 1961), Vol. V, pp. 203–21Google Scholar. My own interpretation of Augustine is based on that of Scheeben, M. J., Nature and Grace, trans. Vollert, Cyril (St. Louis: Herder, 1954).Google Scholar

^{page 338 note 2} Cochrane, Charles Norris. Christianity and Classical Culture (New York: Oxford University Press, 1957), PP. 406–7.Google Scholar

^{page 339 note 1} Cf. Buber, Martin, I and Thou, trans. Smith, Ronald Gregor (New York: Charles Scribner's Sons, 1958), pp. 104–9.Google Scholar

^{page 339 note 2} De Diligendo Deo, X. Quoted at the end of Dante's, Divine Comedy, Carlyle-Wicksteed translation (New York: Modern Library, 1932), p. 608.Google Scholar

^{page 340 note 1} Failure to recognise this distinction has resulted in considerable confusion over Karl Barth's attitude toward universalism. Cf. Berkouwer, G. C., The Triumph of Grace in the Theology of Karl Barth (Grand Rapids: Erdmars, 1956), pp. 287–96Google Scholar; Brunner, Emil, Dogmatics, Vol. I: The Christian Doctrine of God, trans. Wyon, Olive (Philadelphia: Westminster, 1950), pp. 346–53Google Scholar; Bouillard, Henri, Barth, Karl, Vol. II: Parole de Dieu et existence humain (Aubier: Montaigne, 1957), pp. 152–64.Google Scholar

^{page 341 note 1} Canto III, trans. Cary, Henry F., The Harvard Classics, Vol. XX (New York: P. F. Collier & Son, 1909), p. 13.Google Scholar

^{page 341 note 2} ibid.

^{page 341 note 3} Summa Theologica, I, xxi, 4.

^{page 341 note 4} Karl Barth, Church Dogmatics, Vol. II/2: The Doctrine of God, ed. Bromiley, G. W. and Torrance, T. F. (Edinburgh: T. & T. Clark, 1957), pp. 417–18. Cf. II/1, pp. 257, 476; II/2, p. 155.Google Scholar

^{page 342 note 1} Bultmann, Rudolf, Jesus Christ and Mythology (New York: Charles Scribner's Sons, 1958), p. 84.Google Scholar

^{page 343 note 1} Barth, , Dogmatics, II/2, p. 147. Cf pp. 76–93.Google Scholar

^{page 343 note 2} Hendry, George, The Gospel of the Incarnation (Philadelphia: Westminster, 1958).Google Scholar

^{page 344 note 1} Col. I: 27.

^{page 344 note 2} Rom. 14: 8–9.