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- Published on: 1988
- Binding: Paperback
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A FAMED CATHOLIC THEOLOGIAN HOLDS OUT A "UNIVERSALIST" HOPE
By Steven H Propp
Hans Urs von Balthasar (1905-1988) was a Swiss Catholic theologian and priest, who had been nominated by John Paul II to become a cardinal, but he died two days before his ordination. He has written many other books, such as Engagement with God: The Drama of Christian Discipleship, Mysterium Paschale: The Mystery of Easter, A Theology of History (Communio Books), etc.
He wrote in the first chapter of this 1986 book, “which man knows whether… he has lived up to God’s infinite love, which chose to expend itself for him? Must he not, if he is honest and no Pharisee, assume the opposite?... On the basis of this reverential state of being UNDER judgment, the question arises of just which form and scope Christian hope may, or may not, take.” (Pg. 13-14)
He continues, “a dispute arises about whether one who is UNDER judgment, as a Christian, can have hope for all men. I have ventured to answer this affirmatively,” (Pg. 16) He adds, “I have … brought out that the threatening remarks are made predominantly by the pre-Easter Jesus, and the universalistic statements (above all in Paul and John) with a view to the redemption that has occurred on the Cross… What we have here are two series of statements that, in the end, because we are UNDER judgment, we neither can nor may bring into synthesis.” (Pg. 21-22)
He observes, “it is clear… that we cannot say that God has ‘created hell’; no one but man can be blamed for its existence… the idea of a self-condemnation of man… is most convincing where the hardened unlovingness of man runs up against the word of God’s absolute love.” (Pg. 53-55)
He points out, “Even if someone could know himself as being in the ‘certainty’ inherent in Christian hope, he still does not know whether he will not transgress against love and thereby also forfeit the certainty of hope. It is therefore indispensable that every individual Christian be confronted… with the possibility of his becoming lost... according to Christian belief, no one can be so sure of his standing in grace that he cannot be mistaken by it.” (Pg. 85-86)
He notes that “[the book of] Revelation… is not a historical but a visionary book… Revelation unfolds its imagery outside of the concrete events in the Gospel… This purely visionary character of Revelation, which leaves the historical aside, prohibits us from drawing any conclusions about earthly historical events, including those in the Gospel.” (Pg. 138-139)
He quotes from Walter Kaspar’s “The Church's Confession of Faith: A Catholic Catechism for Adults, “which was discussed sentence by sentence in Rome: ‘Neither Holy Scripture nor the Church’s Tradition of faith asserts with certainty of any man that he is actually in hell. Hell is always held before our eyes as a real possibility, one connected with the offer of conversion and life.’” (Pg. 164-165)
In an afterword, he notes about the controversy that originally surrounded the present book, “The solution that I had suggested… that God does not damn anyone, but that the man who irrevocably refuses love condemns himself, was not considered at all. I had also offered the consideration that, along with the words of threat, Holy Scripture also contains many words of hope for all… my words were continually twisted with a view to claiming that he who hopes for the salvation of all his brothers and sisters ‘hopes hell empty’… Or that he who voices such a hope advocates the ‘universal redemption’ condemned by the Church---something that I have expressly rejected… But: if I hope for you, for others, for everyone, then in the end I am also allowed to include myself.” (Pg. 165-166)
He asks, “Is the transition from the threat to the KNOWLEDGE that it will be carried out necessary? It seems all the more logical if we are convinced that God, with his redemptive grace, does not wish to force anyone to be saved, that man alone and not God is to blame if he refuses God’s love and thus is damned.” (Pg. 183)
He quotes many Bible passages which have a seeming ‘universal’ focus [e.g., 1 Tim 2:4; 1 Tim 4:10; Jn 12:31; Titus 2:11; 2 Pet 3:9; Heb 9:28; Rom 11:32; Col 1:20; Eph 1:10], and acknowledges, “I do not at all deny that their force is weakened by the series of threatening ones; I only dispute that the series of threats invalidates the cited universalist statements. And I claim nothing more than this: that these statements give us a right to have hope for all men, which simultaneously implies that I see no need to take the step from threats to the positing of a hell occupied by our brothers and sisters, through which our hopes would come to naught. I do not wish to contradict anyone who, as a Christian, cannot be happy without denying the universality of hope to us so that he can be certain of his full hell… But, in return, I would like to request that one be permitted to hope that God’s redemptive work for his creation might succeed. Certainty cannot be attained, but hope can be justified. That is probably the reason why the Church, which has sanctified so many men, has never said anything about the damnation of any individual. Not even about that of Judas… Who can know the nature of the remorse that seized Judas when he saw that Jesus had been condemned (Mt. 27:3)?” (Pg. 185-187)
This book is a very significant---and surprising, from so eminent a Catholic theologian---addition to the literature supporting (or "leaning toward") universalism.
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