Product Description

Can an orthodox Christian, committed to the historic faith of the Church and the authority of the Bible, be a universalist? Is it possible to believe that salvation is found only by grace, through faith in Christ, and yet to maintain that in the end all people will be saved? Can one believe passionately in mission if one does not think that anyone will be lost forever? Could universalism be consistent with the teachings of the Bible?Gregory MacDonald argues that the answer is 'yes' to all of these questions. Weaving together philosophical, theological, and biblical considerations, MacDonald seeks to show that being a committed universalist is consistent with the central teachings of the biblical texts and of historic Christian theology.

Product Details

• Amazon Sales Rank: #217712 in Books
• Published on: 2008-01-01
• Original language: English
• Binding: Paperback
• 214 pages

Review
"'With this wonderful book, Gregory MacDonald joins the growing body of Evangelical Christians who now accept a doctrine of universal reconciliation. But I know of no one who has set forth an equally clear, thorough and compelling case for a universalist reading of the Bible as a whole...' Thomas Talbott, Professor of Philosophy, Willamette University"

About the Author
The controversial arguments within this book resulted in it being written under the pseudonym Gregory MacDonald.

Customer Reviews

Controversial Theology!
OK - I wrote this book. I am afraid that I had to give it a star rating so I picked 5 just to get your attention. You can now ignore it. Here is the blurb from the back FYI.

Can an orthodox Christian, committed to the historic faith of the Church and the authority of the Bible, be a universalist?


Is it possible to believe that salvation is found only by grace, through faith in Christ, and yet to maintain that in the end all people will be saved?
Can one believe passionately in mission if one does not think that anyone will be lost forever?
Could universalism be consistent with the teachings of the Bible?

Gregory MacDonald argues that the answer is yes to all of these questions. Weaving together philosophical, theological, and biblical considerations, MacDonald seeks to show that being a committed universalist is consistent with the central teachings of the biblical texts and of historic Christian theology.

". . . [T]his passionate and lucid advocacy of an evangelical universalism . . . not only engages with key passages in the context of the overall biblical narrative but also treats clearly the profound theological and philosophical issues to which that narrative gives rise . . . readers . . . will find this book an excellent, accessible and indispensable aid in their own attempts to grapple with what its author describes as "a hell of a problem. . ."

Andrew T. Lincoln, Portland Chair in New Testament Studies, University of Gloucestershire

". . . I was struck by the persuasiveness of many of Gregory MacDonald's arguments, not least since they rest in an unusually adept interweaving of biblical exegesis with relevant philosophical and theological considerations . . ."

Joel B. Green, Professor of New Testament Interpretation, Asbury Theological Seminary

"Gregory MacDonald's defense of universalism is well argued logically, theologically, and especially biblically . . . Evangelicals, among whom MacDonald would count himself, will find him a civil and insightfully critical dialogue partner."

Thomas F. Johnson, Professor of Biblical Theology, George Fox University

"With this wonderful book, Gregory MacDonald joins the growing body of Evangelical Christians who now accept a doctrine of universal reconciliation. But I know of no one who has set forth an equally clear, thorough and compelling case for a universalist reading of the Bible as a whole . . ."

Thomas Talbott, Professor of Philosophy, Willamette University in Salem, Oregon

Gregory MacDonald is a pseudonym.

Excellent!
Gregory MacDonald opens this excellent book with a personal story. One day, in an evangelical church, Gregory MacDonald stopped singing. God did not deserve his singing. God did not deserve to be loved - "I was having a doxological crisis - wanting to believe that God was worthy of worship but unable to do so. The crisis was brought on by my reflections on hell."(p.1). The author said in one interview that this book was originally written just for himself, and it is certainly a personal work.

The first chapter ("A hell of a problem") discusses philosophical objections to the traditional doctrine of hell as eternal conscious torment (ECT). Discussions include the problem of infinite retribution and the joy of the redeemed MacDonald certainly cannot be accused of not giving ECT its best defence. Reference is made to all the major evangelical systems (Calvinism, Arminianism, Molinism and Open Theism) and their best defenders of ECT (including William Lane Craig, Oliver Crisp and Jerry Walls). MacDonald then briefly discusses the role of philosophical argument in Christian theology, arguing that while Scripture remains the highest authority, philosophy, history, reason and experience should also guide our interpretation of Scripture. Thus the philosophical arguments against ECT should give us a "hermeneutical bias" against such interpretations.

The next four chapters attempt to make an exegetical case for Evangelical Universalism. MacDonald's view is perhaps not what one would expect. He believes that one's eternal destiny is not fixed at death (this is the only major Christian doctrine that MacDonald denies in the book) but rather those already in Christ pass into heaven and those not found in Christ pass into hell, a place of suffering. However, those in hell are free at any point to accept Christ at which point they pass from hell into heaven. MacDonald is speculative here, but says that it is possible that the resurrection of all the dead will occur once all have been redeemed. Passages discussed include Colossians 1 (where the case is strong) and Revelation (where I felt the case was less strong). Refreshingly, the book does not focus on "proof texts" but provides a discussion of the biblical metanarrative from Adam to the Church. "...we have argued that in Jesus Christ God has acted to save Israel and, thus, to save the world. On the cross he takes upon himself Israel's exile and Humanity's expulsion, both conceived in terms of a divine curse. His resurrection anticipates the return from exile the Jews longed for and the restoration of humanity and creation. Christ is thus, on the one hand, the Messiah representing the nation of Israel and, on the other, the second Adam representing the whole of humanity. In his representative role nobody is excluded. Christ does not merely represent a limited group of people within Israel and the nations. Christ's death is not merely on behalf of some elect grouping within the wider family of humanity. He represented all, and his death was for all without any exceptions. In his resurrection, the whole of creation is reconciled, and the whole of humanity is redeemed." (p. 104f.) These biblical chapters have a particularly interesting take on the Suffering Servant songs in Isaiah.

Chapter 6 is when MacDonald steps back from making a positive case for Universalism and instead defends his views against the "hell texts". The hermeneutical bias discussed in chapter 1 is stretched a little, but, as MacDonald points out, no less so than other evangelical systems' readings of their own `problem texts' is stretched, such as Hebrews 6:4-6 for Calvinists. The honesty throughout the book is striking.

The book finishes off with some replies to remaining objections, including an interesting discussion of mission that is truly inspiring. The final paragraph is magisterial: "In conclusion, let me ask you to hold in your mind traditional Christian visions of the future, in which many, perhaps the majority of humanity, are excluded from salvation forever. Alongside that hold the universalist vision, in which God achieves his loving purpose of redeeming the whole creation. Which vision has the strongest view of divine love? Which story has the most powerful narrative of God's victory over evil? Which picture lifts the cross of Christ to the greatest heights? Which perspective best emphasizes the triumph of grace over sin? Which view most inspires worship and love of God bringing him honour and glory? Which ahs the most satisfactory understanding of divine wrath? Which narrative inspires hope in the human spirit? To my mind the answer to all these questions is clear, and that is why i am a Christian universalist." (p. 166f.)

I only have a single truly negative comment; the book lacks an index which has certainly made this review harder to write! Also, a scriptural index would be appreciated. Some readers will find the book hard going, the `average pew sitter' (I have never met one of these, though surveys continue to insist that they exist) would find it difficult. However, those with a basic grounding in Christian doctrine, philosophy of religion and biblical studies will be fine and those without can easily skip over sections without missing too much (though they might find Thomas Talbott's book "The Inescapable Love of God" more useful). This book is not an easy read.

A final word then about the author. He has chosen to write under a pseudonym, which while a shame, is understandable and has several advantages. He can open discuss things on the internet with normal uneducated folk like me (evangelicalunversalism DOT com SLASH forum) and the writing style is excellent. This is a stunning book and I hope it has a similar effect to John Stott coming out as an annihilationist. Universalism will not become the major view, but with any luck it will be accepted as a genuine evangelical option.

A must read
This book opened up my eyes to a doctrine that I had always assumed to be out of the bounds of orthodoxy. Although NOT yet fully convinced of the position the author argues for, I found his philosophical reasoning clear and compelling, and his arguments from Scripture to be first rate based on solid exegesis rather than wishful and fanciful interpretations. The clarity of his writing and the orderliness of his case makes it a joy to read - and is an example of theological reasoning that is both humble, gracious and yet thorough and critical. It is quite simply, one of the best works of theology I have had the pleasure of reading (In that it takes so seriously the Scriptures, Church tradition and reason). I mailed the author afterwards and stated categorically that he had convinced me that it was indeed possible to be an Evangelical and a Universalist - something I would not have believed possible before engaging with this book. It has caused me to think again on a difficult issue. I hope it has a wide readership - it deserves to.