I offer here some thoughts on judgment and salvation, attempting to reconcile the concerns of universalists – pertaining mainly to God’s character – with the traditional concern to be faithful to scriptural teachings about judgment. I am convinced that this controversy has been partly resolved by the doctrine of annihilationism, or “conditional immortality”, and that a very good case has been made for that position (e.g. E. W. Fudge, J. R. Stott, and D. B. Hart). A doctrine of total destruction of the lost is much preferable to a doctrine of eternal torment, in that it is better supported by scripture, as well as fitting coherently into a systematic theology.
But annihilationism is not by itself an adequate answer; there are still legitimate remaining issues raised by the universalists. For example, there is the issue of proportionality. Is it just that a person faithful for an entire life, but committing one unrepented sin on his last day, shall be totally destroyed, while a life-long sinner can be totally saved by a death-bed prayer? Can a lifetime of faithfulness be nullified by one sin? Can a lifetime of faithlessness be overcome by mere words of faith? One might refer to the parable of the vineyard laborers (Matthew 20:1-16) to argue that human notions of proportionate rewards are misguided. But the point of that parable – that “many who are first will be last, and the last first” – is not to discredit the idea of proportionality, but to make the more general assertion that God’s evaluation criteria are different than the criteria held by human society. There are in fact many other scriptures that indicate punishments are proportionate to sins (Matthew 11:20-24), compensation depends upon deeds ( e.g. 2 Corinthians 5:10), and responsibilities in the next age are proportionate to our use of talents in this age (Matthew 25:14-28).
What I propose is that there is redemption and salvation for every element and every moment of a person’s life that is “of faith”, and a judgment of destruction against every element and every moment that is evil , i.e. “not of faith”.
Consider 1 Corinthians 3:12-15 — “Now if any man builds on the foundation with gold, silver, precious stones, wood, hay, straw, each man’s work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man’s work. If any man’s work which he has built on it remains, he will receive a reward. If any man’s work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire.”
The context for the above is the church described as a temple building. But Paul later applies the same temple metaphor to each individual Christian, and it thus seems proper to apply 3:12-15 to individuals as well as to the church. In fact, 3:15 applies most readily to an individual. It indicates that judgment is qualitatively no different than purging. It is the final and complete purge. The wood, hay and straw are the old self, in Adam, and the gold, silver and precious stones are of the new self, in Christ. For each and every individual, these two selves will have their separate destinies: the old self for destruction, the new self for salvation and life.
This can be related to Paul’s admonition in Ephesians 5:15-17 about redeeming the time, for the days are evil. Every moment of time in this evil age is by default vanity, destined for destruction. But in Christ, these moments can be redeemed. They can be saved and preserved to constitute our new self, which participates in the divine eternity.
Consider also Ephesians 6:7-8, regarding redemption of every deed that is good, that is done for the Lord: “With good will render service, as to the Lord, and not to men, knowing that whatever good thing each one does, this he will receive back from the Lord, whether slave or free.”
So the “old self”, in Adam, is universally judged. Insofar as we are in Adam, we are of the walking dead – dead in trespasses, destined for total destruction. But insofar as we are in Christ, we live, by His life in us, looking to the resurrection and new creation.
We should also incorporate the prevailing Protestant teaching that children prior to an age of accountability are covered by Christ’s sacrifice. Since their sins do not constitute willful rebellion, there is no need for deliberate repentance in order to be counted as “in-Christ”. Jesus receives the children. According to my proposed interpretation, that portion of anyone’s life is saved, but all subsequent willful sin is under judgment, and the willfully sinful self can be redeemed only by repentance. For those who do not have faith in Jesus Christ – the unrepentant – all of their being that is corrupted by willful sin shall be destroyed, and the only remainder that is redeemed and saved is that portion of the self that was in a state of childlike innocence. In the resurrection, such a person will be merely the innocent child; all the straw of adulthood will be burned.
For those who repent, the new self, born from above, takes on whatever abilities and knowledge they have at the time of repentance. Those morally neutral aspects of the person are thus “baptized” – sanctified, redeemed. This new self partakes in eternal life, and henceforth grows in maturity. This is the salvation of those who have faith in Christ. But whatever remains of the old self – the corrupted desires and the depraved mind – shall be put to death in judgment.
What about the promises of salvation to those who endure to the end, and warnings of judgment for those who do not persevere? I would suggest that the promises are that every day of faithful endurance will be rewarded, but when one falls from grace, the remaining days are forever lost. The falling away is effectually a death, but a later repentance is effectually a restoration of life. This corresponds to a branch that is broken off from the olive tree, but later grafted in (Romans 11:17-24). It is the spiritual equivalent of going into and then out of a coma.
Consider the parable of wheat and tares. The destruction of the tares must be delayed lest the wheat be uprooted. The traditional application is corporate, but I suggest that it applies also to each individual. If each one of us is a collection of tares and wheat, then it is saying that one’s death is delayed so that the growth of the new self will not be prematurely terminated, but can continue to grow and produce fruit. The result is a greater yield than if it were terminated before its time.
John therefore speaks of two resurrections: one unto judgment and one unto life. Resurrection unto judgment is for the old self, applicable to both Christians and non-Christians. Resurrection unto life is for the new, redeemed self, also applicable to both Christians and non-Christians. But the resurrected non-Christians will be mere children – a status eternally subordinate to those who had obtained some level of spiritual maturity as Christians. It is the Christians who will reign, with Christ.
The underlying ontology is that ultimate being transcends temporality in such a way that every temporal moment that is redeemed in Christ is preserved in the transcendent eternity, and is therefore reconstituted into the new self of the new creation. Each present moment has a sustained eternal reality only insofar as it is sustained in Christ, i.e. available to be united to Him — available either by innocence or by repentance. Every moment of life that is unavailable – due to willful rebellion – is unredeemed and is destined for destruction. This is a way of understanding the tenses of salvation: we have been saved, we are being saved, and we shall be saved.
There will thus be universal joy in the new creation, with nothing but gratitude for God’s judgment – gratitude for the cleansing. There will be a hierarchy determined by the spiritual state of maturity attained in this present age, but it will be joyfully accepted. It is analogous to the present acceptance within the church of varieties of gifts and ministries among diverse members. Perfected love displaces any envy or jealousy regarding various rewards.
So, all shall be judged, and all shall be saved, and all that remains – the remnant – shall rejoice. This is a fitting consummation.