Decades ago I did a deep dive into "righteousness" (diakiosune, GR.) and concluded it did not have to do with "justice" and retribution and balancing the scales of evil with more evil, but the bringing of things together and a "making of all things right" through love.
I appreciate the nuanced comments at the end here. Indeed, there is a LOT we have to brush aside and ignore if we insist on a definite universalism. But hopeful universalism... there do exist those witnesses...
Does the universalism of Dionysius entail a commitment to a doctrine of purgatory, where he individual's sins will be "burned" away, since nothing impure will enter the kingdom of heaven? This would help to harmonize universalism with traditional church theology of free will and judgment of sin.
For Dante, a soul in hell has chosen his condition. Kierkegaard describes something similar: a self may choose to remain itself, in despair. So hell need not be empty even in universalism?
So clear and helpful.
Decades ago I did a deep dive into "righteousness" (diakiosune, GR.) and concluded it did not have to do with "justice" and retribution and balancing the scales of evil with more evil, but the bringing of things together and a "making of all things right" through love.
I appreciate the nuanced comments at the end here. Indeed, there is a LOT we have to brush aside and ignore if we insist on a definite universalism. But hopeful universalism... there do exist those witnesses...
Does the universalism of Dionysius entail a commitment to a doctrine of purgatory, where he individual's sins will be "burned" away, since nothing impure will enter the kingdom of heaven? This would help to harmonize universalism with traditional church theology of free will and judgment of sin.
For Dante, a soul in hell has chosen his condition. Kierkegaard describes something similar: a self may choose to remain itself, in despair. So hell need not be empty even in universalism?