Hyper Calvinist Universal Salvation

There are still big theological discoveries to be found when digging into Scripture. Hyper-Calvinist Universal Salvation unearths a few of them, most notably, a previously undiscovered theology in Scripture, where the mysterious entity referred to in the book of Revelation as the Lake of Fire is found to be another name for GOD, who, according to Scripture, will save all condemned and unchosen human souls that were ever created at the Eschaton (end of the world), when he will immolate them in the core of his Consuming Fire (Lake of Fire), to save them by Fire (1 Cor 3:15). This theology, and this understanding of the Eschaton, free from any of the so-called Bible contradictions (such as a GOD of infinite love torturing people in hell in infinite cruelty forever, to name one), unveils an elegant Hyper-Calvinistic systematic theology lurking throughout Scripture—especially in the copious and often passed-over prophecy passages that glut the Bible—where the unchosen/condemned have their condemnation reversed by the GOD of infinite love at the Eschaton.

There are still big theological discoveries to be found when digging into Scripture. Hyper-Calvinist Universal Salvation unearths a few of them, most notably, a previously undiscovered theology in Scripture, where the mysterious entity referred to in the book of Revelation as the Lake of Fire is found to be another name for GOD, who, according to Scripture, will save all condemned and unchosen human souls that were ever created at the Eschaton (end of the world), when he will immolate them in the core of his Consuming Fire (Lake of Fire), to save them by Fire (1 Cor 3:15). This theology, and this understanding of the Eschaton, free from any of the so-called Bible contradictions (such as a GOD of infinite love torturing people in hell in infinite cruelty forever, to name one), unveils an elegant Hyper-Calvinistic systematic theology lurking throughout Scripture—especially in the copious and often passed-over prophecy passages that glut the Bible—where the unchosen/condemned have their condemnation reversed by the GOD of infinite love at the Eschaton.

C.H. Spurgeon (1834-1892) is best-remembered today for the remarkable ministry he exercised in London during the Victorian era. His influence was incalculable. Thousands listened to his preaching every week, while hundreds of thousands throughout the world later read his sermons in published form. A man of great natural gifts, charm and wit, Spurgeons master passion was evident in everything he did to preach Jesus Christ to all as the only Saviour. But as early as 1855 this brought him into a serious and prolonged doctrinal controversy with Hyper-Calvinism. By tracing this conflict, exploring the issues involved in it and showing what was at stake in them.

Foreword by Gabriel Fackre Will God one day save all people through Christ s atoning work? That is the question at the heart of the debate in this volume — a debate sure to challenge readers, whatever their current perspective. Featuring evangelical writers of exceptional insight and sensitivity, Universal Salvation? offers a conversation worth everyone s attention. The volume opens with a rigorous three-part defense of Christian universalism by philosopher Thomas Talbott, who argues that Scripture teaches the ultimate salvation of all people, including those in hell. Gabriel Fackre in his foreword calls Talbott s work the most thoughtfully wrought argument for universalism to date from within the contemporary evangelical community. The rest of the book gathers incisive responses to Talbott by Christian scholars from different disciplines, who evaluate the strengths and weaknesses of Talbott s arguments, take his thought in new directions, or explain why they think he is mistaken. Talbott then responds to his critics. The aim of this volume is not to persuade people that universalism is true but to open up a fairer debate on a controversial subject of continuing importance to theologians and nontheologians alike. By exploring universal salvation from biblical, philosophical, theological, and historical perspectives, the book helps readers think through the issues more carefully than has been possible with resources previously available.

“This is a time when the fragile form of this world is felt. The seemingly solid foundations are shaking. The question we should be asking is, Do we have a Rock under our feet? A Rock that cannot be shaken—ever?” —John Piper On January 11, 2020, a novel coronavirus (COVID-19) reportedly claimed its first victim in the Hubei province of China. By March 11, 2020, the World Health Organization had declared a global pandemic. In the midst of this fear and uncertainty, it is natural to wonder what God is doing. In Coronavirus and Christ, John Piper invites readers around the world to stand on the solid Rock, who is Jesus Christ, in whom our souls can be sustained by the sovereign God who ordains, governs, and reigns over all things to accomplish his wise and good purposes for those who trust in him. What is God doing through the coronavirus? Piper offers six biblical answers to that question, showing us that God is at work in this moment in history.

Calvinist determinism destroys moral responsibility and makes God the author of sin. These two accusations are not new, and were arguably anticipated by Paul in Romans 9, but they remain today the most important objections offered against Calvinist/determinist views of human free will. This book is a philosophically rigorous and comprehensive defense of Calvinism against these two families of arguments. With respect to human moral responsibility, it discusses whether determinism destroys “free will,” turns humans into pets or puppets, and involves or is analogous to coercion and manipulation. It responds to the consequence argument and direct argument for incompatibilism, the principle of alternate possibilities, the “ought implies can” maxim, and related claims. With respect to the authorship of sin, it discusses whether Calvinist determinism improperly involves God in evil. Does it mean that “God sins,” or “causes sin,” or “wills sin” in problematic ways? “Does God intend our sin, or (merely) permit sin?” In each case the coherence of the Calvinist view is defended against its most potent objections, to reject the claim that Calvinism is “excusing sinners and blaming God.”