I’ve recently started reading the highly acclaimed 2018 tome on Christian universalism by Michael J. McClymond, The Devil’s Redemption. One of his peers has predicted that it will be considered the “definitive treatment” of the topic for years to come.
It defends an anti-universalistic stance.
A quick scan of the book and its reviews would suggest that it works to undermine the claim that universalism has deep roots in the earliest Christian antiquity, such that there was nothing close to an anti-universalistic consensus for the first five or six centuries of Christendom. The book also appears to attack the claim that universalism is “Biblical”, and it presents philosophical reasons that universalism is either untenable or undesirable.
I’ll provide an update on all that after I read through more of the book.
However, what I’ve read so far has prompted me to publish the following argument for universalism as quickly as possible, and I don’t believe that my argument will change drastically upon my further reading of the book. My argument is addressed to epistemological and ontological aspects of Christion soteriology/eschatology that I strongly suspect is largely unaddressed and/or unaddressable by The Devil’s Redemption.
I’m calling it the Argument from Beauty.
McClymond has framed Christian universalists as “metaphysical rebels”. In other words, they are people who refuse to accept reality “as it is”. As much as I like the moniker, and would love to adopt it to describe myself, I must refuse to accept its validity as defined by McClymond.
More to come soon.