-by Rev Gabriel of St Mary Magdalen, OCD, Divine Intimacy, Baronius Press, (c) 1964
Presence of God – O my God, give me the sovereign grace to respond to all Your invitations with generosity.
(Matthew 22:2-14) outlines the sad story—so true even today—of human ingratitude which rejects God’s mercy and is indifferent to His gifts and invitations.
“The kingdom of heaven is likened to a king, who made a marriage for his son, and he sent his servants to call them that were invited to the marriage; and they would not come.” The king is God the Father, the son is the eternal Word Who, becoming incarnate, espoused human nature in order to redeem and sanctify it. God invites all men to the great banquet of the divine nuptials at which they will find their salvation; but submerged in the materialism of earthly things, they reject the invitation and the messengers. “Jerusalem, Jerusalem, thou that killest the prophets and stonest them that are sent unto thee” (Matthew 23:37), will one day be the lament of the Son of God as He denounces before the world, not only the obstinate resistance of the chosen people but also that of all souls who have stubbornly and ungratefully rejected His love and His grace. The prophets, St. John the Baptist, and the apostles are the “servants,” the messengers sent by God to call men to the banquet of the Redemption, but they were all taken and killed. They “laid hands on his servants, and having treated them contumeliously, put them to death,” the Gospel says. [The] parable ends there, but unfortunately, human ingratitude has gone much further: not only the servants and messengers were killed, but even God’s very Son. Yet God’s mercy is so great that it cannot be vanquished; He still invites all men to His feast and even offers this divine Son, whom they have killed, to be their Food. The banquet is prepared; Jesus, the divine Lamb has been immolated for the redemption of mankind and, if many fail to accept the invitation, others will be invited. “The marriage indeed is ready, but they that were invited were not worthy. Go ye therefore into the highways, and as many as you shall find, call to the marriage.”
We too have been invited. How have we responded to the invitation? Have we not also shown more interest and concern for earthly matters than for the things of God? Have we not been like the men in the parable who “neglected, and went their way, one to his farm, and another to his merchandise?”
“O Lord, this is what You say to my soul: ‘Why are you so far away from Me, detained by useless pursuits? Why do you not hasten to prepare a beautiful wedding garment? I suffered death to take you for My spouse. I became man for you, to preserve your life from corruption, I preferred your salvation before all My works. I prepared a nuptial couch for you in heaven, and I commanded the angels to serve you. Would you despise Me, your heavenly Spouse? And whom would you prefer to Me, who in My mercy saved the whole human race? What father could give you life as I have? What father or what spouse can love you as much as I?’
“O my God, what shall I answer You?
Pardon me, save me, O patient, long-suffering Lord! Save me, O Christ, Son of God, who alone are without sin! Grant that my heart may have no desire but to respond to Your invitations, and that with the help of Your grace, I may always do Your will, and be prompt and willing to carry out Your orders, so that, with the talents I have received from You, I may be able to trade and acquire the good things of Your kingdom. Grant that I may praise You trustfully and tell You joyfully when I see You: ‘I am blessed because You have come to clothe me with the worthy nuptial garment which Your grace has purchased for me.’
I shall light the lamp, O Christ, given to me by Your grace and bounty. I shall meet You joyfully, blessing, praising, and glorifying You, O my immortal Spouse” (St. Ephrem).
Love, sincere invitation, and gracious welcome,
A very dear friend recently posed the following question to me:
“Matt, what do I have to do in order to be saved? What must I do to know that I will go to heaven when I die?”
Here is my response:
“Dear (friend), Catholics, in this life, never know if they will be found worthy. This is a decision only Jesus as God can make in our particular judgment immediately after death, and we cannot. It is presumptuous to think otherwise. We trust in the promises of our Lord.
Neither can we be sure of the damnation of any. Again, this is a judgment of the Lord, and not ours. For Catholics, sanctifying grace, the life of grace, must be present within the Catholic for the hope of salvation. The idea of universal salvation because the Lord is so merciful is a heresy, although not the worst. Mt 25:10.
The saints (both specific and general, the communion of saints, as mentioned in the Nicene and Apostle’s creeds) are believed to be in Heaven, We hold with strongest belief this is true, but this is also why two miracles are required for canonization. Phil 2:12.
Those outside the church have the possibility, not necessarily the likelihood, of salvation (CCC 846). Within the Church exists the fullness of the life of grace and the sacraments which impart grace.
(Ed. a great obstacle to all in properly understanding, and therefore properly having an INFORMED opinion of Catholic teaching or doctrine, is understanding the degree to which any given teaching is authoritative, the highest being a Church council of bishops, issuing documents to clarify or define teaching, which must be approved by the Pope, or no dice; think Vatican II, and then re-read your history of Christianity, and for two thousand years this has been so, back to the question regarding circumcision of Gentiles and Peter and Paul’s disagreement.
Christ DID NOT promise there would never be disagreement, or scandal, or controversy. In fact, He told us there would be these things, but NOT to fear! Because of what He would promise and do for us. He endured these negatives while still here on earth. He did promise His peace, to be with the Church always, and to send the Paraclete to protect His Church He founded from error. He even gave to its leader the keys to the Kingdom of Heaven. He gave its bishops the authority to loose and to bind, and that the gates of Hell would NEVER prevail against His Church!
Clerics and religious are human. They sin, just like the rest of us. They get it wrong and have bad days. Do the wrong thing for what they misunderstand or just get plain wrong, what they want to be right or justifiable reasons. They become afraid. They doubt, they grow tired and old. They question what they have devoted their lives towards, just like the rest of us.
But, thanks be to God, very, very literally, our faith is not about clerics or religious, or Church structures, or politics, or nastiness, or even sin. It is about the God-man, Who is perfect!!! Who is worthy of all praise and adoration. Who DID save us from the fires of Hell!!! Praise Him, Church!!! Praise Him!!! Turn away from sin. Turn to Jesus, and LIVE!!! He is all perfect, all calming, all soothing, all righteousness, all contenting. He IS God, ALL sufficing, loving, and supreme. Praise Him. Praise Him, Church. Rest in His peace, which He promised, and which He gives, which the world neither understands or could fantastically imagine providing, in truth and reality. Amen. Amen. Amen.
Please understand, I have not found the app which clearly and completely defines the authoritative degree of any given chapter number in the Catechism (CCC) in an attractive GUI & easy to understand definitions of each degree of authority, but there’s an idea app-innovators!!!! AND, there are opinions, and politics!!! Human fallen nature makes it SO EASY!! Not.) 🙁
“I have called universalism “the most attractive heresy.” For a lover of God’s love, universal salvation might seem to be necessary. (I guarantee you that some neo-fundamentalist will take that sentence out of context and attribute it to me without acknowledging what follows.)
However, I’m not a universalist. On the other hand, I’d rather be a universalist than a true Calvinist (i.e., a five point Calvinist who believes in double predestination).
Someone once asked me whether I would still worship God if somehow I became convinced the Calvinist view of God is correct. I had to say no. Sheer power is not worthy of worship. Only power controlled by love is worthy of worship.
If somehow I became convinced that universalism is correct, would I still worship God. Yes, but….
I would have to wonder how a God of love can enjoy love from creatures that is not given freely. Of course, someone might argue that, in the end, every creature will freely offer love to God and be saved (e.g., Moltmann). I would just call that optimism. There’s no way to believe that true other than a leap of optimistic hope.
Everyone harbors some heresy in his or her heart and mind. The only question is–how serious are the heresies one holds? Of course, nobody thinks they harbor any heresies (in the sense of theologically incorrect beliefs).
I agree with Swiss theologian Emil Brunner (and others) that universalism is heresy. It is unbiblical and illogical. However, that does not mean a person who holds it is not a Christian. I have never met a Christian who was one hundred percent theologically correct. Scratch hard enough and you’ll always find some heresy beneath the surface (if not on the surface). That’s true for me as much as for anyone else. If I thought I held no heresies, I’d think I had already arrived at the fullness of truth–something even the apostle Paul did not claim.
I think universalism is a minor heresy SO LONG AS it does not interfere with evangelism. (See my earlier post here about why universalism should NOT interfere with evangelism.) I also evaluate the seriousness of universalism by its context–viz., why does the person affirm it? If universalism is evidence of a denial of God’s wrath and/or human sinfulness, then it is much more serious. Barth’s universalism (yes, I believe Karl Barth was a universalist and I’ll post a message here about why later) did not arise out of those denials which is why he didn’t like the appellation “universalist.” The term is usually associated with liberal theology. In that case, as part of an overall liberal/modernist theology, I consider it very serious indeed.
Strictly historically speaking, any universalism is heresy–according to all major branches of Christianity. The Catholic church allows hope for universal salvation but not confident affirmation of it. But, of course, as Luther demonstrated, all branches of Christianity can be wrong. That is why I reject paleo-orthodoxy and any appeal to absolute authority of tradition. Tradition gets a vote but never a veto. The Bible trumps tradition. (Ed. Mr. Olson is NOT rejecting Tradition here. He is insisting, as is correct, that you cannot have either/or, ever. You MUST have and/both. Which is correct, and required.)
When universalism is believed on biblical grounds (as in The Evangelical Universalist by Gregory McDonald–a pseudonym), it is much less serious than when it is believed as part of a liberal theology that denies the wrath of God and the sinfulness of all human beings (except Jesus Christ, of course).
(Sidebar regarding neo-fundamentalism: A neo-fundamentalism is someone who will take what I have written here and claim I have affirmed universalism or at least given aid and comfort to heretics. A neo-fundamentalist, like a straightforward fundamentalist, is a person who cannot distinguish between non-absolute condemnation of error and error itself. Count on it. Some probably Southern Baptist heresy-hunting neo-fundamentalist will pick up on this blog post and spread it around as “proof” that Roger Olson harbors sympathies with universalism. That is, however, evidence of either a weak mind or ill will.)
So, what is my final word on universalism? I don’t have a “final word” on it because “it” is not all that clear. What kind of universalism? Based on what? I consider all positive affirmations of universal salvation that include denial of everlasting hell heretical. But not all are equally bad or condemnable. Some are based on confusion. Some are based on liberal theology. Some (e.g., Karl Barth’s) are based on the logic of God’s love and electing grace (viz., “Jesus is victor!”). All are wrong, but not all are equally bad.
Let me be clear. (This is necessary because of the power of neo-fundamentalists within evangelicalism today!) I am not a universalist nor do I sympathize with universalism. I am simply trying to get people to consider the possibility that not all versions of universalism are on the same level of error. There is egregious error and there is simple error. One kind of universalism (based on denial of God’s wrath and human sinfulness) is egregious error. Another kind (based on confusion about God’s love requiring his overriding free will) is simple error. I hope I don’t hold any egregious errors, but I’m sure I hold some simple errors. I am open to having those pointed out to me.”
Love & His mercy,
Summa Catechetica, "Neque enim quaero intelligere ut credam, sed credo ut intelligam." – St Anselm, "Let your religion be less of a theory, and more of a love affair." -G.K. Chesterton, "I want a laity, not arrogant, not rash in speech, not disputatious, but men and women who know their religion, who enter into it, who know just where they stand, who know what they hold and what they do not, and who know their creed so well that they can give an account of it."- Bl John Henry Newman, Cong. Orat., "Encounter, not confrontation; attraction, not promotion; dialogue, not debate." -cf Pope Francis, “You will not see anyone who is really striving after his advancement who is not given to spiritual reading. And as to him who neglects it, the fact will soon be observed by his progress.” -St Athanasius, "To convert someone, go and take them by the hand and guide them." -St Thomas Aquinas, OP. 1 saint ruins ALL the cynicism in Hell & on Earth. “When we pray we talk to God; when we read God talks to us…All spiritual growth comes from reading and reflection.” -St Isidore of Seville, “Also in some meditations today I earnestly asked our Lord to watch over my compositions that they might do me no harm through the enmity or imprudence of any man or my own; that He would have them as His own and employ or not employ them as He should see fit. And this I believe is heard.” -GM Hopkins, SJ, "Only God knows the good that can come about by reading one good Catholic book." — St. John Bosco, "Why don't you try explaining it to them?" – cf St Peter Canisius, SJ, Doctor of the Church, Doctor of the Catechism, "Already I was coming to appreciate that often apologetics consists of offering theological eye glasses of varying prescriptions to an inquirer. Only one prescription will give him clear sight; all the others will give him at best indistinct sight. What you want him to see—some particular truth of the Faith—will remain fuzzy to him until you come across theological eye glasses that precisely compensate for his particular defect of vision." -Karl Keating, "The more perfectly we know God, the more perfectly we love Him." -St Thomas Aquinas, OP, ST, I-II,67,6 ad 3, “But always when I was without a book, my soul would at once become disturbed, and my thoughts wandered." —St. Teresa of Avila, "Let those who think I have said too little and those who think I have said too much, forgive me; and let those who think I have said just enough thank God with me." –St. Augustine