The Evangelical Universalist Forum

Talbott in a Debate about the Eternal State of the Wicked!

Very good (though very quiet to begin with).

Talbott’s logical argument is very strong.

It seems that Wall’s only issue is the question of free will. But I don’t understand why he cannot believe that all people freely come to God? After all, I assume that he believes that heaven isn’t risky, nor that God’s consistent goodness means that God isn’t free?

When Tom and I were discussing the matter with Jerry after the debate in Nashville this summer, Jerry seemed quite buffaloed by the notion that God would be disrespecting our freedom of will by allowing us to get into a state where we destroyed our freedom of will–not even counting the very salient question of whether it’s possible for us to do that when our freedom of will occurs only at all by the continual action of God!

I haven’t had time to watch the new debate yet, but I’m curious as to whether Jerry has modified any on that.

Hmmm … I just don’t get how free will necessitates hell, and it seems that the only reason that Wall isn’t a universalist is this sticking point. I wish someone asked him about freedom in heaven, since it seems that to be consistent Wall has to believe that people will go in and out of heaven/ hell for all time. I suspect that he will change his mind in time :slight_smile:

I tried to watch but my flash player crashed twice. I may have to go into town somewhere and download it if I want to see it all. I CAN see how someone would say that free will negates a sure universalism, though not a hopeful one. But if you believe in the death deadline, it makes more sense – the free will thing, I mean.

HOWEVER I cannot see how anyone could stand behind the free will argument after reading Tom’s book carefully. His arguments are so strong as to seem completely irrefutable to me.

Nice to be reminded of the arguments. The one like best: If it’s not heretical to believe Point 1 (God wants to save us all), and if it’s not heretical to believe Point 2 (God achieves his purposes), how can it be heretical to believe both 1 and 2?

Well, Calvinists would disagree with point 1, and though they wouldn’t call it “heresy”, they might call it “heterodox.”
Arminianists would disagree with point 2, and though they wouldn’t call it “heresy”, they might call it “heterodox.”

So maybe: “heterodox + heterodox = heresy.” :unamused:

I successfully downloaded it, using “DownloadHelper”. But I thought it had not completely downloaded because there were only 299 MB in the MP4 file. I tried running it, and neither Windows Media Player nor Quick Time would play it. I received the message from both that it was incompatible. So I tried downloading it several times more and it always stopped at 299 MB. Then I got the idea that maybe it did download fully, but there was a problem with it being an MP4 file.

I have a program which will convert files. So on a hunch, I converted to a WMV file. This caused the size of the file to increase to 2.46 GB, which is closer to the size given online. When I then ran the video using the WMV file, it worked perfectly! And it included the entire debate.

I reckon VLC would’ve played it :ugeek: but glad you got it to work anyway.

Talbott has said he’s happy to visit this thread to discuss any questions regarding the debate and/or powerpoint!

Alex:
Shall we ask our questions here, or instead on a thread in Talbott’s designated section so to keep all his stuff in the same location??

Bobx3

We should probably move this thread to Tom’s category anyway; I hadn’t even noticed it wasn’t there already! :laughing:

(Edited to add: for guests or members reading this thread later, originally it was posted under “Studies” / “Film, Movie & Video Clips”. I just moved it to “Featured” / “Dr. Thomas Talbott” / “Tom’s Forums”, but left a shadow topic back in the other for people who are used to finding it there.)

In the question time, a young man asked Talbot something along the lines of:

If Revelation was written to John’s 1st century audience of persecuted believers, what kind of apologetic or ethic would you use to explain passages in Revelation that speak of a call for or promise of “Vengence”, like Rev. 6:10 - “judge the inhabitants of the earth and avenge our blood”, later in 19:2 – “avenged on her the blood of his servents”? If the 1st century audience is looking for “vengence” wouldn’t a belief in UR empty these passages of their power to satiate the desire for vengence?

Talbot answered it with a question of how the man deals with passages that affirm UR, thus not directly answering the question. My first thought though was:

  1. Revelation is apocalyptic literature and thus not necessarily meant to be taken “literally” or didactically, but to be interpreted like a parable or a movie, seen to affirm large overarching principles. And recall that Revelation is interpreted from at least 4 significantly different viewpoints – futuristically, historically, preteristically, and spiritually. Personally, I do not look to Revelation to “prove” any doctrine of scripture – but to illustrate what I believe scripture affirms elsewhere.

  2. Concerning the word “vengence”, as Christians God calls us to forgive our enemies, even love our enemies. The only thing that a person who loves another desires for those who are estranged is for them to be reconciled, not punished, but forgiven by God. “Forgive them for they do not know what they are doing.” Christian Martyrs die not only for their love for God but because of their love for others! Interpreting Revelation futuristically AND interpreting these passages as a call for vengeance on Individuals, such just doesn’t make sense in the light of who we are called to be as Christians. On the other hand, if one interprets the movie Revelation from either a preterist, historical, or spiritualist view, as a call for vengence, they makes sense. Preterist calls for the destruction of the State of Rome which opposed the church – and this happened. Historical – any State or organization opposed to the church, well, it is destroyed. And from a Spiritualist interpretation, all that is within us that is anti-Christ is ultimately destrotyed.

  3. Even “IF” one insists on these passages being interpreted from a Futuristic view, ekdikeo, interpreted as “avenge” does not necessarily mean one is looking for retribution for wrongs done, but one of its meanings is to vidicate one’s right, do one justice, to protect, defend one person from another. Thus it could be that what is being promised is that God will ultimately
    a. Make things right and
    b. Show that the believers were “right” to have followed Jesus though it resulted in their martydom.

Mainly though, I do not look to Revelation as a foundation for any doctrine that I do not see as clearly revealed in the remainder of scripture. And I do not see ECT a clearly revealed in scripture elsewhere. Anyone else have thoughts on this question?

I thought this was particularly interesting, Sherman:

So basically, if this is the case, it would be a call for judgment (which is usually a good and desired thing in scriptural context – though not ALWAYS a desired thing – depends whether you’re the good guy or the bad guy!) And to judge is to show (at least in one of the words I’ve studied – so it seems it would be to show the truth. Hence, “Show the world that we were right to follow You.” Cool! :smiley:

Yep, I thought that was pretty cool too. The main point though is that the concept of Christian martyrs crying out for the retributive judgement of others is just so outside of the gospel narrative that it doesn’t make sense to interpret these passages calling for “vengence” that way, as a call for retributive “justice”. I mean, I don’t care how badly a loved one hurts me, the last thing I want is for them to punished, much less forever, or annihilated. But I do have a tremendous desire for their blinders to be taken off and for them to see the light as I’ve seen it, and to see that, well, I was right! ha ha. But of course this is couched in the desire for reconciliation with those whom I’ve loved.

I believe it is much more a cry for God to “Make Things Right”!

Thanks for your reflections, Sherman. I think your answer to that first question I received was better than my own. When I watched the recording of the forum, I found myself wishing that I had explicitly made the same point that you make about Jesus commanding us to love our enemies as well as those who love us; it was simply not enough to refer vaguely to the Sermon on the Mount. When the questioner was prevented from asking a follow-up question, I also wish I had told him that I was interested in his further thoughts and had invited him to pursue the issue further by email.

A couple of additional points: First, the desire for vengeance or revenge in response to truly horrific acts of cruelty is indeed a natural human response, even among Christians. If John Couey had raped my own daughter when she was young and had buried her alive, as he did to poor little Jessica; and if I had an opportunity to do so, I might well have bludgeoned him to death (slowly) with a baseball bat. I’m not saying that this would have been right or the Christian thing to do. But even within a Christian context, there may be a place for giving butchers a taste of their own medicine—not because this satisfies the demands of justice, but because in some cases it may be the only sort of thing that might get their attention. Even so, however, nothing in the relevant texts about avenging persecution would equate such vengeance with unending torment.

Second, the language of retribution and that of correction often get mixed up in our ordinary ways of speaking, and the Bible is no different in this regard. In a context of vengeance and revenge, for example, a man might use the language of correction: e.g., “I’ll teach him a lesson he’ll never forget!” And in a context of correction, loving parents might use retributive-sounding language: e.g., “If you hit your little sister again, you’ll wish you hadn’t!” So you cannot infer the absence of a loving purpose from harsh language alone. For as Paul points out in the eleventh chapter of Romans, even God’s severest acts, including the hardening and blinding that came upon part of Israel, is an expression of his boundless mercy.

Anyway, thanks again for your reflections.

-Tom

Hi Tom, thanks for your reply. I thought you did an excellent job presenting UR in the debate and representing the values of grace and love that we so cherish. I wish they would have had more time, even another session or two, for further discussion.

How is your wife and family doing? Well, I pray.

Blessings,
Sherman

Incidentally, having now listened to Tom’s and Jerry’s presentation (working through Duane’s), I’m pretty sure their presentation is practically identical (even in regard to particular major and minor points and quirks) to their presentations earlier this year in Nashville. So even though I wasn’t able to post up notes on that debate yet, if you watch this video you won’t be missing anything. :slight_smile:

That includes Jerry’s rather bizarre insistence that Tom claims the scriptures are utterly clear in their testimony about universalism being true. Tom wasn’t claiming that before Nashville, didn’t claim that at Nashville, and wasn’t claiming it here. As Tom notes at the start of his presentation, he claims no more than Jerry does, namely that some portions of scripture clearly indicate his position while other portions appear to indicate other portions.

Either Jerry or Tom isn’t paying enough attention to something that ought to be very obvious about Tom’s presentation. :unamused: (Edited to add: Jerry tries to claim Tom is “reversing himself” or “going back” at the start of Jerry’s question for Tom, and Tom objects to that.)

Hi Tom

I just wanted to wish you and your family well, and say thank you for The Inescapable Love of God. It is a wonderful book, and it has helped me more than I can say.

With love and blessings

Johnny

Having just finished the whole thing (and so providing a timestamp map in the initial threadpost now :slight_smile: ), I think the most astonishing answer was Duane’s final answer to the final question.

After leaning so hard on how immortal life is conditional on God and especially on loyalty to God (per the usual anni approach), Duane is asked why the beast and the prophet and Satan do not die if other sinners are annihilated: why does their torment continue “forever and ever”? (Worth noting that RevJohn says this, in the same mode of translation, about human followers, too. Duane appealed to RevJohn frequently for scriptural evidence in favor of his position, so he himself opened RevJohn for comments; I don’t recall if he skipped around that particular saying about human sinners.)

I had expected him to answer the obvious anni fashion with, “Duh, they’re annihilated, too,” (but if they’re being tormented forever they haven’t been annihilated forever), or “Duh, they aren’t real persons just typological personalizations of systems” (but then how could they be “tormented” in any way), or “Duh, they’re tormented for an indistinctly long period of time which is what the phrase means, eons of the eons, before being annihilated.” Which I’d be willing to buy, other things being equal.

His actual answer amounted to, “Duh, because that’s Satan. He’s super-evil so deserves more punishment.” Which got a smattering round of happy applause.

And Duane’s position wasn’t that Satan and other super-evil persons deserve more punishment before being annihilated. The questioner followed up with something like, “But they don’t ever die”, AND DUANE AGREED WITH THAT! His explanation? Satan is inherently immortal.

:open_mouth: :open_mouth: :open_mouth:

In case I don’t get another chance, like JohnnyParker I just want to say thank you for your book The Inescapable Love of God. It was, along with this website and few other books, instrumental in my coming to a universalist position. Your logical argument in particular I see as very strong, and I also like your thoughts on free will. Thanks for taking the time and effort to study and write.