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In A Baroque Vision Nicholas Hagger chose key passages from his verse that convey the thread of his Baroque vision. In its companion volume The Essentials of Universalism he chooses key passages from his prose works that convey the thread of his Universalism, which grew out of his Baroque perspective. Hagger’s literary, mystical, religious, philosophical, historical, cultural and political Universalist writings are innovatory. In 60 books he has: set out a new approach to literature and identified its fundamental theme as a quest for the One, an infinite Reality perceived as Light, that alternates with condemnation of social follies and vices; presented many mystics’ illuminations; seen the Light as the common essence of all religions; created a new philosophy of Universalism that restates the unity of the universe and challenges modern philosophy; charted the history of the rise and fall of civilisations; reconciled the divisions within world culture; and proposed a democratic World State with limited supranational power to abolish war and bring in a Golden Age of peace and prosperity. The Essentials of Universalism is a stunning anthology of his writings that covers all aspects of his thinking and range. Chosen by the author himself, the excerpts include the most important passages in the Hagger canon and are representative of his vast output. Since the book was completed Hagger has brought out The Algorithm of Creation, the first-ever statement of a Theory of Everything and a further development of his Universalism.This anthology makes clear the main thrust of his life’s work and is required reading for all interested in seeing how his many innovations connect.
An introduction to Christian Universalism, the belief that Christ is the Savior of all mankind. An exploration of the biblical, historical and theological arguments for the doctrine that all will be saved in the end.
In this highly anticipated collection, Unitarian Universalist Humanists present their faith perspectives in 23 engaging and thought-provoking essays. The contributors, both lay and ordained, demonstrate why Humanism has been one of the bedrock theologies of Unitarian Universalism for the last hundred years. They reflect on what it means to be a religious Humanist today and how they see the movement evolving in the twenty-first century. They explore Humanist history, beliefs, approach to life, social justice, community, and religious education. Together, these voices proclaim a passionate affirmation of a rich and dynamic tradition within Unitarian Universalism.
This one-of-a-kind picture book is a colorful introduction to Unitarian Universalism for children ages ?ve to nine. Simple language and appealing illustrations offer children accessible answers to commonly asked questions such as: Who are we? What do we believe? How do we worship? Who leads us? Do we read the Bible? What is our religious symbol? Do we pray? What is Sunday school? How do we celebrate.
From the earliest days of the church, there have always been three views on what happens to those who die without knowing Christ...damnation, annihilation, and restoration. Patristic Universalism presents scriptural, philosophical, and historical support for the restoration view and demonstrates why it was the model advocated by some of the earliest and greatest church fathers. Anyone disillusioned with the traditional view that one must get it right in this life or spend eternity in hell will find Patristic Universalism an appealing alternative that remains true to Scripture. One does not need to abandon the Bible as the inerrant and infallible word of God to discover that there might be more to the salvation equation than we've been led to believe.
Is there universalism of human rights? If so, what are its scope and limits? This book is a doctrinal attempt to define universalism of human rights, as well as its scope and limits. The book presents tests of universalism on international, regional and national constitutional levels. It is maintained that universalism of human rights is both a ‘concept’ and a ‘normative reality’. The normative character of human rights is scrutinized through the study of international and regional agreements as well as national constitutions. As a consequence, limitations of normativity are identified, usually on the international level, and take the form of exceptions, reservations, and interpretations. The book is based on the General and National Reports which were originally presented at the 18th International Congress of the International Academy of Comparative Law in Washington D.C. 2010.
Grace is amazing. About this all Christians agree. Yet nearly all forms of Christianity put significant limits on grace. Those forms of Christianity which proclaim grace alone actually saves typically don’t believe God gives grace to everyone; while those forms of Christianity which proclaim God gives grace to everyone typically don’t believe grace alone actually saves. Must grace either be that which saves alone but doesn’t go to all, or that which goes to all but doesn’t save alone? In Grace Saves All, David Artman argues that grace saves alone and goes to all. This inclusive approach to Christianity is variously called universal reconciliation, universal salvation, or perhaps most accurately, Christian universalism. He contends that the inclusive/Christian universalist approach is necessary because it offers the only Christian theology which successfully defends the goodness of God. For it logically follows that if God is all-good, all-knowing, and all-powerful, then God must also be all-saving. Often dismissed as a modern feel-good theology, Christian universalism is an ancient, orthodox, and biblical theology which was expounded by early Christians and early church fathers. Artman brings much deserved attention to this wonderful spirituality.
In recent decades universal reconciliation (UR) has sharpened its attack on evangelical faith. By their fiction and nonfiction, and by film (The Shack), universalists such as Paul Young, Brian McLaren, Rob Bell, and others are propagating the idea that the love of God trumps all other attributes of God including his holiness and justice. From this starting point universalists believe that all people are born as children of God, that all are going to heaven, that all must embrace God's love. Those who reject God in this life will repent after death and escape hell. Even the devil and his angels will repent from hell and go to heaven. Universalism is an old idea. Christians have confronted UR since the third century and refuted it as heresy--heresy because UR believes that faith in Jesus is unnecessary. Thus, the death of Jesus Christ as an atonement for sin becomes unnecessary. Through his acquaintance with Paul Young, De Young is increasingly concerned that Young and other universalists are misleading many. In this book De Young challenges all the arguments that universalists make--their appeals to the Bible, to logic and reason, and to church history--and shows that they are unconvincing.
This book explores two kinds of universalist thought that circulated among Jews in the Greco-Roman world. The first, which is founded on the idea that all people may worship the One True God in an engaged and sustained manner, originates in biblical prophetic literature. The second, which underscores a common ethic that all people share, arose in the second century bce. This study offers one definition of Jewish universalism that applies to both of these types of universalist thought: universalist literature presumes that all people, regardless of religion and ethnicity, have access to a relationship with the Israelite God and the benefits promised to those loyal to this God, without demanding that they participate in the Israelite community as a Jew. This book opens with an exploration of four types of relationships between Israelites and non-Israelites in biblical prophetic literature: Israel as Subjugators, Israel as Standard-Bearers, Naturalized Nations, and Universalized Worship. In all of these relationships, the foreign nations will acknowledge the One True God, but it is only the Universalized Worship model that offers a truly universalist vision of the end-time. The second section of this book examines how these four relationship models are expressed in Second Temple literature, and the third section studies late Second Temple texts that employ a second kind of universalist thought that emphasizes ethical behavior. This book closes with the suggestion that Ethical Universalist ideas expressed in late Second Temple texts reflect exposure to Stoic thinkers who were developing universalist ideas in the second century BCE.
Can an orthodox Christian, committed to the historic faith of the Church and the authority of the Bible, be a universalist? Is it possible to believe that salvation is found only by grace, through faith in Christ, and yet to maintain that in the end all people will be saved? Can one believe passionately in mission if one does not think that anyone will be lost forever? Could universalism be consistent with the teachings of the Bible? In The Evangelical Universalist the author argues that the answer is ‘yes!’ to all of these questions. Weaving together philosophical, theological, and biblical considerations, he seeks to show that being a committed universalist is consistent with the central teachings of the biblical texts and of historic Christian theology.