The Universalist. [volume] (Chicago [Ill.]) 1884-1897, 1888-02-25

IelOTmlng InaI Soul, uOeS not IN IacG
reform it, it is imperfect. But it is
perfect, therefore it must save each
and all.
This argument might stop here, or
proceed to citation of positive affrma-
ton to show that this thought is sus-
tanned by the declarations of the Word.
But let US consult few of the con-
siderations that are furnished in con-
nection with those severer penalties
and threats that are usually considered
as opposed to this doctrine. Take the
word ''hell' as it now stands in the
Revision. Hades is no longer thus rem
dered, but it is translation of Gehenna.
What was Gehennap 1t was a ravine
into which the offal of Jerusalem was
cast, as sort of sewer, and it became
vast depository Of filth. What were
its "fres?" They were kindled to
consume the refuse, and by their puri
flying agency to prevent disease and
death. What were its ''undying
worms?" They were always at work
feeding on decay. They thus abso-
lutely prevented the corruption on
which they fed from injecting the city
and the land. What is Gehenna to-
day? A smiling garden, beautiful
valley, in which remains no vestige Of
the ancient denominations. Now if
Gehenna and its fires and worms were
all means to an end, and that end has
been accomplished, why should Chris
tians continue to regard as final and
dreadful ends Gods gehennas and
fires and worms, of which the former
are but analoguesp If they converted
unsightly and repulsive decay and cor
ruption into grass and flowers and
fruit, why should it be thought that
those other agencies of the divine wis
dom and love should utterly and forever
fail? Should we not see in their work a
hint at least of the result of all Gods
penalties, even the severestp
Take another case. Popularity "the
devil' is supposed to be a monster to
whom God consigns those souls with
whom he can do nothing, to afflct and
torment forever without alienation.
But whoever or whatever we may un-
derstand 'the devil' to be, he and his
works are as subordinate to "the one
divine event to which the whole crea-
ton moves" as is any other agency.
That "divine event" is the conversion
of the soul. This is the way Paul I'M
derstood it. He regarded Satan, the
devil, as one who should cooperate
with God in the work of reformation.
He says II Cor. V. 81 ''To deliver
such one to Satan for the destruction
Of the flesh that the spirit may be
saved" II Tim. i. 2O) "Hymeneus
and Alexander, whom I delivered to
Satan that they may learn not to bias
pheme." Satan's work is described
here not as useless torment-not as de-
feating the divine purpose, but as
teaching the offender not to blaspheme;
as destroying the flesh, but saving the
spirit. So that Satan is not the final
possessor and tormentor of refractory
souls, but one offhe agencies contribu-
ting to the execution of Gods perfect
law and assisting in accomplishing that
which is its final aim-the conversion
of the soul. Theologians might learn
a world of wisdom from the poets, who
are sometimes far nearer Paul than are
they. Certainly Longfellow was when
he sang:
"Luciferi Son of mystery;
And since God suffers him to be-
He, too, is Gods minister.
And labors for some good,
By us not understood"
Only we do understand the good for
which he labors, if we understand that
he is assisting in executing those pen
alties that will in all cases contribute
to the end secured by Gods perfect
law.
If we fully understand the nature of
that severest of all the sentences in the
New Testament, ''These shall go away
into everlasting punishment, we learn
the same fact, wherever that sentence
is to be executed, and whatever may be
the meaning Of everlasting" The word
punishment signifies correction,
chasCisement, amendment, pruning. OF
the original word thus translated Plato
says: at is for the purpose of lettering
from wickedness." Farrar, 6 In its sole
and proper meaning it has reference to
the correction and lettering of him that