The following article was produced to try to defend the late Pope Francis' misguided statement on his hope Hell is empty, which on its face contradicts the faith, which is unfortunate as it appears the Pope was ignorant of a matter of faith, which Pope John Paul II may have been as well (despite him rejecting hopeful universalism). The article by Adam Rasmussen can be found here: https://wherepeteris.com/universalism-and-hell/
Many of the topics I already addressed. The article references Orthodox scholars, which is odd, considering their arguments and positions on Hell cannot work in the imaginary bounds of Catholic "aspirational universalists." Orthodox universalists, as many universalists, believe MANY will go to Hell, it's just that Hell will end and the souls will enter heaven after a while. This is even more directly heresy in Catholicism. The Orthodox Church tends to be open to the idea some might be saved after a short stay in Hell.
The writer states:
"Dogmatic universalism is associated principally with Origen of Alexandria, a church father who lived in the third century, and aspirational universalism with the aforementioned Catholic theologian, Hans Urs von Balthasar."
Origen is not a church father, he like Tertullian are not counted among them since he was declared a heretic and anathematized. Vatican II somewhat rehabilitated Origen but never lifted the anathema against him or his teachings. He was just commended as being an influential writer
Love him or hate him, canonize or anathematize him, Origen was the most influential theologian who lived between Paul and Augustine. Unfortunately, his exact views are lost to us because the vast majority of the thousands of works he wrote have not survived. This is partly due to their extraordinary size and partly because he was condemned as a heretic at the Second Ecumenical Council of Constantinople in the sixth century.
Yes, he influenced many, not everything he said was heretical. The church never lifted his anathema, he was anathematized long before Constantinople II. Even his own day he was condemned and butted heads with his Patriarch.
The emperor Justinian had a list of heresies of the sixth-century Origenists drawn up, which included the pre-existence of souls, universal salvation (even of the devil), and the belief that the stars are alive. There is contradictory evidence about how many of the condemned propositions Origen himself had held. Furthermore, modern historical studies have cast doubt on whether Justinian’s anathemas were ever formally adopted by the Council.[1] The 20th-century Catholic reappropriation of Origen is premised on the difference between the speculative, non-definitive nature of the historical Origen’s views and the later, dogmatic views of the condemned Origenists.
Commenting about whether the Council adopted it is misleading, Origen and universalism were condemned even by later councils. The writer sadly quotes the notorious Orthodox priest Fr Kimel, who other EO told me bishops refused to assign to a parish because of his writings. Again, universalism is more compatible in Eastern Orthodox than Catholicism! For instance, later ecumenical councils state:
Constantinople III:
the fifth holy synod, the latest of them, which was gathered here against Theodore of Mopsuestia, Origen, Didymus and Evagrius, and the writings of Theodoret against the twelve chapters of the renowned Cyril, and the letter said to have been written by Ibas to Mari the Persian.--Constantinople III (AD 680-681), Exposition of Faith
Nicea II, the fathers recognized the anathema against universal reconciliation:
"Cosmas, the deacon and chamberlain, reads from the Life of our holy Father Sabbas:--
"At the fifth holy General Council, held at Constantinople, Origen and Theodore of Mopsuestia, together with the speculations of Evagrius and Didymus, concerning the pre-existence and restitution of all things, were all subjected to one common and Catholic anathema, all the four Patriarchs being present and consentient thereto...--Nicea II, Session I, p36
We reject along with them Severus Peter and their interconnected band with their many blasphemies, in whose company we anathematize the mythical speculations of Origen, Evagrius and Didymus, as did the fifth synod, that assembled at Constantinople.--Nicea II, Definition
Florence:
It also embraces, approves and accepts the fifth holy synod, the second of Constantinople, which was held in the time of our predecessor most blessed Vigilius and the emperor Justinian. In it the definition of the sacred council of Chalcedon about the two natures and the one person of Christ was renewed and many errors of Origen and his followers, especially about the penitence and liberation of demons and other condemned beings, were refuted and condemned.--Council of Florence, Session XI: Bull of union with the Copts, February 4, 1442
The claim is silly for a Catholic to make, the Church affirmed Origen and his doctrines were condemned at Constantinople II! Bring it up is a distraction and misleading.
The most absurd part of all of this is Constantinople II essentially damned dead theologians, yet this point is conveniently stepped over by advocates of hopeful universalism:
If anyone does not anathematize Arius, Eunomius, Macedonius, Apollinarius Nestorius, Eutyches and Origen, as well as their heretical books, and also all other heretics who have already been condemned and anathematized by the holy, catholic and apostolic church and by the four holy synods which have already been mentioned, and also all those who have thought or now think in the same way as the aforesaid heretics and who persist in their error even to death: let him be anathema.--Constantinople II (AD 553), Anathemas against the "Three Chapters", Canon XI
Since the Lord declares that the person is judged already, and the Apostle curses even the angels if they instruct in anything different from what we have preached, how is it possible even for the most presumptuous to assert that these condemnations apply only to those who are still alive? Are they unaware, or rather pretending to be unaware, that to be judged anathematized is just the same as to be separated from God? The heretic, even though he has not been condemned formally by any individual, in reality brings anathema on himself, having cut himself off from the way of truth by his heresy. What reply can such people make to the Apostle when he writes: As for someone who is factious, after admonishing him once or twice, have nothing more to do with him, knowing that such a person is perverted and sinful; he is self-condemned.-- Constantinople II, Sentence against the "Three Chapters"
This statement encapsulates the core thesis of Balthasar’s book. That it is from Balthasar has been confirmed (after a fashion) by the fact that the Vatican’s official journal, Acta Apostolica Sedis (and thus also the Vatican website), censored this part of the pope’s address. I assume with the pope’s consent, the words “whether or” were removed (“we are not granted the knowledge of which human beings”). As a result, the official, censored version merely says that we do not know who specifically is in hell. The uncensored version has been preserved by EWTN and other sources.
However, there is uncertainty about John Paul II’s view. In the long, written interview he had with journalist Vittorio Messori in 1994, he seems to reject Balthasar’s view (Crossing the Threshold of Hope, 185-86). The Wednesday catechesis on hell was given five years later, so the pope may have changed his opinion later. Regardless, the controversial nature of both Balthasar’s book and John Paul II’s catechesis on hell indicate why, after saying bluntly that God will save everyone, Pope Francis added with a laugh, “Do not say this aloud!”
I appreciate he is more honest than many hopeful universalists with Pope John Paul's words--they were revised and almost certainly at the Pope's request or consent. And unlike many others he acknowledges Crossing the Threshold of Hope reject von Balthasar (among others) hypothesis concerning Hell as wrong.
Rasmussen states:
The only time eternal punishment is mentioned explicitly in the Pauline corpus is in 2 Thessalonians 1:9: “eternal destruction and exclusion from the presence of the Lord” (RSV). Catholic biblical scholars are divided over whether that letter was written by Paul himself or posthumously in his name by one of his companions.[3]
The note states:
[3] “Increasingly in recent times, however, the opinion has been advanced that 2 Thessalonians is a pseudepigraph, that is, a letter written authoritatively in Paul’s name, to maintain apostolic traditions in a later period, perhaps during the last two decades of the first century.” (Introduction to 2 Thessalonians, New American Bible: Revised Edition)
Another reason why not all American bishops are on board with the NAB. The NAB doubts the Bible many times. It repeats the debunked claim of camels in Genesis 12 being anachronistic. It says "call no man father" in Matthew 23:9 means Matthew's community was evidently doing this and needed to be corrected. Many more examples exist including 1 Corinthians 3:15 where Catholic dogma is downplayed again.
Another one of his notes I find absurd:
[6] Some patristic scholars, such as David Bentley Hart and Ilaria Ramelli, argue that the word eternal only indicates that the punishment will continue through the succession of all ages of the cosmos, but not for infinite time. The apokatastasis takes place after all the ages are complete. I have chosen not to address this avenue in this essay in part because it seems to be outside the bounds of Catholic doctrine.
He omits that Hart is an outright universalist. And "seems to be outside" is absurd, it certainly is outside! The CCC, ecumenical council and other says Hell does not end. Why add "seems"?
Like many defenders of this positions, they are ignorant or ignore several magisterial texts that either say Hell is populated, or assume it to be the case! Furthermore, they have a paper thin stack of Church Fathers supporting their position, so they supplement it without ones that embraced the overt form of universalism outright, which even people like Rasmussen admit is heresy.
Previously I made this article showing magisterial and liturgical texts on Hell.
Vatican II against aspirational universalism.
Bishop Barron's poor attempt as salvaging Balthasar.
You can read the debate between Lyra Pitstick and Fr Edward Oaks.
Pitstick's article is here.
To be continued
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