Welcome back to Gnostic Insights. Today is part three of my book report on David Bentley Hart’s book called That All Shall Be Saved, Heaven, Hell, and Universal Salvation. The past two weeks we covered the beginning of his book, the Introduction.

I’m going to begin this section by reading out of his final remarks, because he does a good job of simplifying his arguments here at the end of the book. So we’ll start with that. Hart says on page 201,

It may offend against our egalitarian principles today, but it was commonly assumed among the very educated of the early church that the better part of humanity was something of a hapless rabble who could be made to behave responsibly only by the most terrifying coercions of their imaginations.

Belief in universal salvation may have been far more widespread in the first four or five centuries of Christian history than it was in all the centuries that followed, but it was never, as a rule, encouraged in any general way by those in authority in the church. Maybe there are great many among us who can be convinced to be good only through the threat of endless torture at the hands of an indefatigably vindictive god. Even so much as hint that the purifying flames of the age to come will at last be extinguished, and perhaps a good number of us will begin to think like the mafioso who refuses to turn state’s evidence because he is sure he can do the time.

Bravado is, after all, the chief virtue of the incorrigibly stupid. He goes on to say, I have never had much respect for the notion of the blind leap of faith, even when that leap is made in the direction of something beautiful and ennobling. I certainly cannot respect it when it is made in the direction of something intrinsically loathsome and degrading. And I believe that this is precisely what the Infernalist position, no matter what form it takes, necessarily involves.

And to remind you, if you didn’t hear the past two episodes, Infernalist refers to the notion that there is an unending hell of pain and torture for the unregenerate or the unrepentant. Further down page 202, Hart says,

I honestly, perhaps guilelessly, believe that the doctrine of eternal hell is prima facie nonsensical for the simple reason that it cannot even be stated in Christian theological terms without a descent into equivocity, [which is equivocation], so precipitous and total that nothing but edifying gibberish remains.

To say that, on the one hand, God is infinitely good, perfectly just, and inexhaustibly loving, and that, on the other, he has created a world under such terms as oblige him either to impose or to permit the imposition of eternal misery on finite rational beings is simply to embrace a complete contradiction. All becomes mystery, but only in the sense that it requires a very mysterious ability to believe impossible things.

[Jumping down the page, he says,] Can we imagine logically, I mean not merely intuitively, that someone still in torment after a trillion ages, or then a trillion trillion, or then a trillion vigintillion, is in any meaningful sense the same agent who contracted some measurable quantity of personal guilt in that tiny, ever more vanishingly insubstantial gleam of an instant that constituted his or her terrestrial life? And can we do this even while realizing that, at that point, his or her sufferings have, in a sense, only just begun, and, in fact, will always have only just begun? What extraordinary violence we must do both to our reason and to our moral intelligence, not to mention simple good taste, to make this horrid notion seem palatable to ourselves.

And all because we have somehow, foolishly, allowed ourselves to be convinced that this is what we must believe. Really, could we truly believe it all apart from either profound personal fear or profound personal cruelty? Which is why, again, I do not believe that most Christians truly believe what they believe they believe.

So, what he’s saying here, what I’ve been talking to you about, is the idea that God, the God Above All Gods, what we call the Father in Gnosticism, would condemn people to everlasting torment, everlasting torment, with no other goal than to punish, because they’re never going to get out of it. That’s what everlasting means. And so it’s just punishment for the sake of punishment, and that that great, unlimitable God would impose this punishment on little, limited, finite beings who only lived a brief millisecond of time in the great span of time of God. That God would create these people for the purpose, basically, of condemning them to everlasting torment.

You see, that is not even rational. It doesn’t make any sense. Not if you believe God is good. It’s impossible. Now, if you think that God is evil, well, then that’s not God, is it? By definition, if you believe that God is cruel and vindictive and unreasonable, well, that’s not the God Above All Gods. And this should come as relief to those of you who think you can’t believe in God, because God is so cruel and vindictive.

Perhaps you were raised in an extremely cruel household with extremely vindictive parents, or schoolteachers, or somebody got to you and, in the name of God, inflicted cruelty upon you. Then you have come to accidentally transpose their human cruelty onto God, because they told you to. But that’s not God, by definition, you see? And when I say, by definition, that means, like, cold is not hot, by definition. Cold is cold. And if you’re going to start arguing, oh no, cold is hot, well, then you’re not talking about cold, you’re talking about hot. Do you see what I mean? And if you have been rejecting God, the God Above All Gods, because you have this view of God as merciless and vindictive, cruel, illogical, unfair, unjust, take comfort, because that’s not God you’re talking about.

Now, it may be the small g god of this world. It could be the guy whose best friend is Satan, because remember, that is a small g god of confusion. And its main job is to cause you to forget that you come from transcendent goodness, that you come from above, from the God Above All Gods, and that you do have freedom. You do have free will. You are meant to inherit joy. You are meant to do good works, and to be happy, and to be in love, and to love everybody else.

Don’t let some evil archon, or evil Demiurge, or evil human, redefine God in such a way that you reject God, because that’s the mistake. That’s a categorical error. And that’s why I say, take comfort, have joy, receive the love that was meant for you.

Okay, back to the book. On page 205, Hart says,

It was not always thus. Let me at least shamelessly idealize the distant past for a moment. In its dawn, the gospel was a proclamation principally of a divine victory that had been won over death and sin, and over the spiritual powers of rebellion against the big G God that dwells on high, and here below, and under the earth. It announced itself truly as the good tidings of a campaign of divine rescue on the part of a loving God, who by the sending of his Son into the world, and even into the kingdom of death, had liberated his creatures from slavery to a false and merciless master, and had opened a way into the kingdom of heaven, in which all of creation would be glorified by the direct presence of big G God, [or the Father, as we call him in Gnosticism].

And by the way, this paragraph that I just read about early Christianity, that entirely is consistent with this Valentinian Christianity that I share with you here. That is the entire purpose of we second-order creatures being sent down here below, to bring the good tidings of life and love and liberty to the fallen Demiurge, and now subsequently to all of the people who have been hoodwinked by the Demiurge and Satan into believing in the false god that does not incorporate love. Hart goes on to say,

It was above all a joyous proclamation and a call to a lost people to find their true home at last, in their father’s house. It did not initially make its appeal to human hearts by forcing them to revert to some childish or bestial cruelty latent in their natures. Rather, it sought to awaken them to a new form of life, one whose premise was charity. Nor was it a religion offering only a psychological salve for individual anxieties regarding personal salvation. It was a summons to a new and corporate way of life, salvation by entry into a community of love. Nothing as yet was fixed except the certainty that Jesus was now Lord over all things and would ultimately yield all things up to the Father, so that God might be all in all.

Now we’re going to go back into the earlier part of the book to explain some of these concepts in more depth. Hart has broken his book into four meditations, or four subjects we could call it.

The first meditation is, who is God? The second meditation is, what is judgment? The third meditation is, what is a person? And the fourth meditation is, what is freedom? A reflection on the rational will. So in the first meditation, who is God? Hart explains to us that,

The moral destiny of creation and the moral nature of God are absolutely inseparable. As the transcendent good beyond all things, God is also the transcendental end that makes every single action of any rational nature possible. Moreover, the end toward which He acts must be His own goodness, for He is Him...