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1 Chapter 1 : Universal Religion Compilations â Armin van Buuren This is a contradiction in terms, because a caliphate is a core part of a universal religion, Islam, which envisages a global political order in which all humankind will live under Muslim rule as either believers or subject communities. Delivered July 20th, Sir, - I have always felt strongly the importance and necessity of establishing spiritual fellowship and union among all classes and races of men. That there should be political and social difference among mankind is not at all surprising; but that men and women should fight with each other in the name of religion and God is really painful and surprising. The true object of religion is to bind mankind together, and to bind them all to God. If we see that in the name of religion, men, instead of promoting peace on earth and good-will among men, are trying to show their antagonism and animosity towards each other, then certainly we must stand forward with our voice of protest, and say that religion is defeating its own legitimate object. I have always been distressed to find in my own country how many of the Hindu sects in India fight with each other, and how they combine to war with Mahometans and Christians, whom they look upon and hate as their enemies. It is far more painful to see how that spirit of bitterness and sectarian antipathy has been persistently manifested towards Hindus by many professing Christians. None preached so eloquently and so ably the doctrine of true love of God and the love of man as Jesus Christ. It is, therefore, extremely unpleasant to us to see those who profess to be his disciples hate the Hindu as a heathen who has no hope of salvation, and who has not one single spark of truth in his own mind. Narrowness of mind has oftentimes its origin in narrowness of creed. Men hate each other, men contaminate their hearts with sectarian bitterness, because they believe that there is no truth beyond the pales of their own denominations and churches. This is a fatal mistake, and to this may be attributed all those feelings of bitterness and mutual recrimination which has converted the religious world into a painful scene of war and even bloodshed. Religion is essentially universal. If God is our common Father, His truth is our common property. But the religious world may be likened to a vast market, where every religious sect sells only a portion of truth. Religion is many-sided; but each individual, each nation, oftentimes adopts and represents only one side of religion. In different times and in different countries, therefore, we see not the entire religious life of humanity, but only partial religious life. The Hindu represents religion in his own peculiar way; the Christian in his. The men of the first century represented religion in their own way, according to the circumstances in which they lived; and so the men who are obsessed with modern civilisation represent religious life in their own way. If we embrace all nations and races; if we can take in all religious scriptures, all so-called sacred writings; if we are prepared to do honour to all prophets and the great men of all nations and races; then certainly, but not till then, can we do justice to universal and absolute religion as it exists in God. They must embrace each other in the fullness of truth and in the fullness of brotherly love. I rejoice heartily to see such a thing foreshadowed in the constitution of the Society about to be organised. I feel that modern nations and races are getting their eyes opened to the catholicity of true religion, after centuries of spiritual despotism and sectarian warfare. Men are beginning to feel that in order to be true to nature and true to God, they must cast away sectarianism, and protest against spiritual tyranny, and kiss freedom and peace. The object of this resolution is to bring together religious men in India, America, Germany, France, and in other parts of the world, into one monotheistic brotherhood, so that they may all recognise, love, and worship God as their common Father. The time has come when such a movement ought to be practically organised, when all nations and races should be brought together into one fold. English Christians ought to extend their right hand of fellowship to my countrymen, and my countrymen should extend their right hand of fellowship to all those who stand beyond the pales of Hindu orthodoxy; so that, while they differ from each other on certain dogmatic questions of theology, they may still recognise each other as brethren, and show their preparedness to vindicate the unity of the human race in the face of the existing conflict of theological opinions and dogmas. It is impossible to establish unanimity of opinion among mankind, and those who have tried to bring about such unanimity have always failed. I hope, therefore, the friends and promoters of this movement will not commit that great mistake. Let individual liberty be recognised: There is another mistake which I hope this society will not commit, and that is, to assume an Page 1

2 arrogant and hostile attitude towards existing sects. We should always assume a humble position. We must stand at the feet of all those who have gone before us, who have left for our enjoyment precious legacies of religious life and religious thought. All honour to such men. Hindus, Christians, Chinese, Buddhists, Greeks and Romans â men of all nations and races â men of all ages â who have in any way laboured successfully to promote the religious and moral and social amelioration of mankind are entitled to the undying gratitude of all succeeding ages. It is on account of the light which we received from them through succeeding generations that we are prepared to come forward to-night and stand before the world as a Theistic brotherhood. We cannot dishonour them; though they belong to different nationalities, though they may be of different times and races, we cannot for one moment dishonour them. We cannot with pride and arrogance say we do not owe anything to the Christian Scriptures, we owe nothing to the Hindu Scriptures, we owe nothing to Confucius. We owe much to all these sources of religious revelation and inspiration. Our attitude, therefore, must be an attitude of humility towards those who have gone before, an attitude of thankful recognition: If there are friends around us who think it is their duty to criticize severely our proceedings, to hold us up to public derision and contempt, they are quite welcome to do so; but let us not, as members of this Society, for one moment cherish in our hearts unbrotherly feelings against them. Our mission is a mission of love, and good-will and peace. We do not stand forward to fan the flame of religious animosity, but our desire is to extinguish the flame of sectarian antipathy, so far as it is possible for us to do so. We go forth as ministers of peace; we shall love all sects. Christians and Hindus we shall look upon as brothers, as children of the same Father. Their books we shall read with profound reverence; their priests we shall honour with thanksgivings; and to all those around us who desire to treat us as men who have no hope of salvation, even to them we must show charity and brotherly love. I hope, therefore, not a single member of this Society will ever think it right or honourable to manifest a bitter spirit of sectarianism towards any religious denomination. There are in England at present, I understand, three hundred religious sects into which the Christian church has been divided. That such a thing should exist in the midst of Christendom is indeed painful, I may say frightful. Let us do all in our power to bring together these various religious denominations. I do not see why we should not exercise our influence on Christian ministers to exchange pulpits with each other. Why should not the people of one congregation visit the church of another congregation? Why should not the various preaches of Christian Churches try to harmonize with each other? Christian people sometimes go the length of thinking that the whole of religious life is monopolized by themselves. During my short stay in this country I have been struck with the fact that English Christian life, however grand and glorious it may be â and it certainly is so in many of its aspects and features â is sadly deficient in devotional fervour and enthusiasm; deficient in feelings such as those which a deep and trustful reliance upon a personal and loving God alone can inspire, support, and sustain. Something like that is to be found in India. I do honestly believe that in India there is such a thing as spirituality. If England and India were to unite and receive from each other the good things that they ought to receive from each other, we should be able to form a true Church, where the spiritual fervour and the activity of material civilization would harmonize, and form the unity of religious life. Whether, therefore, we come to England, America, Germany or France, or any other country where similar religious movements are going on, we ask them to cooperate with us; we ask the whole world to treat us a fellow-disciples, to give unto us all the good things they possess and enjoy for our benefit, that we may thus collect materials from all existing churches and religious denominations, in order in the fullness of time, to construct and uprear the future Church of the world. I have always been an advocate of the glorious principle of religion which is summed up in these two great doctrines, the Fatherhood of God and the brotherhood of man: May that blessed day come soon when on earth, untrod by sect or creed, or clan, shall own the two great principles â the universal Fatherhood of God and the brotherhood of man! I beg to propose this resolution to the meeting: Page 2

3 Chapter 2 : Universalism - Wikipedia Universalism is a theological and philosophical concept that some ideas have universal application or applicability. [citation needed] A community that calls itself universalist may emphasize the universal principles of most religions, and accept others in an inclusive manner. In the external world, the action of these opposite forces is expressing itself as attraction and repulsion, or as centripetal and centrifugal forces; and in the internal, as love and hatred, good and evil. We repel some things, we attract others. We are attracted by one, we are repelled by another. Many times in our lives we find that without any reason whatsoever we are, as it were, attracted towards certain persons; at other times, similarly, we are repelled by others. This is patent to all, and the higher the field of action, the more potent, the more remarkable, are the influences of these opposite forces. Religion is the highest plane of human thought and life, and herein we find that the workings of these two forces have been most marked. The intensest love that humanity has ever known has come from religion, and the most diabolical hatred that humanity has known has also come from religion. The noblest words of peace that the world has ever heard have come from men on the religious plane, and the bitterest denunciation that the world has ever known has been uttered by religious men. The higher the object of any religion and the finer its organisation, the more remarkable are its activities. No other human motive has deluged the world with blood so much as religion; at the same time, nothing has brought into existence so many hospitals and asylums for the poor; no other human influence has taken such care, not only of humanity, but also of the lowest of animals, as religion has done. Nothing makes us so cruel as religion, and nothing makes us so tender as religion. This has been so in the past, and will also, in all probability, be so in the future. Yet out of the midst of this din and turmoil, this strife and struggle, this hatred and jealousy of religions and sects, there have arisen, from time to time, potent voices, drowning all this noise â making themselves heard from pole to pole, as it were â proclaiming peace and harmony. Will it ever come? Is it possible that there should ever reign unbroken harmony in this plane of mighty religious struggle? The world is exercised in the latter part of this century by the question of harmony; in society, various plans are being proposed, and attempts are made to carry them into practice; but we know how difficult it is to do so. People find that it is almost impossible to mitigate the fury of the struggle of life, to tone down the tremendous nervous tension that is in man. Now, if it is so difficult to bring harmony and peace to the physical plane of life â the external, gross, and outward side of it â then a thousand times more difficult is it to bring peace and harmony to rule over the internal nature of man. I would ask you for the time being to come out of the network of words. We have all been hearing from childhood of such things as love, peace, charity, equality, and universal brotherhood; but they have become to us mere words without meaning, words which we repeat like parrots, and it has become quite natural for us to do so. We cannot help it. Great souls, who first felt these great ideas in their hearts, manufactured these words; and at that time many understood their meaning. Later on, ignorant people have taken up those words to play with them and made religion a mere play upon words, and not a thing to be carried into practice. It becomes only a phase of patriotism to profess any religion, and patriotism is always partial. To bring harmony into religion must always be difficult. Yet we will consider this problem of the harmony of religions. We see that in every religion there are three parts â I mean in every great and recognised religion. First, there is the philosophy which presents the whole scope of that religion, setting forth its basic principles, the goal and the means of reaching it. The second part is mythology, which is philosophy made concrete. It consists of legends relating to the lives of men, or of supernatural beings, and so forth. It is the abstractions of philosophy concretised in the more or less imaginary lives of men and supernatural beings. The third part is the ritual. This is still more concrete and is made up of forms and ceremonies, various physical attitudes, flowers and incense, and many other things, that appeal to the senses. In these consists the ritual. You will find that all recognised religions have these three elements. Some lay more stress on one, some on another. Let us now take into consideration the first part, philosophy. Is there one universal philosophy? Each religion brings out its own doctrines and insists upon them as being the only true ones. And not only does it do that, but it thinks that he who does not believe in them must go to some Page 3

4 horrible place. Some will even draw the sword to compel others to believe as they do. This is not through wickedness, but through a particular disease of the human brain called fanaticism. They are very sincere, these fanatics, the most sincere of human beings; but they are quite as irresponsible as other lunatics in the world. This disease of fanaticism is one of the most dangerous of all diseases. All the wickedness of human nature is roused by it. Anger is stirred up, nerves are strung high, and human beings become like tigers. Is there any mythological similarity, is there any mythological harmony, any universal mythology accepted by all religions? All religions have their own mythology, only each of them says, "My stories are not mere myths. I simply mean to illustrate, I do not mean criticism of any religion. The Christian believes that God took the shape of a dove and came down to earth; to him this is history, and not mythology. The Hindu believes that God is manifested in the cow. Christians say that to believe so is mere mythology, and not history, that it is superstition. The Jews think that if an image be made in the form of a box, or a chest, with an angel on either side, then it may be placed in the Holy of Holies; it is sacred to Jehovah; but if the image be made in the form of a beautiful man or woman, they say, "This is a horrible idol; break it down! If a man stands up and says, "My prophet did such and such a wonderful thing", others will say, "That is only superstition", but at the same time they say that their own prophet did still more wonderful things, which they hold to be historical. Nobody in the world, as far as I have seen, is able to make out the fine distinction between history and mythology, as it exists in the brains of these persons. All such stories, to whatever religion they may belong, are really mythological, mixed up occasionally, it may be with, a little history. Next come the rituals. One sect has one particular form of ritual and thinks that that is holy, while the rituals of another sect are simply arrant superstition. If one sect worships a peculiar sort of symbol, another sect says, "Oh, it is horrible! The phallus symbol is certainly a sexual symbol, but gradually that aspect of it has been forgotten, and it stands now as a symbol of the Creator. Those nations which have this as their symbol never think of it as the phallus; it is just a symbol, and there it ends. But a man from another race or creed sees in it nothing but the phallus, and begins to condemn it; yet at the same time he may be doing something which to the so-called phallic worshippers appears most horrible. Let me take two points for illustration, the phallus symbol and the sacrament of the Christians. To the Christians the phallus is horrible, and to the Hindus the Christian sacrament is horrible. They say that the Christian sacrament, the killing of a man and the eating of his flesh and the drinking of his blood to get the good qualities of that man, is cannibalism. This is what some of the savage tribes do; if a man is brave, they kill him and eat his heart, because they think that it will give them the qualities of courage and bravery possessed by that man. Even such a devout Christian as Sir John Lubbock admits this and says that the origin of this Christian symbol is in this savage idea. The Christians, of course, do not admit this view of its origin; and what it may imply never comes to their mind. It stands for holy things, and that is all they want to know. So even in rituals there is no universal symbol, which can command general recognition and acceptance. Where then is any universality? How is it possible then to have a universal form of religion? That, however, already exists. And let us see what it is. We all hear about universal brotherhood, and how societies stand up especially to preach this. I remember an old story. In India, taking wine is considered very bad. There were two brothers who wished, one night, to drink wine secretly; and their uncle, who was a very orthodox man was sleeping in a room quite close to theirs. So, before they began to drink, they said to each other, "We must be very silent, or uncle will wake up. Uncle will wake up", each trying to shout the other down. And, as the shouting increased, the uncle woke up, came into the room, and discovered the whole thing. Now, we all shout like these drunken men," Universal brotherhood! We are all equal, therefore let us make a sect. Mohammedans talk of universal brotherhood, but what comes out of that in reality? Why, anybody who is not a Mohammedan will not be admitted into the brotherhood; he will more likely have his throat cut. Christians talk of universal brotherhood; but anyone who is not a Christian must go to that place where he will be eternally barbecued. And so we go on in this world in our search after universal brotherhood and equality. When you hear such talk in the world, I would ask you to be a little reticent, to take care of yourselves, for, behind all this talk is often the intensest selfishness. They do not speak, they do and they live. This world is too full of blustering talk. We want a little more earnest work, and less talk. So far we see that it is hard to find any universal features in regard to religion, and yet we know that they exist. We are all human beings, but are Page 4

5 we all equal? Who says we are equal? Are we all equal in our brains, in our powers, in our bodies? One man is stronger than another, one man has more brain power than another. If we are all equal, why is there this inequality? Because we have more or less powers, more or less brain, more or less physical strength, it must make a difference between us. Yet we know that the doctrine of equality appeals to our heart. Page 5

6 Chapter 3 : Universalizing religion Religion-wiki FANDOM powered by Wikia Religion is essentially universal. If God is our common Father, His truth is our common property. But the religious world may be likened to a vast market, where every religious sect sells only a portion of truth. Beliefs[ edit ] In his Plain Guide to Universalism, the universalist Thomas Wiltmore wrote, "The sentiment by which Universalists are distinguished, is this: This does not comprise the whole of their faith, but, merely that feature of it which is peculiar to them and by which they are distinguished from the rest of the world. God is the loving Parent of all people, see Love of God. Jesus Christ reveals the nature and character of God and is the spiritual leader of humankind, see New Covenant. Views on Hell[ edit ] Christian Universalists disagree on whether or not Hell exists. However, they do agree that if it does, the punishment there is corrective and remedial, and does not last forever. It asserts that the unsaved will undergo hell, but that hell is remedial neither everlasting nor purely retributive according to key scriptures and that after purification or conversion all will enter Heaven. Fourth-century Christian theologian and Bishop Diodorus of Tarsus wrote: They shall therefore suffer punishment for a short space, but immortal blessedness having no end awaits themâ the penalties to be inflicted for their many and grave sins are very far surpassed by the magnitude of the mercy to be shown to them. The second major source of the idea of Hell as eternal was the 4th-century theologian Augustine. Aion, transliterated aeon, is a period of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle peri ouranou, i. It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millennium; the mythological period before the beginnings of history The adjective aionios in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may acquire that sense by their connotation, as, on the other hand, aidios, which means everlasting, has its meaning limited to a given point of time in Jude 6. Aionios means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods Words which are habitually applied to things temporal or material cannot carry in themselves the sense of endlessness. Even when applied to God, we are not forced to render aionios everlasting. Of course the life of God is endless; but the question is whether, in describing God as aionios, it was intended to describe the duration of his being, or whether some different and larger idea was not contemplated. History of Universal Reconciliation According to the New Schaffâ Herzog Encyclopedia of Religious Knowledge, over the first five hundred years of Christian history there are records of at least six theological schools: Four of these schools were Universalist one each in Alexandria, Antioch, Caesarea, and Edessa â Nisibis, one taught conditional immortality in Ephesus, and the last taught eternal hell in Carthage or Rome. The Universalist Church of America grew to be the sixth largest denomination in the United States at its peak. He served as pastor of the Universalist Society of Boston and wrote many hymns. Another important figure in early American Christian Universalism was George de Benneville, a French Huguenot preacher and physician who was imprisoned for advocating Universalism and later emigrated to Pennsylvania where he continued preaching on the subject. De Benneville was noted for his friendly and respectful relationship with Native Americans and his pluralistic and multicultural view of spiritual truth which was well ahead of his time. One of his most significant accomplishments was helping to produce the Sauer Bible, the first German language Bible printed in America. In this Bible version, passages teaching universal reconciliation were marked in boldface. Christian Universalism largely passed into obscurity for the next few decades with the end of the Universalist Church as a separate denomination. However, the Unitarian Universalist Christian Fellowship remains as an organization for Christians from the Unitarian Universalist tradition and liberal Christians interested in Unitarianism and Universalism. They emphasized the teachings of universal reconciliation and theosis. These ideas were spread primarily through newsletters and traveling evangelists from the s to s, and were not typically identified by the term "Universalism. Universal reconciliation in the Testament and pre-modern Christianity[ edit ] Modern types[ edit ] There are three general types of Christian Universalism today â Evangelical Universalism, Charismatic Universalism, and Liberal Christian Universalism â which by themselves or in combination with one another describe the vast Page 6

7 majority of currently existing and identifiable versions of Christian Universalist belief and practice. Evangelical Universalism[ edit ] The type of Christian Universalism that departs the least from orthodox or traditional Christian doctrine is Evangelical Christian Universalism, also called Biblical or Trinitarian Universalism. Evangelical Universalists hold to conservative positions on most theological or doctrinal issues except for the doctrine of hell, in which case they assert universal reconciliation instead of eternal torment. Evangelical Universalists derive a large part of their beliefs from Evangelicalism and Reformed theology. Many of them come from an Evangelical Christian background, but they may or may not identify with this movement and seek to remain with it. Some Evangelical Universalists avoid using the word "Universalism" to describe their beliefs, perhaps because of the negative connotations of this word among conservative Christians. Charismatic Universalists usually do not call their theology "Universalism" but commonly refer to their specific beliefs by the terms "Reconciliation" shorthand for universal reconciliation, the doctrine of apocatastasis and "Sonship" shorthand for "Manifest Sonship" which is a variant of the doctrine of theosis. Many Charismatic Universalists meet in house churches or do not belong to a church at all. Most of the evidence of Universalism existing as a school of thought within the Charismatic movement is found in a large number of internet-based ministries that are informally networked with one another. Liberal Christian Universalism emphasizes the all-inclusive love of God and tends to be more open to finding truth and value in non-christian spiritual traditions compared to the attitude of other forms of Christian Universalism, while remaining generally Christ-centered. Please improve it by verifying the claims made and adding inline citations. Statements consisting only of original research should be removed. He is now a minister in the United Church of Christ, a liberal Christian denomination, but continues to believe in some ideas and practices of Pentecostal or Charismatic forms of Christianity. Pearson has also incorporated some New Age and New Thought teachings into his message. However, it maintains a traditional eschatology. A rapidly growing number of books are being published on the subject of Christian Universalism. Hundreds of Christian Universalist websites have exploded across the internet over the past few years, run by people with a wide variety of religious backgrounds and viewpoints. It appears that Universalism is beginning to develop into one of the most significant ecumenical movements among Christians of our time. A wide range of ways of understanding the Bible, such as Biblical inerrancy, Biblical infallibility, Biblical criticism and higher criticism, also various views of the Biblical canon and apocryphal texts. Whether Jesus Christ will literally return at some future time to consummate his reign on Earth futurism and millennialism, or only returns metaphorically in the present or future, or whether these prophecies were fulfilled in ancient times and we now live during the Messianic Age preterism. The specific nature of the afterlife literal versus metaphoric heaven and hell, purgatory, reincarnation, other ideas. Whether non-christians can be saved in Christ inclusivism, whether salvation in Christ is even necessary for all people pluralism, or whether salvation occurs only after profession of belief in the Lordship of Jesus Christ exclusivism. Whether Christian Universalists should attend denominational churches in the hope of converting them, or should start their own new churches, or should leave the organized church entirely. Page 7

8 Chapter 4 : Developing A Universal Religion - Wikibooks, open books for an open world Christian universalism is a school of Christian theology focused around the doctrine of universal reconciliation - the view that all human beings will ultimately be "saved" and restored to a right relationship with God. Although, geographically, there are Muslims almost in each and every country in the world. Later on, Islam was spread through the merchants who traveled to the far east and the Americas. Nowadays, spreading Islam is the responsibility of Muslims and it is not through invading any country. It should happen peacefully. But this is not the point that I want to make. You are talking about a religion that is meant to be internationally spread and looking for the wrong evidence. And you are holding the wrong part of the stick. Islam is the religion that Allah wanted to be for humans until the end of the world. Allah made it a capable religion for such role. You need to figure out by yourself, depending on the reliable resources how the principles and Legislation of Islam are capable of facing the changes of everyday life until the judgment day. This scenario is more challenging than being a universal religion. And I tell you, this is not a challenge you can rise on Quora wanting a Muslim to face it in his answer. It is your homework if you are really looking for the truth. Trying for finding the answer by yourself will give you more information than any that you could get from any Muslim on Quora. Everybody, all over the world, knows about Islam. The message was sent. That is the reason why Allah said in Qoran in verse 2: So whoever disbelieves in the Taghut i. Being not the first religion in the world does not mean it is not at the top. In the contrary, it is on top of all religions and the evidence is the existence of its harsh oppositions from the non-believers and associators. As Allah said in verse It is not the current number of followers. Christianity is the number one religion in the world. I compared it to Islam. It is not a religion for all times. They prefer atheism for preferring to live a life without limits. Numbers of followers around you is not an evidence to go by. It is the capability to remain as the final religion till the judgment day. We are in the year: It is actually a time challenge not a geographical challenge. If Islam stand on front of the time challenge, time will come when you find western countries has islamic majority. Winning the geographical challenge. Page 8

9 Chapter 5 : What are the characteristics of a universal religion? - Quora Natural theology is probably the closest we have gotten to a religion that reasoning people will invent or accept. This is basically the Deist view that the Creator kick started the Cosmos then went off to do It's work elsewhere leaving us sentient beings to work things out the best we can. This is. No study has taken so much of human energy, whether in times past or present, as the study of the soul, of God, and of human destiny. However immersed we are in our daily occupations, in our ambitions, in our work, in the midst of the greatest of our struggles, sometimes there will come a pause; the mind stops and wants to know something beyond this world. Sometimes it catches glimpses of a realm beyond the senses, and a struggle to get at it is the result. Thus it has been throughout the ages, in all countries. Man has wanted to look beyond, wanted to expand himself; and all that we call progress, evolution, has been always measured by that one search, the search for human destiny, the search for God. Men belonging to a particular social organisation claim that the right to live only belongs to them; and so long as they can, they want to exercise that right at the cost of the weak. We know that just now there is a fierce struggle of that sort going on in South Africa. Similarly, each religious sect has claimed the exclusive right to live. And thus we find that though there is nothing that has brought to man more blessings than religion, yet at the same time, there is nothing that has brought more horror than religion. Nothing has made more for peace and love than religion; nothing has engendered fiercer hatred than religion. Nothing has made the brotherhood of man more tangible than religion; nothing has bred more bitter enmity between man and man than religion. Nothing has built more charitable institutions, more hospitals for men, and even for animals, than religion; nothing has deluged the world with more blood than religion. We know, at the same time, that there has always been an undercurrent of thought; there have been always parties of men, philosophers, students of comparative religion who have tried and are still trying to bring about harmony in the midst of all these jarring and discordant sects. As regards certain countries, these attempts have succeeded, but as regards the whole world, they have failed. There are some religions which have come down to us from the remotest antiquity, which are imbued with the idea that all sects should be allowed to live, that every sect has a meaning, a great idea, imbedded within itself, and, therefore it is necessary for the good of the world and ought to be helped. In modern times the same idea is prevailing and attempts are made from time to time to reduce it to practice. These attempts do not always come up to our expectations, up to the required efficiency. Nay, to our great disappointment, we sometimes find that we are quarrelling all the more. Now, leaving aside dogmatic study, and taking a common-sense view of the thing, we find at the start that there is a tremendous life-power in all the great religions of the world. Some may say that they are ignorant of this, but ignorance is no excuse. If a man says "I do not know what is going on in the external world, therefore things that are going on in the external world do not exist", that man is inexcusable. Now, those of you that watch the movement of religious thought all over the world are perfectly aware that not one of the great religions of the world has died; not only so, each one of them is progressive. Christians are multiplying, Mohammedans are multiplying, the Hindus are gaining ground, and the Jews also are increasing, and by their spreading all over the world and increasing rapidly, the fold of Judaism is constantly expanding. Only one religion of the world â an ancient, great religion â has dwindled away, and that is the religion of Zoroastrianism, the religion of the ancient Persians. Under the Mohammedan conquest of Persia about a hundred thousand of these people came and took shelter in India and some remained in ancient Persia. Those that were in Persia, under the constant persecution of the Mohammedans, dwindled down till there are at most only ten thousand; in India there are about eighty thousand of them, but they do not increase. Of course, there is an initial difficulty; they do not convert others to their religion. And then, this handful of persons living in India, with the pernicious custom of cousin marriage, do not multiply. With this single exception, all the great religions are living, spreading, and increasing. We must remember that all the great religions of the world are very ancient, not one has been formed at the present time, and that every religion of the world owes its origin to the country between the Ganga and the Euphrates; not one great religion has arisen in Europe, not one in America, not one; every Page 9

10 religion is of Asiatic origin and belongs to that part of the world. If what the modern scientists say is true, that the survival of the fittest is the test, these religions prove by their still living that they are yet fit for some people. There is a reason why they should live, they bring good to many. Look at the Mohammedans, how they are spreading in some places in Southern Asia, and spreading like fire in Africa. The Buddhists are spreading all over Central Asia, all the time. The Hindus, like the Jews, do not convert others; still gradually, other races are coming within Hinduism and adopting the manners and customs of the Hindus and falling into line with them. Christianity, you all know, is spreading â though I am not sure that the results are equal to the energy put forth. Preaching has always been the business of the Asiatics. The Western people are grand in organisation, social institutions, armies, governments, etc. This then is a fact in the present history of the human race, that all these great religions exist and are spreading and multiplying. Now, there is a meaning, certainly, to this; and had it been the will of an All-wise and All-merciful Creator that one of these religions should exist and the rest should die, it would have become a fact long, long ago. If it were a fact that only one of these religions is true and all the rest are false, by this time it would have covered the whole ground. But this is not so; not one has gained all the ground. All religions sometimes advance â sometimes decline. Now, just think of this: So it is not always progress. In every country, probably, if the statistics are taken, you would find that religions are sometimes progressing and sometimes going back. Sects are multiplying all the time. If the claims of a religion that it has all the truth and God has given it all this truth in a certain book were true, why are there so many sects? Fifty years do not pass before there are twenty sects founded upon the same book. If God has put all the truth in certain books, He does not give us those books in order that we may quarrel over texts. That seems to be the fact. Even if a book were given by God which contained all the truth about religion, it would not serve the purpose because nobody could understand the book. Take the Bible, for instance, and all the sects that exist amongst Christians; each one puts its own interpretation upon the same text, and each says that it alone understands that text and all the rest are wrong. So with every religion. There are many sects among the Mohammedans and among the Buddhists, and hundreds among the Hindus. Now, I bring these facts before you in order to show you that any attempt to bring all humanity to one method of thinking in spiritual things has been a failure and always will be a failure. Every man that starts a theory, even at the present day, finds that if he goes twenty miles away from his followers, they will make twenty sects. You see that happening all the time. You cannot make all conform to the same ideas: I am not against any sect. I am glad that sects exist, and I only wish they may go on multiplying more and more. Simply because of this: If you and I and all who are present here were to think exactly the same thoughts, there would be no thoughts for us to think. We know that two or more forces must come into collision in order to produce motion. It is the clash of thought, the differentiation of thought, that awakes thought. Whirls and eddies occur only in a rushing, living stream. There are no whirlpools in stagnant, dead water. When religions are dead, there will be no more sects; it will be the perfect peace and harmony of the grave. But so long as mankind thinks, there will be sects. Variation is the sign of life, and it must be there. I pray that they may multiply so that at last there will be as many sects as human beings, and each one will have his own method, his individual method of thought in religion. But this thing exists already. Each one of us is thinking in his own way, but his natural course has been obstructed all the time and is still being obstructed. If the sword is not used directly, other means will be used. Just hear what one of the best preachers in New York says: They are already Catholics; but he wants to make them Presbyterians, and for this, he is ready to lay all this terrible sin of bloodshed upon his race. And this man is one of the greatest preachers of this country, one of the best informed men. Think of the state of the world when a man like that is not ashamed to stand up and utter such arrant nonsense; and think of the state of the world when an audience cheers him! It is the old blood-thirstiness of the tiger, the cannibal, the savage, coming out once more under new names, new circumstances. What else can it be? If the state of things is such now, think of the horrors through which the world passed in olden times, when every sect was trying by every means in its power to tear to pieces the other sects. The tiger in us is only asleep; it is not dead. When opportunities come, it jumps up and, as of old, uses its claws and fangs. Apart from the sword, apart from material weapons, there are weapons still more terrible â contempt, social hatred, and social ostracism. Now, these are the most terrible of all inflictions that are hurled against persons Page 10

11 who do not think exactly in the same way as we do. And why should everybody think just as we do? I do not see any reason. If I am a rational man, I should be glad they do not think just as I do. I do not want to live in a grave-like land; I want to be a man in a world of men. Thinking beings must differ; difference is the first sign of thought. If I am a thoughtful man, certainly I ought to like to live amongst thoughtful persons where there are differences of opinion. Then arises the question: How can all these varieties be true? If one thing is true, its negation is false. How can contradictory opinions be true at the same time? This is the question which I intend to answer. But I will first ask you: Are all the religions of the world really contradictory? I do not mean the external forms in which great thoughts are clad. Page 11

12 Chapter 6 : Universal religion - its realisation Chapter Summary Between and CE, religions with universal aspirations began to spread across different geographic zones. A new spiritual fervor emerged with social and political contacts that gave religious belief powerful significance. By Ken Allen, Th. What is meant by the term Christian Universalism? That Christianity is a "Universal Religion," and is for people everywhere and in all times, is a statement that is disputed by very few Christians today. But, the full extent of the truth of its universality is not realized by the majority. Many people today may understand the term "Universalism", as it relates to religion, as a word that designates the belief that "All religions are equally true, good, and that they all equally will lead to heaven, or to God. This definition of "Universalism" is NOT to be confused with the original meaning of "Universalism" as it related to Christianity. The original meaning of "Universalism", as it relates to Christianity, could now be better described by using the term "Christian Universalism". Note When the word "Universalism" is used in this article, and in other articles on this website, it is referring to "Christian Universalism. The word suggests nothing with regard to any human founder, any place where it was first promulgated, any particular form of church polity, any rite or ordinance, any opinion of the equality or the subordination of the Son to the Father. Universalism is not dependent on these. Christian Universalism is also known as Universal Reconciliation. See Appendix 2 for more details on this view. Universalism is a living movement, organized out of the grandest ideas and spiritual facts of the universe; gathering into itself the richest and mightiest moral forces, and working towards the most positive practical ends. Although its principles are found in the Old Testament, it is in the New Testament that it is most fully revealed. It cites the Gospels, the Apostolic History and the Epistles, Christ, and his first ministers, as authority for its pretensions. It has been believed and taught by some of the best and most learned men in the Christian Church, and in almost every period of her history. It was very prevalent and virtually unchallenged among early Christians until the time known as the "dark ages," which started in the fifth century. Of these schools, four taught the salvation of all Christian Universalism, one taught annihilation, and one taught eternal torment. During the dark ages, "Christian Universalism" still existed, but largely underground until the sixteenth century Protestant reformation. The Gospel itself clearly proclaims the final salvation of all people. We are assured by the Apostle Peter that, from the earliest ages of the world, this sentiment had always prevailed among the people of God,. Among the early followers of Christ, in the writings that still exist, we find it being proclaimed. After him it was proclaimed by one of his pupils, Origen, the most renowned scholar and theologian between the days of the Apostles and the Reformation. After the reformation, Universalism again begin to become openly proclaimed in the religious scenes thoughout Europe and England. Universalism was first brought to the American colonies by Dr. George De Benneville in But it was by John Murray a former Methodist and a convert of James Relly who was a preacher of Universalism in England that the first Universalist church was established on American soil. He came to America in This was the beginning of the denomination that would become known as the Universalist Church of America. Although Universalists did not believe in the authority of man-made creeds, it became necessary, in the year, for them to make a public declaration of their sentiments. The Supreme Court of New Hampshire had decreed, that Congregationalists and Universalists, in law, were one and the same denomination, and that, Universalists were therefore liable to be taxed to the support of Congregational parishes. To meet this extraordinary state of things, in, at the Winchester, New Hampshire, meeting of the "General Convention of Universalist Churches and Societies," a profession of faith was composed and adopted by the convention to state the general beliefs of Universalists as a denomination separate from the Congregationalists. Through the years, since its inception in, this profession, known as the "Winchester Profession," has been used by many "Christian Universalist" churches and individuals as a basic statement of faith. The profession is as follows: We believe, that the Holy Scriptures of the Old and New Testaments contain a revelation of the character of God, and of the duty, interest, and final destination of mankind. We believe there is one God, whose nature is love; revealed in one Lord Jesus Christ, by one Holy Spirit of grace, who will finally restore the whole family of mankind to holiness and happiness. We believe, that holiness and Page 12

13 true happiness are inseparably connected; and that believers ought to maintain order, and practice good works, for these things are good and profitable unto men. Although not a part of the original profession, later, some groups of Universalists appended a fourth article to this profession which related to the punishment for sin, which is: We believe that God, as the moral governor of the universe, will bestow righteous and equitable rewards and punishments upon all mankind according to their several characters or deserts; but that all punishment will be remedial, and consequently limited. Sawyer composed a tract that listed the general doctrines, with Biblical references, of the variety of "Christian Universalism" agreed upon by many which presented "Christian Universalism" as a complete system of faith. Those doctrines are shown below: We believe the authenticity, genuineness, and inspiration, of the Holy Scriptures; that both the Old and New Testaments contain the revealed will of God and that the Bible is the only and sufficient rule of faith and practice. The Bible 2 Tim. We believe that God is self-existent, independent and eternal; omniscient and omnipresent; infinite in wisdom, goodness and power; in justice, mercy and truth. In one word, we believe that God is Love. We believe that he is appointed by the Father, heir of all things, and is Lord of all, and the he must reign, till he has subdued all things to himself, when he himself will deliver up the kingdom to the Father that God may be all in all. Thus he will save his people from their sins, and be what inspiration proclaims him to be, the Savior of the world. To this end we believe he gave himself a ransom for all, and tasted death for every man, for God was in Christ reconciling the world to himself. Holy Spirit John New Birth John 3: Good Works Titus 3: Beyond this state of rewards and punishments, we believe a state of immortal felicity will be conferred upon the whole human family, as a free gift, by the infinite grace of the Father, through Christ Jesus. Everlasting Life Luke Sawyer concluded this tract with the following: Are You Better Than God? Ask any humane man if he would not save the entire world of mankind from sin and misery, if he had the power, and he will say yes. We would like to know if man is better -- more merciful than God who made him? This is out of the question -- hence we contend that God will, as the Bible declares, "have mercy upon all. We doubt not there exists as good a degree of harmony, both of faith and feeling, among them as is to be found in any group of equal numbers. They differ in their views of the freedom of the will, some adopting the doctrine of Edwards, and others that of his opposers; and also upon the place and duration of punishment, some believing in limited punishment in the future state, and others not. May the reader impartially read, candidly consider, and, like the Bereans of old, search the Scriptures daily, whether these things be so. The simple truth is, all men are saved in greater or less degree after death. The spiritual change of the resurrection is necessary to the completeness and happiness of every soul. Are any perfect here? Do not even the best of men fail in many things? Is any one on earth, equal to the angels of God in heaven? The answers to these questions are patent to all, and reveal the truth and necessity of a change after death. We are not perfect, not as the angels, when we die, not even the greatest saint on earth; but we shall be in the resurrection. How can this be, if there be no change after death? And will Paul maintain his painful struggle against evil, and John confess to sin, in the resurrection life? If not, then they will be so far changed after death. Adams wrote in The Universal Nature of Christianity Christianity is like a child, goes wandering over the world. Fearless in its innocence, it is not abashed before princes, nor confounded by the wisdom of synods. Before it the blood-stained warrior sheathes his sword, and plucks the laurel from his brow: It brings liberty to the captive, pardon to the murderer, freedom to the sinner, hope to the faint hearted, and assurance to the dying. It enters the hut of the poor man, and sits down with him and his children; it makes them contented in the midst of privations, and leaves behind an everlasting blessing. It walks through great cities amid their pomp and splendor, their imaginable pride, and their unutterable misery, a purifying, ennobling, correcting, and redeeming angel. It is the beautiful companion of childhood, and the comfortable associates of age. It ennobles the noble, gives wisdom to the wise, and new grace to the lovely. The patriot, the priest, the poet, and the eloquent man, all derive their sublime power from its influence. Herein is its pre-eminence. It is for man everywhere and in all times. No other religion has so clearly asserted this claim for itself, and no other promises to do so much for mankind. True, it had had to make its way against errors and prejudices and corruptions of the world. It has been mixed with human errors, and has been professed, taught, and practiced, in too many instances, by those who have failed to realize clearly the heavenliness of its spirit, and its far reaching, regenerative, and over-coming power. Its earliest Page 13