John of Dara: discussion against Universalism

 

John of Dara: discussion against Universalism

In this post, I'll report the arguments made by John of Dara (fl. 9th century), a Syriac Orthodox theologian, against universalism providing philosophical, theological and scriptural arguments. 

From ‘On the resurrection of human bodies, 4, 20-21’:

20. Chapter: It demonstrates that there is no end to the Kingdom and Gehenna.

[1] In this world there is a beginning for every deed that is performed here, and there is also an end, because the opposites are in battle with each other, and there is victory and defeat, and the particles leave their position and their connection with each other. And this leads to an end. However in the world to come, where there is no opposition leading to battle, there is also neither defeat nor victory, and therefore, there is also no departure of the particles from their common setup, but one unity and equality without fight, and without defeat or victory. Thus, the particles do not separate from each other, and if they do not separate there is no beginning, and consequently no end or death. And if there is no destruction of what is formed, then this applies to everything that is attached to it too, such as Gehenna and the Kingdom. They dissolve with what they are constructed, but if the construction is without end, then they are also without end.

[2] If the kingdom of God is the knowledge of good and enjoyment, and divine contemplation and comprehension of natures, and the righteous possess these always, then the kingdom of heaven is endless. Likewise, Gehenna is endless ignorance and the absence of these.

[3] There the soul will never be as quick as the wink of an eye (cf. 1 Cor 15:52), except in thought and contemplation of knowledge about deeds, which are its nourishment. If these are so here, how much more endless will its contemplation be there after the body becomes thin along with it, as far as possible, to enjoy contemplation together there.

[4] Some people state: God is just, and therefore He will define the time of torture there according to the amount of our sin committed here. If this is true, then there is an end to judgment. We answer that God’s justice is based on His will and not because He is forced. This can be confirmed by two [facts]: For God created all created beings out of nothing. He made the angels as spiritual beings passionless and immortal, but man knowledgeable and rational. He made some of them kings, others slaves, others lords, others servants, some rich and some poor. The animals and the rest are irrational. Thus, where is God’s justice that produces such a great discrimination? Is it not His will? But if it had been His justice in contrast as you state, then man is supposed to obey the animals, as they obey him; and he should fear them, as they fear him; and the lords should become servants and the servants lords. Since God does not do this, we know that justice belongs to His will. It is like a king who honoured one of his servants and rejected the other one, the justice comes from him. Also, every human being donates his wealth to the one he wishes, and he does not oppress the one to whom he has not donated. Therefore, God’s justice is based on His will, and He acts according to His will. For He wishes to have mercy on the penitents in this world and not judge them justly and give them time for penitence, [but] the sin of others remains and they are tortured endlessly: their fire is unquenchable (cf. Matt 3:12) and their worm does not die (cf. Mark 9:44–48).

[5] Some others state: The evil and wicked are punished for a certain time, and then the whole coming world will dissolve and all created beings resolve into nothing, as it was at the beginning, and ‘God becomes all in all’ (1 Cor 15:28).We answer: With what you are saying you are removing God’s wisdom (ܗܬܡܟܚ), His kindness (ܗܬܘܒܛ) and His care (ܗܬܘ􀉤ܝܛܒ): His wisdom, for creating the world as a game; His kindness for you are saying the kindness of good people will cease; if so the good people do not exist, then also those who usually benefit from the good deeds would not receive help any more, and consequently His care and concern will cease. For how should He be concerned and about whom, and how should He care and for whom should he provide help? But if he who is in need is not deprived of care, then also those who care do not vanish into nothing. Secondly, the angels, souls and first elements are of a simple substance and not a compound. How can what has not been compounded be dissolved? And what does not dissolve, does not vanish into nothing.

 

21. Chapter: It demonstrates that there is no end to the enjoyment of the righteous and to the torture of the wicked. At first he presents what some rational people thought about these, and then demonstrates the sound dogma of the Church.

[1] Diodore of Tarsus wrote in his book On Providence, and his disciple Theodore [of Mopsuestia] who is Nestorius’ teacher, states in many passages that there is an end to judgment. The same interpretation is also taken in the Book of Hierotheus (ܣܘܐܬܘܪܝܐܕ), which is not authentically his, but someone else composed it in his name, and he is Stephen bar Sudayle.

[2] Likewise, also, Gregory of Nyssa, in his homily On Exhortation ( ܘܗ ܐܪܡܐܡܒ ܐܢܝܬܪܡ), and in his [writing] to his sister Macrina, and in other writings, presents the dogma of apokatastasis ( ܣܝܣܐܛܣܐܛܩܘܦܐ, ἀποκατάστασις), i.e. restoration (ܫ ܝܪܕܢܡܕ ܐܝܢܘܦ), and states that there is an end to the torture to come.

[3] Apart from this saint, all the doctors of the Church, both Greeks and Syrians, commonly say that there is no end to the torture. This [teaching] is well presented by the holy saint Severus in the Letter to Cesaria the Hypatissa that starts with when I read the writing of the love of God, of your excellent rational elegance. He says:

“While those, who have got this idea, wish to complete their desires, use with their thoughts persuasive words towards their listeners saying: ‘It is not fitting to God and is very distant from mercifulness, if he, who sinned for fifty or a hundred years in this world, will endure torment in the worlds that do not end’. Forgeting this they would like to apply God’s laws and these which are among mankind according to the intentions of the one who sins. One might hear even wise people outside saying about certain people who conducted shameful deeds and unpermitted matters, that this man does not deserve to die just once, but many times. For he, who hears like us, that God became flesh and man without variation for our salvation, and He descended from heaven and threatens openly with the unquenchable fire (Matt 3:12) and with the worm that does not die (Mark 9:44–48), and despises all of these, how can it not be right to say that he should be judged eternally with the final judgment and to endless torture in a double manner? Regarding the one with the hundred years, living for a longer or shorter life in this world, who wasted all his time in vain, also if he had known that he might have lived endlessly and remained immortal, he would not stop his sensuality, harlotry, and the defiled passions of desire. He, who is so and as such, should be tortured without end against his will. And those who bring [the theory of] apokatastasis, namely of the end of judgment, speak of the sinners, who are tortured for many years and in all kinds of ways and in periods of ages to come, but then will obtain mercy and become worthy of the promised beatitudes. Those who hold onto this theory are ignorant, for they relate such wickedness and injustice to God according to their human thoughts. Then if he would live more or less for fifty or eighty years and sin, and would be punished with severe judgment to bear torments many long generations, this would be, according to your view, not appropriate to the mercy of God and neither to His love towards men, for the time of their torment does not equal their time living in sin. If God would agree with such thoughts and follow their mind and judge accordingly, then he who sinned for fifty years would be punished for fifty years only, and not as they state: The judgment should be continuous and the torment extended for long periods of many ages. However, these are not so and they do not exist as such. Also, our Lord and Saviour Jesus Christ stated in the holy words of the Gospel when He distinguishes between the righteous and the sinners: These will go away into eternal torment, but the righteous into eternal life (Matt 25:46). When He said eternal he referred to both ranks in the same way and equally without difference, and He applied it to both without discrimination. Saint Basil presents this clearly in the Question of the Brothers, which is question number [2] saying the following:

' The brothers ask, "when He speaks about the two servants mentioned in the Gospel that one of them will be beaten severely and the other lightly, how can some people say that there is no end to punishment?"

Basil answers: "What is supposed to be obscure in Holy Scripture and there is an argument, can be clearly illuminated by using other plain passages. For our Lord said: These will go away into eternal torment (Matt 25:46); and also [he said in the passage] where he sends the others into eternal torment, which is prepared for the devil and his angels (Matt 25:41). There are [also passages] where he describes it as the fire of Gehenna (Matt 5:22; 18:9; Mark 9:47.); and He spoke through another prophet before saying: You will go out and see those [dead] men who have rebelled against me, their worm will not die, and their fire will not be quenched (Isa 66:24). Since these and similar things have been said many times in divine Scripture, it becomes clear that the accuser [=devil] (ܐ 􀋍ܪܩ􀉤ܟܐ ) is ready to mislead the minds of many people through his deceitfulness, so that they forget the Lord’s court sentence and plant in their thoughts that there is an end to judgment, and encourage them to sin with evil deeds of hatred without fear. If there is an end to eternal torment, then obviously there is also an end to eternal life. But if we do not accept the idea of eternal life having an end, how then can it be right to accept an end to eternal torment. The term eternal has been added equally to both cases: These will go away into eternal torment, but the righteous into eternal life (Matt 25:46). After these have been confessed as such, we should know that what has been said, to be beaten severely or lightly (cf. Luke 12:47–48), does not mean an end but a change in the kind of torment. However, if God is a true and just judge to punish everyone according to his deeds, then it is also possible to have someone in the fire who is fearfully and extremely enflamed, someone else in a moderate or more intense fire, one with the immortal worm; there are some in great miseries, and some in tolerable or more severe torment. Everyone [will be punished] according to what he deserves, and in Gehenna one can be aware of the different torments of those punished in Gehenna. By referring to what He called outer darkness one can understand that inside it there is another darkness. There is a place for punishment, in which man only weeps or in another place where man gnashes his teeth because of the severe torment of the bitter judgement (cf. Matt 8:12.42.50; 22.13; 24.81; 25.30; Luke 13:28). What is said in Proverbs, descending into the depths of Sheol and into the bottom of the well, clarifies thatsome people will be tortured in Sheol, but not in its depths, and others in the well, but not as in the bottom. All of these teach us about the different punishments of the judgement [of men] according to their deeds, and that they will be punished either with severe judgement, or with vengeance that includes rest according to their activities. These are what we see symbolically in the illnesses coming upon human beings in this present life: one burns with fewer, while he is sick with something else, another one has only got a fever that is milder than the other one, and someone else can have pains in his limbs without fever, and also his pains can be moderate or much more severe than the pains of his fellows. Thus, what our Lord said, being beaten lightly or severely or many other similar things, is as it is with human customs. We know that these kinds [of words] have been used many times for someone who has been stricken with pains, or affected by illness. How? For instance, when we see someone who has only got a high temperature, or his eyes hurt, we wonder how much he suffered and how many miseries he endured. Therefore, as I said, the words, beaten severely or lightly, should not be taken as reference to a limited period of time, but to the change that will take place in the torment of judgment to come.”' This is what Basil said."

[4] In his letter to Stephen bar Sudayle, Jacob of Batnan [of Serugh] says something [very] similar:

 “The punishment will be sentenced for uncountable days and years upon those who performed sin in an accountable number of short days. For [in the world to come] there are no days and nights. Perhaps you might ask, how can a just judge condemn the sinner by the eternal judgment to fall in Gehenna for the sins that were performed in ten, twenty or in a number of years? The Judge is just and His judgement is truthful, and He is not unjust to throw the sinner who sinned for a short time into the eternal fire, and to let those inherit the eternal kingdom who were righteous for a short time. Do you find it just, if the sinner is punished only according to the number of years he sinned? And also, the righteous to find joy according to the number of years he was righteous? And he who sinned for ten years to be in the fire for ten years and then come out? And he who was righteous for ten years, should be likewise ten years in the kingdom and then come out? If this is justice, then consequently the robber on his right side will only be in the Garden of Eden for an hour, for he was only inspired by faith for an hour (cf. Luke 23:43). God’s just judgment will not rule like this, [but]: These will go away into eternal torment, but the righteous into eternal life (Matt 25:46). The sinner who does not repent, would sin eternally, if he would live eternally. And according to the inclination of the mind that is spread upon sin, he will fall justly into Gehenna eternally. The rich man who filled his store with lots of grain, said to himself the following: Eat, drink and enjoy (Luke 12:19), you have got many crops for the many years. The life of this one, who spread his mind to enjoy many years, was shortened, but not his sin. For he spread his mind to sin eternally first, it is justice to be punished eternally for according to his will he lived eternally in greediness. It is the same with the mind of the righteous who according to his will served God for ever, although death unwillingly cut the course of his righteous path. With the experiences of Job, the rich man confirms my word, when he suddenly got an ulcer, his body was corrupted with bitter pain, his wounds were mixed with each other, his limbs were putrefying with his festered wounds. He said with the severity of his pain: Until I die I will not put away my integrity from me, and will hold onto my righteousness and I will not become feeble (Job 27:5–6). This courageous mind was spread upon the curse of righteousness, and which judge will not make him worthy of the eternal kingdom where he lives for ever. Hence, it is fitting for us to say: You are righteous, Lord, and your judgements are truthful (Ps 119:137). Your justice is beyond fault, and your ways are straight without stumbling-blocks. The sinner falls justly into the eternal fire, for he widened his thoughts to sin for ever and did not repent. The righteous deserve eternal life, for they gave their soul and will walk for ever in the path of righteousness.”

[5] Witnesses from Holy Scripture demonstrating that there is no end to judgment:

The prophets, apostles and teachers witness that there is no end to judgment. 

David: You have rebuked the nations, and destroyed the wicked and blotted out their names forever and ever (Ps 9:5). 

His [David]: You will destroy all for ever who fall far from you (Ps 73:27).

When the wicked sprout like grass and all evildoers flourish, they will be destroyed for ever (Ps 92:7).

Isaiah: From one month to another, and from one week to another, all flesh shall come to worship before me, says the Lord, and they shall go out and see the dead bodies of the men who have rebelled against me, for their fire does not quench and theirworm does not die, and they shall become an abhorrence to all flesh (Isa 66:23–24).

From the First Epistle of Baruch: When the Lord presents all these, then there isno place for repentance, and there is no limit to the ages either, and not periods for time, no changing of space, and place for supplication, no answering the questions, and no receiving knowledge, no giving of love, and no space for remorse regarding trespasses, no appeal of the parents, no prayer of the prophets, and no support of the righteous. There is a fearful court sentence, a road leading to the fire and a path to take to Gehenna. Therefore, there is one by one, one law, one world (cf. 1 Bar 8:12–14a – Antiochian Bible).

His [1 Bar]: And He will destroy at once all who are covered with sin (cf. 1 Bar 8:15).

From the First Epistle of James: The judgment will be without mercy upon the one who has not shown mercy (Jam 2:13).

From the Second Letter of Peter: Their judgement does not stop from the beginning, and their destruction does not sleep (2 Pet 2:3).

His [2 Pet]: According to the promise you are waiting for new heavens and new earth in which righteousness becomes perfect (2 Pet 3:13).

Paul, from his Epistle to the Ephesians: You should know this, that everyone who is a fornicator or impure, a covetous idolater, has no inheritance in the kingdom of Christ (Eph 5:5).

From his Second Epistle to the Thessalonians, when he speaks about those who do not obey the truth that exists here, he says that they will be judged in the judgment with eternal destruction (2 Thess 1:9).

The Gospel of Matthew, the speech of [John] the baptist to the Jews: His winnowing fan is in his hand, he clears his threshing floor and gathers his wheat into the barn, but he burns the chaff in the unquenchable fire (Matt 3:12; cf. Luke 3:17).

Again [Matt]: Therefore I tell you, every sin and blasphemy will be forgiven people, but the blasphemy against the Holy Spirit will not be forgiven to men. And whoever speaks a word against the Son of Man, will be forgiven, but whoever blasphemes against the Holy Spirt, will not be forgiven, neither in this world, nor in the world to come (Matt 12:31–32).

From the same [Gospel]: Then He will say to those on His left, depart from me, you cursed into the eternal fire that is prepared for the devil and his angels (Matt25:41). And these will go away into eternal torment, but the righteous into eternal life (Matt 25:46).

Mark: And if your eye causes you to sin, tear it out. It is better for you to enter life while you have got one eye, and not with two eyes to go to the Gehenna of fire, where their worm does not die, and the fire is not quenched (Mark 9:47).

[6] But some people say, where the term for ever (ܡܠܥܠ) is [written] in Scripture, there is an end, but where is [written] from ages to ages (ܢܝܡܠܥ ܡܠܥܠ), there is no end.

We answer them that it is not so. There are passages using for ever and there is no end, and there are also some, where from ages to ages is used, and there is an end.

For instance, David said:

- You rooted out the cities, and destroyed their memories, but the Lord lasts for ever (Ps 9:7–8).

- The fear of the Lord is pure, enduring forever (Ps 19:10).

- The Lord sits [enthroned] as king forever (Ps 29:10).

- His name will endure forever (Ps 72:17).

- My share is with God for ever (Ps 73:26).

- You are, O Lord, exalted forever (Ps 92:9).

- From ever[lasting] to ever[lasting] you are God (Ps 90:2).

- Give thanks to the Lord, for He is good and His mercy lasts forever (Ps 118:1; 136:1).

- Give thanks to the Lord, for He is good and His grace lasts forever (Ps 106:1; 107:1; 118:29).

- Isaiah: All [you] righteous praise the Lord forever. 

- From the same: Have you not known and have you not heard that God is the Lord forever (Isa 40:28).

- Jeremiah: You, O Lord, last forever, and your throne endures from generation to generation (Lam 5:19).

- Song of Hanania: All the servants of the Lord praise the Lord, and glorify and exalt Him forever (Dan 3:57; 3:85).

He said all this praise in the same way. Behold, the term forever does not imply an end, and from ages to ages [implies] an end, as what has been said:

He asked life from you and you gave it to him, length of days from ages to ages (Ps21:4). 

It is known that this was said with emotion: If your children keep my covenant and the testimony that I will teach them, also [some of] their children will sit on your throne from ages to ages, for the Lord is pleased with Zion and He has chosen it for His dwelling place: This is my resting place from ages to ages (Ps 132:12–14). 

And also this sounds like the text of Scripture, when he speaks regarding Zion, this is my resting place from ages to ages (Ps 132:14): 

And behold, it has been destroyed and vanished, and he re-established the earth on its fundaments, not to be shaken from ages to ages. And behold these cease. Hence, so far.

 

Source: John of Dara On the Resurrection of Human Bodies, Edited and Translated by Aho Shemunkasho (pp. 535-544)