Universalism is the theological doctrine that all souls will ultimately be saved and that there are no torments of hell.普遍性是神学教义，所有的灵魂最终会被保存和有没有痛苦的地狱。 Universalism has been asserted at various times in different contexts throughout the history of the Christian church, as for example by Origen in the 3d century.普遍性已经断言，在不同时期在不同背景下的整个历史的基督教教堂，例如由俄在三维世纪。
As an organized religious movement, however, universalism dates from the late 1700s in America, where its early leaders were Hosea Ballou, John Murray, and Elhanan Winchester.作为一项有组织的宗教运动，但是，普遍性的日期从1700年底在美国，其早期领导人何西阿ballou ，约翰默里，和elhanan温彻斯特。 As a form of religious liberalism, it has had close contacts with Unitarianism throughout its history.作为一种形式的宗教自由主义，它有密切的接触与unitarianism在其整个历史。 The Universalist Church of America and the American Unitarian Association merged in 1961 to form a single denomination - the Unitarian Universalist Association - which currently has about 173,000 members.该教会的普遍性，美国和美国统一协会合并，在1961年，形成一个单一的面额-统一世界主义协会-目前约有17 .3万成员。
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Universalism is a belief which affirms that in the fullness of time all souls will be released from the penalties of sin and restored to God.普遍性是一种信念，其中申明，在丰满的时间，所有的灵魂将被释放，从刑罚，单仲偕和恢复上帝。 Historically known as apokatastasis, final salvation denies the biblical doctrine of eternal punishment and is based on a faculty reading of Acts 3:21; Rom.在历史上被称为apokatastasis ，最后的救赎否认圣经的教义永恒的惩治和是基于一个学院读的行为3时21分;光碟。 5:18 - 19; Eph. 5时18 -1 9;弗。 1:9 - 10; 1 Cor. 1时09 -1 0;一肺心病。 15:22; and other passages. 15时22分;和其他通道。 Belief in universal salvation is at least as old as Christianity itself and may be associated with early Gnostic teachers.相信在普遍救恩是至少有一样古老的基督教本身，可能与早期gnostic教师。 The first clearly universalist writings, however, date from the Greek church fathers, most notably Clement of Alexandria, his student Origen, and Gregory of Nyssa.首次明确普遍性的著作，不过，日期从希腊教会的父亲，最显着的克莱门特在亚历山大，他的学生，俄，格雷戈里的nyssa 。 Of these, the teachings of Origen, who believed that even the devil might eventually be saved, were the most influential.这些，教诲，俄，谁相信，即使是魔鬼，最终可能被保存，最有影响力的。 Numerous supporters of final salvation were to be found in the postapostolic church, although it was strongly opposed by Augustine of Hippo.众多的支持者，最后拯救被发现，在postapostolic教会，虽然它的强烈反对奥古斯丁的河马。 Origen's theology was at length declared heretical at the fifth ecumenical council in 553.奥利的神学是在长度宣布异端邪说，在第五次大公会议在553 。
In Western Europe universalism almost completely disappeared during the Middle Ages, save for the Irish scholar John Scotus Erigena and some of the lesser - known mystics.在西欧的普遍性几乎完全消失在中世纪，保存为爱尔兰学者约翰司各脱埃里杰纳和一些较小的-已知的神秘。 Following Augustine, the Protestant Reformers Luther and Calvin also rejected final salvation.以下奥古斯丁，新教改革者路德和卡尔文还拒绝了最后的救赎。 Some spiritualist and Anabaptist writers of the Radical Reformation, however, revived the doctrine.一些spiritualist和再洗礼派作家的激进改革，但是，复苏的原则。 In the sixteenth century it was embraced by the south German scholar Hans Denck and spread through his convent Hans Hut.在十六世纪，它是接受了由南方德国学者汉斯denck和蔓延，通过他的修道院汉斯小屋。 The impact of Denck's universalism for the wider Anabaptist movement has probably been overemphasized.影响denck的普遍性，为更广泛的再洗礼派运动可能已过分。 Mennonites and Hutterites, for example, have largely rejected a belief in the restoration of all things.门诺教派和哈特莱特人，举例来说，大致上已拒绝了信仰，恢复所有的东西。
In America universalism developed out of roots from both radical German pietism and the English evangelical revival.在美国的普遍性发展出来的根源，从激进的德国和虔诚主义和英语的福音派宗教复兴。 The pietist influence was strongly shaped by the mystic Jakob Boehme.该虔信的影响是强烈形成的神秘雅各布伯梅。 Several noted radical pietists such as Johann Wilhelm Peterson (1649 - 1727) and Ernst Christoph Hochmann (1670 - 1721) were Boehmist in their development of final restoration, which became one of the most distinguishing characteristics of radical pietist theology.几个激进的虔诚主义者指出，如约翰威廉彼得森（ 1649 -1 727）和E rnst克里斯多夫奥奇曼（ 1 670- 17 21）b o ehmist在其发展的最终恢复，成为其中一个最显着特点激进的虔信神学。 This type of universalism was brought to the colonies by the physician George DeBenneville (1703 - 1793) and, to a lesser extent, by the German Baptist Brethren.这种类型的普遍性被带到殖民地，由医师乔治debenneville （ 1703 -1 793） ，并以较小的程度上，由德国浸信会的兄弟。 DeBenneville, who had close contacts with Hochmann, is widely regarded as the father of American universalism. debenneville ，谁曾密切接触奥奇曼，被广泛视为父亲，美国的普遍性。 As a separatist he preached frequently, but neither belonged to nor founded any church.作为一个分裂，他经常鼓吹，但既不属于也不成立任何教会。 As with most radical pietists, universalism was an implicit but not central focus of his faith.作为与最激进的虔诚主义，普世主义是一个隐含的，而不是中央的焦点，他的信仰。
Universalism which was explicit and the center of doctrine emerged out of Calvinism in England.普遍性是明确的和中心的学说出现失控加尔文在英格兰。 Several sects which embraced final salvation developed out of seventeenth century Puritanism, among them the Philadelphians, founded by Jane Lead.几个教派，其中拥抱最后救赎发展出十七世纪的清教徒，其中有philadelphians ，成立由简带头作用。 It was not, however, until a century later, when James Relly broke with the Wesley - Whitefield revival, that an organized universalist movement appeared.它不是，不过，直到一个世纪之后，当詹姆斯relly爆发与卫斯理-W hitefield的复苏，一个有组织的普遍性运动的出现。 His Union (1759) rejected Calvinism and argued that all souls are in union with Christ.他的联盟（ 1759 ）拒绝加尔文，并认为所有的灵魂是在联盟与基督。 Christ's sacrificial punishment and death therefore brought salvation to all, not merely an elect few.基督的牺牲和死亡的处罚，因此带来的救恩所有，而不仅仅是一选出数。 One of Relly's converts was John Murray, another Methodist preacher, who was excommunicated for his universalist views.其中一个relly的转换是约翰穆雷，另一循道卫理的布道者，谁是excommunicated他的普遍性意见。 While Murray believed that all souls were corrupted with original sin, his view of universalism was based on Christ as the head of the human family.而美利认为，所有的灵魂被损坏与原罪，他认为普遍性是基于基督为元首的人类大家庭。 Just as all men had participated in Adam's sin, so through Christ's sacrifice all would receive salvation.正如所有的男子参加了在亚当的单仲偕，所以透过基督的牺牲，所有会得到救赎。
Murray arrived in New England in 1770 and organized the first Universalist congregation at Gloucester, Massachusetts, in 1779.美利在抵达新英格兰，并在1770年举办了第一次的普遍性聚集在告士打道，马萨诸塞州，在1779年。 A General Convention was formed a few years later.一般公约，形成了数年后。 Organized Universalism thus became primarily an American phenomenon.有组织的普遍性，从而成为主要是美国的现象。
Meanwhile similar ideas were emerging elsewhere.同时类似的想法出现了其他地方。 Certain liberal Congregationalist clergy such as Jonathan Mayhew and Charles Chauncy helped to prepare the foundation for the spread of universalism.某些公理，自由的神职人员，如乔纳森梅休和查尔斯chauncy帮助准备基础蔓延的普遍性。 The latter's Salvation of All Men (1784) completely rejected a "limited" atonement view.后者的救恩的所有男性（ 1784年）完全拒绝了“有限”赎罪的看法。 The former Baptist Elhanan Winchester founded a Universalist congregation in Philadelphia in 1781 and developed a compelling restorationist position in his Dialogues on the Universal Restoration (1788).前浸会elhanan温彻斯特成立了普遍性聚集在费城在1781年，并制定了令人信服的restorationist的立场，在他的对话，关于普遍恢复（ 1788 ） 。 Winchester, an Arminian, argued that future punishment is measured for each sin and results ultimately in the eternal happiness of all souls.温彻斯特，一arminian ，有人认为未来的惩罚是衡量每个单仲偕和结果，最终在永恒的幸福，所有的灵魂。
Although DeBenneville, Murray, and Winchester approached universalism from different theological positions, all were restorationists in that they denied eternal punishment in hell.虽然debenneville ，美利，和温彻斯特接触的普遍性，从不同的神学立场，均restorationists在他们否认永恒的惩罚，在地狱之路。 Otherwise eighteenth century universalism was a diverse and noncoherent movement.否则，十八世纪的普遍性是一个多元化和非相干运动。 A loosely agreed - upon statement of faith, the Winchester Profession (adopted at Winchester, New Hampshire), was drawn up in 1803.一松散的同意-后声明的信仰，温彻斯特界（上通过的温彻斯特，新罕布夏） ，制定了在1 803年。 Doctrinal statements were also formulated in 1899 and 1935.理论国家还制定了在1899年和1935年。
Hosea Ballou, another former Baptist, proved to be the dominant theological spokesman for the movement in the early nineteenth century.何西阿ballou ，另一位前浸信会，被证明是占主导地位的神学发言人运动在十九世纪初。 His Treatise on the Atonement (1805) posited a "moral" view of Christ's sacrifice rather than the "legal" or substitutionary position of Relly and Murray.他的伤寒论赎罪（ 1805 ） posited一的“道义”鉴于基督的牺牲，而非“法律”或substitutionary的立场relly及美利。 Christ suffered on behalf of mankind but not in their place.基督遭受就代表人类，而不是在自己的位置。 Christ's death demonstrated God's unchangeable loving concern for the restoration of the soul from sin.基督的死证明了上帝的永恒的爱的关注，为恢复的灵魂，从单仲偕。 Ballou also taught what opponents called a "death and glory" view that death brings the unregenerate soul to repentance. ballou还教什么对手，被称为“死亡和荣耀”认为，死亡带来unregenerate的灵魂悔改。 Because of his stress on reason and his rejection of miracles, the Trinity, and the deity of Christ, Ballou moved the Universalists closer to Unitarianism.因为他强调的原因和他的排斥反应的奇迹，三位一体，和基督的神， ballou动议universalists接近unitarianism 。 His "no hell" theology struck most orthodox Christians, however, as one that would lead to immorality.他的“没有地狱”神学大部分东正教基督徒，不过，由于一这将导致不道德的。
Nineteenth century universalism took on the familiar characteristics of an American denomination.十九世纪的普世了对熟悉的特点，美国面额。 It grew steadily in several midwestern and New England states, and in frontier and rural areas it assumed a more evangelical posture than has commonly been recognized.它稳步增长，在一些中西部和新英格兰国，并在边境和农村地区，它承担了更多的福音事工促进会，姿态比已普遍得到承认。 Several periodicals were started and state or regional associations formed.几个期刊开始与国家或区域协会成立。 Tufts College (1852) and a theological school (1869) at Medford, Massachusetts, became the leading educational institutions.塔夫茨大学（ 1852年）和神学院（ 1869 ）在梅德福，马萨诸塞，成为领先的教育机构。 Controversy over the future punishment question led to the formation of a minority restorationist faction in 1831.争议，未来处罚的问题，导致形成了少数restorationist派系在1831年。 This was dissolved in 1841, however, as most universalists placed less and less emphasis on the earlier doctrine of apokatastasis.这是在1841年解散，不过，由于大部分universalists放在越来越少，侧重于较早前学说apokatastasis 。
Twentieth century universalism, now clearly a liberal faith, was largely shaped by the theologian Clarence Skinner.二十世纪的普遍性，现在显然是一个自由的信仰，主要是由形神学克拉伦斯斯金纳。 A wider conception of universalism was articulated which rejected the deity of Jesus and which sought to explore the "universal" bases of all religions.更广泛的概念，普遍性是阐明拒绝了神耶稣和旨在探讨“普及”的基础，所有的宗教。 Accordingly, closer ties were sought with the major world non - Christian and native American religions.因此，密切的联系，寻求与世界主要非-基督教和美国本土的宗教。 Universalists continue to stress such beliefs as the dignity and brotherhood of mankind, tolerance of diversity, and the reasonableness of moral actions. universalists继续强调这种信念的尊严和人类的博爱，宽容的多样性，和合理的道德行动。 Because of the close kinship which many universalists felt toward Unitarians, there had always been a close cooperation between the two groups.因为密切的亲属关系的许多universalists认为，对unitarians ，一直是密切合作，两国之间的团体。 This cooperation led to a formal merger and the organization of the Unitarian Universalist Association in 1961, having a combined membership of 70,500 in nearly four hundred congregations.这种合作导致了正式的合并和组织的统一世界主义协会于1961年，有一个联合的成员70500在近400毕业典礼。
Clearly, however, many who have professed a belief in final salvation have remained outside the Unitarian Universalist tradition.但是很显然，许多谁professed有一个信念在最后救赎仍然以外的统一世界的传统。 In the twentieth century universalism (apokatastasis) has been associated with the neo - orthodox theology as shaped by the Swiss theologian Karl Barth.在二十世纪的普遍性（ apokatastasis ）已与新保守主义-东正教神学作为形由瑞士神学家卡尔巴特。 Although he did not teach final salvation directly, certain passages of his massive Church Dogmatics stress the irresistible universal triumph of God's grace.虽然他没有教的最后救赎直接，某些段落，他庞大的教会dogmatics强调不可抗拒的普遍胜利，上帝的恩典。 Barth was led in this direction by the doctrine of double predestination.巴特为首的朝这个方向由学说的双重predestination 。 In Christ, the representative of all men, adoption and reprobation merge.在基督里，代表所有男性，通过和reprobation合并。 There are not two groups, one saved and the other damned.有没有两个组，一组保存和其他该死的。 Mortal man may still be a sinner, but the election of Christ demands a final judgment of salvation.致命的男子，可能仍然是一个罪人，但选举基督的要求，最后判决的救赎。 Other neo - orthodox writers have suggested that divine punishment is a purifying or disguised form of God's love, which results ultimately in restoration.其他新保守主义-东正教作家曾建议，神圣的处罚是一项净化或变相形式的上帝的爱，最终的结果在恢复。
Some from a more conservative Protestant tradition have also defended a universalist view.一些从一个较为保守的基督教传统，也有辩护的普遍性看法。 One position is that a "Hades Gospel" gives a second chance for those who did not have an opportunity to confess Christ in the world. 1立场是， “地狱福音”给予第二次机会为那些谁没有机会忏悔基督在世界上。 Another approach has been articulated by Neal Punt in Unconditional Good News (1980).另一种做法已阐明了尼尔邦特在无条件的好消息（ 1980年） 。 Punt reverses the traditional Calvinist view that all are lost except those whom the Bible indicates are among the elect.邦特扭转了传统的calvinist认为，所有失去的那些人，除了圣经表明，当中选出。 His "biblical universalism" counters that all are saved in Christ except those whom the Bible directly declares are lost.他的“圣经的普遍性”的柜台，所有保存在基督里，除了那些圣经直接宣布都将丢失。 Clearly universalism, in a variety of forms, continues to have appeal for contemporary faith, in both liberal and conservative circles.清楚的普遍性，在各种形式，继续有上诉当代信念，在这两个自由派与保守派人士。
DB
Eller分贝eller
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
JH Allen and R
Eddy, History of the Unitarians and the Universalists in the United States; H
Ballou, Ancient History of Universalism; AD Bell, The Life and Times of Dr.
George DeBenneville, 1703 - 1793; R Eddy, Universalism in America, a History; T
Engelder, "The Hades Gospel" and "The Argument in Support of the Hades Gospel,"
CTM 16; RE Miller, The Larger Hope; WO Pachull, Mysticism and Early South German
- Austrian Anabaptist Movement, 1525 - 1531; CR Skinner and AS Cole, Hell's
Ramparts Fell: The Life of John Murray; CR Skinner, A Religion for Greatness and
The Social Implications of Universalism; T Whittmore, The Modern History of
Universalism; GH Williams, American Universalism.家李鹏飞和R
，方正，历史的unitarians和universalists在美国; h ballou
，古代历史的普遍性;广告钟，生活和所处时代的博士乔治debenneville ， 1703 -1 793; r涡流，普遍性在美国，历史;吨恩格尔德，
“地狱福音”和“的论点，在支持该哈迪斯福音”的CTM 16日;转口米勒，规模较大的希望;禾pachull ，神秘主义和早期南德国-奥地利再洗礼派运动， 1
525- 15 31;铬斯金纳和科尔，地狱的城墙下跌：生命的约翰默里;铬斯金纳，宗教的伟大和社会影响的普遍性;吨whittmore
，近代历史上的普遍性;生长激素威廉斯，美国的普遍性。
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