A Refutation of Universalism
“We see that the teaching on the universal restoration of all things has its origin not in Holy Scripture or in the Christian ethos, but rather in heathen philosophy”… (Jakob Vetter).
"the voice of the Catholic Church...throughout all ages has consistently judged universalism a heresy for faith and a menace to the Gospel." (Thomas F. Torrance).
I speculate that a lot of the modern attacks on traditional Christian beliefs are rooted in Masonry, because Masons want to "strip from all religions their orthodox tenets, legends, allegories and dogmas." (Clausen, Clausen's Commentaries on Morals and Dogmas, p. 157).
GNOSTIC ORIGINS OF UNIVERSALISM
The view that all people will eventually find themselves in eternal bliss was first propagated by some of the Gnostic sects such as the Basilidians, Carpocrations, etc. (McCLintock and Strong, Vol. X, p. 658). Did you catch that? Universalism is rooted in Gnosticism, not Christianity. Moreover, like Gnostic’s, “Christian” universalists seem to think they have special, exclusive knowledge.
HERETICS HOLD TO UNIVERSALISM
The Neo-Orthodox heretic Karl Barth and the Philosopher John Hick are contemporary universalists. John Hick even tried to defend a Christian form of reincarnation, and believes humans will reincarnate on other planets. Most liberal theologians and cults hold to some form of universalism. The first major theologian in modern times to teach universalism was Friedrich Schleiermacher (1788-1834). He is considered the father of liberal theology, and actually denied the Trinity. He also held to the apparent death theory of Christ (a theory which has been universally rejected by contemporary scholars). David Bently Hart is a modern universalist. He also endorses the ordination of women to the deaconate and rejects the Orthodox teaching of the aerial toll-houses. He also believes that the condemned heretic Origen is a saint. On the subject of the toll-houses, he is refuted in the book, “The Departure of the Soul According to the Teaching of the Orthodox Church.”
UNIVERSALISTS ARE CONDEMNED HERETICS
Origen’s universalism was first condemned at a synod of Alexandria (A.D. 394), a synod at Cyprus and a synod at Rome. Origen and his writings were condemned in Canon 18 of the Fifth Lateran Council of 649. In A.D. 543 the Emperor Justinian issued an anathema on Origen (a universalist). He said:
"If anyone says or thinks that the punishment of demons and of impious men is only temporary and will one day have an end...let him be anathema."
Therefore, anyone who trusts his thoughts in favor of universalism instead of the divine teaching authority of Scripture and the Church, is anathematized.
Origen and his heresy of universalism were condemned at the Fifth Ecumenical Council of Constantinople in the year 553.
[Note: Universalists sometimes claim that the Fifth Ecumenical Council did not condemn universalism. But according to Dr. Michael McClymond, author of "The Devil's Redemption" (two volumes), Origen was named in the condemnation, and the universalist contention that universalism was not condemned is not the way the tradition was received. He says that for centuries Origen's view of universal salvation was rejected. (see Dr. McClymond's interview with Alisa Childers).
Fr. Michael Pomazansky wrote:
"The Church, basing itself on the word of God, acknowledges the torments of gehenna to be eternal and unending, and therefore it condemned at the Fifth Ecumenical Council the false teaching of the Origenists that the demons and impious people would suffer in hell only for a certain definite time, and then would be restored to their original condition of innocence (apokatastasis in Greek). The condemnation at the Universal Judgment is called in the Apocalypse of St. John the Theologian the "second death" (Apoc. 20:14).
Metropolitan Hierotheos (Vlachos) devotes a chapter to this subject in his book "Life After Death (Chapter 8, “The restoration of all things”, pp. 273-312), and affirms that this heresy was condemned by the Fifth Ecumenical Council.
Hefele argues that Origen was in fact condemned by this council, and that Theodore Ascidas had already pronounced a formal anathema on Origen. (Hist. Councils, Vol. iv., p. 336.).
The Synodikon of Orthodoxy, which is recited every year on the first Sunday of Great Lent anathematizes those who hold to the doctrine of the end of torments. ]
(Question: What part do the fake “Orthodox” not understand? Part of being an Orthodox Christian is humility and obedience. Through these virtues we preserve unity).
The sixth session of the 7th ecumenical council:
"Those who, moved by Divine zeal, always concur with the Fathers and the traditional ordinances of the Church flee from all who hold contrary opinions, as though from enemies."
From the Synodicon of the Holy Spirit:
"To all things innovated and enacted contrary to the Church tradition, teaching, and institution of the holy and ever-memorable fathers, or to anything henceforth so enacted, ANATHEMA."
Eighth proceeding of the Seventh Ecumenical Synod:
“If anyone breaks any ecclesiastical tradition, written or unwritten, let him be anathema.”
St. Vincent of Lérins:
"for Christians to declare something which they did not previously accept has never been permitted, is never permitted, and never will be permitted,—but to anathematize those who proclaim something outside of that which was accepted once and for ever, has always been a duty, is always a duty, and always will be a duty."
I don't see how universalists avoid the anathema issued by St. Paul in Galatians 1, since they are preaching a Gospel not taught by the apostles. The God-ordained apostle writes:
“But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, if any man preach any other gospel unto you than that ye have received, let him be accursed.” (Gal. 1:8-9).
Acceptance of universalism is a rejection of the God-ordained power of the keys, given by Christ to St. Peter and the apostles to bind and loose. (Matt. 16:19; 18:18-20). The Orthodox Church has bound the heresy of universalism, so the matter is resolved.
THE BLASPHEMY OF HOPEFUL UNIVERSALISM
Beware of people who feign piety by "hoping" or "wishing" that all will be saved. This is a delusion rooted in pride, unbelief, and disobedience to Scripture, to Christ, and the authority of the Church (and Fathers) who categorically affirmed the eternality of hell. It is not pious to hope for something in which God has not given us the liberty to hope. It is unbelief and disobedience. We only have freedom to form our own opinion about something if Scripture and the Church have never made a judgment on it. St. Paul taught that there is “no hope” for unbelievers after they have died. (1Thess. 4:13). Finally, if these people who feign piety were so concerned about the salvation of their fellow-man, they would evangelize their cities and neighborhoods. The truth is that they are unconcerned about the salvation of their neighbor. By being a hopeful universalist, you are in essence hoping that Christ and the biblical writers lied, or that they were mistaken, or that they resorted to deception. The hopeful universalist needs to seriously think about the implication of his hope. If Christ lied, then he is morally defective, not the greatest conceivable being of biblical revelation (not God). If Christ and the biblical writers were mistaken, then all of Christianity crashes to the ground. Universalism is actually based in a kind of Freudian illusion. Sigmund Freud called any belief based on a mere wish to be an illusion. It is an illusion to believe that all wishes will be fulfilled.
Implications of hopeful universalism:
1. The vast majority of the leadership and teachers of the Orthodox Church, including pre-schism popes, for centuries were mistaken in their interpretation of the Bible, and the Holy Spirit turned a blind eye, and did absolutely nothing about it. What does this say about the Orthodox God?
2. If Orthodoxy was wrong about one item of faith, then it could potentially be wrong about many (or all) items of faith. So the whole system of the Church would collapse, being reduced to the level of the subjective, errant and fallible religions of the world.
3. It implies that for centuries, God failed to properly communicate through the teaching of Christ and Scripture, and through the teaching ministry of the Church. What does this say about the Orthodox God?
4. It implies that Christ lied, or was mistaken, or resorted to deception. This is an attack on his moral impeccability and deity, reducing him to the level of errant and fallible religious leaders of the world. Perhaps he was just a guru. Are you hoping that Christ lied, or was mistaken, or resorted to deception?
5. It opens the door for hoping about other concepts, such as there being a fourth member of the Trinity, or that Mary is divine, or that God has a female consort named Ishtar. Can one hope that Hinduism is true? Part of the teaching of platonic universalism was pre-existence. Can one hope that pre-existence is true? Iconoclasm is also condemned, but can one hope that the iconoclasts were right? Where do we draw the line with this "hope” thing?
6. You believe the Orthodox Church has taught and approved error for centuries. What does this say about the Orthodox Church? And what does this say about you?
7. So you hope the Anathema against universalists is wrong? Think about the implication. If Orthodoxy was wrong on one Anathema, then it is not the criterion of truth, and it could potentially be wrong on all Anathemas. The whole system would collapse.
8. Clergy who allow hopeful universalism are encouraging people to contradict and/or question official Church teaching.
I believe advocates for universalism and hopeful universalists imply that the Tradition of the Orthodox Church needs to change and be updated. This attitude reflects modernism, and we see it in the pro-LGBTQ "Orthodox", the Theistic Evolutionists, the Progressive Creationists, and the Ecumenists.
SCRIPTURE AGAINST UNIVERSALISM
It is very important for readers to understand that the teaching of Christ and Holy Scripture constitute the highest teaching authorities in the Orthodox Church. These sources make universalism absolutely impossible. The doctrine of eternal punishment in Hell is as certain and binding as the doctrines of the Trinity, the deity of Christ, his virgin birth, resurrection, ascension and second coming. Since Christ taught the doctrine of eternal Hell, it has the highest degree of certitude.
Due to a faulty hermeneutic and eisegeses, heretics sometimes base doctrines on vague or unclear biblical passages, but they ignore or twist the clear and explicit passages.
God's attributes do not operate in contradiction to each other. It is impossible for God to lie (Hebrews 6:18; Titus 1:2). So if God says hell is eternal, then it is. The god of the universalist is morally defective, because he lies. He says hell is eternal, but actually doesn't mean it. He is like a morally depraved human who speaks out of both sides of his mouth.
Revelation14:10: "will be tormented with fire and brimstone [sulfuric fire]" is terminology for eternal torment used in Jewish apocalyptic literature. (Expositor's Greek Testament, Vol. V, pp. 438, 439). Eternal torment is the only grammatical interpretation possible here, according to the commentators A.T. Robertson, Alford, Lenski, Lange, Hendriksen, Swete, Hengstenberg, etc. Lenski states that the phrase "for the eons of the eons" means eternal torment. (Lenski, St. John's Revelation, ibid., p. 438).
In Revelation 20:10 we see that they will be tormented day and night forever and ever [eis tous aionias ton aionon].
Says Christ: "And these will go away into eternal punishment, but the righteous into eternal life.” (Matthew 25:46).
"Because aionios ('eternal") modifies both punishment and life in Matthew 25:46, it stands to reason that the same quality and temporal connotations are in view. That is to say, however long the life extends is how long the punishment lasts; the duration is identical. It is grammatically unsuitable to drive a wedge between the two uses of the term eternal in Matthew 25:46, suggesting that one refers to endlessness (eternal) and the other to temporal limitation (aeonial).....Since it is clear to say that the eternal life is temporally unlimited it follows that eternal punishment is also temporally unlimited." (Scot McKnight, Eternal Consequences or Eternal Consciousness, 154).
“There is no way of scaling down aionios to mean something less than endless eternity (as universalists attempt to do) so far as the torment of hell is concerned without also reducing “eternal life” to something temporary and the abode of the redeemed in heaven to something transient.” (Archer, Encyclopedia of Bible Difficulties, p. 408).
In Matthew 25:41, Jesus said to those on his left side, "Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels." The Greek word used in this passage is "aiōnios,"and it means "without end." (Strong's Concordance, G166).
The same Greek word "aionios" which speaks of the eternality of God, is also used of heaven and hell. Therefore, hell will exist as long as God does.
Blessed Augustine said the terms eternal punishment and eternal life (see Matt. 25:46) are parallel, and it would be absurd to use them in the same sentence while meaning one is temporal and the other is eternal. (see Augustine, City of God 21:21-24).
Dr. Robert Peterson, author of "Hell On Trial: The Case For Eternal Punishment" writes:
..."In hell passages, it is claimed, eternal means only pertaining to "the age to come" and not "everlasting." It is true that in the New Testament, eternal means "agelong," with the context defining the age. And in texts treating eternal destinies, eternal does refer to the age to come. But the age to come lasts as long as the life of the eternal God Himself. Because He is eternal—He "lives forever and ever" (Rev. 4:9, 10; 10:6; 15:7)—so is the age to come. Jesus plainly sets this forth in His message on the sheep and goats: "And these will go away into eternal punishment, but the righteous into eternal life" (Matt. 25:46; italics added). The punishment of the lost in hell is coextensive to the bliss of the righteous in heaven—both are everlasting." (Article: Annihilation or Eternal Punishment?).
Says Christ: “If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire.” (Mat.18:8).
The definite article "the" (eternal fire) is used in Matthew 18:8. The New Testament Greek scholar A.T. Robertson states on this passage: "The word [aionios] means ageless, without beginning or end as of God (Rom. 16:26)...(Robertson, Word Pictures of the New Testament, Vol. I, p. 147).
Says Christ: “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:” (Matt. 7:13).
In verses 13 and 14, the fate of the wicked is designated apolei. Thayer defines this term as "The loss of eternal life, eternal misery"...(Thayer’s Greek-English Lexicon, p. 71).
Says Christ: “Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.” (Matthew 3:12).
Says Christ: And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: (Mark 9:43). The word asbestos used in Matthew 3:12 and Mark 9:43 was used in Greek literature to refer to an eternal fire which would never be extinguished. (Arndt and Gingrich, A Greek-English Lexicon, p. 114; Thayer, p. 79).
Says Christ: “Where their worm dieth not, and the fire is not quenched.” (Mark 9:48).
Mark uses the Greek word sbemmumi, which means that the fire cannot be put out. (Arndt and Gingrich, A Greek-English Lexicon, p. 752; Thayer, p. 572).
When speaking about hell, Jesus said in Mark 9:43 that the fire never goes out.
In Mark 3:29, the blasphemy of the Holy Spirit is called an "eternal sin." No forgiveness is possible in the future age.
Says Christ: He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him. (John 3:36).
This is a clear-cut statement. One must believe in Christ to have eternal life. Unbelievers will not see this life.
St. Paul teaches in 2 Thessalonians 1 that those who do not know God and reject the gospel will suffer everlasting destruction. This passages makes universalism absolutely impossible. Saint Paul wrote:
"Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day." (2Thess. 1:6-10).
In the story of the rich man and Lazarus located in Luke 16:23-31, Abraham said about the dead, that there is a great gulf fixed, and that people cannot cross it.
St. Paul recognized that in spite of his prayers, not all his kinsmen would be saved (Romans 11).
According to Romans 1:17 (compare Romans 3:21-26) only those who believe are justified. This is the apostolic teaching; this is the apostolic faith.
The Old Testament book of Daniel speaks of everlasting condemnation.
"And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." (Daniel 12:2). The Hebrew word for "everlasting" (owlam), means everlasting. (see Strong's # H5769).
Isaiah 66:24 "their worm will not die, nor will their fire be quenched."
Romans 9:14 says that only the elect will be saved.
1 Corinthians 6:9 says that the wicked will not inherit the Kingdom of God.
2 Corinthians 5:17 teaches that reconciliation is for those who are "in Christ." Not for all people.
According to Matthew 7:13-14, all will not be saved.
In John 17:3, Christ states in prayer to the Father that eternal life is in knowing the Father and the Son.
In John 6:53, Christ teaches that only those who eat his flesh and drink his blood have life.
Hebrews 9 is clear that there is no second chance after death.
The urgency of spreading the Gospel in this life supports the teaching that there is no hope of salvation after death (see John 3:36:; John 5:24).
..."you know that no murderer has eternal life abiding in him." (1John 3:15).
“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” (John 3:16).
Notice that according to John 3:16 only those who believe are given eternal life, and those who disbelieve perish.
He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy. (Proverbs 29:1).
Notice, no remedy.
Speaking of Heaven: "But nothing unclean will ever enter it, nor anyone who does what is detestable or false, but only those who are written in the Lamb’s book of life." (ESV, Revelation 21:27).
The relevant Greek word is "ou me' and means "never, certainly not, not at all, by no means." (see Strong's Concordance # 63364).
Canon 19 of the Council of Trullo (692) states that we are not to interpret Scripture contrary to the teaching of the Fathers. Church Fathers believed that Christ and Scripture teach eternal hell.
According to the New Testament scholar Richard Bauckham, today universalism has fallen out of favor on exegetical grounds, with critics of the Orthodox position leaning more toward annihilationism (Bauckham, Universalism: a historical survey).
“Perhaps the foremost Pauline scholar alive today, N.T. Wright, has said that the Pauline texts do not support universalism. Certain passages in the Gospels seem to exclude salvation for all"...(Dr. Michael McClymond, Opiate of the Theologians 2019).
IS HELL CRUEL?
Universalists think they have a greater sense of love and justice than God. Setting aside the clear and explicit teaching of Christ and Scripture, universalists respond emotionally that Hell is cruel. Instead of submitting to the divine authority and teaching of Christ and Holy Scripture, universalists rely on their own subjective feeling, exuding from a darkened heart, marked by sin and the passions. An all loving God would never send someone to eternal Hell - so the universalist argues. Dr. Norman Geisler got it right when he wrote:
..."as C.S. Lewis demonstrated, just the opposite is the case. While God does love the world (John 3:16), and doesn't desire that any should perish (cf. 2 Peter 3:9), nonetheless, His very nature as love demands that He not force His love on anyone (cf. Matt. 23:37).
When one says, "All will be saved." my reasons retorts, "Without their will, or with it?" If I say, "Without their will," I at once perceive a contradiction: how can the supreme voluntary act of self-surrender be involuntary? If I say, "With their will," my reason replies, "How, if they will not give in?" (Lewis, The Problem of Pain, 106-107).
Once again, Lewis observed:
"There are only two kinds of people in the end: those who say to God, "Thy will be done," and those to whom God says, "Thy will be done." (Lewis, The Great Divorce, 69).
(quoted from Geisler, Systematic Theology, vol. 3, p. 399).
People send themselves to Hell by their sinful choices. Human beings are made in God’s image, and God will not violate human free will. People who willfully reject God create their own Hell.
WHAT IS GEHENNA?
The International Standard Bible Encyclopedia states that Gehenna refers to "the place of eternal punishment of the wicked." (Vol. II, p. 1182).
McClintock and Strong's Encyclopedia of Biblical, Theological and Ecclesiastical Literature, defines Gehenna as "the place of eternal punishment."
Coon and Mills define Gehenna as referring to "the place of eternal punishment." (Coon, The Doctrine of Future and Endless Punishment Proved (Cincinnati: J.F. & V.P. James, 1850), p. 72; Perspectives on Death (ed. L. Mills; New York: Abingdon Press, 1969), p. 32.
In Talmudic literature, Idolators and blasphemers remain in Gehenna "to be punished for all generations." (Bab. Tal. RH65).
PATRISTIC TEACHING ON ETERNAL HELL
Polycarp, a disciple of the Apostle John spoke of “eternal punishment, reserved for the ungodly” (The Encyclical Epistle to the Church at Smyrna, 11).
The Martyrdom of St. Polycarp states that the fire is "everlasting and never quenched." (2:3). Polycarp is reported to have spoken of "the coming judgment and everlasting punishment that is laid up for the impious." (11:2).
St. Ignatius spoke of “everlasting punishment.” (Epistle to the Philippians, 4).
St. Ignatius stated that the fire unquenchable threatened everlasting death. (see Ign.Eph. 16-17).
Clements Second Letter speaks of "eternal punishment." (6:6, 7). "their worms will not die and their fire will not be quenched...undying fire." (See 17:4-7).
Letter to Diognetus speaks of "eternal fire." (See 10:7, 8).
Pope St. Gregory the Great taught that ungodly and unbelieving men are consigned to eternal punishment. (Morals on Job, Book 34).
Pope St. Gregory the Great: "They [the saints] pray for their enemies at that time when they are able to convert their hearts to fruitful penitence...And this is now the reason for holy men not praying for unbelieving and ungodly men who are dead; for they [i.e. holy men] are unwilling that the merit of their prayer should be set aside, in that presence of the righteous judge, in behalf of those whom they know to be already consigned to eternal punishment." (Pope St. Gregory the Great, Morals on Job, Book 34).
Pope Pelagius I (A.D.557): "...the wicked, however, remaining by choice of their own with vessels of wrath fit for destruction [Rom.9:22], who either did not know the way of the Lord, or knowing it left it when seized by various transgressions, He will give over by a very just judgment to the punishment of eternal and inextinguishable fire, that they may burn without end." (Fide, Pelagii to Childebert, in Denzinger 228a).
Justin Martyr: "For among us the prince of the wicked spirits is called the serpent, and Satan and the Devil, as you can learn by looking into our writings; and that he would be sent into the fire with his host and the men who follow him, and would be punished for an endless duration, Christ foretold."
Saint Irenaeus was a disciples of Polycarp, who was a disciple of the Apostle John himself. Irenaeus declared: "Moreover he says the Book of Life was opened and the dead were judged out of those things that were written in the books according to their works, and death and hell were sent into the Lake of Fire, the second death. Now this is what is called Gehenna, which the Lord styled eternal fire. And if anyone, it is said, was not found written in the Book of Life, he was sent into the Lake of Fire."
St. Irenaeus ( 125-202) speaks of "eternal darkness" (Against Heresies, 4.39.4) and "the loss of these is also eternal and never-ending" (ibid., 5. 27. 2).
St. Irenaeus: "The judge...will send into eternal fire those who alter the truth, and despise his Father and his coming." (Against Heresies 2:4).
Saint Cyprian: "As God as he is merciful so he exacts obedience to his precepts; and indeed carefully exacts it. And as he invites to the banquet, so the man that hath not a wedding garment he binds hands and feet and casts them out beyond the assembly of the saints. He has prepared Heaven, but he has also prepared Hell. He has prepared places of refreshment, but he has also prepared eternal punishment. He has prepared the life that none can approach unto. But he has also prepared the vast and eternal gloom of perpetual night."
Lactantius: "Both therefore spoke with truth, but yet both incorrectly. For the ways themselves ought to have been referred to life, their ends to death. We therefore speak better and more truly who say that the two ways belong to heaven and hell because immortality is promised to the righteous and everlasting punishment is threatened to the unrighteous."
St. John Chrysostom: “for if it should come to pass (which God forbid!) that through the sudden arrival of death we depart hence uninitiated, though we have ten thousand virtues, our portion will be none other than hell, and the venomous worm, and fire unquenchable, and bonds indissoluble.” (See Hom. in Io, 25, 3 =PG 59 151-152; quoted by Fr. Jean-Marc Rulleau, Baptism of Desire, p. 34).
St. Cyril of Alexandria spoke of eternal grief, unending sorrow, ceaseless weeping. (Homily on the Departure of the Soul, Homily 13, PG 77 (in Greek).
St. John of Damascus. The Blessed Virgin Mary appeared to his abbot, stating about St. John, ..."he will teach correctly the dogmas of the Faith."...(The Great Synaxaristis of the Orthodox Church, vol. 12, p. 145 -in Greek). St. John spoke of "eternal fire, in which it is condemned to be tormented until the endless ages." (PG 96:156CD-in Greek).
St. Bede the Venerable spoke of everlasting torments. (see A History of the English Church and People, pp. 295-297).
St. Theodora of Alexandria relates the words of Abba Isaiah. He spoke of everlasting fire, where it will be tormented for endless ages. (see St. Isaiah Of Scetis, Matericon: Instructions of Abba Isaiah to the Honorable Nun Theodora pp. 79-80).
St. Lactantius (240-320 A.D.): "Therefore, it is the Catholic Church alone which retains true worship. This is the fountain of truth, this is the abode of the faith, this is the temple of God; into which if any one shall not enter, or from which if any shall go out, he is estranged from the hope of life and eternal salvation." (Divinarum Institutionum--The Divine Institutes, Book IV, Chapter 30: See also: Ante-Nicene Fathers, Lactantius, Vol. 7. Edited by Philip Schaff, Hendrickson Publishers, Peabody. Mass., Second Printing, 1999, p. 133).
St. Fulgence: (512 A.D): “Anyone who is outside this Church, which received the keys of the kingdom of heaven, is walking a path not to heaven but to hell. He is not approaching the home of eternal life; rather, he is hastening to the torment of eternal hell.” (On the Forgiveness of Sins, in Jurgens, The Faith of the Early Fathers, Vol. 3:2251a).
St. Fulgence (526 A.D.): “Hold most firmly and never doubt in the least that not only all the pagans but also all the Jews and all the heretics and schismatics who end this present life outside the Catholic Church are about to go into the eternal fire that was prepared for the devil and his angels.” (The Rule of Faith, in Jurgens, The Faith of the Early Fathers, Vol. 3; 2275).
St. Symeon the New Theologian (+ 1022) spoke of eternal punishment. (Hymn 25, p. 197).
St. Nikitas Stithatos (+ 1090) spoke about how the soul is handed over to demons "to remain with them eternally in the future"...(see On the Soil XIV, pp. 79-81; in Larchet, Life After Death. pp. cit., pp. 78-79),
Tertullian spoke of "eternal punishment" (The Prescription Against Heretics, XIII).
Justin Martyr refers to "everlasting punishment," (The First Apology of Justin, 8); "eternal punishment" (ibid., 18).
From his Apology, we see Justin using the phrases:
"To undergo everlasting punishment"
"To the everlasting punishment of fire"
"Suffer punishment in eternal fire”
"Eternal punishment is laid up"
"Are punished in everlasting fire"
"Brings eternal punishment by flames"
"Punished in eternal fire"
"In eternal fire shall suffer their just punishment and penalty"
"The wicked are punished in eternal fire"
St. Augustine uses the words
"eternal fire of hell"
"eternal death"
"eternal punishment"
"punishment eternal"
"punishment eternal shall come to an end, is the height of absurdity"
"eternal punishment of those who are doomed to it shall have no end." (City of God, 4.13; 6.12; 21.23).
“hell-fire is eternal.” (City of God 12.6).
St. Theophilus (130-190) speaks of the damned as "ever deprived of the enjoyment of light" and he used the phrase "eternal punishment" (Theophilus to Autolycus).
St. Gregory of Sinai held to eternal torments. (“Chapters on Commandments and Dogmas,” 130, Russian Philokalia, vol. 5, p. 213).
From the life of St. Nephon (4th cen). He spoke about the terrible fire which is for all eternity. (see Gentithes and Apostolopoulos, Stories, Sermons, and Prayers of St. Nephon: An Ascetic Bishop, pp. 79-84).
In the Life of St. Basil the New (A.D. 944), Theodora spoke of how the people in Hades are condemned for eternity.
The Athanasian Creed says: "Whosoever will be saved, before all things it is necessary that he hold the catholic faith. Which faith except every one do keep whole and undefiled; without doubt he shall perish everlastingly."
Anselm (Roman Catholic)
He spoke of the soul experiencing "eternal wretchedness" and "eternal punishment." (Monologian 71).
Thomas Aquinas (Roman Catholic)
He spoke of "eternal punishment" and "burning eternally with fire." (The Catechetical Instruction of St. Thomas Aquinas, 62).
"whoever sins mortally deserves infinite punishment." He said, "for a mortal sin a man should be punished forever." (Summa Theologica 4.99.1).
"eternal punishment is inflicted on a sinner"...And since he is in sin for eternity, he is reasonably punished by God for all eternity." He also said about the damned, "his punishment ought never to come to an end." (Compendium of Theology).
In the Roman Catholic Church, the doctrine of eternal hell is De fide teaching, which means it has the highest degree of certainty, and to reject it is heresy.
The Seventh Ecumenical Council (787) called the Roman church "head of all the Churches of God." Not one single pre-schism pope believed in unversalism. The head of the universal Church rejected universalism.
THE PSEUDEPIGRAPPHA
These books are thought to have been written between 200-100 B.C. They express the belief of ancient Jews.
The Book of Judith speaks of those that will "weep forever." (16:170).
Ecclesiasticus speaks of the "vengeance of the ungodly is fire and worms." (7:16,17). This is clearly a reference to Isaiah 66:24 and must be linked to Judith 16:17 as teaching eternal torment.
Second Maccabees speaks of the king being warned: "Thou shalt have no resurrection to [everlasting] life." (7:14). The reference here is to Daniel 12:2. The king will be resurrected to everlasting shame and contempt.
Fourth Maccabees speaks about how boys warned a king of eternal torment. Notice the harsh words:
Fourth Maccabees: "But you, for the wicked and despotic slaughter of us, shalt, from the Divine vengeance, endure torture by fire." (9:8). 'but though, for thy impiety and blood-shedding, shalt endure indissoluble torment." (10:11).
Fourth Maccabees:"The eternal punishment of the tyrant." (10:15). "Divine vengeance is reserving for you, eternal fire and torments, which will cling to you for all time." (12:12).
Fourth Maccabees:"The danger of eternal torment laid up for those who transgress the commandment of God." (13:15).
Fourth Maccabees: ...”A great struggle and peril of the soul awaits in eternal torment those who transgress the ordinance of God.” (See 9:9; 10:11. 15; 12:12; 13:15).
The Book of Jubilees states that the "wicked shall depart into eternal execration...in disease forever." (See 36:9-11).
Fourth Esdras speaks about how the wicked will be "ever grieving and sad." (7:36).
The Book of Enoch speaks of "eternal judgment." (104:6). Their "souls are punished and bound there forever." (121:22).
II Enoch speaks about the wicked experiencing limitless judgment. (See 40:12, 13; 63:4).
THE NEW TESTAMENT APOCRYPHA
1 Epistula Apostolarum. This work speaks of the fate of Cerinthus and Simon's "eternal perdition. (7). It reports Christ speaking of the wicked being delivered "to eternal punishment." (26), and spoke of "eternal punishment." (29). "The lost will be lost eternally" (39). One manuscript states that they will be "eternally ruined" (39). The wicked will be eternally punished. (50).
II Epistula Petri. In this work St. Peter is reported to have spoken "suffer eternal punishment." (4:3)..."eternal punishment." (5:3)..."eternal fire of punishment." (H. III. 26:6). The wicked face eternal "perdition." (H. XI. 32:3).
The Acts of John. This work speaks about murderers, sorcerers, swindlers, thieves, sodomites, etc, "shall come to unquenchable fire and utter darkness and the pit of torment and eternal doom...eternal misery and torment." (36).
The Acts of Peter. "If you do not repent while you are still in the body, the consuming fire and the outer darkness shall receive you forever." (1:2). The fire and darkness are "forever" and denote "everlasting punishment." (5:15), "the punishment of unquenchable fire." (8:28).
The Ascension of Isaiah speaks of "the eternal judgments and the punishments of hell." (1:3).
The Apocalypse of Peter states that the wicked will be "punished forever." (6). This text speaks of "everlasting torture" (7), and "eternal judgment." (7). Further, this text speaks of "the judgment of unceasing torture." (9). There is no chance for repentance in hell, and forgiveness is impossible (see 13).
Christian Sibyllines states that that there is "no end set to the punishment." (P.S. 65, p. 743).
MIDRASH
“the ceaseless retribution of the wicked.” (Gen. 908). They can “never escape.” (Num. 726).
Chief Rabbi Weil states: “The Talmud and the other traditional monuments do not fail to proclaim the eternity of sufferings”…(See Shah. CII, Mishana 2,3).
“Sons of Gehenna are those who forever abide in Gehenna.” (17a).
Targums speak of Gehenna as the place of “everlasting burnings.”
In “The History of the Jewish People in the Age of Jesus Christ: (p. 545), Shurer states that the Jews clearly taught that the damnation of the wicked was eternal.
Leon Morris states in “The New Bible Commentary” (p. 302), that the rabbinic expression “2nd death” clearly taught eternal punishment.
“Gehenna is shut in their faces and they are judged there for generations of generations.” (Bab. Tal. Shah. XIII. 4,5).
Rabbi De Rationes, Ch. XIII spoke of eternal torment.
Other passages could be referenced. (Test. Zeb. 10; Ash. 7:5; Reub. 5:5; 1 Q 54:12, 13; Josephus B.J. 118, 14, etc).
OTHER MATERIAL
Flavius Josephus (c. 37-100) The Jewish Historian
In his Discourse to the Greeks Concerning Hades, he writes (emphasis mine): "Hades is a place in the world not regularly finished; a subterraneous region, where the light of this world does not shine; from which circumstances, that in this place the light does not shine, it cannot be but there must be in it PERPETUAL DARKNESS. This region is allowed as a place of custody for souls, in which angels are appointed as guardians to them, who distribute to them temporary punishment, agreeable to everyone's behavior and manners.
In this region there is a certain place set apart, as a lake of UNQUENCHABLE FIRE, wherein we suppose no one hath hitherto been cast; but it is prepared for a day afore-determined by God, in which a righteous sentence shall deservedly be passed upon all men...[They shall receive] this EVERLASTING PUNISHMENT, as having been the causes of defilement; while the just shall obtain an incorruptible and never-dying kingdom. These are now confined in Hades, but not in the same place wherein the unjust are confined...
[God allots] to the lovers of wicked works ETERNAL PUNISHMENT. To these belong the UNQUENCHABLE FIRE, AND THAT WITHOUT END, and a certain fiery worm NEVER DYING, and not destroying the body, but continuing its eruption out of the body with NEVER CEASING GRIEF."
For what it’s worth, the philosopher Plato held to eternal punishment. (see Georgias 525c).
MORE ORTHODOX SOURCES
The Synodikon of Orthodoxy, which is recited every year on the first Sunday of Great Lent anathematizes those who hold to the doctrine of the end of torments.
An Orthodox priest wrote me: “It also concerns me that universalism is tolerated by some clergy. Sadly, a number of clergy have these ideas, just as in the past many were Arian in thought or Monothelite or other heresies. I hope that this matter will get reinforced condemnation by more synods of bishops, but until then we need to keep ourselves from it and pray that it does not spread.”
The great Orthodox patristic scholar and philosopher Fr. Georges Florovsky believed in eternal hell. He accepted the consensus of the Church Fathers on the eternity of hell. (McClymod, The Devil's Redemption, Vol 2, p. 728). Michael MyClymond quotes Florovsky:
"According to the contemporary views, shared by Berdyaev, the acceptance of an eternal hell smacks of obscurantism. But in my view the denial of the possibility of an eternal hell cancels human freedom and deprives it of seriousness." (ibid).
St. Isaiah of Scetis spoke of eternal death. (The Evergetinos A Complete Text, bk. 1; St. Isaiah of Scetis, Matericon: Instructions of Abba Isaiah the the Honorable Nun Theodora (Translated from St. Theophan the Recluse's Russian translation of the Greek manuscript from Mt. Athos).
St. Isaiah of Scetis spoke of everlasting fire. (St. Isaiah of Scetis, Matericon: Instructions of Abba Isaiah to the Honorable Nun Theodora).
St. Ephraim the Syrian spoke of eternal punishment. (The Works of Saint Ephraim the Syrian, vol 4) (in Greek).
The Venerable Bede spoke of everlasting torments. (St. Bede, A History of the English Church and People).
St. Theodoros the Great Ascetic, Bishop of Edessa spoke of the worm that does not die. (St. Theodora, A Century of Spiritual Texts in The Philokalia, vol 2. In the original Greek, vol 1).
St. Ignatius Brianchaninov spoke of eternal death. (Partial trans. in The Soul After Death).
The Synod of ROCOR spoke of eternal torment. (Orthodox Life, vol. 31, no 1).
Archimandrite Panteleimon Nizhnik spoke of the eternal fate common to evil angels and evil human souls. (Eternal Mysteries Beyond the Grave).
St. John Maximovitch spoke about how deceased souls fear eternal torment which begins after the Dread Judgment. (Man of God. St. John of Shanghai and San Fransisco).
Elder Ephraim. "if we lose our soul the misfortune is eternal." (The Departure of the Soul According to the Teaching of the Orthodox Church, p. 51). And he spoke of eternal damnation (ibid, p. 294).
St. Paisios the Athonite: “Let us struggle with all our powers to gain Paradise. The gate is very narrow, and don’t listen to those who say that everyone will be saved. This is a trap of Satan so that we won’t struggle.”
New Martyr Daniel Sysoev: "Those who have preferred anything to God and have not united with Him in the Orthodox Church will be eternally excluded from the source of goodness and joy – that is, they will be in torment. There will be no second chance after death."
The Angel's Revelation to Abba Macarius: "The hell of the wicked has no end."
St. Barsanuphius of Optina: “At the present time, not only among lay people, but even among the young clergy the following conviction is beginning to spread: eternal torment is incompatible with the boundless mercy of God; consequently, the torments are not eternal. Such a misconception proceeds from a lack of understanding of the matter. Eternal torments, and eternal blessedness, are not things which proceed from without, but exist first and foremost within a man himself. ‘The Kingdom of God is within you’ (Luke 17.21). With whatever feelings a man instills within himself during his life, he departs into eternal life. A diseased body torments one on earth, and the more severe the disease is, the greater the torment is. So also a soul infected with various diseases begins to be cruelly tormented at its passage into eternal life. An incurable physical ailment ends with death, but how can a sickness of the soul end, when there is no death for the soul? Malice, anger, irritability, lust, and other infirmities of the soul are vermin which will creep after a man even into eternal life. Hence, it follows that the aim of life consists in crushing these vermin here on earth, so as to purify one’s soul entirely, and before death to say with our Savior, ‘The prince of this world cometh, and hath nothing in Me’ (John 14.30). A sinful soul, not purified by repentance, cannot be in the company of the saints. Even if it were placed in Paradise, it would itself find it unbearable to remain there, and would try to get out.” (see Victor Afanasiev, Elder Barsanuphius of Optina, Platina: St. Herman of Alaska Brotherhood).
St. Gregory the Great writes, in his commentary on the parable of Lazarus and the Rich Man: "We must ponder these words: 'They who would pass from hence to you cannot' (Luke 16.26). For there is no doubt that those who are in hell long to enjoy the lot of the blessed. But since the latter have been received into eternal happiness, how can it be said that they desire to pass over to those in hell? It must be that, as the damned desire to go to the dwelling of the elect, to escape from that place of suffering, so the just wish to cross over in mercy to that place of torments, to bring them the freedom they desire. But those who wish to cross from heaven to hell can never do so; for although the souls of the just are aflame with mercy, nevertheless they are so united to the divine justice and guided always by rectitude, that they are not moved by any compassion towards the reprobate. They are in complete conformity with that judge to whom they are united, and so they cannot have compassion for those whom they cannot free from hell. They consider them as strangers, remote from themselves, since they have seen them repelled by their Maker who is the object of their love. So neither the wicked can cross over to the felicity of the blessed: because they are shackled by an irrevocable condemnation, nor the just go to the unjust: because they cannot feel compassion for those whom the divine justice has rejected..." (St. Gregory, Parables of the Gospel, Dublin: Scepter Publishers, pp. 155-56).
ORTHODOX CHURCH PRAYERS
The Akathist to the Icon of the Most Holy Mother of God, "The inexhaustible Cup": "deliver is from eternal condemnation"..
The Akathist to St. Photios, Patriarch of Constantinople asks to be delivered from everlasting torment.
The Akathist to the New-Martyr Elizabeth, Grand Duchess of Russia requests that prayer be made to the Lord to be delivered from everlasting torment.
I have the Orthodox Jordanville Prayer Book. It speaks of eternal punishment several times.
EVIDENCE FROM CHURCH SERVICES
From Soul Saturday
From the ever-burning fire, from the darkness without light, from the gnashing of teeth and the worm that torments without ceasing, from every punishment deliver, O our Saviour, all who have died in faith. (Ode 5 of the Matins Canon)
From the Sunday of the Last Judgment
The books will be opened and the acts of men will be revealed before the unbearable judgment-seat; and the whole vale of sorrow shall echo with the fearful sound of lamentation, as all the sinners, weeping in vain, are sent by Thy just judgment to everlasting torment. Therefore we beseech Thee, O compassionate and loving Lord: spare us who sing Thy praise, for Thou alone art rich in mercy. (Vespers Sticheron on “Lord, I have cried”, Tone 6)
I lament and weep when I think of the eternal fire, the outer darkness and the nether world, the dread worm and the gnashing of teeth and the unceasing anguish that shall befall those who have sinned without measure, by their wickedness arousing Thee to anger, O Supreme in love. Among them in my misery I am first: but, O Judge compassionate, in Thy mercy save me. (Vespers Sticheron on “Lord, I have cried”, Tone 6)
Think, my soul, of the fearful examination before the Judge; in trembling prepare thy defense, lest thou be condemned to the eternal bonds. (Ode 6 of the Matins Canon)
Deliver me, O Lord, from the gates of hell, from chaos and darkness without light, from the lowest depths of the earth and the unquenchable fire, and from all the other everlasting punishments. (Ode 6 of the Matins Canon)
When Thou, O God, shalt judge all things, who among us earthborn men shall dare to stand before Thee, for we are all beset by the passions? Then the unquenchable fire and the destroying worm shall seize the condemned and hold them fast for ever. (Ode 7 of the Matins Canon)
Wednesday of the First Week
Elijah, glorified by fasting, rode in the divine chariot of the virtues and was carried up to the height of heaven. Eagerly follow his example, O my humble soul, and fast from every evil, from envy, strife and passing pleasure. So shalt thou escape the harsh and everlasting agony of Gehenna, crying out to Christ: Glory be to Thee, O Lord. (Vespers Sticheron on “Lord, I have cried”, Tone 2)
Fifth Sunday in Lent
‘During thy life,’ said Abraham to the rich man, ‘thou hast lived in wealth and luxury; so now thou art tormented in the fire eternally, while Lazarus the poor man rejoices in unending gladness.’ (Ode 5 of the Matins Canon)
From Holy Week
Behold, the Bridegroom cometh at midnight, and blessed is the servant whom He shall find watching: and again, unworthy is the servant whom He shall find heedless. Beware, therefore, O my soul, do not be weighed down with sleep, lest thou be given up to death and lest thou be shut out of the Kingdom. But rouse thyself crying: Holy, holy, holy, art Thou, O our God. Through the Theotokos, have mercy on us. (Apolytikion of the Bridegroom, Tone 8)
O wretched soul, think of thy last hours. Be dismayed at the rebuking of the fig tree. Act, and double the talent given to thee with a fatigue-loving purpose. Awake, watching and crying out, lest we remain outside the chamber of Christ. (Kontakion of Holy Tuesday)
When thou didst help the Disciples at the Supper and knewest the intend of Judas to betray, thou didst reproach him for it, knowing all the while that he was beyond redemption; but preferring to make known to all that thou wast betrayed of thine own will, so that thou might snatch the world from the stranger. Wherefore, O long-suffering one, glory to thee. (Kathisma from the Twelve Passion Gospels Matins, Tone 7)
UNIVERSALISTS ARE CONDEMNED BY THE ORTHODOX CHURCH
I’ve already referenced councils which dealt specifically with universalism, but here are more details.
The sixth session of the 7th ecumenical council: "Those who, moved by Divine zeal, always concur with the Fathers and the traditional ordinances of the Church flee from all who hold contrary opinions, as though from enemies."
From the Synodicon of the Holy Spirit
"To all things innovated and enacted contrary to the Church tradition, teaching, and institution of the holy and ever-memorable fathers, or to anything henceforth so enacted, ANATHEMA."
Eighth proceeding of the Seventh Ecumenical Synod
“If anyone breaks any ecclesiastical tradition, written or unwritten, let him be anathema.”
AUXILIARY NOTES
Dr. N.T. Wright is a New testament scholar. Dr. Michael McClymond described N.T. Wright as,"Perhaps the foremost Pauline scholar alive today" (see his article “Opiate of the Theologians”). Newsweek called Dr. Wright, “the world’s leading New Testament scholar.” I asked Dr. Wright if he could recommend any scholarly books against universalism. He responded in relevant part: “You don't really need scholarly books to refute universalism. The NT is quite clear enough -- as is obvious from the contortions of people like DBH who want to affirm it!” (He’s referring to David Bently Hart, a universalist who claims to be Orthodox). Dr. Wright told me that everything he wants to say about universalism is in his book, “Surprised By Hope.”
The great Hebrew rabbinic scholar, Dr. Alfred Edersheim confirms that the doctrine of eternal punishment was that held at the time of Christ. (Morey, Death and The Afterlife, p. 269).
Dr. Alfred Edersheim states that belief in eternal punishment was the belief of the school of Shammai and the school of Hillel. Eternal punishment was the belief held in the days of the Lord. And this doctrine seems to have been the belief of the Synagogue throughout the whole first century of our era. Dr. Edersheim quotes Rabbi Jose (Tos. Ber. vi. 15): "the fire of Gehenna which was created on the second day is not extinguishable for ever." Dr. Edersheim also states that according to Dr. Pusey, the Targumim teach the doctrine of eternal punishment (though their date is a matter of discussion). Rosh haSh. 16 b, 17a proves that both the Great schools, into which rabbinic teaching at the time of Christ was divided, held the doctrine of eternal punishment. (See Morey, Death and the Afterlife, pp.267-271).
The great Church historian Phillip Schaff states: "Everlasting punishment of the wicked was and always will be the orthodox theory. It was held by the Jews at the time of Christ, with the exception of the Sadducees, who denied the resurrection." (See Schaff, History of the Christian Church, Vol. II, pp. 606, 607).
Origen's doctrine of universalism was the product of platonic philosophy which had captured his mind.
St. Augustine: "The Church has rejected Origen's teaching, and not without good reason."
The scientists John Locke, Isaac Newton, Samuel Clarke and William Whiston all had three things in common: They were not Orthodox, they denied the deity of Christ, and they rejected the doctrine of eternal torment.
Jakob Vetter: “We see that the teaching on the universal restoration of all things has its origin not in Holy Scripture or in the Christian ethos, but rather in heathen philosophy”…(Quoted in MyClymond, The Devil’s Redemption, Vol. 2, p. 765).
John Blanchard: "The idea that those who go there [Hell] will eventually be released and join the rest of humanity in heaven has not a shred of biblical evidence to support it." (Quote from “Hell On Trial: The Case For Eternal Punishment,” by Peterson).
Robert Peterson, author of "Hell On Trial: "Moderns will only accept a god who will meet them on their terms." (Quote from “Hell On Trial: The Case For Eternal Punishment,” by Peterson).
W.G.T Shedd: "The strongest support of the doctrine of Endless Punishment is the teaching of Jesus, the redeemer of man." (Quote from “Hell On Trial: The Case For Eternal Punishment,” by Peterson).
W.G.T Shedd: "The common opinion in the ancient Church, was that the future punishment of the impenitent wicked is endless." (Quote from “Hell On Trial: The Case For Eternal Punishment,” by Peterson).
Dr. Norman Geisler got it right when he wrote: "It is contradictory to force freedom to achieve a moral end. Hence, universalism, in which all are saved (including some against their will), is a contradiction."
Pope John Paul II: “The teaching of the Church affirms the existence of hell and its eternity. Immediately after death the souls of those who die in a state of mortal sin descend into hell, where they suffer the punishments of hell, “eternal fire.” The chief punishment of hell is eternal separation from God, in whom alone man can possess the life and happiness for which he was created and for which he longs.” (Catechism of the Catholic Church, no. 1035).
Dr. Robert Morey: "The concept of Universalism, which sees no one going to Gehenna, or Gehenna ultimately being emptied of all sinners, is an ideal which is absolutely foreign to the intertestamental and New Testament literature." (Morey, Death and the Afterlife, p. 91).
W.G.T. Shedd: “Eternal conscious punishment has been affirmed by orthodox theology from the earliest time down through the Reformation into the modern era” (see W.G.T. Shedd, Eternal Punishment).
"Emil Brunner affirmed without fear of contradiction that apokatastasis (universal restoration) is “a doctrine which the Church as a whole has recognized as a heresy.” (Dr. Michael McClymond,—Article, “Opiate of the Theologians”).
I don't have complete knowledge of what all the religions teach, but I do know that the Zoroastrian religion believes that the evil ones will burn everlastingly. (see Katz, The Journey, pp. 42-42).
RECOMMENDED RESOURCES AGAINST UNIVERSALISM
Opiate of the Theologians (by Dr. Michael McClymond)
https://www.firstthings.com/article/2019/12/opiate-of-the-theologians
David Bentley Hart’s Lonely, Last Stand for Christian Universalism: A Review of ‘That All Shall Be Saved' (by Dr. Michael McClymond)
https://www.thegospelcoalition.org/reviews/shall-saved-universal-christian-universalism-david-bentley-hart/
The Many Fish that Swim in the Universalist Pond: A Primer on Universalisms, (by Dr. Michael McClymond)
https://credomag.com/article/the-many-fish-that-swim-in-the-universalist-pond/
The Opiate of the Theologians: Interview with Michael McClymond on Universalism, Part 1
https://credomag.com/article/the-opiate-of-the-theologians/
Let God Be God: Interview with Michael McClymond on Universalism, Part 2
https://credomag.com/article/let-god-be-god/
The CARM website has good information against universalism.
https://carm.org/universalism/universalism/
Books:
Death and the Afterlife, by Robert Morey;
The Devil's Redemption (two volumes), by McClymond.
Hell On Trial: The Case For Eternal Punishment, By Peterson;
Systematic Theology (volume 3, chapter 13), by Norman Geisler. (This book also deals with Bible passages that universalists try to use to defend their belief).
Dr. William Lane Craig has doctorates in New Testament and philosophy. Sometimes the heterodox get things right. He rejects universalism. See video.
Will Everyone be Saved? Top Scholar Weighs in on the History and Doctrine of Universalism