Exitus et reditus
The first part of the material that follows can be found in a modified form in my contribution to the forthcoming Four Views on Hell counterpoints book, published by Zondervan. Everything starts and ends with God. Paul writes that creation is “from” God, “through” God, and “to God” (Rom 11:36). God is the context of the world—the origin and the destiny of creation. That basic pattern informs Christian theology: exitus et reditus—“going forth” from God and “return to” God.1 It forms the very broad theological framework within which we must operate.
Consider the Christ hymn of Colossians 1.
For in him [the Son] all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. … God was pleased … through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.
Col. 1:16, 19–20
We see here a story that begins with the creation of all things through Christ and runs on to the reconciliation of the same all things through Christ (i.e., the all things that have been created).2 Exitus et reditus. Avoiding the universalism in this text remains a significant challenge for those who believe in eternal hell—eternal hell, after all, does not seem much like reconciliation!3 But I’ll say no more on that now.
So I propose we explore this Christ-centered creation-to-new-creation plotline as a context for considering hell. This hermeneutical judgment—that Christ is the norm for interpreting Scripture—underpins my entire approach. And already we may catch a possible glimpse of a red flag: might an eternal hell foul up the “reditus” of creation? How can creation return to God . . . if it doesn’t ever return to God?
1. The exitus-reditus model was adopted and then adapted from Neoplatonism.
2. While sin is not mentioned, the fact that reconciliation is required clearly presupposes it.
3. Some argue that reconciliation here means, “to put in order.” So, we are told, believers are “reconciled” by being saved, while unbelievers are “reconciled” by being damned. The problem here is that this proposal runs roughshod over the concept of reconciliation in general, and of the concept of reconciliation in Paul in particular (Rom. 5:10; 1 Cor. 7:11; 2 Cor. 5:18–20; Eph. 2:16; Col. 1:22). Being defeated and condemned is not being reconciled! Rather, this reconciliation is spelled out in terms of “making peace through his blood shed on the cross.” Try as I might, I struggle to see how “making peace” through the cross can concern damnation, even if the damned acknowledge the justice of their punishment.
I go into Colossians 1 in detail in Everyone Being Reconciled To Everyone Else One Day – The Bible’s Overall Story Part 3.
Parry unpacks the “Christ-centered creation-to-new-creation plotline” over 71 pages of careful, biblical exegesis (he did his Phd on part of Genesis) in his book, The Evangelical Universalist, resulting in the summary diagram below: