A Reply to Pope Benedict XVI and More - Haas, Edward N.
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In his encyclical, Spe Salvi, Pope Benedict condones Dostoevsky's protest against the idea of God allowing universal salvation. It's one thing to preach universal salvation, and another to rail against God's allowing it. The latter is the same complaint hurled at their Master by the workers in Matthew 20: 11-12. How rightly He denounced them as resenting His generosity and attacking His right to do as He pleased with His belongings! There shall be no universal salvation. But why?! It's not because God will not allow it; rather, it's because God will not force it. Why have to force it?! Sinners…mehr

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In his encyclical, Spe Salvi, Pope Benedict condones Dostoevsky's protest against the idea of God allowing universal salvation. It's one thing to preach universal salvation, and another to rail against God's allowing it. The latter is the same complaint hurled at their Master by the workers in Matthew 20: 11-12. How rightly He denounced them as resenting His generosity and attacking His right to do as He pleased with His belongings! There shall be no universal salvation. But why?! It's not because God will not allow it; rather, it's because God will not force it. Why have to force it?! Sinners hate God with so great a passion, they'd rather be in hell eternally cursing God than be in Heaven worshipping God forever. Why so great a hatred?! The extent to which God's divine standards contradict and belittle theirs is so infuriating, their irrationally proud egos explode more violently than a hydrogen bomb can. For them, the idea of worshipping what insults them that grievously is far more tormenting than the tortures of hell. How hell delights them with its guarantee their hatred shall never diminish one iota! Sinners, then, would go to heaven only if forced to go. There is no coercion, severity, retribution, etc. in The Divine Nature. Why, then, the Atonement?! It's not a case of Incarnate God offering enough human pain to allow The Divine Nature to "get even" with us for some offense to divinity; rather, it's a case of Incarnate God offering pain so worthy, it gives God's divine standards, just cause to let our natural, coercive, pain-loving, retaliatory love "get even" in merit with God's, supernatural kind. Why would Incarnate God need to do that? This book's answer is an eye opener.
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