Question Eleven: What is the difference between Restorationism, Apokatastasis, Universalism, and Annihilationism?
Restoration and Apokatatasis
Restorationism, apokatastasis, universalism, and annihilationism are all related. Michael Horton stated that “the concept of universal restoration (apokatatasis) was taught by the ancient Gnostics.”[1] So Horton shows the similarity between restorationism and apokatastasis and universalism. Horton also calls apokatastasis and universal restoration inclusivism. Horton notes the conflicting views of Karl Barth on universal restoration. In one place in his Church Dogmatics, he writes “There is no one who does not participate in Christ in this turning to God... There is no one who is not raised and exalted with him to true humanity.” But for them, Barth insists, “The Church ought not to preach Apokatastasis.”[2]
The difference between restorationism and universalism seems to be that restorationism emphasizes the restoration of even Satan and his demons. Horton refutes universal restoration. “Any notion of a final restoration of all spiritual beings, including Satan and his demonic forces, is dispelled by the clear teaching of Scripture that they will be destroyed.”[3] As argued under universalism, Satan, the antichrist, and the false prophets eternally perish according to Revelation 19:20 and 20:10. Origen, however, in his Apokatastasis also taught the restoration of Satan and his demons. So, it is difficult to find a clear distinction between restorationism, apokatastasis, and universalism.
Universalism
Charles Ryrie lists the verses that universalists use to support their view: John 12:32; 1 Corinthians 15:22; Philippians 2:11, and 1 Timothy 2:4.[4] These verses, however, can be shown not to teach universalism. In John 12:32, Jesus said he would “draw all men unto myself.” Jesus also mentions judgment on His rejecters in 12:48. Paul in 1 Corinthians 15:22 promises that “in Christ shall all be made alive.” The promise is not to all but to all who are in Christ who will be resurrected in the first resurrection. John notes that there is a “first resurrection” and adds “Blessed and holy is he that has part in the first resurrection: on such the second death has no part” (Revelation 20:5-6). Paul in Philippians 2:11 does predict “that every tongue shall confess that Jesus Christ is Lord.” This is a future prophecy of all including the unsaved bowing to the Lordship of Christ, but Paul does not promise that all unsaved are going to acknowledge Him as Savior. So many other Scriptures teach against second changes after death (Matthew 7:21-23; Luke 16:19-31; Revelation 20:11-15). 1 Timothy 2:4 like 2 Peter 3:8 expresses God’s desire or wish for all sinners to be saved not His determination that all unsaved will be saved. Another strong argument is the fate of the two human opponents of Christ antichrist and false prophet in Revelation. At Christ’s second coming, both are cast into “the lake of fire burning with brimstone” (19:20). One thousand years later after the millennium, Satan is “cast into the lake of fire and brimstone, where the beast and the false prophet are” (20:10) and have been for 1000 years. Then John adds “and shall be tormented day and night forever and ever.”
Annihilationism
Grudem writes “the idea that there will be eternal conscious punishment of unbelievers has been denied recently even by some evangelical theologians.” He then lists some of these evangelicals in a footnote: “See Philip E. Hughes, The True Image: The Origin and Destiny of Man in Christ (Grand Rapids: Eerdmans, 1989), pp. 405-407; David L. Edwards and John R. W. Stott, Essentials: A Liberal-Evangelical Dialogue (London: Hodder and Stoughton, 1988, pp. 275-76; Clark Pinnock, “The Destruction of the Finally Impenitent,” CthRev 4 (Spring 1990), pp. 243-59).[5]
In addition to the arguments refuting universalism, Jesus’ statement in Matthew 25:46 disproves annihilationism: “And these will go away into eternal punishment, but the righteous into eternal life.” The same Greek word aionios for eternal is used to describe both eternal punishment and eternal life. The annihilationist cannot have eternal heaven without an eternal like of fire.
[1] Michael Horton. The Christian Faith: A Systematic Theology for Pilgrims On The Way (Grand Rapids: Zondervan, 2011), 976.
[2] Karl Barth. Church Dogmatics, vol 4. 2, (New York: The Tower Building, 2010), 27.
[3] Michael Horton. The Christian Faith, 981.
[4] Charles Ryrie. Basic Theology (Chicago: Moody Press, 1986), 607.
[5] Wayne Grudem. Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids: Zondervan, 1994) 1148.