There’s realism in the ministry of Jeremiah. He prophesies the
Babylonian captivity. There is also hope. He looks beyond the Babylonian
captivity: “They will be taken to Babylon and stay there.I come for
them, declares the Lord. I will take them from there and bring them back
to this place” (Jeremiah 27:22). The way we are led may not be easy.
The destination will be glorious. When things are going badly, we must
never lose sight of the final goal of God’s working in us and through
us. Beyond the suffering, there is the glory.
The question of universalism in Barth’s theology has been raised directly by J D Bettis in his article, “Is Karl Barth a Universalist?” (Scottish Journal of Theology, Vol. 20, No. 4, December 1967, pp. 423-436). This article requires to be carefully discussed not only for its significance as an interpretation of Barth’s thought but also because it presents a serious misrepresentation of Berkouwer’s criticism of Barth. Bettis writes, “Modern protestant theology has defined three basic answers to the question of the particularity of election: double predestination, Arminianism and universalism” (p. 423). By attempting to fit Berkouwer into “this structure of alternatives” (p. 423), he misrepresents completely Berkouwer’s criticism of Barth. According to Bettis, Brunner and Berkouwrer hold that “because Barth fails to accept either Brunner’s Arminianism or Berkouwer's double decree, he must be a universalist” (p. 426). There are two misrepresentations of Berkouwer here. (...
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