Why “SovereignLove.org”?

This ministry exists to proclaim the truly Good News that God is “the Savior of all mankind…”. Paul commanded Timothy to teach this…

Faithful is this saying and deserving of universal acceptance: and here is the motive of our toiling and wrestling, because we have our hopes fixed on the ever-living God, who is the Saviour of all mankind, and especially of believers. Command this and teach this.” 1 Timothy 4:9-11

The belief that God genuinely loves “ALL” of humanity (and desires all to be saved, 1 Timothy 2:4) is part of a larger, all encompassing theological framework straight out of scripture:

The cosmic purpose of the incarnation of God in Jesus Christ was and is to Sovereignly attain God’s desire and goal to bring restoration, unity and reconciliation to the entirety of His Creation! (see Acts 3:21, Ephesians 1:10 and Colossians 1:20)

Out of this foundational belief and commitment inevitably flows a passionate conflict with two prevailing beliefs within the traditional church:
1. The Reformed/Calvinist belief that God only or ultimately loves the “elect” and that the remaining majority of humanity is condemned to an eternal hell – and
2. The “traditional” view (held by Catholics and Protestants, Reformed and Arminian alike) that God is infinitely offended at unbelievers at death – and that they therefore justifiably suffer His holy wrath: eternal conscious torment in hell forever.

In contrast we believe:
1. God sovereignly elects some for special purposes of blessing the “non” elect (as a close reading of Romans 9-11 clearly demonstrates in that the “election” of the remnant within Israel ultimately opens the way to restoration for the “hardened” of Israel – see especially Romans 11:7-12);
2. Hell is a sovereign, refining, restorative punishment of the “fire” of God’s presence (“a consuming fire” – Hebrews 12:29) and Love (Song of Solomon 8:6-7) that purifies unrepentant souls over the course of the “age of punishment” (Matthew 25:46) – not a vindictive or merely punitive punishment for all “eternity” (note, for example, the mis-translation of (Greek) “aionios” in Matthew 25:46: it does not unambiguously mean “eternal”its root meaning is “age”; and the word “punishment” is from (Greek) “kolasis” whose root meaning is “pruning” which possibly implies (as a metaphor) corrective chastisement.)

But our ministry does not exist to simply seek to correct these (as we see them) errors – but to offer a positive, Biblically grounded, God-glorifying alternative Bible-based framework which focus supremely on Christ as the final Word and revelation of God, who, on His cross and in His resurrection,  becomes the transformative center of  God’s redeeming plan/purpose in recreating His Cosmos (all creation – “making ALL things new”), with Jesus the Christ (Messiah) as the Son and Logos (Word) of God on which and by whom and for whom all creation is framed and held together (Colossians 1:16)- who, fully God and fully human, entered into our fallenness with complete self-emptying solidarity, bearing our sin in His own human body up to the cross, paying the ransom for our release from imprisonment to the law of sin and death (and Satan’s accusatory, deceptive and blinding kingdom) into the glorious new creation which began on that first Easter morning nearly 2000 years ago. Paul says that this solidarity was so real and substantial (even “ontological”) – not simply “substitutionary” – that when He died – we all died! (2 Corinthians 5:14-15). He is the second and “last” Adam – and just as the first brought condemnation and death to us all – so the “last” Adam will bring justification and life to the same “all”! (Romans 5:18). And, finally, in this “last” Adam, all who died in the first, “shall be made alive” (1 Corinthians 15:22) – and God shall be “all in all” (1 Corinthians 15:28)!

This perspective seeks to draw from the deep, refreshing and ancient streams of the Church Fathers (e.g. Athanasius, Gregory of Nyssa, Maximus the Confessor, etc.). It is their interpretation of Scripture which we find most faithful as they were historically nearer to the language and culture out of which the New Testament organically developed – and well before other influences (chiefly through Augustine [who did not speak the Greek of the New Testament] and later developed by Luther and Calvin) corrupted and confused (or just ignored) the ancient Patristic perspective on such fundamental issues as fallen human nature (e.g. “free will” and Patristic anthropology) and the nature of punishment in the afterlife, etc.

By God’s grace alone we seek to humbly play a small part in re-digging these ancient wells (Genesis 26:18) and bringing true spiritual refreshment to the Body of Christ. In some points we readily admit we may err – but we humbly hope always to be open to correction – especially when offered in a spirit of gentleness and love.

We genuinely covet your prayers, and should you be so directed, your financial support.

In the Love of Christ, which surpasses all understanding – and the Grace of Christ, which “much more” abounds where sin abounds:
I am, seeking and desiring to be your servant and, above all, a servant of Christ Jesus,

Wayne Fair

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