Book Reviews 339 Michael J. McClymond, The Devil’s Redemption: A New History and Interpretation of Christian Universalism 2 vols. (Grand Rapids, MI: Baker Academic, 2018). xxiv + 1325 pp. $90.00 hardcover. This work broaches the centuries-old debate over universal salvation, bring- ing together careful historical reconstruction of arguments, on both sides, with rigorous theological analysis. Historical theologian Michael McClymond fur- nishes timely perspective into universalism in its many forms, past and present. While a distinct majority throughout Christian history have sought to draw up lines against universalism, there is an increasing number, even among evangel- icals, who gravitate to the possibility that a loving God will finally save every person he has created. In chapter 1 McClymond addresses historic Protestant, Roman Catholic, Eastern Orthodox, evangelical, and Pentecostal-charismatic perspectives. Chapter 2 traces the Western esoteric roots of universalism, originating within ancient Gnosticism and reemerging in the Jewish Kabbalah and Christian Cabala of the Late Medieval and Early Modern periods. The next two chap- ters survey the undeniable influence of the ancient Alexandrian theologian Origen. Chapters 5 and 6 consider the modern resurgence of universalism in the thought of German Lutheran Jakob Böhme and American Protestantism, respectively. Chapter 7 surveys the rise of universalism in the German idealism of Immanuel Kant, Julius Müller, Friedrich Schleiermacher, Georg W.F. Hegel, FriedrichW.J. Schelling, and PaulTillich. Chapter 8 considers the impact of Rus- sian Sophianism in the thought of Vladimir Solovyov, Nicolas Berdyaev, Georges Florovsky, and Sergei Bulgakov. Chapter 9 examines the significance of Karl Barth’s doctrine of universal election and Jürgen Moltmann’s notion of divine passibility. Chapter 10 shifts to German Catholic arguments, noting the influ- ence of Karl Rahner’s “anonymous Christian” and Hans Urs von Balthasar’s “hopeful universalism.” Chapter 11 explores the development of current liberal, philosophical, evangelical, and charismatic trajectories. A final chapter evalu- ates the arguments and prescribes a way forward. McClymond’s scrupulous historical-theological approach exposes how much our thinking about universalism is enmeshed within a given time, place, and pretense. The work is framed by several underlying questions: Where do we go when we die? What is the nature of punishment in hell and does it last forever? What is the meaning of biblical grace and does it stand at odds with God’s justice? What did Jesus’ Passion actually accomplish? These questions are posed at the outset and revisited throughout, inviting the reader to criti- cally consider the theological gravitas of each argument. Pneuma © koninklijke brill nv, leiden, 2019 | doi:10.1163/15700747-04102021 340 Book Reviews So why a work of this length on the subject of universalism? One reason is the increasing popularity of universalism among the Abrahamic religions, not only Christianity but also Islam and Judaism. A second reason is to dispel the reductionism that conceives of universalism as a monolithic ideology. Many have sought a middle ground between the view that everyone goes to heaven upon death, without exception (ultra-universalism), and the traditional belief in a twofold heaven and hell (particularlism). Morman near universalism pos- tulates that all but a few apostate souls end up in heaven. Tension over whether postmortem punishment exists for sin typified the Universalist Church of the nineteenth century, with a large number conceding there must be some conse- quence beyond this life for drug peddlers, rapists, and murderers. The resultant restorationist position adopts a modified view of purgatory, applying a tradi- tionally Roman Catholic teaching “to everyone and not merely the Catholic faithful” (1:16). Universalism thus synergizes traditional church teachings to meet the demands of a morally culpable, yet “hopeful”—eventually everyone goes to heaven—soteriology. This restorationist impulse is a retrieval of Ori- gen’s doctrine of apokatastasis (the return to one’s primordial condition). Ori- genism redefines punishment as primarily “rehabilitative” (curative or reme- dial) rather than “retributive” (1:318, 426). McClymond’s perceptive discussion of Böhme uncovers how esotericism extends the conceptual framework for universalism. Böhme’s notion of the Ungrund (nonbeing) and the origin of both good and evil in God, led to an attempt among subsequent thinkers, especially in the German and Russian idealist stream, to reconcile Böhme’s apparent dualism via Christian mysti- cism. Despite Böhme’s radical apophaticism, his mystical leanings point to the impalpability of the afterlife—although humanity ventures to grasp what lies beyond the grave, the nature of eternity will continue to perplex the rational mind.While Böhme himself was not a universalist, his influence on subsequent thinkers—vis-à-vis Hegel—including Barth’s implicit (God-who-is-for-us) and Moltmann’s explicit (God-who-is-for-us-in-suffering) universalism, is profound (2:864). Equally illuminating is McClymond’s treatment of perhaps the most forceful argument in favor of universal salvation. As articulated by James Relly and elab- orated in Barth, this cross-centric argument stems from the indissoluble link between human beings and Christ. If indeed God’s rejection of fallen human- ity was entirely realized on the cross of Christ (Barth’s “Rejected One”), then is any further recourse necessary? Would it not be inconsistent for a gracious God to pivot from his final rejection of sin and guilt? Yet, Barth also admits the ongoing reality of separation from God and divine judgement and is thus forced to conclude some “eschatological uncertainty” (2:863). McClymond’s Pneuma 41 (2019) 291–366.