by Rev. William M. Brennan, Th.D.

I. Thesis

All salvation occurs within the terrestrial, embodied realm, because redemption is effected through union with the incarnate Christ, whose blood and flesh alone mediate atonement. Post-mortem punishment may exist as a retributive consequence of sin, but not as a redemptive process. Ultimate universal restoration occurs as God sovereignly re-embodies every soul in due time to receive grace through faith, thereby harmonizing divine justice and divine mercy.

II. Core Propositions

Christocentric Ontology of Redemption
Salvation is ontologically tied to Christ’s assumed humanity. He redeems as man, and therefore only those sharing His nature can partake of His saving work (Heb 2:14–17).
Embodied Faith as the Instrument of Grace
Faith arises in embodied persons through the operation of the Holy Spirit in history (Eph 2:8–9; Phil 1:29).
🡒 Thus, embodied existence is the appointed locus of grace and regeneration.
Rejection of Post-Mortem Redemption
After death, the soul is disembodied and therefore outside the sphere of Christ’s incarnational mediation. Any post-mortem suffering is penal, not pedagogical—it satisfies justice but does not confer grace (Heb 9:27; Luke 16:26).
Sovereign Universalism (Supralapsarian)
God’s eternal decree includes the redemption of all. The Spirit applies Christ’s atonement at appointed times to each soul, some in this age, others after ages of punitive discipline.
🡒 Election governs order and timing; universalism governs outcome.
Covenantal Mediation
No one is saved apart from covenantal union with Christ through faith. Yet, all will eventually be brought into that covenant in the appointed epoch (John 6:37; Rom 11:32).
Justice and Mercy Harmonized
The wicked suffer proportionate retribution until divine justice is fully satisfied; only then are they restored, demonstrating that mercy triumphs over judgment (James 2:13) without negating justice.

III. Scriptural Foundations

Doctrine	Key Passages	Explanation
Incarnational Necessity	Heb 2:14–17; 1 Tim 2:5; Rom 5:18–19	Christ redeems as man; salvation is tied to shared humanity
Embodied Arena of Grace	1 Cor 15:22–49; Phil 2:12–13; Heb 12:10–11	Growth, discipline, and regeneration occur in bodily life
No Post-Mortem Redemption	Heb 9:27; Luke 16:26; John 9:4	Death ends the opportunity for salvific repentance
Retributive Punishment	Rom 2:5–8; Matt 25:46	Judgment is real and proportionate; punishment serves justice
Ultimate Restoration	1 Cor 15:22–28; Col 1:20; Rom 11:32	God’s plan culminates in the reconciliation of all
Sovereign Grace	John 6:37, 44; Phil 1:29	The Spirit effectually calls each in due order

IV. Comparative Table: Origen vs. Brennan

Aspect	Origen	Brennan
Philosophical Basis	Platonic-Arminian	Reformed-Supralapsarian
View of Free Will	Libertarian freedom central; souls fall and return by choice	Compatibilist: God’s decree governs all choices; Spirit effectually redeems
Locus of Redemption	Terrestrial + post-mortem pedagogical ages	Terrestrial only; post-mortem punishment is non-redemptive
Role of Fire	Purifying and corrective, restoring souls	Punitive, satisfying justice; no salvific effect
Covenantal Entry	Through moral progress and enlightenment	By sovereign grace through faith in Christ alone
Universality	All eventually restored through aeonic correction	All eventually redeemed through re-embodiment and covenantal faith
Divine Justice	Medicinal; aims at healing	Judicial; satisfied prior to mercy’s application
Ultimate Goal	Apokatastasis (restoration through free return)	Universal salvation by divine decree, harmonizing justice and mercy

V. Theological Implications

Christological Coherence
Ties salvation strictly to the Incarnation and the covenant of grace, preserving the mediatorial role of the man Christ Jesus.
Soteriological Integrity
Avoids the dual economy of grace (earthly vs. purgatorial), maintaining one unified order of redemption.
Eschatological Hope
Upholds universal restoration while preserving the seriousness of judgment and the necessity of faith.
Doctrinal Harmony
Balances divine attributes: sovereignty, justice, mercy, and wisdom.

VI. Objections & Responses

Objection	Response
What about purgatorial texts (e.g., 1 Cor 3:15)?	The fire tests works, not souls. The person is saved in this life; the fire is temporal refinement, not post-mortem purgation.
Does this deny hope for those who die unsaved?	No. In God’s decree, they will be re-embodied in a future epoch to receive grace, after just punishment.
Isn’t this unfair to the righteous?	No, each receives according to grace and justice; differing paths reflect divine wisdom (Rom 11:33).
Does this undermine urgency?	No. Now is the day of salvation; delay brings suffering, not gain.

VII. Summary

Salvation is the work of God alone, accomplished through the incarnate Christ, applied by the Holy Spirit, and received in embodied faith within the terrestrial realm. After death, souls may endure punitive justice, but redemption itself is always tied to the incarnational order. In the end, every soul will be re-embodied, justified, and reconciled, that God may be all in all (1 Cor 15:28).

Introduction

Throughout Scripture, God reveals His unchanging nature not only in words but in patterns—covenantal dealings that unfold across redemptive history. These patterns are not arbitrary; they reflect the constancy of the One who declares, “I am the LORD, I change not” (Mal. 3:6) and who is “the same yesterday, today, and forever” (Heb. 13:8). Because God’s purposes are immutable, His past actions provide a reliable guide for discerning His future works.

This essay proposes that by observing God’s covenantal dealings through history, we can project forward—on sound biblical premises—to anticipate the consummation of His plan. History reveals a rhythm: creation, fall, redemption, and restoration, echoing the seven-day creation week that serves as a prophetic template for all of time. Yet Scripture also teaches that the visible, terrestrial order is but a shadow and image of the higher, celestial reality. The earth is the stage upon which redemption is enacted, but it is not the final state.

As Christ’s redemptive reign advances, the world will increasingly reflect divine order—curse lifted, justice established, and creation renewed. But when the restoration of humanity is complete and the last soul is made fully celestial, the purpose of the terrestrial order will be fulfilled. Then, as Jesus declared, “Heaven and earth shall pass away, but my words shall not pass away” (Matt. 24:35). The temporal image will dissolve into the eternal reality it foreshadowed, and the visible creation will yield to the celestial kingdom, where God is all in all.

Thus, while we anticipate a restored and flourishing earth in history’s final age, we also look beyond it to the ultimate transfiguration of all things—a new heavens and new earth in which righteousness dwells, not as a mere continuation of the old order, but as its glorified fulfillment.

This covenantal perspective harmonizes with much of preterist insight—acknowledging the historical fulfillment of prophetic promises—while remaining more orthodox by affirming a climactic return of Christ, a consummation of His mediatorial kingdom, and a final transformation of creation from the terrestrial to the celestial.

1. The Sabbatical Pattern of History

God built into the very fabric of creation a sabbath principle—six days of labor followed by one day of rest. This pattern governs not only the weekly cycle but also the rhythm of redemptive history.

As Peter hints, “One day is with the Lord as a thousand years, and a thousand years as one day” (2 Pet. 3:8). The early Church Fathers, rabbinic teachers, and many later commentators saw in this the prophetic model of six millennia of human toil and struggle, followed by a seventh millennium of sabbath rest—a golden age of peace, righteousness, and the fullness of Christ’s reign.

This is confirmed in the Old Testament’s jubilee structure (Lev. 25), in which six years of labor are followed by a sabbatical year of rest, and after seven sevens (49 years) comes the Jubilee, a time of release, restoration, and return. This principle reflects God’s intent to bring ultimate freedom and renewal to His creation. The sabbath week, sabbatical year, and jubilee cycle together form a prophetic template for world history.

2. Lightfoot’s Chronology and the Seven Millennia

The great biblical chronologist John Lightfoot placed the creation of Adam around 3929 BC. Based on this reckoning:

1st Millennium (3929–2929 BC) – The Age of Conscience, from Adam to Noah, culminating in the flood judgment.
2nd Millennium (2929–1929 BC) – The Age of Promise, from Noah to Abraham, marked by covenant renewal and dispersion.
3rd Millennium (1929–929 BC) – The Age of Law, from Abraham through Moses to Solomon, culminating in the temple and kingdom.
4th Millennium (929 BC–AD 71) – The Age of the Prophets and Christ, culminating in the Incarnation, Cross, Resurrection, and the fall of Jerusalem—the end of the Old Covenant age.
5th Millennium (AD 71–1071) – The Age of the Church’s infancy, persecution, and early triumphs, preparing the way for Christendom’s rise.
6th Millennium (AD 1071–2071) – The Age of Mission, expansion, and travail, in which the gospel spreads across the globe amidst conflict and reformation.
7th Millennium (AD 2071–3071) – The Sabbath Millennium, a golden age of rest, renewal, and the visible triumph of Christ’s kingdom before the final transfiguration into the celestial realm.

According to this model, we stand today at the close of the sixth millennium, on the very threshold of the sabbath rest. Just as each covenantal era has been preceded by a calling of the Spirit, so now we witness a fresh awakening—a stirring of faith, a renewal of piety, and a yearning for unity and holiness that heralds the dawning of the Jubilee Millennium.

3. The Calling of the Spirit in Every Age

History bears witness that before each major redemptive shift, there is a movement of the Spirit calling humanity to repentance and renewal:

Before the Flood, Noah preached righteousness as the Spirit strove with man.
Before the Exodus, God sent Moses with signs and wonders.
Before the Kingdom, prophets prepared Israel for David and Solomon’s reign.
Before Christ, John the Baptist came as a voice crying in the wilderness.
Before the fall of Jerusalem, the apostles proclaimed the gospel to all nations.
Before the medieval awakening (c. AD 1000), monasteries revived learning and devotion, and a spirit of piety spread across Europe.
Before the Reformation and modern missions, the Spirit stirred new zeal and gospel clarity.

Now, as we near AD 2071, the Spirit is again calling—awakening believers worldwide to deeper discipleship, renewed vision, and universal hope. This rising movement of faith anticipates the Sabbath Millennium, when Christ’s kingdom will flourish visibly, justice will prevail, and the knowledge of the Lord will fill the earth.

4. The Jubilee Millennium: The Golden Age of Restoration

The seventh millennium corresponds to the sabbath rest of history—a Jubilee age of release and renewal. In this period:

Nations will be healed, wars will cease, and the curse’s sting will lessen.
Lifespans may increase (Isa. 65:20), and creation will enjoy a foretaste of liberty.
The gospel will reach all peoples; the church will shine in purity and unity.
Christ’s reign will be manifest, and all authority will bow before Him.

This is not the eternal state but the final stage of terrestrial redemption—a prelude to the transfiguration when all souls are made celestial, and the image dissolves into reality. The universal restoration (apokatastasis) will reach its climax as every soul is reconciled in Christ, and the kingdom is delivered to the Father.

5. The Final Transfiguration

When the Sabbath Millennium completes its course, the covenantal plan reaches its final consummation. The terrestrial order, having fulfilled its purpose, will pass away—not into oblivion, but into glory. The visible world, which has served as the mirror of heaven, will merge with the eternal. As Paul declares, “Then cometh the end, when He shall have delivered up the kingdom to God, even the Father… that God may be all in all” (1 Cor. 15:24–28).

This is the celestial jubilee—the eternal Sabbath, where time yields to eternity, and the redeemed dwell in the unveiled presence of their Creator.

6. Summary of the Covenantal Trajectory

Millennium	Era	Key Theme	Spirit’s Call	Culmination
1st (3929–2929 BC)	Adam–Noah	Conscience	Noah’s preaching	Flood and renewal
2nd (2929–1929 BC)	Noah–Abraham	Covenant Promise	Call of Abram	Birth of Israel
3rd (1929–929 BC)	Abraham–Solomon	Law and Kingdom	Prophets	Temple and Wisdom
4th (929 BC–AD 71)	Prophets–Christ	Incarnation and Fulfillment	John the Baptist	Cross and New Covenant
5th (AD 71–1071)	Early Church	Perseverance	Apostolic witness	Triumph of the Faith
6th (AD 1071–2071)	Expansion	Reformation, Mission	Great Awakenings	Global Gospel spread
7th (AD 2071–3071)	Sabbath Millennium	Rest and Renewal	Spirit of Restoration	Universal Restoration

7. Takeaway: What This Means for Us Today

Standing at the close of the sixth millennium, we gain a powerful and liberating perspective:

Christ will not return until His work is complete—until the earth is subdued under His gracious rule, and all nations have been discipled. We are not waiting idly for rescue from a doomed world; we are co-laborers in a victorious mission.

We are not polishing brass on a sinking ship—we are building the kingdom of God upon an unsinkable foundation. The Great Commission is not a lost cause; it is a guaranteed triumph. The One who sent us declared, “All authority in heaven and on earth has been given to Me. Go therefore and make disciples of all nations… and lo, I am with you always” (Matt. 28:18–20).

This covenantal vision assures us:

Christ’s kingdom will expand until all enemies are under His feet.
Our labor is not in vain (1 Cor. 15:58), for it participates in a story destined for victory.
Hope, not despair, must shape our mission—because history bends toward restoration.
Faithfulness now builds the foundation for the golden age to come.

We labor with confidence, courage, and joy, knowing the outcome is certain:

The earth shall be filled with the knowledge of the glory of the Lord.

And when the work is done, when every soul is restored, Christ will return to receive His kingdom and hand it to the Father, that God may be all in all.

Conclusion: We Are Builders, Not Bystanders

We are not bystanders watching history collapse—we are builders in the Kingdom of Christ, working alongside the Sovereign who holds all authority in heaven and on earth. The covenantal plan of God assures us that history is not spiraling into ruin but unfolding toward restoration, renewal, and glory.

At the threshold of the Sabbath Millennium, our calling is clear:

to labor in faith,

to disciple the nations,

to bring every sphere of life under Christ’s lordship,

and to trust that our work is not in vain.

The victory is certain, because the One who sends us is omnipotent. His Word cannot fail, His kingdom cannot be shaken, and His purposes cannot be thwarted.

Let us therefore rise with confidence and hope—

not to retreat from the world,

but to redeem it,

until the day when the King returns,

and every knee bows,

and every tongue confesses

that Jesus Christ is Lord,

to the glory of God the Father.

The Covenant Universalist

Saturday, October 4, 2025

Terrestrial Redemption Universalism: The Necessity of Embodied Salvation in Union with Christ