the subject that appear to be contradictory if not given additional reader interpretation. Influential theologians Emil Brunner and J.A.T. Robinson argue that these verses can be put into two distinct categories: damnation for some or eventual reconciliation for all. The traditional view held by Christian organized religion comes from a variety of Biblical citations. It is stated in John 3:36 (NIV), "Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on them." Also, 2 Thessalonians 1:8–9 (NIV) declares, "Those who do not know God and do not obey the gospel of our Lord Jesus, they will be punished with everlasting destruction and shut out from the presence of the Lord and from the glory of his might." The Gospel of Luke statement by Jesus about salvation being a "narrow" doorway is often quoted, with Luke 13:23–25 reading: Books of the Bible argued to possibly support the idea of full reconciliation include the First Epistle to the Corinthians. The sections of 1 Corinthians 15:22, "As all die in Adam, so all will be made alive in Christ", and 1 Corinthians 15:28, "God will be all in all", are cited. Verses that seem to contradict the tradition of complete damnation and come up in arguments also include Lamentations 3:31–33 (NIV), "For no one is cast off by the Lord forever. Though he brings grief, he will show compassion, so great is his unfailing love", and 1 Timothy 4:10 (NIV), "We have put our hope in the living God, who is the Savior of all people, and especially of those who believe." As well, the Epistle to the Colossians receives attention, with Colossians 1:17–20 reading: Development of universalist arguments Broadly speaking, most historical advocates of Christian universalism throughout the years (and many now still) did so from the perspective of accepting the traditional Biblical canon as divinely inspired and without transcription error but rejecting strict Biblical literalism, practicing detailed exegesis of the texts. The advocates have argued that the apparent contradiction between Bible verses that describe God eventually reconciling humanity to goodness (such as in the Epistle to the Ephesians) with those that describe damnation to most of humanity (such as in the Book of Revelation) is that threats of long-term punishment function just as threats, not necessarily as predictions of future events, that will not be actually carried out. Advocates