Universalism

Universalism may be understood in two senses, depending on the context in which it is used.

1. In its more popular usage, universalism is the notion that everyone will be saved in the end, no matter what they believe or do in this life. Some universalists would go to the extent of declaring that even demons and Satan itself will be saved. Such a view is diametrically opposed by the clear teachings of Scriptures, and arose out of a natural antipathy for the idea of hell coupled with denial of the authority of Scriptures. What is the point, it may be asked, of doing any theology or writing any commentary—as William Barclay, a self-declared universalist did so profusely—or preaching and teaching if everyone will be saved? If universalism is true it does not matter, ultimately, how one lived.

Resources:

Richard J. Bauckham, "Universalism - A historical survey," Themelios 4.2 (1979): 48-54.
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Edwin A. Blum, "Shall you not surely die?," Themelios 4.2 (1979): 58-61.
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Gerald R. McDermott, "Will All Be Saved?" Themelios 38.2 (2013): 232-243.
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N. T. Wright, "Towards a biblical view of universalism," Themelios 4.2 (1979):
54-58.
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R. R. Cook, "Is Universalism an Implication of the Notion of Post-Modern Evangelism?" Tyndale Bulletin 45.2 (1994): 395-409.
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Robin Parry, "Evangelical Uiversalism: Oxymoron?" Evangelical Quarterly 84.1 (Jan. 2012): 3-18.
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Derek Tidball, "Can evangelicals be universalists?" Evangelical Quarterly 84.1 (Jan. 2012): 19-32.
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Nigel G. Wright, "Universalism in the theology of Jürgen Moltmann," Evangelical Quarterly 84.1 (Jan. 2012): 33-39.
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Graham J. Watts, "Is universalism theologically coherent? The contrasting views of P.T. Forsyth and T.F. Torrance," Evangelical Quarterly 84.1 (Jan. 2012): 40-46.
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Additional Reading:

J.I. Packer, "Evangelicals and the Way of Salvation," in Evangelical Affirmations, ed. K.S. Kantzer & C.F.H. Henry (Grand Rapids, MI: Zondervan, 1990), for an introductory discussion on the different universalist theologies.

2. A less frequently use of the word universalism is the idea that the salvation and blessings promised in the Old Testament are not confined to the Hebrews alone but was always intended for all the peoples of the world. God promise to Abram in Gen 12:2-3 includes the assertion that "all peoples on earth will be blessed through you." There are, of course, some Christians who hold that two God has one plan of salvation for the Jews and one for the salvation of the Gentiles, but this is an idea that is diametrically opposed to the clear teachings of the Bible. Paul, e.g., states unequivocally that "Is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too, since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith" (Rom 3:30), and what he preached was "Christ crucified: a stumbling-block to Jews and foolishness to Gentiles, but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God" (1 Cor 1:23-24).