Pinnock and Universal Salvation

Clark H. Pinnock seems to think universal salvation would be unloving:
"Most Christians would agree with C. S. Lewis when he says [of the doctrine of the Final Judgment], 'There is no doctrine which I would more willingly remove from Christianity than this, if it lay in my power.' But we cannot do so, for two reasons: first, because it enjoys the full support of Christ's own teaching, and second, because it makes a good deal of sense. If the gospel is extended to us for our acceptance, it must be possible also to reject and refuse it. The alternative would be for God to compel an affirmative response.

It would be nice to be able to say that all will be saved, but the question arises, Does everyone want to be saved? What would love for God be like if it were coerced? There is a hell because God respects our freedom and takes our decisions seriously, more seriously, perhaps, than we would sometimes wish. God wants to see hell completely empty; but if it is not, He cannot be blamed. The door is locked only on the inside. It is not Christians but the unrepentant who 'want' it [to be locked]."
The implication is that God simply cannot simultaneously take everyone's decisions seriously and save everyone.

Regardless of whether or not the doctrine of universal salvation is correct, I don't think this argument works. The reason is that Pinnock is arguing with a very simplistic kind of universal salvation that most Christian Universalists wouldn't accept, a kind that can be roughly summarized by the following:
Judgment Day comes. All people proceed immediately to Heaven, regardless of what they have done.
But of course, that is not the only possible means of formulating universal salvation. Here's a version of Christian Universalism that passes Pinnock's "coercion test":
At Judgment Day, some people proceed immediately to Heaven; the rest proceed to Hell. However, people in Hell are given the opportunity to repent, be baptized, and cross the chasm into Heaven.
Under this story, everyone would eventually be saved without being coerced by God, because everyone would eventually choose Heaven over Hell given the prospect of eternity in the latter.

The scriptural, theological, and doctrinal merits of these two iterations of Christian Universalism can, of course, be debated. But I don't think I can agree with Pinnock that Universalism necessitates some sort of coercion on God's part.