Jesus Christ, Salvation and People of Other Faiths

Dear Fulcrum friends,

Introduction

The subject of Jesus Christ, salvation and people of other faiths is currently a key global theological issue, particularly in the wake of recent events. Following on from my comments in the first Fulcrum newsletter on the London Bombings, it may be helpful to consider Paul's response in Acts 17:16-34. Paul is waiting for Silas and Timothy to come to Athens, the capital of Greece and centre of philosophy and religion. One Roman satirist said that it was easier to find a god in Athens than a man! Paul does not waste his time, for the large scale idolatry 'provoked' him (v16). This is the word used in the Greek Old Testament translation to describe Yahweh's reaction to idolatry.

A. Dialogue Evangelism

As usual the gospel comes 'to the Jew first', in the synagogues, then Paul continues in the market place (like a sort of Christian Socrates), and ends up in the centre of power and intellect at the Areopagus, the council chamber. The word 'argued' (v17) can also be translated 'discussed persuasively'. It is not a monologue, but a dialogue aiming at conversion. The Epicurean philosophers (v18) are materialistic and have no belief in the after life, or really in the gods. The Stoics stress the importance of Reason and see God as the 'World Soul'. Some of Paul's writings echo Stoic ethics (eg Philippians 4:8). He is insulted and misunderstood. Some understand 'Jesus' to be the male god and 'Resurrection' to be the female god, Jesus' wife (v18, where the Greek word for 'resurrection' is feminine).

B. Proclamation

Luke gives us a fine literary summary of Paul's speech. Paul is addressing Gentiles and so preaches in the appropriate style and does not quote the Old Testament. Starting from the known and moving to the unknown is good educational theory, and Paul does this mentioning a particular altar and quoting with approval from their own philosophical poets (Aratos and Epimenides v28). Yet, more fundamentally, he is moving in the opposite direction - from the unknown to the Known. He presents to them the one true God: the Creator (v24), Sustainer (v25), Ruler of the Nations (v26), Father (vv28-29) and Judge (vv30-31). The specific mention of Jesus and the resurrection produces a mixture of mockery, interest and also definite converts. The person of Jesus focuses the message and brings decisive response one way or another.

C. Salvation

But what about God's salvation in Jesus and people of other faiths? In the following suggested theological framework of four positions, the phrase 'the proclaimed Christ', includes within it the sensitive, integrated sharing of the good news of Jesus Christ by word and deed. The word 'salvation' assumes the importance of temporal salvation in this life, but the focus in this framework is on 'eternal salvation' beyond death. Although the positions are delineated for the sake of some clarity, in effect the boundaries are often blurred. It is not claimed that all Christians can be fitted neatly into one of these positions, for many are reticent about such ultimate beliefs.

1. Narrow Scope of Salvation

In this understanding, salvation is centred on Jesus Christ for those who respond in faith to the proclaimed Christ and eternal punishment in hell is expected for those who have never heard of Christ and for those who reject the proclaimed Christ. Very conservative Christians, of many traditions, hold to this 'narrow scope'. However, in effect, it seems to involve the doctrine of what could be termed 'condemnation by geography or time'. If you were born outside of an area where, or before the time when, the good news of Christ had been effectively proclaimed you would be automatically condemned on the last day. Thus God's eternal purpose would be dependent on historical contingency. This does not seem to match the criteria of the justice of God. Paul argues in Romans that God is just even on terms of human justice.

2. Wider Hope of Salvation

In this understanding, salvation is centred on Jesus Christ for those who respond in faith to the proclaimed Christ and for those who respond in faith to 'God' as they know him. Judgement into eternal nothingness is expected for those who reject the proclaimed Christ or 'God' as they know him. Hell therefore is not eternal punishment by God, but 'de-creation' by him, back into the nothingness out of which he originally summoned creation. From my biblical studies, wider reading and dialogues in Kenya, Cambridge and London, this seems to me to make most sense. This position holds to the reality of eternal judgement but tries to avoid the twin injustices of eternal punishment (by holding to the doctrine of 'de-creation') and of 'condemnation by geography and time' (by stressing the validity of the open response of faith in 'God' as he is already known, before the good news is proclaimed). The situation of Cornelius in Acts 10, especially v 35, is interesting. This position attempts to integrate the key conviction of Paul that in the end all things will be summed up in Christ (Ephesians 1:10), with his own warnings, and those of Jesus Christ, concerning eternal judgement. In this understanding, after judgement into eternal nothingness, all that may be left, may indeed be 'in Christ' and summed up in him.

3. Cosmic Promise of Salvation

In this understanding, universal salvation is effected for all, centred on Christ, for those who respond in faith to the proclaimed Christ, for those who respond in faith to 'God' as they know him and for those who reject the proclaimed Christ or 'God' as they know him. There is judgement in time (in this life), but no eternal judgement. People who believe this sometimes betray an uneasy ambivalence about the biblical passages that denote judgement for eternity. Concerning this position, it may be questioned whether the warnings of Jesus and of Paul are taken seriously enough. It may claim to be strong on grace but, in effect, may be weak on human responsibility.

4. Natural Assumption of Salvation

In this understanding, universal salvation is effected for all, centred on 'God', with Jesus as merely a human prophet. There is no judgement in time nor in eternity. This position seems to involve a radical re-interpretation of the doctrine of God (cutting loose from trinitarian understandings) which, in effect, cries out for a new religion. It appears to be weak on biblical exegesis, for that is seen as less important than philosophical considerations.

Conclusion

Some people react to the plurality of religions today as if it were a new situation, and begin to doubt the 'uniqueness' of Jesus Christ. Christianity was born among many religions and would not have spread without the definite belief in Christ's 'uniqueness' and 'universality'. The two go together inextricably. In sharing the good news with people of other faiths, including those of 'New Age spiritualities', it would be good to follow Paul's example of versatility, sensitivity, dialogue, proclamation, use of their sacred writings, and specific mention of Jesus.

Yours in Christ,

Graham Kings