Is The Christian Doctrine Of Salvation Flawed?

 

Many good people adhere to non-Christian worldviews. They avoid heinous acts such as child abuse, torture, rape, and murder. While they may sometimes lie, curse, think bad thoughts, or occasionally cheat, they do not cause significant harm to others. However, according to the Bible, they are still destined for hell.

Meanwhile, Christians commit similar or even worse sins but are promised heaven simply because of their faith in Christ.

How is this fair?

To examine the validity of the Christian doctrine of salvation, we must first define the term ‘salvation.’

Salvation is defined as “deliverance from the power and effects of sin,” “liberation from ignorance or illusion,” or “preservation from destruction or failure.”¹

Understanding the Christian definition of sin is crucial. Sin is essentially “doing what is wrong,” “missing the mark,” or “a positive act of committing evil that ought not to be done.” A more profound definition of sin is that it is “an assault on God.”

The Bible teaches that sin is lawlessness (1 John 3:4). Sinful acts are described as follows:

“The acts of the flesh are obvious: sexual immorality, impurity, and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions, and envy; drunkenness, orgies, and the like” (Galatians 5:19-21; cf. Mark 7:21-22).

Some may wonder why sin matters. Why does the Christian faith place such importance on sin and its effect on humanity’s eternal destiny?

According to the Bible, those who sin fall short of God’s glory (Romans 3:23). God is holy, and those who believe in Him are called to be holy: 

“As obedient children, do not conform to the evil desires you had when you lived in ignorance. But just as he who called you is holy, so be holy in all you do; for it is written: ‘Be holy, because I am holy’” (1 Peter 1:14-16; cf. James 4:4; 1 Corinthians 10:31).

Since sin affects humanity’s relationship with God, it matters, especially in the context of eternal life with Him.

Because sin separates man from God, every religion teaches its doctrine of salvation.

The Christian Doctrine Of Salvation

Christianity teaches salvation by grace through faith. Ephesians 2:8-10 states:

“For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast. For we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do.”

The Bible explicitly states that salvation is only possible through belief in Jesus Christ:

“Jesus answered, ‘I am the way and the truth and the life. No one comes to the Father except through me’” (John 14:6; cf. John 3:18; Acts 4:12; 1 Timothy 2:5-6).

A key distinction between Christianity and other religions is the mode of salvation. In most religions, salvation is achieved through rituals or good works (salvation by works). In Christianity, however, God seeks humanity by sacrificing Himself on the cross, so that those who believe in Jesus Christ receive the benefits of HIS atoning sacrifice (salvation by grace through faith).

If salvation depended on good works, the responsibility of salvation would shift from God to man. However, humanity is prone to sin, making perfect obedience impossible. Every good deed would be tainted by sin.

Salvation: “DO” Vs. “DONE”

All major religions outside Christianity emphasize doing good works for salvation. Christianity, on the other hand, proclaims that salvation is done—God bore the sins of the world, died on the cross, and resurrected on the third day, defeating sin and death.

The Question Of Justice

It is undeniable that many non-Christians are good people. They avoid heinous crimes, yet according to the Bible, they are destined for hell. Meanwhile, Christians who sin—even grievously—are promised heaven because of their faith in Christ.

How should this apparent contradiction be reconciled?

No human—Christian or not—is sinless. Everyone sins, and because God is holy, there is a colossal schism (massive gap) between man and God. Every religion teaches a way for man to be saved from sin.

But What About Christians Who Continue To Sin After Salvation?

The Bible teaches that those who believe in the Triune God and the atoning sacrifice of Jesus Christ are not condemned:

“Therefore, there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit who gives life has set you free from the law of sin and death” (Romans 8:1-2).

Christians, though forgiven, still have a sinful nature. However, when they place their faith in Christ, the power of sin is broken (cf. Romans 6:20-23, 7:14-15, 8:8).

Upon surrendering to Jesus, believers become God’s children (Ephesians 1:5; Romans 8:15). Just as children sometimes disobey their parents, Christians sometimes disobey God. However, they can no longer live in sin as they did before because their nature has changed (2 Corinthians 5:17; 1 John 3:4-10).

1 John 1:9 teaches that believers should confess & repent of their sins and seek God’s forgiveness. Confession involves acknowledging the severity of sin and turning away from it. This should be a continual practice in a believer’s life.

Though believers still struggle with sin, Jesus intercedes for them as their High Priest (Romans 8:34). The goal is holiness, and sanctification will one day be complete (1 John 3:2). Until then, Christians continue to fight against sin (Matthew 5:29-30; Colossians 3:5-8).

What About Hypocritical Christians?

The Bible clearly states that faith in Christ should produce good works:

“As the body without the spirit is dead, so faith without deeds is dead” (James 2:26; cf. John 12:46, 15:5).

A Christian’s life should bear the fruit of the Spirit:

“The fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness, and self-control. Against such things there is no law. Those who belong to Christ Jesus have crucified the flesh with its passions and desires. Since we live by the Spirit, let us keep in step with the Spirit” (Galatians 5:22-25).

If a Christian’s life remains unchanged after salvation, they are in a dangerous spiritual position.

Conclusion: Is The Christian Doctrine Of Salvation Flawed?

No, the doctrine is not flawed.

1. Christians are saved solely because of Christ’s death and resurrection.

2. Salvation comes through faith in Jesus Christ, not works.

3. Born-again Christians should strive to live a holy life.

The Christian doctrine of salvation teaches that no one can earn salvation through good deeds. Instead, salvation is a gift from God, freely given to those who believe in Jesus Christ. True faith should manifest in righteous living, reflecting the transformative power of grace.

Endnotes:

¹https://www.merriam-webster.com/dictionary/salvation

Sin & Salvation In Islam & Christianity: Accord and Discord (Part 2)

ISLAM & CHRISTIANITY: ACCORD & DISCORD

            In the first part, the pertinent teachings from both the worldviews (Islam and Christianity) were presented. The next logical step is to observe the areas of accord (agreement) and discord (disagreement) between these major world religions.

ACCORD IN ISLAM & CHRISTIANITY

            Islam and Christianity are theistic religions, believing in the existence of God. The scriptures – the Quran and the Bible, are considered to be God’s revelations to mankind. These revelations affirm that Satan is the author of evil and sin entered the earth through him.

            The sovereignty of God, especially with reference to the final judgment of sins is affirmed by both the scriptures. The reward for belief and punishment for sin, whereby believers gain paradise or heaven (eternal life) and unbelievers the hell (eternal death), is clearly emphasized in these worldviews.

DISCORD BETWEEN ISLAM & CHRISTIANITY

            Even though Islam and Christianity have the same belief with respect to a few points related to sin and salvation, it is to be affirmed that there are disagreements also. Islam and Christianity differ and contradict each other on many counts.

            Let’s consider five points of disagreement between Islam and Christianity:

            First: The First Sin. A conflict occurs as early as in the account of the first sin. Even though the Quran records that Adam and Eve sinned, it also records that they realized their sin and pleaded to Allah for forgiveness (Surah 7:23). As a result, Allah forgave them (Surah 2:37) and Adam was accorded the status of a prophet.

            On the other hand, the Bible does not record this instance of repentance and forgiveness. The Bible states that Adam and Eve were banished from the Garden of Eden and were forbidden to eat of the tree of life.

            Islam believes in salvation by works that is initiated by man, so it records in Adam’s account that Allah will only forgive those who truly repent. On the contrary, the Bible teaches that Adam was banished and forbidden to eat from the tree of life. This sets the scene for God to initiate salvation by grace, so that only those who truly repent and believe in Christ are saved.

            Second: The Transmission of Sin. The Quran teaches that sin is not transmitted into posterity because “all people are born as true Muslims, innocent, pure, and free (Qur’an 30:30).”³⁹

            The Biblical teaching thoroughly disagrees with this line of thought. The Bible teaches that man is inherently sinful, sinful at the time of his birth.

            This disagreement implies that a Muslim will be forgiven by Allah if only he realizes his sinfulness and asks for forgiveness. On the contrary, the Bible teaches that man can only be saved by the grace of God through faith in the Lord Jesus Christ, whose one-time perfect sacrifice gained salvation to all those who truly believe in Christ.

            This leads us to one of the core disagreements between Islam and Christianity, which pertains to one’s salvation.

            Third: The Means of Salvation. Islam is a proponent of salvation by works theology, whereas Christianity unquestionably asserts salvation by grace through faith. These teachings radically oppose each other.

            Either a believer believes in his works (salvation by works) or he believes in God’s work (salvation by God’s grace). The finitude of a believer whose logical implication is imperfection can never offer perfect works during his lifetime. A man cannot believe in both God’s work and his work, for the one denies and nullifies the other.

            If a believer cannot offer perfect works to the perfect God, then God, if HE chooses to accept the imperfect works of man, devoid of another equivalent act of making the imperfect perfect, then God would reveal an innate form of injustice - not a hallmark of a perfect being.

            The metaphysics of God would not allow God to accept the offer of imperfect sacrifices from man. God, who is ontologically perfect, cannot accept/tolerate imperfection of any manner or kind, whatsoever. Salvation by works would therefore be metaphysically impossible doctrine.

            Even the grace of God cannot compensate for man’s imperfect works. For grace is an attribute of an ontologically perfect God. Perfection is God’s ontic essence, whereas grace is an attribute of God. Metaphysically, any attribute of a perfect being should complement its ontic essence and shall not be in conflict.

            Fourth: The Means of Salvation – the Persons of Mohammed and Jesus Christ. This discord revolves around the central figures of Islam and Christianity – Prophet Muhammad and the Lord Jesus Christ, respectively. As the prefixes indicate one is a prophet and the other, God.

            Islam claims that Prophet Muhammad is the final prophet and an intercessor. Christianity asserts that Jesus Christ is fully God and fully man, and the Savior of mankind.

            Salvation within the Christian framework is personal, for a man is saved by the grace of God through faith in the person of the Lord Jesus Christ.

            Salvation in Islam is entirely dependant on a transcendent God, but not dependant on the person of the prophet Muhammad. A Muslim’s focus is more on the law than the person of God.

            A Muslim grows in the law, whereas a Christian grows into the likeness of the person of his Lord and Savior Jesus Christ. A Muslim knows his law, which supersedes the person of the Prophet Muhammad, whereas a Christian knows his Lord Jesus Christ.

            Fifth: The Assurance of Salvation.  Islam does not seem to provide its believers with complete and convincing assurance of their salvation. A Muslim is always dependent on his transcendent God, who decides the eternal fate of a Muslim.

            But Christianity provides complete and a convincing hope for the believer’s presence with God (Rom. 8:38), through the ministry of the indwelling Holy Spirit.

CONCLUSION

            Given the points of agreements and disagreements, a logical conclusion is that the points of discord far outweigh those in accord.

            Islam and Christianity differ in the basic foundational aspects of the topics of sin, salvation, and assurance. In fact, we are well aware that Islam and Christianity do not worship the same God. So Islam and Christianity do not teach the same truths.

            However, it is interesting to note that both religions claim their Scriptures to be divinely revealed or inspired. Because of the prevalent fundamental and foundational contradictions, it is only plausible that a person will go to God through either the Islamic way or the Christian way, but certainly not through both the ways.

            Given this situation, it is the reader who should make a choice. But how would we make a wise choice if we do not read our Scripture completely, or even think our faith through?

            Let’s pray that every seeker of the truth would be humble and honest in his endeavor. The living God would illumine every seeking soul with the knowledge of his presence and the understanding of HIS truth.

            Even as I researched and authored this document, I should confess that my faith and conviction in Christ has only been strengthened. My love for Christ, the Lamb of God who takes away my sins, has only increased.

            The brutally profound words of Millard Erickson present an apt conclusion, “…throughout life, a person says to God, in effect, “Leave me alone.” Hell, the absence of God is simply giving that person at last what he or she has always asked for. It is not God, but one’s own choice that sends a person to hell.”⁴⁰

            So it is only through belief in the Lord and Savior Jesus Christ that one would gain eternal life. The loving and the living God will act according to his good and perfect will to continually draw his people closer towards him. Amen.

Endnotes:

³⁹Badru D. Kateregga, and David W. Shenk, A Muslim and a Christian Dialogue, (Scottdale: Herald Press, 1997), 45.

⁴⁰Millard J. Erickson, Christian Theology, (Michigan: Baker Academic, 1998), 456.

Divine Sovereignty & Human Freedom – A Molinistic Perspective (Doctrines Dividing the Church)

            With respect to the salvation of mankind, there exist two major schools of thought within Christianity. They are Calvinism and Arminianism.

            Very minimally, Calvinism subscribes to divine sovereignty to teach that God chooses some people to go to heaven and others to hell. ‘Arminianism,’ which is predicated on human freedom, teaches that man has freewill to either accept God or reject HIM. This action of man will lead him to his eventual eternal destination, namely heaven or hell.

            Predestination is certainly one of the most controversial doctrines of the Christian faith. But the Bible reveals this doctrine. Hence a Christian has no other option but to understand it to the best of his/her ability.

            ‘Predestination’ refers to God’s choice of individuals for eternal life or eternal death. ‘Election’ is God’s selection of some for eternal life, the positive side of predestination.

            A definite tension (as to who is correct) exists between groups subscribing to Calvinism and Arminianism. Gotquestions.org explains the basic nuances of Calvinism and Arminianism so to understand this tension:¹

Calvinism and Arminianism are two systems of theology that attempt to explain the relationship between God's sovereignty and man's responsibility in the matter of salvation. Calvinism is named for John Calvin, a French theologian who lived from 1509-1564. Arminianism is named for Jacobus Arminius, a Dutch theologian who lived from 1560-1609.

Both systems can be summarized with five points. Calvinism holds to the total depravity of man while Arminianism holds to partial depravity. Calvinism’s doctrine of total depravity states that every aspect of humanity is corrupted by sin; therefore, human beings are unable to come to God on their own accord. Partial depravity states that every aspect of humanity is tainted by sin, but not to the extent that human beings are unable to place faith in God of their own accord. Note: classical Arminianism rejects “partial depravity” and holds a view very close to Calvinistic “total depravity” (although the extent and meaning of that depravity are debated in Arminian circles). In general, Arminians believe there is an “intermediate” state between total depravity and salvation. In this state, made possible by prevenient grace, the sinner is being drawn to Christ and has the God-given ability to choose salvation.

Calvinism includes the belief that election is unconditional, while Arminianism believes in conditional election. Unconditional election is the view that God elects individuals to salvation based entirely on His will, not on anything inherently worthy in the individual. Conditional election states that God elects individuals to salvation based on His foreknowledge of who will believe in Christ unto salvation, thereby on the condition that the individual chooses God.

Calvinism sees the atonement as limited, while Arminianism sees it as unlimited. This is the most controversial of the five points. Limited atonement is the belief that Jesus only died for the elect. Unlimited atonement is the belief that Jesus died for all, but that His death is not effectual until a person receives Him by faith.

Calvinism includes the belief that God’s grace is irresistible, while Arminianism says that an individual can resist the grace of God. Irresistible grace argues that when God calls a person to salvation, that person will inevitably come to salvation. Resistible grace states that God calls all to salvation, but that many people resist and reject this call.

Calvinism holds to perseverance of the saints while Arminianism holds to conditional salvation. Perseverance of the saints refers to the concept that a person who is elected by God will persevere in faith and will not permanently deny Christ or turn away from Him. Conditional salvation is the view that a believer in Christ can, of his/her own free will, turn away from Christ and thereby lose salvation. Note - many Arminians deny "conditional salvation" and instead hold to "eternal security."

So, in the Calvinism vs. Arminianism debate, who is correct? It is interesting to note that in the diversity of the body of Christ, there are all sorts of mixtures of Calvinism and Arminianism. There are five-point Calvinists and five-point Arminians, and at the same time three-point Calvinists and two-point Arminians. Many believers arrive at some sort of mixture of the two views. Ultimately, it is our view that both systems fail in that they attempt to explain the unexplainable. Human beings are incapable of fully grasping a concept such as this. Yes, God is absolutely sovereign and knows all. Yes, human beings are called to make a genuine decision to place faith in Christ unto salvation. These two facts seem contradictory to us, but in the mind of God they make perfect sense.

            According to other theologians, this tension need not exist. These theologians subscribe to the teachings of Molinism.

            Dr. William Lane Craig offers an introductory explanation as to how Molinism can help us understand God with respect to man’s salvation:²

The biblical worldview involves a strong conception of divine sovereignty over the world and human affairs even as it presupposes human freedom and responsibility (cp. the accounts of Saul’s death in 1 Sm 31:1–6 and 1 Ch 10:8–12). An adequate doctrine of divine providence requires reconciling these two streams of biblical teaching without compromising either. Yet this has proven extraordinarily difficult. On the one hand, the Augustinian-Calvinist perspective interprets divine providence in terms of predetermination, God choosing in advance what will happen. It is hard to see how this interpretation can preserve human freedom or avoid making God the author of sin, since (for example) it would then be He who moved Judas to betray Christ. On the other hand, advocates of revisionist views (e.g., open theism) freely admit that as a consequence of their denial of God’s knowledge of future contingent events a strong doctrine of providence becomes impossible. Ironically, in order to account for biblical prophecies of future events, revisionists are often reduced to appealing to the same deterministic explanations that Augustinian-Calvinists offer.

Molinism offers an attractive solution. Luis Molina (1535–1600) defined providence as God’s ordering of things to their ends, either directly or indirectly through secondary causes. In explaining how God can order things through secondary causes that are themselves free agents, Molina appealed to his doctrine of divine middle knowledge.

Molina analyzed God’s knowledge in terms of three logical stages. Although whatever God knows, He knows eternally, so that there is no temporal succession in God’s knowledge, nonetheless there does exist a sort of logical order in God’s knowledge in the sense that His knowledge of certain truths is conditionally or explanatorily prior to His knowledge of certain other truths.

In the first stage God knows all possibilities, not only all the creatures He could possibly create, but also all the orders of creatures that are possible. By means of this so-called natural knowledge, God has knowledge of every contingent state of affairs that could possibly be actual and of what any free creature could freely choose to do in any such state of affairs.

In the second stage, God possesses knowledge of all true counterfactual propositions (statements of the form “If x were the case, then y would be the case”), including counterfactuals about what creatures would freely do in various circumstances. Whereas by His natural knowledge God knew what any free creature could do in any set of circumstances, now in this second stage God knows what any free creature would freely do in any set of circumstances. This so-called middle knowledge is like natural knowledge in that such knowledge does not depend on any decision of the divine will; God does not determine which counterfactuals are true or false. By knowing how free creatures would freely act in any set of circumstances He might place them in, God thereby knows that if He were to actualize certain states of affairs, then certain other contingent states of affairs would be actual as a result. For example, He knew that if Pontius Pilate were the Roman procurator of Judea in A.D. 30, he would freely condemn Jesus to the cross.

Intervening between the second and third stages of divine knowledge stands God’s free decree to actualize a world known by Him to be realizable on the basis of His middle knowledge. By His natural knowledge, God knows the entire range of logically possible worlds; by His middle knowledge He knows, in effect, the proper subset of those worlds that it is feasible for Him to actualize. By a free decision, God decrees to actualize one of those worlds known to Him through His middle knowledge. In so doing He also decrees how He would freely act in any set of circumstances.

Given God’s free decision to actualize a world, in the third and final stage God possesses so-called free knowledge of all remaining propositions that are in fact true in the actual world, including future-tense propositions about how creatures will freely behave.

Molina’s scheme effects a dramatic reconciliation of divine sovereignty and human freedom. In Molina’s view God directly causes certain circumstances to come into being and brings about others indirectly through either causally determined secondary causes or free secondary causes. He allows free creatures to act as He knew they freely would when placed in specific circumstances, and He concurs with their decisions in actualizing the effects they desire. Some of these effects God desired unconditionally and so wills positively that they occur. Others He does not unconditionally desire but He nevertheless permits due to His overriding desire to allow creaturely freedom, knowing that even these sinful acts will fit into the overall scheme of things, so that God’s ultimate ends in human history will be accomplished. God thus providentially arranges for everything that happens by either willing or permitting it, and He causes everything that does happen, yet in such a way as to preserve freedom and contingency.

            To conclude, divisions among Christian churches over doctrinal matters are rather unfortunate. If we are one in Christ, then much could be achieved in Christendom with the pooling of all resources.

            It is with this objective that these systems of thought are presented here. The hope here is that if Christians subscribing to Calvinism hear and study the Molinistic school of thought, then it is quite possible that they may appreciate the Molinistic perspective. This could then bridge the divide between Calvinists and Arminians.

Endnotes:

¹https://www.gotquestions.org/Calvinism-vs-Arminianism.html

²http://pastorseansblog.blogspot.com/2009/12/how-can-bible-affirm-both-divine.html

Websites last accessed on 25^th February 2019. 

Salvation Of Jews; Is There An Aberration? (Salvation Of Old Testament Believers)

            Consider the number of Jews who reject Christ. Would they not be saved although they believe in the same God as Christians do? Is there an innate injustice in God’s plan for the salvation of Jews?

            Jews could be broadly categorized into:

            (J1) Jews who lived before Christ.

            (J2) Jews who live(d) during and after Christ.

            Jews are God’s chosen people. Intriguingly, it appears as if there are two plans of salvation for the Jews – a simple and a complicated plan. The simple plan does not explicitly involve Christ and applies to (J1). Since Christ was not explicitly involved in this salvific plan, the Jews had one less factor to believe. Hence this plan could be termed simple.

            The second plan, which involves Christ, applies to (J2). This appears to be a complicated plan because the Jews had to / have to believe in Christ as well.

            The apparent injustice is this; how could there be a simple and a complicated plan for the salvation of the same group of people? The only distinction between these two groups is that they’re either born before or after Christ.  

            This apparent injustice is magnified for God determines the precise time of birth of all people – Jews included. The individual Jew does not choose his/her time of birth. So it is rather plausible to infer that God placed the Jews born during or after Christ in a more precarious position than their ancestors. (Their ancestors did not have to deal with the Christ-factor for their salvation.)

Christ Is Necessary For Salvation

            The New Testament categorically asserts that both the Jews and the non-Jews (Gentiles) would only be saved if they believe in the Lord Jesus Christ, “And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.” (Acts 4: 12, NASB). Salvation is by the grace of God through faith in Christ (Ephesians 2: 8-9; John 1: 12, 14: 6).

            So mankind existing since the New Testament period should necessarily believe in Christ to be saved.

Salvation Of Old Testament Believers

            The term Old Testament (OT) believers include both the Jews and the Gentiles. The OT believers were not privy to the life and sacrifice of the Lord Jesus Christ, for they were born at a time when Christ was not revealed by God to the world.

            Two questions are in order. First, how did God save the OT believers? Second, is God’s plan for the salvation of Jews who lived after Christ more complicated because they had to believe in Christ as well?

            Understanding the salvation of Jews who lived in the Old Testament era should throw vital light into unraveling this predicament. Let us consider the three vital aspects of salvation: Justification, Regeneration, and Sanctification.

            Justification of OT Believers: Man is a sinner (be it in the Old Testament or since the New Testament period). So man remains guilty in his standing with God. If man is to be saved, his legal status must be changed from guilty to not guilty. If man met God’s requirements fully, he would be declared just or righteous in God’s sight. Man is justified when Christ’s righteousness is imputed upon him (Romans 5: 1, Galatians 3: 24, Ephesians 2: 8, Titus 3: 5).

            Abraham, Moses and King David never heard of Christ, yet they were saved (justified) by virtue of their belief in God (of the Bible). Salvation of OT believers included Gentiles as well (E.g. Job, Melchizedek, King Abimelech).

            OT believers were not saved by adhering to the law. Abraham lived 400 years prior to the establishment of the law, yet he was saved. Moreover, the law cannot be adhered to perfectly; the law merely brings knowledge of sin (Romans 3: 20; Cf. Galatians 3: 11). The uncircumcised Abraham was saved merely by virtue of his faith in God. The salvation of uncircumcised Abraham negates any notion of salvation by works (performing sacred rituals and doing good works).

            But Christ is necessary for salvation, and the OT believers, who lived before Christ by the plan of God, did not possess a conscious knowledge of Christ. So how were these people saved?

            Romans 4: 1-5, 9-10, 16 offers an answer to this question. Paul invokes Genesis 15: 6 to establish the fact that belief in God is adequate for salvation. Thus when man is saved by virtue of his faith in God, Christ’s righteousness is transferred upon this man, thereby rendering him as not guilty in God’s sight (Romans 3: 21-22, 5: 17, 6: 23, 8: 1; 1 Corinthians 1: 30).

            Regeneration of OT Believers: A regenerated man will ardently desire to live a holy life in his new birth. He will not desire to live a sinful life.

            One could argue that the OT believers could not have been regenerated since the Holy Spirit was not yet given. (The Holy Spirit would not be given until the Pentecost.) However, the Bible provides us with adequate evidence to corroborate the fact that the OT believers were regenerated.

            Moses contrasted the two groups of Israelites – those who were circumcised of heart (Deuteronomy 30: 6) and those who were stiff necked and stubborn (Deuteronomy 29: 19-20; Exodus 32: 9, 33: 3; Ezekiel 2: 4). As Paul said in Romans 2, a real Jew is the one who is circumcised of heart (v28-29). The heart of the real Jew is altered to conform to God’s will.

            The OT believers also experienced a change of heart (1 Samuel 10:6, 9; Cf. Isaiah 57: 15; Ezekiel 11: 19-20, 36: 25-26). This is similar to the transformation Jesus described to Nicodemus much before the Pentecost. Thus we deduce that the Jews who loved and obeyed God in the Old Testament period were regenerated.

            Sanctification of OT Believers: Sanctification is the process in which the regenerated man becomes progressively holier. The Old Testament ascribes righteousness upon Noah and Job (Genesis 6: 9; Job 1:1, 8). While one can argue that Abraham, Moses and Daniel were not indwelt by the Holy Spirit, it does seem that these men were under the influence of the Holy Spirit because the Bible says that they were faithful, meek, good and self-controlled (cf. fruit of the Spirit). Although the Holy Spirit did not indwell the OT believers, HE evidently exerted an external influence.   

            Thus we understand that the salvific pattern of the believers in Old Testament and New Testament exhibit great similarity.

Salvific Plan Remains Same

              God’s plan of salvation included Christ then and now. However, the Jews who lived before Christ did not consciously see or hear of Christ’s salvific work to believe HIM.

            The Bible also states that the OT believers were saved because they possessed a forward-looking faith based on the promise that a Messiah, or a Redeemer would come. While speaking of the OT believers such as Abel, Enoch, Noah, Abraham and Sarah, the Bible asserts that “All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance…” (Hebrews 11: 13, NASB, Emphasis Mine). In the same chapter, Moses “…considered abuse suffered for the Christ greater wealth than the treasures of Egypt, for he looked to the reward.” (Hebrews 11: 26, RSV, Emphasis Mine). The Lord Jesus emphasized that Abraham was looking forward to the day of the promised Messiah, “Your father Abraham rejoiced that he was to see my day; he saw it and was glad.” (John 8: 56, RSV, Emphasis Mine). So if the Jews before Christ had clearly heard and believed in the Messiah and in HIS coming, they were saved.

            But what about those Jews who probably did not hear of the Messiah’s coming? (There may have been Jews during the time of Christ, who may not have heard the gospel message clearly because of the geographical distance and the lack of technology to disseminate information quickly.) Would they be saved?  

            If the Jews had not heard about the coming of the Messiah in the future, they would not have rejected HIM per se. If these Jews believed in God, they would be saved. The benefits of Christ’s atoning death would be transferred upon them.

            One final question remains, is God’s plan for the salvation of Jews who lived after Christ more complicated because they had to believe in Christ as well?

            Regeneration or “being born again” is totally a work of God (John 1: 13; Ephesians 2: 5; James 1: 17-18; 1 Peter 1: 3; cf. Ezekiel 36: 26-27). When a Jew hears of God and of Christ, God speaks powerfully to him and the Holy Spirit works powerfully in him. (Herein God does what HE needs to do to bring man into HIS fold.) Then man responds to God in faith. When God works powerfully in us, the honest seeker would easily accept Christ.

            When Jews reject Christ, the only significant consideration is whether the gospel of Christ-crucified has been preached clearly to them or not (cf. Romans 10: 14). If the gospel of Christ has not been preached clearly to them, then they are not rejecting the Christ of the Bible. In this instance, there is every possibility that God would save them as how HE saved the OT believers. 

            Therefore, we can reasonably conclude that there is no aberration in the salvation of the Jews.

Postscript:

The God Of Jews & Christians Is Not The Same

            Jews reject the Trinity. So they reject the divinity of Jesus Christ and the Holy Spirit. The Jews strictly worship a monotheistic God. On the contrary, Historic Christianity subscribes to a Godhead that is Trinitarian yet monotheistic in nature. The Godhead is comprised of a co-equal Father, Son, and the Holy Spirit.

            The OT believers – the Jews and the Gentiles – worshiped the same God. However, when Jesus Christ and the Holy Spirit were revealed to mankind in the New Testament, the conception of the Godhead became different for the Christians.

            In other words, God revealed HIMSELF progressively to mankind. Hence, it is plausible to deduce that God would not expect the OT believers to believe in the divinity of Christ and the Holy Spirit. However, since HE has revealed the divinity of Christ and the Holy Spirit in the New Testament, God would expect mankind in existence since the New Testament period to consciously believe in Christ for their salvation.

            The Jews (existing since the New Testament period, and if they reject Christ) and the Christians worship a different God. (In other words, although God is one, the Jewish and the Christian conception of God is totally different since the New Testament period.) The God of the Jews is similar to the Islamic conception of God (Allah). The Islamic conception of God is strictly monotheistic and the Muslims reject the divinity of Christ and the Holy Spirit. Yet the Jews and Muslims worship a very different God. If the Jews and the Muslims worship a different God, then by the same reasoning, we can reasonably deduce that the Christians and the Jews worship a different God. Therefore, the Jews in existence since the New Testament period would be saved only if they believe in Christ.   

Grace vs Karma

            Do we reap what we sow? Do we get what we deserve when we die?

            Hinduism, Jainism, Buddhism and Sikhism, India’s contribution to the world, teach that our thoughts and actions have consequences, namely rewards or punishments. Goodness leads to rewards and bad thoughts, words and actions lead to pain and suffering. This, in a nutshell, is Karma.

            On the other end of the religious spectrum is Historic Christianity that teaches the virtual opposite – Grace. The dictionary definition of grace is mercy, clemency or pardon.

            A brief study of Grace and Karma is invaluable to those on either side as well as the honest seeker. Karma and Grace gain utmost significance because they are two fundamental and uncompromising doctrines within their respective worldviews. Christians and Hindus would never compromise the doctrines of Grace and Karma, respectively.

KARMA

            Karma means action, “Karma in Hinduism (Sanatana dharma) is considered to be a spiritually originated law that governs all life. In the Law of Karma even though an individual is considered to be the sole doer and enjoyer of his Karmas and their 'fruits', according to Vedanta, the supreme being (The Divine) plays a major role as the dispenser of the 'fruits' of Karma...”¹

            The following is a listing of the basic facets of Karma:²  

            1. The Hindu Scriptures, Uphanishads, Bhagavadgita and the Puranas, teach Karma.

            2. Karma applies to human beings, plants, animals and microorganisms. Karma also applies to groups such as associations, organizations and nations; this is termed as the collective karma. 

            3. Karma does not apply to God. But gods and celestial beings are bound by the law of Karma. (According to some Puranas, Brahma, Vishnu and Siva attained their position of divine responsibilities because of their meritorious actions in their previous births.)

            4. Sin, according to Hinduism, is an offense committed against human beings and not God.

            5. Karma includes both the physical and the mental actions (thoughts). Man possesses free will to perform a good action, a good word or a good thought, and these would fetch him/her rewards. Anything bad would fetch punishment. (Karma includes even our most natural acts such as sleeping and breathing, hence non-action and deliberate inaction is also a part of karma.)

            6. Hinduism recognizes four types of karma:

                        6.1 Sanchita Karma: It is sum total of the accumulated karma of previous lives.

                        6.2 Prarabdha Karma:  That part of the sanchita karma that is currently activated in the present life and which influences the course of the present life.

                        6.3 Agami Karma (Future Karma): The karma that arises out of the current life activities, whose consequences will be experienced by the individual in the coming lives.

                        6.4 Kriyamana Karma: This is the karma whose consequences are experienced in this very life.

            7. Reincarnation is a necessary aspect of karma. Karma binds its subjects to cycles of births and deaths by initiating the cycle of cause and effect. Rebirth would occur until there is balance in the individual’s karmic account. The soul cannot attain moksha (salvation) without exhausting the accumulated Karmas.

            8. A soul could exist for even a million years to exhaust the accumulated karmas. Thus the individual soul carries the burden of its karma until a permanent liberation is achieved through the renunciation of the doership and detachment from the fruits of actions.

            Hindus are obligated to perform certain duties to neutralize their karma. There are two mandatory karmas every Hindu ought to perform (it is sinful to not perform these duties) and there is an optional karma:

                        8.1 Nitya Karma includes duties every human being ought to perform (sleep, shower, eat, pray etc.).

                        8.2 Naimittika Karma includes duties that ought to be performed on specific occasions such as festivals, solar, lunar eclipses, marriage, funeral rites etc.

                        8.3 Kamyakarma includes optional duties such as going on a pilgrimage, educating one’s children, property purchase, performing a sacrificial rite etc.

            Hinduism also teaches that since man can never develop the sense of being perfectly right or wrong, performing these duties need not necessarily incur merit. Hence spiritual means is necessary for a Hindu to be liberated from his/her karma, “Karma ends when you have perfected yourself in art of doing Karma without attachment. The ability to do Karma without attachment (without expectation of Karma-phala) can be attained by perfecting oneself on the path to the Divine by following various yogas - Karma yoga (yoga of action without attachment), Bhakti yoga (yoga of love for the Divine), Gyan yoga (yoga of knowledge and awareness), Siddha or Kundalini yoga (yoga of divine consciousness), Hatha yoga (purification of the body and mind through Asanas and Pranayama), Laya yoga (yoga of meditating on interior energy centers), Mantra yoga (yoga of Divine or Sacred words, phrases, or syllables) or any combination of these.”³ (Emphasis Mine).   

GRACE

            In the Hindu worldview there is an inexorable connection between man’s actions and consequences, not even death can break this connection, for the law of karma carries over into the next incarnation.

            However, in the Christian worldview, the sin-punishment sequence can be interrupted by repentance and confession of sins, with consequent forgiveness, and death brings a release from the temporal effects of sin. God’s love and grace offer this privilege to the repentant man.

            God does not deal with man based on man’s merit. God deals with man based on HIS own goodness and generosity. God also deals with man based on his nature and need i.e. man’s nature is that he is innately sinful and his perpetual need is to be forgiven.

            Grace means God’s goodness towards those who deserve only punishment. God supplies man with undeserved or unmerited favors i.e. HIS favor is toward those who deserve no favor but only punishment.

            In other words, salvation is a [free] gift from God to man (Romans 6: 23; Ephesians 2: 8-9). Salvation, according to Historic Christianity, is by the grace of God (Ephesians 1: 5-8).The Bible also mentions God’s grace as an extravagant gift (Cf. Titus 2: 11, 3: 3-7).

            Since God’s grace is unmerited, there is only one human attitude appropriate as an instrument for receiving God’s grace, namely, faith (Cf. Romans 4: 16). While it is faith that leads to man’s justification, justification must and will invariably produce works appropriate to the nature of the new creature⁴ that man has become (Ephesians 2: 8-9; James 2: 17).

            The good news of Christianity is that God became man “full of grace and truth” (John 1: 14-17). God did not come in the form of Jesus Christ as a judge and executioner, for if HE had done so, entire mankind would have been found guilty and sentenced to everlasting punishment. But God became man to be gracious to us.

            Hence, Christ died on the cross for the sake of man’s sins. The cross of Christ is a symbol of the fullness of God’s grace.

HARMONY

            A few instances where Grace and Karma harmonize are:

            1. Christianity deems man as sinful [from birth]. Hinduism, by virtue of the law of karma, believes that man would sin in thoughts, words and deeds.

            2. Christianity and Hinduism emphasize the need for punishment of sins.

            3. The Bible also mentions reaping and sowing (Job 4: 8, Psalm 126: 5). However, the act of receiving rewards for our good deeds is in this life and in our life in heaven (Matthew 16: 27; Revelation 22: 12).

DISSONANCE

            The Bible diverges from karma in these aspects:

            1. Every sin merits death and no amount of good works can override our bad thoughts, deeds or words, for man is innately sinful. Hence, man ought to receive God’s grace through repentance and faith in the Lord Jesus Christ.    

            2. Good works are an outcome of man’s trust and perpetual dependence upon Christ (Cf. Philippians 2: 13).

            3. Outside of God’s love and forgiveness there is no hope for man. Because God loves the sinful man, HE has offered a provision for him to repent and turn to Christ, so that everyone who repents of his sins, declares that Christ is Lord and believes in his heart that God raised HIM from the dead will be saved.

ENDNOTES:

¹http://www.thekundaliniyoga.org/karma/karma_gods_law_action_fruit_rebirth_reincarnation_hindu_perspective.aspx#Types of Karma, last accessed 2^nd Feb 2017.

²http://www.hinduwebsite.com/hinduism/h_karma.asp, last accessed 2^nd Feb 2017. & http://www.hinduwebsite.com/conceptofkarma.asp#fn02, last accessed 2^nd Feb 2017.

³http://www.thekundaliniyoga.org/karma/karma_gods_law_action_fruit_rebirth_reincarnation_hindu_perspective.aspx#Types of Karma, last accessed 2^nd Feb 2017.

⁴Man who trusts and remains in Christ becomes a new creation and will no longer live for himself (2 Corinthians 5: 17), man’s life will become spiritual.

This article was originally posted at http://christianapologeticsalliance.com/2017/02/02/grace-vs-karma-2/

What Is Heaven Like?

            We care much about any new purchase. If we are to buy a house, we will spend days, if not months, to learn more about the house. We will not ignore any known aspect of the house. We endeavor to learn almost everything about the house before we commence our life in it.

            We leave no stone unturned while studying about our new home on earth. Similarly let us leave no stone unturned before we commence our life in heaven.

Heaven Dwellers

            Heaven is God’s abode; apart from the triune God, good angels and the redeemed humans from all ages live in heaven (Matthew 6:9, 18: 10; Luke 2: 15; John 14:2-3, 6: 51; Romans 8: 34; Revelation 1: 4, 4: 4-6, 7: 9).

            Although the heaven is God’s abode, God is not localized to heaven but indeed omnipresent (1 Kings 8: 27; Psalms 139: 7 - 9).

Nature of Heaven

            There is no death, sorrow or sickness in heaven (Revelation 21: 4; 2 Corinthians 1: 4-5).

            There is no curse (Revelation 22: 3).

            Heaven is a place of abundant life and joy (John 10:10; Revelation 22: 1-2 cf. Psalm 16: 11; Luke 15: 10).

            There is perpetual worship and service in heaven (Revelation 4:8, 5:13-14, 22:3).

            We will be perfect in heaven – in body, in morality, in knowledge (Philippians 3: 21; 1 Corinthians 13: 9-12, 15: 51-53; Revelation 21: 27).

            There will be heavenly homes, mansions and palaces (John 14: 1-3).

            We will be reunited with our loved ones in heaven (1 Thessalonians 4: 13-18).

            Heaven is a place of eternal rest and eternal reward (Revelation 14:13, 22:12; Hebrews 4: 9)

            Heaven will be exceptionally beautiful and indescribably glorious (1 Corinthians 2: 9; Revelation 21: 18-21; Romans 8:18; Ezekiel 1:13).

            Heaven is an eternal or everlasting or an endless abode. Heaven will not cease to exist (Titus 1: 2; Matthew 25: 46).  

Greatest Reward in Heaven

            No one can see God in this time and age (John 1:18). So seeing God face-to-face is the greatest reward in heaven. When we are in heaven, we can see God face-to-face (1 Corinthians 13: 12; Revelation 22: 4). What more do we need than to see God and be in HIS holy and glorious presence through all eternity!

            Theologians term this face-to-face experience with God as the “Beatific Vision.” Seeing God face-to-face offers the believers:

            1. Perfect knowledge of God (1 John 3:2; 1 Corinthians 13: 9-10).

            2. Permanent state of perfection. Just as God is a permanent or a changeless state of perfection, salvation from sin would rescue the believers from any damage caused by sin, thereby rendering a permanent state of perfection.

            3. An impossibility to sin; sight of an infinitely good God will render sin as an impossibility while in a state of perfection.  

New Heaven and New Earth

            Revelation 21: 1-4 teaches that after believers’ resurrection and attaining glorious bodies, heaven will descend on earth in the form of the New Jerusalem, “Then I saw “a new heaven and a new earth,” for the first heaven and the first earth had passed away, and there was no longer any sea. I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. And I heard a loud voice from the throne saying, “Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. ‘He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away.”” This new heaven, our eternal abode, will have foundations, gates and dimensions.

Will Infants Who Die Go to Heaven?

            Yes. 2 Samuel 12: 23 offers a crucial insight to answer this question, for David says that his deceased infant son would go to heaven, “But now that he is dead, why should I go on fasting? Can I bring him back again? I will go to him, but he will not return to me.” Since infants do not possess the ability to either accept or reject Christ, we believe that deceased infants would go to heaven.

Will There Be Babies & Old People in Heaven?

            No. Heaven is a place of perfection, whereas babies, who are stunted in growth and of less maturity, do not possess perfect body or mind. Old people similarly are not in a perfect state of health in body and mind. Moreover, since all believers would have a perfect glorious body in heaven, this perfect and glorious body would neither be too young or too old but an appropriate age as God has determined.

Will Everyone Be Equally Blessed in Heaven?

            No. Not everyone would be equally blessed. Believers would be rewarded differently in heaven based on their love for God and their obedience to HIM while on earth (Matthew 16: 27; Luke 19: 17-19; 1 Corinthians 3: 11-15). Those with greater love and obedience for the Lord would receive greater reward in heaven.

Will We Recognize Loved Ones in Heaven?

            Yes. Peter acknowledged Moses and Elijah by name on the Mount of Transfiguration (Matthew 17: 1-4). Paul implied this in his encouragement of Thessalonians (4: 13-18).

Will We Eat in Heaven?

            Yes. Perfect and glorious bodies need not be nourished. However, we will eat for pleasure and not for necessity (cf. Matthew 26: 29).  

Will There Be Sex in Heaven?

            No. There would be no marriage, sexual intercourse or procreation in heaven (Matthew 22: 30). State of perfection eliminates sexual desires. 

Will We Continue to Learn and Morally Improve in Heaven?

            No. Heaven is not a place for progress, but perfection (1 Corinthians 13: 2). Heaven is not a place for striving, but an abode of rest (John 9: 4; Revelation 14: 13).

            When we are in the presence of God and when we see HIM face-to-face, we would no longer be learning but we would be perpetually worshipping.  

Will We Experience Time in Heaven?

            Time is a measurement of change i.e. before and after or past, present and future. In heaven there would be no change because heaven is a place of perfection. There need be no change in perfection.

            If perfection changes, it ought to be a change for the better or worse. But we cannot be better than perfect and perfection cannot lose its state in the absence of an agent that could destroy perfection, namely Satan.

            Therefore, our state in heaven will be like that of the angels, who are not in time by nature but can be related to it by activity.

Will There Be Animals in Heaven?

            The metaphors of peace employed in the Bible about the peaceful coexistence of lion and the lamb under the rule of God and the metaphor of eternal life in the description of the tree of life could imply the existence of plants and animals in heaven.

            But would our very own pets be in heaven with us? I have no idea! But then it cannot be negated with certainty, for recreating our pets is not impossible with God.

Conclusion:

            We live in an evil world. Corruption is in every sphere of our life. Pain and suffering is evident in our lives and in the lives of those around us. Innocent people are massacred and maimed, both physically and emotionally.

            Our great desire is for the world to be a better place. But there is no restoration in sight until the Lord Jesus Christ returns to eliminate evil once and for all.

            Given the undesirable nature of our present life and the most desirable life in heaven, everyone would love to be in heaven. But the Bible unequivocally teaches that only those who believe and remain in Christ would be in heaven.

            So if you do not believe the Lord Jesus Christ, it is my prayer that you would love and believe the God who unconditionally loves you even when you do not believe in HIM. May your life be surrendered to Christ and may we cohabit in heaven with God forever and ever. Amen.

Endnote:

            Much of the information presented in this essay is sourced from Dr. Norman Geisler’s work: “Systematic Theology, Volume Four: Church, Last Things.”