"The Gospel of Inclusion" [part 2] by Bishop Carlton Pearson
SAVIOR OF THE WORLD
1 Timothy 4:9-10 says, “This is a trustworthy saying that deserves full acceptance 10. (and for this we labor and strive), that we have put our trust in the Living God, who is the Savior of all men, and especially those who believe.” If, in fact, Jesus is the
Savior of (not just for) all men, and especially those who believe, is it not quite who don’t believe, have never heard or perhaps didn’t hear accurately?
The way I understand it, “Grace works without requiring anything on our part. It’s not expensive. It’s not even cheap. It is free.” Ephesians 2:11 says, “It is by grace you have been saved by faith, and this not from yourselves, it is the gift of God, not by works so that no man can boast.
”Let’s pause a moment and notice Charles Spurgeon’s commentary of the a forementioned passage from his book,
“By Grace Through Faith.” “I think it well to turn a little to one side that I may ask my reader to observe adoringly the fountainhead of our salvation, which is the grace of God. “By grace are ye saved”….Remember this; or you may fall into error by fixing your minds so much upon the faith which is the channel of salvation as to forget the grace which is the fountain and source even of faith itself. Faith is the work of God’s grace in us. No man can say that Jesus is the Christ but by the Holy Ghost. “No man cometh unto me,” saith the Jesus, “except the Father which hath sent me draw him.” So that faith, which is coming to Christ, is the result of divine drawing. Grace is the first and last moving cause of salvation; and faith, essential as it is, is only an important part of the machinery which grace employs. We are saved “through faith,”
but salvation is “by grace,” Sound forth those words as with the archangel’s trumpet: “By grace are ye saved.” What glad tidings for the undeserving!”
WHAT'S FAITH GOT TO DO WITH IT?
In some ways, faith may be more of a privilege than a requirement for salvation. As a born-again Christian myself, it goes without saying that believing and receiving what
Jesus did and who He is, absolutely has a powerful affect on and influence over the heart and in the life of a believer; however, it does not necessarily change or effect the eternal destiny of the person. The ultimate destiny of the earth and God’s creation of the human race is all in the sovereign hands and control of the Sovereign and loving God.
We must ask ourselves, does believing make a person born again or does being born again make you a believer? Does the Gospel make a person righteous or does it simply reveal a condition that is already there-a condition wrought and bought by the blood of Jesus Christ? I am not challenging redemption, I am challenging what act or fact produces the other.
In a practical sense, would God send His son to buy our salvation and then make it contingent on whether or not the missionary could hear and obey the call, raise enough support to get a ticket to the foreign land in time to reach the lost heathen dying of some dread disease? Why would Jesus pay the awful and awesome price to save the world and then trust its reality or its realization exclusively to a group of western Evangelicals, who for the most part can’t even agree on the simple subject of water baptism or how and when to take communion, let alone with whom to take it? Romans 3:1-3, deals specifically with the question of faith and the imminence or pre-imminence of the role it plays on the part of the redeemed in relation to the ultimate work or act of redemption. It becomes a matter of the “works of faith” in comparison or perhaps in contrast, to the “faith that works”. James 2:14-26 asks the question, “Can faith (random) save anybody? The author’s answer suggests, “Not necessarily.” There is also the comment that even demons believe and shudder with fear. Later on, in verse 25, James calls Rahab, a non-Jewish, Canaanite prostitute, “righteous,” because of her faith and/or confidence in God to give them the city of Jericho.
Verse 3 of Romans 3 ask another question regarding the role of faith in the salvation and identification process. He asks, “What if some did not have faith? Will their lack of faith nullify God’s faithfulness, (trustworthiness or credibleness)? Paul answers in
the 4th verse, “Not at all! Let God be true and every man a liar.”
His point is that God’s faithfulness to Himself, His Word and His ultimate Will regarding the redemption of the race, is not affected by man’s faith or lack of it.
Ephesians 1:11 says, “In him, (Jesus) we were chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will." Verse 7 of that same chapter says, “In him we have redemption through
his blood, the forgiveness of sins, in accordance with the riches of God’s grace, that he lavished us will all wisdom and understanding.”
The popular assumption is that Paul was speaking exclusively of Christians, with regard to redemption and forgiveness, but ask yourself the question, “Why would a loving God reserve forgiveness and redemption for only a few or a limited number of those he created in the world if, in fact, God so loved the entire world and is in fact the savior of all men?
Is God a respecter of persons? Is he discriminatory or prejudiced toward or against some and not others? Is he trustworthy? Or better yet, ask yourself, “Who did Jesus
fail to redeem in the finished work of the Cross?” “What segment of humanity was his blood too weak to reach and wash?”
Who did he leave out of his Will and Purpose in “working all things out”?
Another scripture that emphasizes God’s sovereign commitment to Himself in redemption is, 2 Timothy 2:13 which says, “If we are faithless, he will remain faithful, for he cannot disown himself.”
Some have asked the very legitimate question, “What is the purpose or advantage of being a Christian or what value is there in being born again?” As alluded to earlier, The Apostle Paul assumed a similar question in Romans 3:1, when he addressed what he thought his Jewish brethren were thinking. “What advantage then is there in being a Jew or what is the value of circumcision?” Paul answered, “Much in every
way! First of all, they have been entrusted with the very words of God. “If the world is already saved, then what is the value of being a Christian and what is the purpose of being “born again”? The KJV uses the term “oracles” for the NIV’s “word”. It is in Greek, “Logion” and it means an utterance or oration, to be fluent, with the message. The Apostle calls it the “word’ or ‘message’ of reconciliation,” in 2 Corinthians 5:18-19. These terms are derivatives of the Greek word “logos” or in English, “logic”. There is a both a practical and spiritual logic to the idea of God’s plan of redemption for mankind. It is a workable and working plan that is in process and is God’s ultimate scheme or schematic for the planet-the earth project.
My contention is that the plan works and is working. It is not a failed plan. When Jesus said, “It is finished!” He didn’t mean “half or partially finished.” If His reference was, in fact, to the redemption or reconciliation of the world to God, as indicated in II Corinthians 5:18-19, then my declaration of universal reconciliation and ultimate salvation of all is both entirely Scriptural and entirely logical.
We all sing the words of the song, “Lift Him Up.” Notice the lyrics: “How to reach the masses, men of every birth, for the answer Jesus gave the Key. He said if I, If I be lifted up from the earth, I’ll draw all men unto me.” If, in fact, “all” means “all”, then there should be no real question here. Mind you, we
are not just quoting a song; we are literally singing Scripture from the Gospel of John chapter 12 verse 32. Unless you interpret the word “all” as, some, a few, or, only those who accept or believe it, then it, (all) is a very inclusive term that excludes none.
Isaiah 53:6 says, “All we like sheep have gone astray, each of us has turned to his own way; and the Lord has laid on him the iniquity of us all”. Again, if we believe that reference to be in particular to Jews, but in general to “us all,” then the penalty or
punishment for sin has been paid by Jesus. The debt is paid and, thus, cancelled, and we are free to live the life of the redeemed and to, as the Scripture says, “say so!” (Psalm 107:2)
Another point regarding the John 12:32 reference, to Jesus stating when lifted up, He would “draw” all men (mankind) into Himself. The word draw as here used in the original Greek is the word helkuo, and it means literally, to drag. The word occurs in
this particular tense only four times in the NT.
According to Strong’s Exhaustive Concordance, it is probably akin to the word, “aihreomai”, which means “to take for oneself”, to “choose or prefer”. It can be compared to the word helisso, which means, “to coil, wrap, fold up or roll together”, (like a package). This particular use of the word only appears four times in the NT and in each case, the object being drawn is either unwilling, (James 2:6), inanimate, (John
21:6) or perhaps unaware, ( John 6:44 and John 12:32).
Again, the onus is put and kept upon the Sovereignty of God, rather than the fickle and/or inconsistent will of man.
Romans 3:23-24 says, “...all have sinned and fallen short of the glory of God.” and are justified freely by His grace through the redemption that came (past tense) by Christ Jesus.” ”...The law of God condemns us all until, while we are still sinners, grace comes and liberates us from it’s curse without a single condition attached; no improvements demanded, no promises extorted, just the extravagant, outrageous, hilarious absurdity of free grace and dying love.” (Capon) Robert Farrar Capon is an Episcopal priest from New York.
One of the accusations attributed to my “Gospel of Inclusion” is that it is a new heresy espoused by those influenced by the end-time or last days’ doctrines of demons mentioned by Paul in his 1st letter to Timothy, in Chapter 4 verses 1-5. However, it has been my happy experience to learn that the idea of the ultimate salvation of all was the prevailing theological posture of the first 400 to 500 years of Christian Church history. It was the prevailing doctrine in Christendom as long as Greek, the language of the New Testament, was the language of Christendom. According to Dr. J. W. Hanson in his book, “Universalism the Prevailing Doctrine,” the first comparatively complete systematic statement of Christian doctrine ever given to the world was by Clement of Alexandria, A.D. 180, and universal salvation was one of the tenets.
Clement declared that all punishment, however severe, is purificatory; that even the “torments of the damned” are curative. Origen, another of the early church fathers explains even Gehenna as signifying limited and curative punishment, and both, as all other ancient Universalists,declarethe‘everlasting’ (aionion) punishment, is
consonant with universal salvation. To quote Clements of Alexandria, “He saves ALL universally, but some are converted
by punishment, others by voluntary submission.”
Universalism was generally believed in the best centuries, (the first three, when Christians were most remarkable) for simplicity, goodness and missionary zeal. With the exception of the arguments of Augustine, (A.D. 420), there is not an argument
known to have been framed against Universalism for at least 400 years after Christ, by any of the ancient fathers. All ecclesiastical historians and the best Biblical critics and scholars agree to the prevalence of Universalism in the earlier centuries. From the days of Clement of Alexandria, to those of Gregory of Nyssa and Theodoret of Mopsuestia (A.D. 180-428), the great theologians and teachers, almost without
exception, were Universalists. The first theological school in Christendom, that being in Alexandria, taught Universalism for more than 200 years.
To quote Clement again, We can set no limits to the agency of the Redeemer: to redeem, to rescue, to discipline, in his work, and so will he continue to operate after this life” “All men are his....for either the Lord does not care for all men...or he does
care for all. For he is savior; not of some and for others not...and how is He savior and Lord, if not the savior and Lord of all? For all things are arranged with a view to the salvation of the universe by the Lord of the universe both generally and
It appears to me that the early church fathers were not only advocates of the doctrine of universal reconciliation but, also of “Ultimate reconciliation” as well. Gregory of Nyssa said, “All punishments are means of purification, ordained by Divine Love to purge rational beings from moral evil and to restore them back to communion with God”
“....God would not have permitted the experience of hell unless He had foreseen through redemption, that all rational beings would, in the end, attain to the same blessed fellowship with Himself.” Let’s ponder for a moment, the way Mr. Capon closes the above quotation, He says, that all rational beings would “in the end,” attain to the same blessed fellowship with Himself.”
The issue of “Final Things” or the eschatology of the fear-based theologies of the world’s religions, including Christianity, seems to be the overriding struggle paralyzing their adherents in horror and debilitating insecurity concerning how this entire scenario will ultimately turn out. If you doubt the outcome, you inevitably doubt the out-from. If you cannot and do not trust the Author, then you will not trust the Finisher of our Faith.
Revelations 22:13 says, “I am the Alpha and Omega, the first and the last, the beginning and the end.” Most people don’t have difficulty beginning or starting a thing, whether marriage,
business or ministry-it is the completion of the thing that seems to be the great paradox of choice.
The great question seems to remain, “How will this all end? What will be the final outcome of this intriguing ordeal we call Life?” God, who is omniscient, knew from the day He created man in His image and likeness, what man was capable of doing and what he would, in actuality, do. The scripture says Jesus is the Lamb slain before the foundation of the world. (Revelations 13:8)
In Luke 10:17-20, Jesus tells His disciples to rejoice, not because demons are subject to them in His name, but because their names were written in heaven. Since this took place before the Cross or resurrection, how were their names already written? And who could have written them but God himself perhaps in creation or before it. The suggestion must be that this entire issue of the redemption of humankind to God was discussed and decided before the foundation of the world.
Capon explains it like this: “In God the end is fully present in the beginning; the beginning is fully realized in the end. He didn’t have to change his mind, drop a stitch, pull out a row, reverse engines or slam on his brakes.” The sins of Adam and Eve in the garden didn’t shock heaven and throw it into chaos. The Master plan was already in place and there was a natural flow of response by God’s power and Grace.
The book of Revelation ends with the masses of humanity “cast into the lake which burns with fire and brimstone: which is the SECOND death” (Revelation 21:8) Even before John received his revelation, Paul writes the ultimate response to the question of death, the first or second. He says in 1 Corinthians 15:26 that the last enemy to be destroyed, (rendered inoperative) is death. Could that statement by the Apostle include the ultimate victory of Christ’s blood even over the Lake of fire, the second death?
The Greek word for brimstone is “Theion” and it means flashing/sulphur. It is a derivative of the word “Theios” which means “godlike or in the neuter, divinity.” Both these words are derivatives of the Greek word, “Theos” which means “deity or God.” If the lake of fire is burning with divinity or god-likeness, or perhaps God Himself as a purifying agency, then the ultimate triumph of Christ over the last enemy is that much more logical.
The purging power of God in the flames of the Lake of fire, into which all remaining impurities are purged, means we can rejoice in the ultimate declaration of Paul in 1 Corinthians 15:55, which was a repeat of the words of the Prophet Hosea (Hosea 13:14), “Where O death is your victory? Where O death is your sting? The sting of death is sin, and the power of sin is the law. But thanks be to God! He gives us the victory through our Lord Jesus Christ.
“Where O death is your victory? Where O death is your sting?” The power of death is sin (washed away by the blood, John 1:29) and the power of sin is the law (abolished now by Jesus, Ephesians 2:15). But, thanks be to God! He gives us the victory though our Lord Jesus Christ! The question posed to death (grave) infers it has lost its victory or its triumph. And death has lost its sting, which means in effect, its poison or toxicity its lethality. Through the cross, death has been defanged and defrocked. It literally has no power whatsoever! Hebrews 2:14-15 suggests that death has been neutralized, literally put out of a job, or lost its original functionality. The question Paul poses to death and the grave in the Corinthian passage is, in effect, a mockery of death. It literally pokes fun at death like children do to each other when one loses a game on a school playground. “Ha, ha, ha, death has lost its victory.” It kind of reminds me of the song the munchkins sing in the movie “The Wizard of Oz” after the menacing wicked witch of the West dies: “Ding Dong the witch is dead, the wicked witch is dead.”
The utility that gave death its sting (sin) has been cancelled, “Behold the Lamb of God who takes away (expiates) the sin of the world” John 1:29 and 2 Corinthians 5:19. And the utility that gave sin its power (law) has been both fulfilled in Jesus (Matthew 5:17-20, Colossians 2:13-15) and abolished in His flesh (Ephesians 2:15).
If, in fact, Jesus nailed the law (with us) to the cross as recorded in the Colossian passage, then the punishment for sin has been assumed by Jesus; thus making hell or any further punitive action irrelevant, except perhaps for its curative value. Except for some form of corrective significance of purgation (purging) as inferred by some of the early church fathers, the way I see it, hell will have no significance in the ultimate finality of God’s plan for a peace prevailing eternity where every knee bows
and every tongue confesses the Lordship of Christ.
Many scholars interpret the word “punishment” used in Matthew 25:46 (kolasin in Greek) to mean purgative or curative.
In Revelations 20:12-14, an emptied death and an emptied hell is cast into the lake of fire, which proves it’s (hell’s) limitation. As pointed out earlier, the lake of fire will, more than likely, have an awesome as well as, if you insist, awful purifying effect. It will, in effect, burn off any remaining dross of unbelief, rebellion or disobedience. Remember, even those “under the earth” will proclaim the Lordship of Christ and bow their knees to his Excellency. (Philippians 2:9-11)
In closing, many may find it difficult to see a totally triumphant Christ, but I don’t. I believe with all my heart that the Last Adam far exceeds in efficacy the first one. I believe as well, Jesus is in fact superior to Adam and that the better covenant with better promises are exactly that. (Hebrews 8:6).
I realize that much of what I say is a real stretch for most believers, even the nontraditional ones. However, if you want or choose to believe in a more “excellent way” and a completely victorious church, headed by a completely victorious Christ,
then what you’ve just read will resonate with your spirit, even it if initially troubles your mind.
My prayer is that you will give it serious and prayerful consideration as something sent of God, revealed in this particular season and prepared for a 21st century harvest of souls and Kingdom advancements unprecedented since Pentecost and the days of the 1st century Pauline Epistles.
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