A Discussion on the Eternal Reality of Heaven and Hell (part 2 of 2)

Podcast: Download (Duration: 50:43 — 8.7MB)

Guest: Randy Alcorn, author, “Heaven”

Last Saturday, we talked with author Randy Alcorn about the horrible reality of hell for those who reject Jesus Christ and His atoning sacrifice.  This Saturday, Randy will join us for part 2 of our discussion to talk about a place where everyone should desire to spend eternity: heaven.  What is heaven really like?  Where is it located?  How does one go there?  And how should the reality of heaven change the way we live on earth?

Randy Alcorn, founder of Eternal Perspective Ministries and the author of “Heaven”, one of the most significant and comprehensive books on the subject, will answer all these questions and more this Saturday on The Christian Worldview Radio Program.

Our thank you to you for your support!  We have selected “Heaven” for our Book Club from December through March and would like to send you this beautiful hardcover book that covers every possible angle of the Christian’s greatest hope as a thank you for your tax-deductible donation of $25 or more to The Christian Worldview.  Or, for a donation of any amount, we will send “Heaven Touchpoints” by Randy Alcorn, a shorter and smaller paperback book full of questions and answers on heaven.

Click here to receive “Heaven” or “Heaven Touchpoints” or call us toll-free at 1-888-646-2233.  You can also mail your donation to The Christian Worldview PO Box 401 Tonka Bay, MN 55331.

A Discussion on the Eternal Reality of Heaven and Hell (part 1 of 2)

Podcast: Download (Duration: 50:48 — 8.7MB)

Guest: Randy Alcorn, author, “Heaven”

“What happens to me after I die?”  “Is there really a heaven and hell, and if so, what are they like?”  These questions have been among the most asked, pondered, and discussed for as long as man has walked the earth.  We know what life is like here, but what about the hereafter?

This year as a result of Rob Bell’s best-selling book, “Love Wins”, the traditional, biblical notion of hell as conscious, eternal torment in the lake of fire has come under direct attack.  As for heaven, many Christians picture a place where saints with wings float on clouds and play harps for eternity.  But what does the Bible really say about heaven and hell?  A lot, it turns out, and it may change the way you think about each.

Popular author Randy Alcorn joins us for the next two Saturdays (Dec. 3 and 10) on The Christian Worldview to talk about heaven and hell.  He is the director of Eternal Perspective Ministries and the author of “Heaven”, one of the most significant and comprehensive books on the subject.

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“A Massive Shift Coming in What it Means to Be a Christian?”

published with permission from Dr. Albert Mohler

The edition of TIME magazine timed for Easter Week features a cover story on the controversy over Rob Bell and his new book, Love Wins. Interestingly, the essay is written by none other than Jon Meacham, the Pulitzer Prize-winning author and former editor of Newsweek –TIME’s historic competitor. Meacham, who studied theology as an undergraduate at the University of the South, helpfully places Rob Bell in the larger context of modern theology, even as he offers a basically sympathetic analysis.

Meacham explains:

The standard Christian view of salvation through the death and resurrection of Jesus of Nazareth is summed up in the Gospel of John, which promises “eternal life” to “whosoever believeth in Him.” Traditionally, the key is the acknowledgment that Jesus is the Son of God, who, in the words of the ancient creed, “for us and for our salvation came down from heaven … and was made man.” In the Evangelical ethos, one either accepts this and goes to heaven or refuses and goes to hell.

Bell, Meacham writes, “begs to differ” with this “standard Christian view.”  He then relates that Rob Bell “suggests that the redemptive work of Jesus may be universal — meaning that, as his book’s subtitle puts it, ‘every person who ever lived’ could have a place in heaven, whatever that turns out to be. Such a simple premise, but with Easter at hand, this slim, lively book has ignited a new holy war in Christian circles and beyond.”

Well, “holy war” is an exaggeration loved by the media, but Bell has obviously ignited a raging controversy within evangelical circles.

Meacham then traced something of the reaction to Bell’s argument:

When word of Love Wins reached the Internet, one conservative Evangelical pastor, John Piper, tweeted, “Farewell Rob Bell,” unilaterally attempting to evict Bell from the Evangelical community. R. Albert Mohler Jr., president of the Southern Baptist Theological Seminary, says Bell’s book is “theologically disastrous. Any of us should be concerned when a matter of theological importance is played with in a subversive way.” In North Carolina, a young pastor was fired by his church for endorsing the book.

All that is a matter of public record now, but what makes Meacham’s analysis really interesting is what comes next:

The traditionalist reaction is understandable, for Bell’s arguments about heaven and hell raise doubts about the core of the Evangelical worldview, changing the common understanding of salvation so much that Christianity becomes more of an ethical habit of mind than a faith based on divine revelation. “When you adopt universalism and erase the distinction between the church and the world,” says Mohler, “then you don’t need the church, and you don’t need Christ, and you don’t need the cross. This is the tragedy of nonjudgmental mainline liberalism, and it’s Rob Bell’s tragedy in this book too.”

This may mark the first time any major media outlet has underlined the substantial theological issues at stake. Meacham understands what Bell’s proposal amounts to — “changing the common understanding of salvation so much that Christianity becomes more of an ethical habit of mind than a faith based on divine revelation.”

To his credit, Meacham also understands that Bell’s argument fits comfortably within the context of Protestant Liberalism. “Early in the 20th century, Harry Emerson Fosdick came to represent theological liberalism, arguing against the literal truth of the Bible and the existence of hell. It was time, progressives argued, for the faith to surrender its supernatural claims,” he explains.

Rob Bell, he suggests, “is more at home with this expansive liberal tradition than he is with the old-time believers of Inherit the Wind.”

Meacham is right about this, of course. Readers may differ with his analysis of other aspects of this controversy, and, in the end, Jon Meacham seems to admire Rob Bell, whom he describes as “an odd combination of Billy Graham and Conan O’Brien.” But he understands that the liberal tradition in theology is where Rob Bell now finds his home.

Finally, this may be the most telling portion of the article:

Is Bell’s Christianity — less judgmental, more fluid, open to questioning the most ancient of assumptions — on an inexorable rise? “I have long wondered if there is a massive shift coming in what it means to be a Christian,” Bell says. “Something new is in the air.”

Like Brian McLaren, who argues for “a new kind of Christianity,” Rob Bell now openly wonders “if there is a massive shift coming in what it means to be a Christian.”

“Something new is in the air,” he says. Actually, arguments for universalism and the denial of Hell are anything but new. The real question is now whether the Church has sufficient biblical conviction to resist this doctrinal seduction. Otherwise, it may well be that Rob Bell’s “massive shift” is the shape of things to come.

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Jon Meacham, “Is Hell Dead?,” TIME, Thursday, April 14, 2011. TIME’s cover reads: “What if There’s No Hell?”

Doing Away with Hell? – Part Two

The doctrine of hell has recently come under vicious attack, both from secularists and even from some evangelicals. In many ways, the assault has been a covert one. Like a slowly encroaching tide, a whole complex of inter-related cultural, theological, and philosophical changes have conspired to undermine the traditional understanding of hell. Yesterday, we considered the first and perhaps most important of those changes–a radically altered view of God. But other issues have played a part as well.

A second issue that has contributed to the modern denial of hell is a changed view of justice. Retributive justice has been the hallmark of human law since premodern times. This concept assumes that punishment is a natural and necessary component of justice. Nevertheless, retributive justice has been under assault for many years in western cultures, and this has led to modifications in the doctrine of hell.

The utilitarian philosophers such as John Stuart Mill and Jeremy Bentham argued that retribution is an unacceptable form of justice. Rejecting clear and absolute moral norms, they argued that justice demands restoration rather than retribution. Criminals were no longer seen as evil and deserving of punishment, but were seen as persons in need of correction. The goal–for all but the most egregious sinners–was restoration and rehabilitation. The shift from the prison to the penitentiary was supposed to be a shift from a place of punishment to a place of penance, but apparently no one told the prisoners.

C. S. Lewis rejected this idea as an assault upon the very concept of justice. “We demand of a cure not whether it is just but whether it succeeds. Thus when we cease to consider what the criminal deserves and consider only what will cure him or deter others, we have tacitly removed him from the sphere of justice altogether; instead of a person, a subject of rights, we now have a mere object, a patient, a ‘case’.”

Penal reforms followed, public executions ceased, and the public accepted the changes in the name of humanitarianism. Dutch criminologist Pieter Spierenburg pointed to “increasing inter-human identification” as the undercurrent of this shift. Individuals began to sympathize with the criminal, often thinking of themselves in the criminal’s place. The impact of this shift in the culture is apparent in a letter from one nineteenth century Anglican to another:

“The disbelief in the existence of retributive justice . . . is now so widely spread through nearly all classes of people, especially in regard to social and political questions . . . [that it] causes even men, whose theology teaches them to look upon God as a vindictive, lawless autocrat, to stigmatize as cruel and heathenish the belief that criminal law is bound to contemplate in punishment other ends beside the improvement of the offender himself and the deterring of others.”

The utilitarian concept of justice and deterrence has also given way to justice by popular opinion and cultural custom. The U. S. Constitution disallows “cruel and unusual punishment,” and the courts have offered evolving and conflicting rulings on what kind of punishment is thus excluded. At various times the death penalty has been constitutionally permitted and forbidden, and in one recent U. S. Supreme Court decision, the justice writing the majority opinion actually cited data from opinion polls.

The transformations of legal practice and culture have redefined justice for many modern persons. Retribution is out, and rehabilitation is put in its place. Some theologians have simply incorporated this new theory of justice into their doctrines of hell. For the Roman Catholics, the doctrine of purgatory functions as the penitentiary. For some evangelicals, a period of time in hell–but not an eternity in hell–is the remedy.

Some theologians have questioned the moral integrity of eternal punishment by arguing that an infinite punishment is an unjust penalty for finite sins. Or, to put the argument in a slightly different form, eternal torment is no fitting punishment for temporal sins. The traditional doctrine of hell argues that an infinite penalty is just punishment for sin against the infinite holiness of God. This explains why all sinners are equally deserving of hell, but for salvation through faith in Christ.

A third shift in the larger culture concerns the advent of the psychological worldview. Human behavior has been redefined by the impact of humanistic psychologies that deny or reduce personal responsibility for wrongdoing. Various theories place the blame on external influences, biological factors, behavioral determinism, genetic predispositions, and the influence of the subconscious–and these variant theories barely scratch the surface.

The autonomous self becomes the great personal project for individuals, and their various crimes and misdemeanors are excused as growth experiences or ‘personal issues.’ Shame and guilt are banned from public discussion and dismissed as repressive. In such a culture, the finality of God’s sentencing of impenitent sinners to hell is just unthinkable.

A fourth shift concerns the concept of salvation. The vast majority of men and women throughout the centuries of western civilization have awakened in the morning and gone to sleep at night with the fear of hell never far from consciousness–until now. Sin has been redefined as a lack of self-esteem rather than as an insult to the glory of God. Salvation has been reconceived as liberation from oppression, internal or external. The gospel becomes a means of release from bondage to bad habits rather than rescue from a sentence of eternity in hell.

The theodicy issue arises immediately when evangelicals limit salvation to those who come to conscious faith in Christ during their earthly lives and define salvation as anything akin to justification by faith. To the modern mind this seems absolutely unfair and scandalously discriminatory. Some evangelicals have thus modified the doctrine of salvation accordingly. This means that hell is either evacuated or minimized. Or, as one Catholic wit quipped, hell has been air-conditioned.

These shifts in the culture are but part of the picture. The most basic cause of controversy over the doctrine of hell is the challenge of theodicy. The traditional doctrine is just too out of step with the contemporary mind–too harsh and eternally fixed. In virtually every aspect, the modern mind is offended by the biblical concept of hell preserved in the traditional doctrine. For some who call themselves evangelicals, this is simply too much to bear.

We should note that compromise on the doctrine of hell is not limited to those who reject the traditional formulation. The reality is that few references to hell are likely to be heard even in conservative churches that would never deny the doctrine. Once again, the cultural environment is a major influence.

In his study of “seeker sensitive” churches, researcher Kimon Howland Sargeant notes that “today’s cultural pluralism fosters an under-emphasis on the ‘hard sell’ of Hell while contributing to an overemphasis on the ’soft sell’ of personal satisfaction through Jesus Christ.” The problem is thus more complex and pervasive than the theological rejection of hell–it also includes the avoidance of the issue in the face of cultural pressure.

The revision or rejection of the traditional doctrine of hell comes at a great cost. The entire system of theology is modified by effect, even if some revisionists refuse to take their revisions to their logical conclusions. Essentially, our very concepts of God and the gospel are at stake. What could be more important?

The temptation to revise the doctrine of hell–to remove the sting and scandal of everlasting conscious punishment–is understandable. But it is also a major test of evangelical conviction. This is no theological trifle. As one observer has asked, “Could it be that the only result of attempts, however well-meaning, to air-condition Hell, is to ensure that more and more people wind up there?”

Hell demands our attention in the present, confronting evangelicals with a critical test of theological and biblical integrity. Hell may be denied, but it will not disappear.

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I am always glad to hear from readers. Write me at mail@albertmohler.com. Follow regular updates on Twitter at www.twitter.com/AlbertMohler.

A much longer version of this essay appears in Hell Under Fire: Modern Scholarship Reinvents Eternal Punishment, edited by Christopher W. Morgan and Robert A. Peterson (Zondervan, 2004). I recommend this book to readers interested in knowing the background to current debates over the biblical doctrine of hell. A previous version of this essay was published here on November 30, 2004.

Doing Away with Hell? – Part One

published with permission from Dr. Albert Mohler

After reviewing the rise of the modern age, the Italian literary critic Piero Camporesi commented, “We can now confirm that hell is finished, that the great theatre of torments is closed for an indeterminate period, and that after 2000 years of horrifying performances the play will not be repeated. The long triumphal season has come to an end.” Like a play with a good run, the curtain has finally come down, and for millions around the world, the biblical doctrine of hell is but a distant memory. For so many persons in this postmodern world, the biblical doctrine of hell has become simply unthinkable.

Have postmodern westerners just decided that hell is no more? Can we really just think the doctrine away? Os Guinness notes that western societies “have reached the state of pluralization where choice is not just a state of affairs, it is a state of mind. Choice has become a value in itself, even a priority. To be modern is to be addicted to choice and change. Change becomes the very essence of life.” Personal choice becomes the urgency; what sociologist Peter Berger called the “heretical imperative.” In such a context, theology undergoes rapid and repeated transformation driven by cultural currents. For millions of persons in the postmodern age, truth is a matter of personal choice–not divine revelation. Clearly, we moderns do not choose for hell to exist.

This process of change is often invisible to those experiencing it, and denied by those promoting it. As David F. Wells comments, “The stream of historic orthodoxy that once watered the evangelical soul is now dammed by a worldliness that many fail to recognize as worldliness because of the cultural innocence with which it presents itself.” He continued: “To be sure, this orthodoxy never was infallible, nor was it without its blemishes and foibles, but I am far from persuaded that the emancipation from its theological core that much of evangelicalism is effecting has resulted in greater biblical fidelity. In fact, the result is just the opposite. We now have less biblical fidelity, less interest in truth, less seriousness, less depth, and less capacity to speak the Word of God to our own generation in a way that offers an alternative to what it already thinks.”

The pressing question of our concern is this: Whatever happened to hell? What has happened so that we now find even some who claim to be evangelicals promoting and teaching concepts such as universalism, inclusivism, postmortem evangelism, conditional immortality, and annihilationism–when those known as evangelicals in former times were known for opposing those very proposals? Many evangelicals seek to find any way out of the biblical doctrine–marked by so much awkwardness and embarrassment.

The answer to these questions must be found in understanding the impact of cultural trends and the prevailing worldview upon Christian theology. Ever since the Enlightenment, theologians have been forced to defend the very legitimacy of their discipline and proposals. A secular worldview that denies supernatural revelation must reject Christianity as a system and truth-claim. At the same time, it seeks to transform all religious truth-claims into matters of personal choice and opinion. Christianity, stripped of its offensive theology, is reduced to one ’spirituality’ among others.

All the same, there are particular doctrines that are especially odious and repulsive to the modern and postmodern mind. The traditional doctrine of hell as a place of everlasting punishment bears that scandal in a particular way. The doctrine is offensive to modern sensibilities and an embarrassment to many who consider themselves to be Christians. Those Friedrich Schleiermacher called the “cultured despisers of religion” especially despise the doctrine of hell. As one observer has quipped, hell must be air conditioned.

Liberal Protestantism and Roman Catholicism have modified their theological systems to remove this offense. No one is in danger of hearing a threatening “fire and brimstone” sermon in those churches. The burden of defending and debating hell now falls to the evangelicals–the last people who think it matters.

How is it that so many evangelicals–including some of the most respected leaders in the movement–now reject the traditional doctrine of hell in favor of annihilationism or some other option? The answer must surely come down to the challenge of theodicy–the challenge to defend God’s goodness against modern indictments.

Modern secularism demands that anyone who would speak for God must now defend Him. The challenge of theodicy is primarily to defend God against the problem of evil. The societies that gave birth to the decades of megadeath, the Holocaust, the abortion explosion, and institutionalized terror will now demand that God answer their questions and redefine himself according to their dictates.

In the background to all this is a series of inter-related cultural, theological, and philosophical changes that point to an answer for our question: What happened to evangelical convictions about hell?

The first issue is a changed view of God. The biblical vision of God has been rejected by the culture as too restrictive of human freedom and offensive to human sensibilities. God’s love has been redefined so that it is no longer holy. God’s sovereignty has been reconceived so that human autonomy is undisturbed. In recent years, even God’s omniscience has been redefined to mean that God perfectly knows all that He can perfectly know, but He cannot possibly know a future based on free human decisions.

Evangelical revisionists promote an understanding of divine love that is never coercive and would disallow any thought that God would send impenitent sinners to eternal punishment in the fires of hell. They are seeking to rescue God from the bad reputation He picked up by associating with theologians who for centuries taught the traditional doctrine. God is just not like that, they reassure. He would never sentence anyone–however guilty–to eternal torment and anguish.

Theologian Geerhardus Vos warned against abstracting the love of God from His other attributes, noting that while God’s love is revealed to be His fundamental attribute, it is defined by His other attributes as well. It is quite possible to “overemphasize this one side of truth as to bring into neglect other exceedingly important principles and demands of Christianity,” he stressed. This would lead to a loss of theological ‘equilibrium’ and balance. In the specific case of the love of God, it often leads to an unscriptural sentimentalism whereby God’s love becomes a form of indulgence incompatible with His hatred of sin.

In this regard, the language of the revisionists is particularly instructive. Any God who would act as the traditional doctrine would hold would be ‘vindictive,’ ‘cruel,’ and ‘more like Satan than like God.’ Clark Pinnock made the credibility of the doctrine of God to the modern mind a central focus of his theology: “I believe that unless the portrait of God is compelling, the credibility of belief in God is bound to decline.” Later, he suggested, “Today it is easier to invite people to find fulfillment in a dynamic, personal God than it would be to ask them to find it in a deity who is immutable and self-enclosed.”

Extending this argument further, it would surely be easier to persuade secular persons to believe in a God who would never judge anyone deserving of eternal punishment than it would to persuade them to believe in the God preached by Jonathan Edwards or Charles Spurgeon. But the urgent question is this: Is evangelical theology about marketing God to our contemporary culture, or is it our task to stand in continuity with orthodox biblical conviction–whatever the cost? As was cited earlier, modern persons demand that God must be a humanitarian, and He is held to human standards of righteousness and love. In the end, only God can defend himself against His critics.

Our responsibility is to present the truth of the Christian faith with boldness, clarity, and courage–and defending the biblical doctrine in these times will require all three of these virtues. Hell is an assured reality, just as it is presented so clearly in the Bible. To run from this truth, to reduce the sting of sin and the threat of hell, is to pervert the Gospel and to feed on lies. Hell is not up for a vote or open for revision. Will we surrender this truth to modern skeptics?

Current controversies raise this issue anew among American Christians, and even among some evangelicals. Nevertheless, there is no way to deny the Bible’s teaching on hell and remain genuinely evangelical. No doctrine stands alone.

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I am always glad to hear from readers. Write me at mail@albertmohler.com. Follow regular updates on Twitter at www.twitter.com/AlbertMohler.

A version of this essay first appeared in the Hell Under Fire: Modern Scholarship Reinvents Eternal Punishment, edited by Christopher W. Morgan and Robert A. Peterson (Zondervan, 2004). I recommend this book to readers interested in knowing the background to current debates over the biblical doctrine of hell.

What I’d Have to Deny to Deny Hell

published with permission from Tim Challies

Everyone is talking about the existence of hell. Is hell a real place? Is it a literal place of literal torment? It seems that this issue snuck up on us a little bit. Just a month ago a book came out titled Don’t Call It a Comeback. In that book several of the “young, restless, Reformed” authors (myself included) penned chapters discussing issues pertinent to the church today: the gospel, the new birth, Scripture, social justice, homosexuality. These are some of the big issues in the church today and tomorrow. But there is no chapter on hell (the index shows only 2 references to it).

And yet here we are with discussion raging on the existence and nature of hell. This weekend, as I thought about this controversy, I allowed myself a little thought experiment. What would I have to deny in order to deny hell? If I am ever to come to the point of denying the existence of hell, what will be the doctrinal cost of getting there? Though I am sure there is much more that could be said, I came up with four denials.
I Will Deny What Jesus Taught

Jesus believed in the literal existence of a literal hell. It is very difficult to read Luke 16 (the story of The Rich Man and Lazarus) and arrive at any other conclusion except that Jesus believed in hell and that he believed in a hell of conscious torment of body and mind.

The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried, and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’

Jesus also believed in the permanence of hell: “[B]esides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.” In Matthew’s gospel Jesus speaks of hell as the furnace of fire, the place of weeping and gnashing of teeth. He calls it a place of everlasting fire. This would be strange language for a man to use if he believed that hell did not exist and that it was not a place of horrible torment.

If I am going to deny the existence of hell, I will need to outright deny what Jesus teaches and declare that he is wrong, or I will need to obscure what is so plain. I will need to make all of Jesus’ language symbolic and all of the meaning something other than what is clear. I will need to deny what Jesus says.

I Will Deny the Plain Sense of Scripture

Time would fail me here to provide an extensive look at the concept of hell in the Bible; time would fail me to look at each of the words associated with hell. But one does not need to be an expert on the Bible or on its original languages to see that it teaches clearly that there is life after death and that this life after death will involve joy or torment, it will involve enjoying the loving presence of God or facing his wrathful presence. This is stated explicitly in Scripture and it is stated implicitly. It is in the Old Testament and comes to full form in the New Testament. Those who wrote Scripture believed that hell existed and made it plain in what they wrote.

If I am going to deny the existence of hell, I will have to do a great deal of redefining, a great deal of reinterpreting. As with the teaching of Jesus, I will need to change what is plain to what is symbolic, I will need to take what is clear and make it obscure. There is no getting around the fact that a plain, honest reading of the Bible teaches the existence of hell.
I Will Deny the Testimony of the Church

If I am to deny the existence of hell, I will be denying what has been the near-unanimous testimony of the Christian church through the ages. From the church’s earliest days until today, hell has been understood as a place of conscious, eternal torment. The Westminster Larger Catechism offers an apt summary of what Christians have long believed: “The punishments of sin in the world to come, are everlasting separation from the comfortable presence of God, and most grievous torments in soul and body, without intermission, in hell fire forever.” Though this was formed in the days of Reformation, it depends upon the testimony of Christians who came before. And it informed generations that followed.

If I am to deny that hell is a real place, if I am to deny that hell is that kind of place, I will be turning my back on two thousand years of Christian history—on two thousand years of brothers and sisters in Christ who had great knowledge of Scripture. I’ll grant that there are times this is necessary; there are times that many Christians are wrong about many things. But such a decision must be made with great fear and trembling and only on the basis of overwhelming Scriptural evidence.
I Will Deny the Gospel

I cannot deny hell without utterly changing the gospel message. The message of Christ dying for the lost in order to save their souls will be meaningless. If there is no hell, there is really nothing to lose. And so heaven and hell must be brought to earth, they must be seen as present realities rather than future ones. The Baptist preacher J.L. Dagg said it well: “To appreciate justly and fully the gospel of eternal salvation we must believe the doctrine of eternal damnation.” If I am going to deny eternal damnation, I must radically rewrite the gospel. Gone is the gospel of sinners who have committed treason against God and who call upon themselves God’s just wrath. There are many gospels I can put in its place. But what is clear is that this gospel, this gospel of a substitutionary atonement must be a casualty. This gospel stands and falls upon the existence of both heaven and hell. Take away either one and you gut the gospel; it becomes meaningless and nonsensical.

If I am going to give up hell, I am going to give up the gospel and replace it with a new one.

Let me close with some words from the great theologian Robert Dabney. What he says here I believe as well. “Sure I am, that if hell can be disproved in any way that is solid and true, and consistent with God’s honor and man’s good, there is not a trembling sinner in this land that would hail the demonstration with more joy than I would.” It’s not that I want hell to be true, but that the Scripture makes it clear that it is true. It is not for me to dismantle the doctrine or to deny it; I am simply to believe it and to live and act as if it is true.

How To Be Right With God

We consider this page to be the most important page on our site, for there is nothing, absolutely nothing, more important than being right with God.  That is what the first section of this page details.

Further down in the second section, you can read the short story of how David Wheaton (the host and editor of The Christian Worldview) became right with God.

“What must I do to be saved?” This question was asked to one of the followers of Jesus Christ nearly 2000 years ago and is still just as important and relevant of a question for you today.  Have you ever thought about this question?  Do you know the answer to the question?

I would like you to seriously consider this question today because your response will determine how you will live your life and where you will spend eternity after you die.  So please, read this column carefully in its entirety.

“What must I do to be saved?”  Here is how the follower of Jesus answered the question:  “Believe in the Lord Jesus Christ, and you will be saved” (Acts 16:31).

It is a simple response, but what exactly does it mean to “believe in the Lord Jesus Christ”?  And from what do you need to be “saved”?  Let’s answer the latter question first.

SAVED FROM WHAT?

The Bible, which claims to be the inspired word of God (2 Timothy 3:16) and entirely truthful (John 17:17; Psalm 119:160), gives a straightforward answer to what you need to be saved from:  you need to saved from God Himself.

The Bible says that God created and sustains everything in the universe (Genesis 1:1; Job 38:1-41) … including you (Psalm 139:13-16).  It is He who established the unchanging laws of nature and morality.  It is He who has ultimate authority over His creation.  It is He who desires for you to be in a right relationship with Him (1 Timothy 2:3-4).

In addition to being the Creator, God has another title — Judge.  He has established good and righteous laws for our benefit, but sadly you (and I and everyone else) have disobeyed His laws in one way or another: by lying, lusting, gossiping, slandering, envying, coveting, stealing, cheating, using God’s or Jesus’ name as a curse word, or loving someone or something more than God.  Some of God’s laws that we’ve broken are listed in Exodus 20:1-17 (The 10 Commandments) or in Matthew 5 (Jesus’ Sermon on the Mount).  If your violations of God’s laws aren’t resolved on His terms, you will stand before Him as Judge someday.

There will be no injustice in God’s court; no one will get away with any crime against Him; God has seen and recorded in His “books” every single sin ever committed and He will be completely just in pronouncing His sentence.

That is what you need to be saved from: God’s judgment and wrath.  Or to put it the terrifying way one of the final chapters of the Bible does, you need to be saved from God “throwing” you into the “lake of fire” (Revelation 20:15).

While it is certainly true that God is loving, forgiving, merciful, and gracious — as will be shown in the following sections — the Bible also presents God as being full of wrath against those who break His laws and reject His offer of reconciliation.

While many people wrongly conclude that hell isn’t an actual place, “and if it is, a loving God certainly wouldn’t send anyone there,” the Bible states clearly that God, the just Judge of the universe, has the authority, the power, and the intention of sending all those who reject His Son Jesus Christ there.  Consider the following passages from the Bible:

“He who believes in the Son [Jesus Christ] has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him” (John 3:36).

“Then I saw a great white throne and Him [God] who sat upon it, from whose presence earth and heaven fled away, and no place was found for them.  And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds.  And the sea gave up the dead which were in it, and death and Hades gave up the dead which were in them; and they were judged, every one of them according to their deeds.  Then death and Hades were thrown into the lake of fire.  This is the second death, the lake of fire.  And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Revelation 20:11-15).

“God is now declaring to men that all people everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man [Jesus Christ] whom He has appointed, having furnished proof to all men by raising Him from the dead” (Acts 17:30-31).

The concept of God sending those who reject His Son to a literal hell may seem unlikely, unfair, or even crazy to you.  Yet the Bible plainly and consistently speaks of its reality (Luke 16:19-31; 2 Thessalonians 1:8-10) which leaves two options: either hell is real or hell is not real.  Since nothing else in the Bible has ever been proven false — historical events, places, people, prophecies — it would be wise to take the Bible at its word — hell is real.

Being separated from God and punished in hell for eternity should cause everyone to ask, “What can I do to be saved from God sending me there?  The answer is clear: “believe in the Lord Jesus Christ.”

What does that mean though?  Does that simply mean that you believe Jesus existed like some other historical figure, like Plato, Napolean, George Washington, or Alexander the Great, or is there something more to belief than that?

To “believe in the Lord Jesus Christ” is much more than intellectual assent to the fact that He existed; it means that you place your trust, your faith, your expectant hope for being saved in who Jesus is and what He did for you.

WHO IS JESUS CHRIST?

Jesus Christ is without question the most significant person in the history of the world.  The Bible says much about Jesus — that He was born of a virgin woman, that He performed supernatural acts like healing people of diseases and turning water into wine, that He was crucified on a cross and rose from the dead.  Here are a few more things the Bible says about Jesus:

Jesus is the Son of God:

“And the Word [Jesus] became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth” (John 1:14).

Jesus is equal with God:

“In the beginning was the Word [Jesus], and the Word was with God, and the Word was God.  He was in the beginning with God” (John 1:1-2).  “I and the Father are one” – Jesus (John 10:30).

Jesus is the only way to God:

“I am the way, and the truth, and the life; no one comes to the Father but through Me” – Jesus (John 14:6).

“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).

“For there is one God, and one mediator also between God and men, the man Christ Jesus” (1 Timothy 2:5).

WHAT DID JESUS DO FOR YOU?

Jesus is all of the above and much more.  So what did He do for you that He is calling you to believe in?

Jesus lived a perfect life so that He could offer Himself on the cross in your place as the only sacrifice that would satisfy God’s justice for your sin:

“He [God] made Him [Jesus] who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him” (2 Corinthians 5:21).

“The next day he [John the Baptist] saw Jesus coming to him and said, “Behold, the Lamb of God who takes away the sin of the world!” (John 1:29)

Jesus died so that God could demonstrate His love for sinners and so that God’s just punishment for sin could be placed on Jesus and not on you:

“For while we were still helpless, at the right time Christ died for the ungodly.  For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die.  But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.  Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him.  (Romans 5:8-9).

“In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation [i.e. satisfying God's justice] for our sins” (1 John 4:10).

“And according to the Law, one may almost say, all things are cleansed with blood, and without shedding of blood there is no forgiveness” (Hebrews 9:22).

Jesus rose from the grave and appeared to hundreds of people so that you would have a living Savior and Lord:

“For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures, and that He appeared to Cephas [Peter], then to the twelve.  After that He appeared to more than five hundred brethren at one time, most of whom remain until now, but some have fallen asleep; then He appeared to James, then to all the apostles; and last of all, as to one untimely born, He appeared to me also” (1 Corinthians 15:3-8).

Therefore, to “believe in the Lord Jesus Christ” means to place your trust, your faith, your hope in the person and work of Jesus Christ, whose sinless life and sacrificial death are alone able to reconcile the broken relationship you have created with God as a result of your sins against Him.

PUTTING IT ALL TOGETHER

So let’s go back to the very first question and put it all together: What must you do to be saved?

1. You must agree with God that you have sinned against Him and that you deserve judgment for it.  If your crimes against God aren’t settled on His terms, you will have to pay the awful penalty yourself — eternal separation from God in hell.

“For all have sinned and fall short of the glory of God” (Romans 3:23).

“If we say that we have not sinned, we make Him a liar and His word is not in us” (1 John 1:10).

“For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23).

2. You must repent of your sin, which means that you turn in a new direction away from your sin and commit to following God, relying on Him for the strength to do so.

“Now after John had been taken into custody, Jesus came into Galilee, preaching the gospel of God, and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel’ [literally, the good news about Jesus Christ] (Mark 1:14-15).

“God is now declaring to men that all people everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man [Jesus Christ] whom He has appointed, having furnished proof to all men by raising Him from the dead” (Acts 17:30-31).

3. You must respond to and receive God’s merciful and gracious offer to save you and place your faith, hope, trust, belief in Jesus Christ’s righteousness and His perfect sacrifice of Himself on the cross as the only payment God will accept for the sin debt you have accrued against Him and the only means of your being reconciled to Him.

“For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.  For God did not send the Son into the world to judge the world, but that the world might be saved through Him.  He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God.  This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil.  For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed.  But he who practices the truth comes to the Light, so that his deeds may be manifested as having been wrought in God” (John 3:16-21).

“The Word is near you, in your mouth and in your heart — that is, the word of faith which we are preaching, that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation.  For the Scripture says, “whoever believes on Him will not be disappointed.”  For there is no distinction between Jew and Greek [Gentile]; for the same Lord is Lord of all, abounding in riches for all who call on Him; for “whoever will call on the name of the Lord will be saved” (Romans 10:8-13).

4. You must reject any and all of your own supposed good works as completely ineffective to save yourself and mend your separation from God — church attendance, religious activities like communion, baptism, or prayer, charitable giving, personal goodness and kindness, helping the poor and disadvantaged, good intentions, etc.

“Now to the one who works, his wage is not credited as a favor, but as what is due.  But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness” (Romans 4:4-5).

5. You must follow Jesus Christ as your Lord (master) by obeying Him and His Words — this is the evidence of one who is saved.

“My little children, I am writing these things to you so that you may not sin.  And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; and He Himself is the propitiation [one who satisfies God’s justice] for our sins; and not for ours only, but also for those of the whole world.  By this we know that we have come to know Him, if we keep His commandments.  The one who says, “I have come to know Him,” and does not keep His commandments, is a liar, and the truth is not in him; but whoever keeps His word, in him the love of God has truly been perfected By this we know that we are in Him: the one who says he abides in Him ought himself to walk in the same manner as He walked” (1 John 2:1-6).

“Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter.  Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’  And then I will declare to them, ‘I never knew you; depart from me, you who practice lawlessness’” (Matthew 7:21-23).

CONCLUSION

Every human being has sinned and thus created a conflict with God — you, me, Mother Theresa, the Pope, Martin Luther King, Nelson Mandela, the apostle Paul, everyone.  You have only two choices in dealing with your sin:

1.) You can choose to accept God’s gracious offer of reconciliation by repenting of your sin and placing your faith in Jesus Christ’s sinless life and atoning death on your behalf as the only way that God’s justice can be satisfied for your sin.

Or…

2.)  You can choose to pay the penalty for your sin yourself by ignoring or rejecting or altering God’s offer of reconciliation through Jesus Christ which will result in someday your being judged guilty by God and sentenced to hell for eternity.

AND FORGET BEING GOOD, YOU MUST BE PERFECT … OR MORE PRECISELY, DECLARED SO BY GOD

No matter how good of a person you think you are right now or how good of a person you plan to be in the future, you can never be good enough to go to heaven because God’s standard is perfect righteousness and you have already failed that standard (and will again).

“For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all” (James 2:10).

“Therefore you are to be perfect, as your heavenly Father is perfect” – Jesus (Matthew 5:48).

“For I say to you that unless your righteousness surpasses that of the scribes and Pharisees [those who were thought to be righteous], you will not enter the kingdom of heaven” – Jesus (Matthew 5:20).

How can anyone ever be perfectly righteous?  No one can … except if God declares you so.

To be forgiven and spend eternity with a sinless God in a sinless place (heaven), you will need to be declared righteous (justified) by God, even though you haven’t been righteous and never will be.  That can only occur when God declares that your past, present, and future sin be credited to Jesus’ account and Jesus’ perfect righteousness be credited to your account.  This “swap” (your sin paid for by Christ and His righteousness credited to you) is how God can judicially declare you righteous and allow you into heaven.

“Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come.  Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation.  Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God.  He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him” (2 Corinthians 5:17-21).

“For if by the transgression of the one [Adam, the first sinner], death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.  So then as through one transgression [Adam’s] there resulted condemnation to all men, even so through one act of righteousness [Christ’s] there resulted justification of life to all men.  For as through the one man’s disobedience the many were made sinners, even so through the obedience of the One the many will be made righteous” (Romans 5:17-19).

A BEFORE AND AFTER PICTURE

The following passage from the New Testament letter to the Ephesians gives a before and after picture of one who believes in Jesus Christ and is saved.

Before picture: dead in sin

“And you were dead in your trespasses and sins, in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience.  Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest.

God changes the picture…

But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved), and raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus, so that in the ages to come He might show the surpassing riches of His grace in kindness toward us in Christ Jesus.

After picture: saved through faith for good works

For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast.  For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them” (Ephesians 2:1-10).

This passage gives the complete picture: you are dead in sin, God intervenes to save you because of His love and mercy (not giving you what you do deserve – judgment), He brings your salvation to pass by His grace (giving you what you don’t deserve – Christ’s righteousness), and you are called to receive this offer of reconciliation with God by faith alone, not trusting in any righteousness of your own.  Good works will be the evidence — not the means — of your salvation (James 2:26)

Being “saved” or “born again” (John 3:1-8) doesn’t mean your life will become easier.  In fact, you can count on being misunderstood, ostracized, persecuted, and maybe even killed for your faith in Christ.  If the unbelieving world hated Christ, it follows that they will hate His followers (John 15:18-25).  You need to count the cost of being a follower of Jesus.

But having your sins forgiven, being declared righteous, fulfilling the purpose for which you were created (to serve and glorify God), experiencing joy in the midst of turmoil, and inheriting eternal life in heaven far outweigh any temporal trouble.

Now you know the answer to the question: “What must I do to be saved?”  The final question for you is: Will you respond to God’s call in your heart today and receive his loving, merciful, and gracious offer to save you?

Remember, you are sinful and stand condemned before God, the just Judge.  Yet God loves you and desires to save you through His Son Jesus Christ, who is the only One who can mediate the dispute you have created with God.  I’m pleading with you: be reconciled to God today through repenting of your sin and placing your faith for salvation in Jesus Christ.  When you do, God will forgive your sin, He will credit you with Christ’s righteousness, He will indwell you with His Holy Spirit, and He will give you eternal life in heaven.  What could be better and more important than that?!

“Seek the LORD while He may be found; call upon Him while He is near.  Let the wicked forsake his way and the unrighteous man his thoughts; and let him return to the LORD, and He will have compassion on him, and to our God, for He will abundantly pardon” (Isaiah 55:6-7).

Genuine saving faith in Jesus Christ is the only way to be right with God.  If by God’s grace you have received this gift of faith, you must now spend the rest of your life striving to become more like your Savior and Lord Jesus Christ in thought, word, and deed (Romans 8:28-30).  That may sound like a daunting task — and it is — but God promises to give you the power and desire to do so (Philippians 2:12-13) as you draw near to God in prayer and studying His Word.  It will also be important that you become a part of a fellowship of other believers (a church) where God is reverently worshiped and His Word faithfully taught.

Please call or email us with any questions or comments you might have or to share with us your new faith in Jesus Christ.  We would look forward to talking with you more about such things as believer’s baptism, the gift of the Holy Spirit, and a plan to help you grow in your new life following Christ.

All for God’s glory,

David Wheaton
The Christian Worldview

Phone:  1-888-646-2233 toll-free
Email:  feedback@TheChristianWorldview.org

————– David Wheaton’s Faith Story ————

A passage in the Bible perfectly describes the before and after picture of my life:

Before: “And you He made alive, who were dead in trespasses and sins, in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others.

After: But God, who is rich in mercy, because of His great love with which He loved us, even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), and raised us up together, and made us sit together in the heavenly places in Christ Jesus, that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus. For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast” (Ephesians 2:1-9).

Speaking of before and after pictures, this picture of me before I became a follower of Jesus Christ is worth a thousand words.
There I am on the cover of Minnesota Monthly. “David Wheaton: A Smashing Success.

What more could a 22 year-old ask for? There they are: fame, fortune, success.

But what makes this magazine cover really interesting is the actual photograph. It can be viewed a number of ways, all perfectly representative of my life at that time:

I appear to be a prisoner behind my racquet. I’m holding a mask in front of my face. The broken strings represent my relationships with God and others. There is no joy in my countenance.

That was me before I came to know Jesus Christ: outward success, but inward conflict.

But why? How could a young man be so internally conflicted and empty when he had already attained what most people in this world seek after?

At the Grand Slam Cup in Munich, Germany in 1991, I experienced an overdose of fame, fortune, and success. I had just won the largest prize money check in tennis history in one of the biggest tournaments of the year and my success was being broadcast all over the world.

But within 15 minutes after one of the biggest moments of my life, all 12,000 fans filed right out of the stadium. I vividly remember experiencing an incredible letdown and thinking how quickly it all came to an end.

I had spent my whole childhood and teenage years practicing tennis, I had played hundreds of matches in junior, collegiate and professional tournaments, I had worked so hard just to qualify for and win this tournament, and now everyone just gets up and leaves. For the first time in my life, the brevity of earthly success hit me hard.

Yes, that week in ‘91 changed my life, but one thing is for certain: I didn’t become a happier person as a result of my big win. As a matter of fact, my life continued to become more filled with internal strife, relationship conflicts with my parents and others, and an emptiness caused by a misguided life purpose. Instead of contentment brought by fame, fortune, and success, deep down I was unhappy and unsettled.

Growing up as the youngest of four children in a close, church-going Christian family, I was clearly taught the Bible and Christian values by my parents. I knew the right way to live, but I felt like I was somehow missing out on what the world had to offer: pursuits that I later learned resulted in a guilty conscience, regret, and spiritually unhealthy relationships.

I may have thought I had a faith of my own, but my life bore very little resemblance to one who knows Jesus Christ. Cultivating a relationship with God through reading the Bible and praying, honoring my parents, and living a holy life were not characteristics of my life. My inner conflict stemmed from knowing God’s way, but living another way according to my own desires.

In the midst of my outward success and inner conflict, God allowed two things to occur in my life:

1. He let me experience the emptiness and vanity of what the world seeks.
2. He brought me to the low point of understanding my own sinfulness and need for a Savior.

A couple years after my big win, I began to earnestly read the Bible and study some of the biblical principles presented in a Christian seminar I had attended that year. Finally, the rose-colored glasses came off my eyes and I saw my own sinfulness.

During this time of intense study and soul searching, I confessed and repented of my sin to God and trusted in His Son, Jesus Christ as both the Savior and Lord of my life.

My life began to change immediately, though not easily. Difficult choices needed to be made between my old way of living versus God’s way. Previously, I could not reform myself from my sinful thoughts, actions, and relationships. Now, these sinful habits were being overcome through the power of the indwelling Holy Spirit reminding me to obey God’s Word.

God was changing me from the inside out. These positive changes in my life gave me great motivation to continue following Jesus Christ.

During the last twelve years, a few practical things have helped nurture and deepen my relationship with Jesus Christ:

1. A daily time with God reading the Bible and praying.
2. Honoring the God-given authorities in my life.
3. Spending time with like-minded Christian friends.
4. Avoiding anything that would offend my Savior.

Please don’t get the idea that I’m perfect or sinless. But God’s goal for every Christian is that they become more like His Son, Jesus Christ. I try to keep this as my calling.

These last ten years of being a committed believer in Jesus Christ have given me the most important thing in life—something fame, fortune, success and the “passing pleasures of sin” could never offer: a sense of joy and contentment to be in a right relationship with the God of the universe when I put my head on the pillow each night. That is truly priceless.

As someone once said: “Life without Christ is a hopeless end; life with Christ is an endless hope.”