Posting # 19 PRACTICAL APPLICATIONS                              If theological insights do not help us give greater praise                 to God and to live more joyfully in his presence they are                 of little value to us.  A few of the practical applications of                 Evangelical Inclusivism are cited below.          The silhouette of the goblet demonstrates that our mind interprets what we see. A person who has never seen a goblet would see only the faces.   Whether we see the faces or the goblet depends on past experience. By concentrating we can direct our mind to see the faces or the goblet.            Something similar happens when we read the Bible.            The Bible speaks of two men - two "Adams."   One at the dawn of history, the other "in the fullness of time."   Through the disobedience of the first Adam condemnation and death came into the world.   The obedience of the second Adam (Jesus Christ) brought salvation and life.   TWO POSSIBILITIES            The first possibility is that we so concentrate our attention on the first Adam that we see all mankind involved in his disobedience having brought corruption, condemnation and death on themselves.   Entering this dark picture are some exceptions, those persons in whom the grace of God appears to be working.   We view these exceptions as “the elect,” that is, those who are by God's grace joined to Christ and will be saved.             This has been the focus of most theologians and systems of theology.   Consequently the commonly held assumption is that: “All persons will be finally lost except those who the Bible declares will be saved” (Premise “A,” Posting # 1).   The first Adam's “disobedience” has been so deeply etched on our mind that we have failed to see the totally parallel effect of the second Adam's “obedience” (Rom. 5:18, 19).            The second possibility is that we permit the so-called “universalistic” texts (Posting # 2) to focus our thoughts on the second Adam (Jesus Christ) as “the true light that gives light to every man who comes into the world” (John 1:9 KJV).   We then give the crucified and risen Savior the place of pre-eminence.           “This is the verdict: Light has come into the world.”    In this “Light” we see the world (of people) as “the elect,” that is, those who are by God's grace joined to Christ and will be saved. Entering this radiant picture are some exceptions, that is, those persons who by their own free will refuse to share in this light.   They remain in darkness because they love the darkness rather than the light (John 3:19 - 21). A BIBLICAL VIEW OF OURSELVES AND OF OTHERS            The so-called "universalistic" texts (Posting # 2) concentrate our thoughts on the second Adam.  These passages lead us to conclude that: “All persons will be saved except those who the Bible declares will be finally lost” (Premise “B,” Posting # 1).            Due to mankind's sin in Adam (original sin) everyone by nature has a negative self-image.  This wrong view of oneself may become evident in many different ways, such as: anxiety, fear, pride, anger, hopelesness, indifference, hate and rebellion.          Evangelical Inclusivism (Premise "B") provides the only basis we need for viewing ourselves and every person we meet as a child of God for whom Christ died, unless we have final and decisive evidence to the contrary.  As long as we remain in this life, we will not have such knowledge to the contrary regarding any person or group of persons. PRACTICAL APPLICATIONS            If Premise “B” has biblical validity it will take the Christian community many years to fill in and work out all of its practical applications.   Before considering some of its applications it must be noted that if there is biblical validity for premise “B” we must accept it and adjust our thoughts and actions to it whether we think it has practical value or not.    To do otherwise would be to restrict the teaching of God's Word to those things we consider to be useful or advantageous.            The adoption of premise “B” can have a dramatic effect upon one's life.   We will begin to see God, ourselves, and others in a new way will bring a joy, a peace and a delight in God's plan of salvation that we have not known before.              The following practical applications of Evangelical Inclusivism are listed randomly.  OUR ATTITUDE TOWARDS OTHERS            True reformation never begins in the world “out there.” The difference in how we view mankind will be a change within our heart and mind.   Our perceptions form our attitudes. Our attitudes, in turn, affect the way we relate to God, to ourselves, and to all other human beings wherever we meet them and in whatever circumstances.   Christians ought to view themselves as children of God and to view all other human beings in the same way.            The Editor of Ministry Magazine, the late J. Robert Spangler, wrote, "I carefully read your book, What's Good About the Good News? I must confess it has done something for my heart and my attitude toward the whole human race."            What changes would take place if you consciously viewed and related to everyone you meet as an elect child of God for whom Christ died! This would include: the person who “aggravates” you at work; your uncle who is an alcoholic; the person who packs your groceries; your boss; you husband or wife; your children; the stranger you meet on the street; the Muslim who lives next door, etc. etc.   With the perspective of premise “B” wouldn't you find it much easier to "love your enemies" and to "pray for those who dispitefully use you?"            We must accept the meaning of the word “brother” in Matt. 25:40, “Whatever you did for one of the least of these brothers of mine, you did for me.”  What does the word "brother" mean in this text if it does not mean we are to assume that everyone we see is a "brother for whom Christ died" unless or until we have specific knowledge to the contrary?  Such knowledge to the contrary will not be given us until "the last day." One person responded to the premise of Biblical Universalism by saying he hesitated to accept it because it would be “too costly from a practical point of view.”  THE MOTIVE FOR MISSIONS            Biblical Universalism has such extensive and meaningful implications for the motivation for missions that they have been set forth in a separate posting.  Please see Posting # 9.   THE MESSAGE OF MISSIONS            Biblical Universalism has such extensive and meaningful implications for the message of missions that they have been set forth in a separate posting.  Please see Posting # 10.   ASSURANCE OF SALVATION            Although not so intended, it is cruel to say to those who have difficulty coming to assurance of salvation, “Well, you believe, don't you?”   It is the person's faith, or the strength of that faith, that they are questioning.   It is no comfort to such a person to tell him or her that their salvation depends on their faith!            The response of Biblical Universalism to all who sincerely inquire about their lack of assurance of salvation is this: “The gospel is meant for you unless you are indifferent toward it or willfully reject it.”   They may be assured that no sin or weakness (including the weakness of their faith) that remains in them against their will can hinder them from being received of God in grace and being worthy partakers of the cup of salvation.  A PROPER SELF-ESTEEM            The biblical witness to self-esteem is abundantly clear: “How great is the love the Father has lavished on us, that we should be called children of God! And that is what we are!” (1 John 3:1).   God wants his followers to respect themselves as equal children of God to treat all other human beings with the same respect.            Proper self-esteem is a biblically defined view of oneself as a child of God – fully that and never anything more than that.   Such a self-image is essential to everyone's spiritual and psychological wellbeing. Both within the church and in outreach ministries the gospel must be communicated so as to engender a positive self-image in those who hear it.          A ministry of affirmation and acceptance, structured on the biblically warranted assumption of Biblical Universalism, engenders a positive self-image in those who proclaim and in those who hear it.   PRAISING GOD FOR HIS MIGHTY WORKS            We must recognize the universal accents of the Scriptures because they are an essential and joyous characteristic of the “Good News.” To view all persons as those who will be finally lost, unless we have reason to think otherwise concerning certain persons or groups of persons, is to detract from the positive, world-embracing, thrilling good news of what God in Christ has done for mankind.   Consequently God is not praised as fully and joyfully as he desire to be.           Click here to return to:  A Brief Introduction To Evangelical Inclusivism © 2003 by Northland Books. 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