The Inclusivist View of Divine Relationship

The inclusivist view incorporates the central salvation understanding of the exclusivists, to the extent that it sees active belief in and acceptance of the risen Jesus Christ as Saviour and Lord as the most preferred and, all other things being equal, the most ‘light giving and life giving’ way of entering into Divine relationship. Coming to God by way of a conscious ‘revelation’ of just who Jesus really is and the deliberate giving of oneself totally to the risen Christ does, again all other things being equal, invoke great spiritual power and divine presence.

Inclusivists differ from exclusivists, however, in their belief that the Bible, when taken as a whole, teaches quite clearly that God also accepts people on criteria which do not have to involve any conscious knowledge of, belief in, or faith in Christ. Such a belief acknowledges that it is possible for those of other religions, or even those with no conscious religious understanding, to come into valid relationship with God.

The ‘Righteous Pagan’ Understanding

Inclusivists believe that having inadequate, downright false, or in fact no Christian understandings or beliefs, is not the real issue in God’s eyes. What opens the door into divine relationship is the state of a person’s heart, not their doctrine! The key issue is whether a person lives their life closely aligned to the things that are dearest to God’s heart. Of course, it is much better if a person does have conscious understandings and beliefs. This makes further growth into God’s will much more likely. But most inclusivists believe that there are many non-Christians whose lives show with consistency the ‘fruit of the Spirit’, despite their having no Christian beliefs as such. To therefore write them off as ‘lost souls’ solely because of their lack of correct Christology or doctrine is a denial of Jesus’ clear teaching, "By their fruits (not their doctrines) you will know them". Inclusivists believe that these ‘righteous pagans’ do live, albeit unknowingly, in relationship with the God of the universe and therefore will be welcomed into heaven on death. As a wise old Christian once said, "Some of the finest Christians I have ever met are atheists."

A Critique of the Exclusivistic Understanding of ‘Right Relationship with God’

What follows must, of necessity, be brief. For a much fuller treatment I suggest the serious reader obtains a copy of the excellent book A Wideness in God’s Mercy (ISBN 0-310-53591-3) by Doctor of Theology Clark H Pinnock. Dr Pinnock is a highly respected conservative evangelical scholar who has over recent years, like many of us, experienced the call to go back to the Bible and re-examine the pessimistic doctrine of exclusivism. His book is a scholarly and powerful rediscovery of the generosity of God and his Christ.

My own book (self published) Overwhelmed by Grace also looks in depth at this issue. It critiques the exclusivist position in a different way from Dr Pinnock’s book and covers some new material. Both books are very much in harmony with each other. Overwhelmed by Grace can be ordered from this website.

How this Exclusivist View Came About

Evangelicals can present a highly convincing argument for their exclusivist interpretations of salvation theology, as long as they stick to John’s Gospel and to the letters and words of Peter and Paul. It is from these books that most of the key exclusivist verses and passages are taken – for example famous passages like John 3.16 and 14.6; and Peter’s Acts 4.12 statement, among others. If these were the only definitive statements in the New Testament regarding the way to live in relationship with God and, most importantly, if these were the only statements we had from the lips of Jesus, the exclusivist evangelical position would be very strong.

However these are not the only teachings we have. In the synoptic gospels Matthew, Mark and Luke, Jesus consistently details a very different way of coming into divine favour and relationship. (These scriptures are discussed shortly.) Yet such passages are virtually ignored by evangelical exclusivists. On the few occasions when they do merit comment they are given the most cursory and offhand treatment, which is not surprising as all of them create major problems for exclusivist salvation theology.

The great mistake made by exclusivists down through the centuries has been to interpret the very different salvation teachings of Jesus as recorded in the synoptic gospels entirely in the light of John’s gospel and the writings of Peter and Paul, when, in fact, they should be interpreting John and the other apostles in the light of Jesus’ teachings in the synoptics! Jesus is, after all, supposed to be our ultimate authority.