I don’t really like this question. No, let me be stronger: I
hate this question. Please forgive me. I understand the question and
empathize with it on just about every level, no matter what it’s source
may be (philosophical, biblical, or emotional). However, when you ask me
this question you put me in a difficult position. I want to be as
honest as possible, yet remain aware of the pastoral nature that
addressing this subject requires. In other words, it is not an
impossible question, and should never be seen as such.
This question, and others like it, are becoming more and more common today.
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If I become a Christian, do I have to believe in Hell?
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Do I have to believe that those who have never heard of Christ are going to hell?
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Does God really elect some people to go to heaven and not others?
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Do I have to believe in inerrancy, a six-day creation, the
sinfulness of homosexuality, or the reality of a literal being named
Satan? Really?
Don’t get me wrong, not all these questions have equal gravity. Some
are more debatable than others. Moreover, there are many questions
similar to these which leave me relatively unsure that I have the best
answer. Therefore, it is not so much the questions themselves that are
most important. The difficulty comes down to the fact that we are often
tempted to give people a loophole to theological issues that may be,
otherwise, too intellectually or emotionally unpalatable. Often, for the
sake of peoples’ acceptance, we will reduce the tenets of Christianity
down to a minimal set of truths that are the easiest to swallow.
In some ways, it is not unlike another question that I don’t like:
“If I commit suicide, can I still go to heaven?” I was asked this by my
sister in 2003. I was asked this by my very depressed sister in 2003. I
did not want to answer. At least I did not want to answer honestly. I
believed my answer would somehow give her permission to do something we
all feared she was about to do.
Technically speaking, whether or not one believes in an eternal hell,
a literal Satan, or whether or not God used evolution to create man,
these issues, while important, are not cardinal issues of the Gospel.
What I mean by this is, if you push my back against the wall, I would
not say that someone who says they don’t believe in a literal Satan is
not a Christian. Nor would I say that all the other questions, including
the one concerning the existence of an eternal hell, is so doctrinally
central that a denial of such is a damnable offense (or evidence of
one’s retribution). This would include the question of suicide. Suicide
is not an unforgivable sin, nor does it keep people outside the gates of
heaven. (Though I would often rather this to remain a secret.)
So, if someone asks me these theological questions in a more academic
or objective sense (which is almost never the case), I am
comfortable—indeed obligated—to say that their respective positions
regarding such beliefs do not evidence or determine their status as a
child of God (as I was with my sister who, as some of you know, did
commit suicide in 2004). But I am not a fan of making Christianity
“palatable enough” for anyone to accept. In other words, my goal is not
to win you to a Christ that is necessarily easy to believe or follow.
And I am afraid that some of those who are attempting to be
theologically astute wind up becoming academically agnostic. That is,
they are agnostic enough to find every place where they don’t have to
take a stand, which allows them to remain neutral for the sake of
evangelism.
However, if you were to look at the life and ministry of Christ, you
would never find him lowering the bar of doctrine or life in order to
make people feel more comfortable. Rather, at every turn he seems to
close loopholes, up the ante, and make the Gospel not less difficult,
but more difficult to believe.
In the Gospel of John, for example, we frequently find Christ gaining
a significant following. A good thing, right? Then people begin to
question some of his more difficult teachings. In John 6, Christ claims to have come down from heaven (John 6:41-42).
I mean, who does he think he is? This is a hard teaching. However,
Christ does not make things easier. In fact, he makes it a lot harder,
pushing those who may be on the fence in the opposite direction. He
basically tells them that they are having trouble believing that his is
the bread that came down from heaven because the Father is not with
them. Notice: “Do not grumble among yourselves. No one can come to me
unless the Father who sent me draws him” (John 6:44).
When they raise another eyebrow and further question him, he not only
says that he is bread that came down out of heaven, but his followers
must eat his flesh and drink his blood. Again, the doctrine becomes
harder to accept, not easier. Additionally, upon their misunderstanding
of his statement (thinking that he meant they would literally have to
eat and drink his body), he does not correct their misunderstanding (which is characteristic of Christ cf. Luke 8:10; John 2:18-21, John 3:3-4, John 4:31-33, John 12:40).
Therefore, if Christ is unconcerned that people get tripped-up by
non-cardinal hang-ups, we don’t really see much evidence of this in the
Scriptures. From Christ’s perspective, when one believes God he believes God.
That is, becoming a believer is not the simple act of believing one or
two not so difficult things about God, but of having one’s life immersed
in the belief of everything that God says, no matter how hard,
no matter how difficult. It is in the trusting that God’s knowledge and
understanding are perfect, and that our emotions, will, and intellect
always bow to his revelation.
So when someone asks whether or not they can reject an eternal hell
and still be saved, the most important thing for me to attempt to
discern is the underlying reason why this person is asking such a
question. More times than not, people reject hard doctrines such as this
due to an emotional allergy toward it. They end up putting God on the
stand and presume to pass judgement. “I would never believe in a
God who allows people to suffer in Hell for all eternity!” As I said at
the beginning, it is not that I don’t empathize with such emotional
reactions (Lord knows, I do.), but do you really want the alternative?
Do you want to believe in a God who ultimately bows to your preferences?
Do you want God to seek your permission before he can claim something
to be true? At this point, it is much more important to deal with your
definition of what it means to be “God.” The biggest problem in your
theology is not likely within the individual discipline that gave rise
the the question, but the epistemological approach to authority in your
life.
Having said this, it is important to realize that I am not asserting
the opposite view. It is not as if (as in the discipline of textual
criticism) “the harder reading is preferred.”I am not saying that we
should always be looking for the least palatable option.
Neither am I saying that because the palatability of a doctrine does not
determine is veracity, that palatability will not have some voice in the decision-making process forming our theology. After all,
while we are fallen and our moral compass is damaged, it does not follow
that the palatability of a doctrine does not work at all. We
are still in the image of God. Therefore, our emotions should often
guide us and inform our understanding of God and his attributes.
Technically speaking, people can be saved and have all sorts of wrong
doctrine (after all, I do). But that is not the right question. It all
comes down to whether or not we are allowing God to have the right to
reveal and have his revelation be the authority even when the truths of
his revelation do not sit well with us, emotionally. I would never ask
anyone to blindly believe in an eternal hell, unconditional election,
the doctrine of the Trinity, the authority of the husband over his wife,
or any number of emotionally difficult doctrines. Neither am I saying
that those who disagree with me concerning these issues are doing so
based on their emotions, or that there are no valid logical or biblical
reasons for rejecting the traditional doctrines. What I am saying is
that, more often than not, I find that these questions and the
persistent rejection of traditional views in these areas are based on
the premise that we have permission to create God in our image rather
than forming our understanding of him according to his revelation.