John Wesley: “Those Who Are Without”
I added some bold type to the following quote:
…I have no authority from the Word of God ‘to judge those that are without.’ Nor do I conceive that any man living has a right to sentence all the heathen and Mahometan world to damnation. It is far better to leave them to him that made them, and who is ‘the Father of the spirits of all flesh;’ who is the God of the Heathens as well as the Christians, and who hateth nothing that he hath made.
“Perhaps there may be some well-meaning persons who carry this farther still; who aver, that whatever change is wrought in men, whether in their hearts or lives, yet if they have not clear views of those capital doctrines, the fall of man, justification by faith, and of the atonement made by the death of Christ, and of his righteousness transferred to them, they can have no benefit from his death. I dare in no wise affirm this. Indeed I do not believe it. I believe the merciful God regards the lives and tempers of men more than their ideas. I believe he respects the goodness of the heart rather than the clearness of the head; and that if the heart of a man be filled (by the grace of God, and the power of his Spirit) with the humble, gentle, patient love of God and man, God will not cast him into everlasting fire prepared for the devil and his angels because his ideas are not clear, or because his conceptions are confused. Without holiness, I own, ‘no man shall see the Lord;’ but I dare not add, ‘or clear ideas.’
— John Wesley, Sermon #125: “On Living Without God”
Christ & Nonchristians
Question: What do we do with the fact that there have been billions of people who died before Christ came to be among us on this earth? Or what about those who never learned about the saving power of Christ? How is it fair that these never had a chance for salvation? What guidance do the Scriptures give us on this issue, and what has the historic Church said about it?
For many years I have been fascinated by the Wesleyan theological tradition — which happens to be the theological tradition of the United Methodist Church and many other denominations. And in studying this, I discovered that the historic Methodist approach to this issue is a bit different from the ideas commonly heard in the evangelical world today.
As evidence I point to these paragraphs from Bishop Mallalieu’s article “Some Things That Methodism Stands For” published in 1903. He is discussing Methodist beliefs about the atonement. Bear in mind that Bishop Mallalieu’s whole thesis in this article (and the book from which it was drawn) is “back to the Bible and the Wesleys”. In the second paragraph he addresses these issues. (The bold type was added by me.)
Again, Methodism has always had a theory of the atonement. At least it has steadfastly believed that in the fall of Adam all his posterity has been disastrously affected; that moral depravity has touched every soul; that this depravity has been universal rather than total. Then it has held that the atonement is coextensive with the needs of man, and that the claims of Divine justice have been so fully satisfied that God can be just, the moral government of the universe vindicated, and at the same time all can be saved who comply with the easy terms of redemption’s plan. All prison doors are open, all chains and shackles unloosed, so that any soul may be delivered from the bondage of Satan, and come to enjoy the freedom of the sons of God.
Experimentally, Methodism, from the very first, has had a plain, practical, Scriptural faith. Starting on the assumption that salvation was possible for every redeemed soul, and that all souls are redeemed, it has held fast to the fundamental doctrine that repentance towards God and faith towards our Lord Jesus Christ are the divinely-ordained conditions upon which all complying therewith may be saved, who are intelligent enough to be morally responsible, and have heard the glad tidings of salvation. At the same time Methodism has insisted that all children who are not willing transgressors, and all irresponsible persons, are saved by the grace of God manifest in the atoning work of Christ; and, further, that all in every nation, who fear God and work righteousness, are accepted of him, through the Christ that died for them, though they have not heard of him. This view of the atonement has been held and defended by Methodist theologians from the very first. And it may be said with ever-increasing emphasis that it commends itself to all sensible and unprejudiced thinkers, for this, that it is rational and Scriptural, and at the same time honorable to God and gracious and merciful to man.
The basis for this view is here: (more…)