Posts Tagged ‘Jerry Walls’

Hell and “optimal grace”

September 7, 2011

Gotta love that cover illustration. It looks really hot in there!

One book I read to prepare for our two-part sermon series on heaven and hell is Methodist theologian Jerry Walls’s fun-sounding book Hell: The Logic of Damnation. In it, he seeks to overcome the most important objections to hell and damnation on moral grounds. And unlike our hyper-Calvinist brothers and sisters, Walls isn’t content to say, “God is perfectly good, even though our human understanding of God’s ‘goodness’ bears no apparent relationship to God’s goodness”—that God is good, in other words, even if our account of that “goodness” makes God out to be a moral monster.

In the real world, skeptical people of good faith do raise honest objections to Christianity on moral grounds. Let’s assume for a moment that they are doing so of their own free will, and that God isn’t simply making them be that way. We Arminian Christians, who live in that same world with them, should try to answer their objections. Hence Walls’s book.

In his chapter “Hell and Divine Goodness,” he brings the problem in sharp relief by discussing a few hypothetical scenarios, one of which I excerpt below:

Next, consider the case of two young women, both of whom have been taught the Christian faith, but have rejected it. Both are involved in an automobile accident in which one is killed while the other lives. Let us say the second is eventually converted and becomes a saintly person, whereas the first is damned. Suppose God knows the first would also have become a saintly person if she had lived to a normal age before dying.

What all these cases suggest is that it is very odd, to say the least, to think that salvation and damnation might hinge in some way on such factors as the circumstances of one’s birth or the time of one’s death. If this is actually possible, it seems to raise doubts about the claim that God, in perfect goodness, desires to save all persons.1

In other words, doesn’t our salvation or damnation often depend on circumstances over which we have no control? And if so, doesn’t this reflect poorly on God’s goodness?

After all, I was brought up in a Christian home. I grew up going to Sunday school and church. I saw many Christians role-model the love of Jesus for me. I had one opportunity after another to respond positively to the gospel, which I eventually did. Clearly, the vast majority of people in the world today—and who have ever lived—have not had those same opportunities, to say the least. Would God damn them to hell without giving them a fair chance of hearing and responding to the gospel? (This was a primary objection to Christianity raised by Bertrand Russell in the early 20th century, and Walls frames his argument to meet Russell’s objection.)

Walls doesn’t think so, and neither do I. In fact, I think this opinion represents a consensus on the rightward side of the mainline Protestant spectrum in which the United Methodist Church finds itself (which is to say the leftward side of evangelical Protestant spectrum). I have believed (or hoped) for years that an equal opportunity exists for people to respond positively to the gospel, even after death if necessary.

Before Walls’s book, however, I’d read no writer who had explained in a plausible way what this might look like. Walls argues that God gives everyone an “optimal measure of grace” to enable a “decisive response” to the gospel. So, getting back to the hypothetical case above, Walls writes,

I am inclined to say the one killed had not decisively rejected God. Although her initial response to grace was negative, she would have become a saintly person had she lived longer. This suggests that her initial negative rejection to God was not really a settled response. If God knows this, it may be the case that God will give her the grace at the moment of death to begin to become what she would have become if she had not died. Further spiritual growth could occur after death.2

Walls concedes that this notion would involve some form of purgatory. Stripped of its medieval Catholic excesses, he doesn’t believe there’s anything inherently un-Protestant about the idea. Indeed, many Protestants of Lutheran and Anglican extraction (including my man C.S. Lewis) believe in some form of it.

Walls even addresses one objection I have to the idea: If God were to give people an opportunity after death to respond (because in this life they failed to decisively accept or reject the gospel), who could possibly say no? Wouldn’t it be rather obvious what the correct “choice” would be? I put the word in scare quotes because at that point, it would fail to be a choice. It would be coerced. Walls responds:

[I]t might be suggested that perhaps God cannot extend grace to persons at the time of death, or after death, without destroying their freedom. After death God’s reality may be so evident that it would be impossible to make a free response to him. In the face of his majesty and power, persons would feel compelled to submit out of fear. Such a reaction would not be out of faith and love so it would not count as genuine acceptance of grace and commitment to his will.

In response to this, I see no reason to assume God’s existence must be more evident after death than it is now. Surely God could reveal himself only to such an extent as would enable a free response. Perhaps God may even continue to use human creatures as messengers on his behalf. The situation  after death may be similar to this life in the sense that persons may learn about God from their fellow humans and respond in faith to what they learn.3

Or maybe not… It’s obviously highly speculative. But I’m glad Walls is at least making the effort to explain it.

As I said in my sermon on Sunday, what we know for sure is this: We have this time now, this moment now, to respond. Everyone who has life still has the opportunity to find salvation. This should give urgency to our mission. Moreover, along with Walls, I believe our choices in this life can have eternal consequences. I believe people can decisively reject the gospel. I also fear that if we continually fail to respond to the gospel, we may harden our hearts such that we can no longer respond, in this life or beyond. (This, I believe, is the “unforgivable sin” Jesus mentions.)

One thing is also for sure: We don’t know the mysterious ways in which God works in the human heart. We don’t know how the Lord might move in that liminal place between life and death. Could it be that Jesus meets everyone, arms outstretched, as he met the two criminals on the cross beside him?

Will we, like the first criminal, reject him? Or will we, like the second, ask him to remember us when he comes into his kingdom? The choice will be ours.

Footnotes:
1. Jerry L. Walls, Hell: The Logic of Damnation (Notre Dame, IN: University of Notre Dame Press, 1992), 86.

2. Ibid. 90.

3. Ibid., 100.

Methodists are supposed to be Arminian

August 30, 2011

In other words, we strenuously disagree with our Calvinist brothers and sisters that God’s grace is irresistible, that God chooses who gets saved and who gets damned, and that Christ died only for the elect. While no one can have saving faith apart from the work of the Holy Spirit, the decision to say yes or no to God’s gift of eternal life is completely free and un-coerced. We don’t talk about Arminianism very much anymore, but Wesley did! He wrote and published a periodical called The Arminian and exchanged many harsh words with Calvinists in his day.

Given how Romans 9, which we covered the past couple of weeks in Vinebranch, is a major Calvinist proof-text, I thought my sermon on Sunday—dealing with Pharaoh and the “hardening” of his heart and the potter and clay—was relatively free of polemics. I didn’t want to argue against anyone; I simply wanted to share what I honestly believe is the meaning of the scripture. I didn’t even use the word “Calvinist” or “predestination.”

Still, other smart Wesleyans, like Jerry Walls, are certainly free to be argumentative, as this 10-minute video clip makes clear. He takes on popular neo-reformed pastor John Piper. This appears to be part of a debate. This clip may give you a deeper appreciation of our differences. Enjoy!