Part 2: Questions & Answers

Let’s now address several common questions and objections to Trinitarian theology.

Are you saying there is no difference between a Christian and a non-Christian?

No. We are saying that because of who Jesus is and what he has done, all humans—believers and non-believers—are united to God in and through Jesus. As a result, all people are reconciled to God; all have been adopted as his dearly loved children. All, in and through Jesus, are included in the Triune love and life of God: Father, Son and Spirit.

However, not all people know who they are in Christ. Thus, not all have experienced repentance (a change in their thinking about who God is and who they are) and have thus not turned to their heavenly Father in faith, trusting in Jesus, and "picking up their cross" to follow Jesus as his disciple.

Some Trinitarian theologians, noting this personal difference between believers and non-believers, speak of all humanity as being reconciled to God, and of believers as being both reconciled and redeemed. Whatever the terms used, believers have a personal and realized participation in the union that all humanity has with God in Christ.

Another way to speak of the distinction between believers and non-believers is to say that all people are included in Christ (universally) but only believers actively participate (personally) in that inclusion.

We see these distinctions spoken of throughout the New Testament, and they are important. However, we must not take these distinctions too far and think of non-believers as not accepted by and not loved by God. To see them in this way would be to overlook the great truth of who Jesus Christ is and what he has done already for all humanity. It would be to turn the "good news" into "bad news."

When we see all humanity in Christ, some of the categories we might have held in our thinking fall away. We no longer see non-believers as "outsiders" but as children of God in need of understanding how much their Father loves them, likes them, and wants them. We approach them as brothers and sisters. Do they know who they are in Christ? No—and it is our privilege to tell them of God’s love for them.

If all are reconciled already to God in Christ, why does Scripture say so much about repentance and faith?

In Colossians 1:21-23, Paul writes, "Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ’s physical body through death to present you holy in his sight, without blemish and free from accusation—if you continue in your faith, established and firm, not moved from the hope held out in the gospel. This is the gospel that you heard and that has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant."

Paul is showing that despite universal reconciliation, there remains in the minds of individual non-believers alienation toward God. Though included in Jesus, and thus included in God’s love and life as his adopted children, they don’t "see" it—they don’t "get" it—they remain alienated in their minds toward God, though God is certainly not alienated in his mind toward them.

So the need for nonbelievers is not to "get reconciled to God" —that is already done—but their need is to turn away from the alienation toward God that they hold in their minds. This "turning away" and "turning toward" is repentance and faith.

Many people are told that unless and until they repent and believe, they are utterly separated from God and the blood of Jesus Christ does not and cannot apply to them. Believing this error leads them to believe another error—that any time they fall back into sin, God withdraws his grace and the blood of Christ no longer covers them. That’s why, if they are honest with themselves about their sinfulness, they worry throughout their Christian lives that God might finally reject them.

But the gospel does not tell us that we are separated from God and that we must do something in order for God to extend his grace to us. The gospel tells us that in Jesus Christ, God the Father already reconciled all things, including you and me, including all humans, with himself.

Paul writes in Colossians 1:15-20: "[Jesus] is the image of the invisible God, the firstborn over all creation. For by him all things were created: things in heaven and on earth, visible and invisible…all things were created by him and for him. He is before all things, and in him all things hold together. And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. For God was pleased to have all his fullness dwell in him, and through him to reconcile to himself all things…by making peace through his blood, shed on the cross."

Jesus, who created everyone, included everyone in his substitutionary and representative human life, death and resurrection. There are no exceptions to this inclusive "all"—and this reconciliation is entirely by God’s own action—entirely by grace, not by any merit or works of ours. This is the stunning and universal good news.

However, there is a related issue—and it involves personal repentance and faith. Each individual person has to acknowledge that they are reconciled to God in Christ.

In the New Testament, the Greek translated "repent" is metanoia, which actually means "change of mind." All humanity is invited and enabled by the Spirit to experience a radical change of mind away from sinful egoistic self-centeredness and toward God and his love experienced in union with Jesus Christ.

Notice Peter’s invitation to this change of mind in Acts 2:38-39: "Repent [metanoeo = change your mind] and be baptized, every one of you, in the name of Jesus Christ for [eis—"into" or "with a view toward"] the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off—for all whom the Lord our God will call."

God does not grant the repentant person forgiveness in exchange for their repentance and belief. As Scripture proclaims, forgiveness is an unconditional free gift that is entirely of grace.

The gospel truth—which is the truth about Jesus and about all humanity in union with God in Jesus—is that God has already forgiven all humanity with a forgiveness that is unconditional and therefore truly free: "Therefore," invites Peter, "repent and believe this truth—and be baptized by the Spirit with the mind of Jesus—which involves supernatural assurance that we truly are the children of God."

Repentance (metanoia) is a radical change in thinking about who Jesus is and about who we are in union with him, apart from anything we have done or will yet do. Through repentance, which is God’s gift to us, our minds are "renewed" in Jesus through the Spirit.

The Spirit moves us to repent "because" our forgiveness has already been accomplished in Christ, not "in order to" be forgiven. We repent "on account of" the understanding that, in Jesus, our sins have been forgiven and that, in Jesus, we are a new creation. In this repentance, we turn from the alienation within us as the Spirit baptizes our minds in Jesus’ acceptance and in the assurance that comes with it.

Why does Paul say that if you don’t have the Spirit, you don’t belong to Christ?

Romans 8:9 says, "You [Christians]…are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ."

Does Jesus not love the person who "does not belong to Christ"? Of course, Jesus loves this person—he died for all people. But because this person is not controlled by the Spirit (is not a believer), they do not subjectively "belong" to Jesus. However, in an objective sense, the person certainly does belong to Jesus, who created them and died to reconcile them to the Father.

Paul wrote in Colossians 3:11: "Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all."

Ephesians 4:6 adds: "One God and Father of all, who is over all and through all and in all." All are included—all belong to Christ; but not yet all know it and believe it and therefore do not experience and live out their new life in him.

If the world is reconciled, why would Jesus say that he doesn’t pray for the world?

In John 17:9, Jesus says: "I pray for them [his disciples]. I am not praying for the world, but for those you have given me, for they are yours."

First, we should understand that just because Jesus said in one instance that he was not praying for the world, but instead for his disciples, does not imply that he never prayed for the world. It is just that right then, his emphasis was on his disciples.

It is also important to understand how John uses the word "world" (kosmos in Greek) in the flow of his Gospel. At times the word can refer to all people (who are all loved by God; see John 3:15) while at other times it can refer to the worldly "system" that is hostile toward God.

It is apparently this system that Jesus has in mind in John 17. Since this system resists God, Jesus’ prayer to God precludes it. He is not praying for the world in its current form, rather, he is praying for a group of people whom he can use to declare his love for the world. Note that later on in his prayer in John 17:21, 23 Jesus does have the whole world in mind. He prays that all of his followers "may be one, Father…so that the world may believe that you have sent me…. May they be brought to complete unity to let the world know that you sent me and have loved them [the whole world] even as you have loved me."

Think of it: God loves all the world with the same love with which he loves his own Son, Jesus Christ. And that is truly good news!

If all are reconciled already to God by being included by grace in Jesus, why does Scripture say so much about final judgment and hell?

As with all questions, we must begin with the foundational truth, namely who Jesus Christ is. Jesus is our Savior and our Judge—both roles in the one person. And he does not have a "split personality." There will not be a Jesus showing up at the final judgment different from the Jesus who died for us (and with us) on the cross. Think of this issue out of the framework of what we know to be true otherwise, and the following points begin to emerge:

C.S. Lewis, in The Problem of Pain, wrote this about hell:

We’re dealing here with the mystery of evil in a universe where God is fully sovereign, and the reality that God will never strip any person of the free will that he has given to them. They must remain free to say "no" as well as "yes" to God.

In The Great Divorce, C.S. Lewis wrote:

Trinitarian theologians are often accused of denying the reality of hell. Karl Barth, for one, has often been accused along those lines. In rebuttal, he shared with a friend a vivid dream in which he saw hell as an…

Scripture speaks of final judgment and of hell precisely because God gives us freedom to respond to what he has done for us in Christ. We are included in Christ, but we can, somehow, refuse that inclusion. We are reconciled to the Father, but we can refuse that reconciliation.

Such refusal has horrific consequences, but it does not negate the universality of what God has done for all humanity in Christ.

But why are some names not in the book of life?

Revelation 13:8 says, "…all inhabitants of the earth will worship the beast—all whose names have not been written in the book of life belonging to the Lamb that was slain from the creation of the world."

Revelation 17:8 says, "…the inhabitants of the earth whose names have not been written in the book of life from the creation of the world will be astonished when they see the beast."

How is it that some names are missing from the "book of life" if all humanity is included in God’s reconciling love through Jesus?

First consider the gospel context of these statements in Revelation. The New Testament elsewhere states clearly that God has reconciled all humanity to himself in Jesus. This is an objective and universal truth. However, we are also told that what is objectively true for all, is not personally (and thus subjectively) experienced by all. It seems that in the aforementioned verses in Revelation, John is speaking about this personal and subjective experience.

Next consider the literary context of these statements in Revelation. John writes using a literary genre (style) known as apocalyptic. This genre, which was commonly used by Jewish writers in John’s day, is highly symbolic. There is not a literal "book of life." The "book of life" is a symbolic way of expressing belonging.

John typically employs symbols borrowed from the Old Testament, particularly from the apocalyptic sections of the book of Daniel. Note, for example, Daniel 12:1:

At that time Michael, the great prince who protects your people, will arise. There will be a time of distress such as has not happened from the beginning of nations until then. But at that time your people—everyone whose name is found written in the book—will be delivered.

Here Daniel speaks of a book, which is a symbol used to convey the idea of belonging. This symbol comes from the ancient practice of keeping a list ("book") of the names of citizens in a particular community. The issue behind this symbol seems to be that of identity. John’s point in Revelation is that some people identify with Jesus and some with the Beast. Though this is a matter of personal and, therefore, subjective experience, it is, nonetheless, quite real. Some identify with Jesus, who is our life, and, tragically, some do not.

Jesus took upon himself our humanity—and no less than the whole world is included in that union through Jesus’ substitutionary, representative life, death, resurrection and ascension. In this objective sense, he has written all our names in his book of life. And because we are his, he does not forget us—even when we, in personal blindness, turn away and it thus seems (personally and subjectively), that our names are absent from his book.

We believe that God will give to every person the opportunity to understand the truth of their inclusion in Jesus—and through this understanding, have their eyes opened. But even then, each person, exercising their God-given freedom, has the personal choice to either accept or reject God’s love.

Why does Peter say it is hard to be saved?

First Peter 4:17-18 says: "For it is time for judgment to begin with the family of God; and if it begins with us, what will the outcome be for those who do not obey the gospel of God? And, "If it is hard for the righteous to be saved, what will become of the ungodly and the sinner?"

Peter is drawing from Proverbs 11:31: "If the righteous receive their due on earth, how much more the ungodly and the sinner!"

The issue is not salvation in the "hereafter" but in the "here and now." In one sense, it is not hard to receive the salvation that is ours in Jesus—one simply repents and believes the gospel. However, in this world, because of hardness of heart, many don’t want to do this. On the other hand, it’s hard to live out the transformed life here on earth, especially if the world is persecuting you—which is the issue Peter is addressing (see 1 Peter 4:12-16).

So the "hardness" Peter talks about relative to salvation is not that it is hard to "get saved"—in fact, it is a free gift to us. But the way of salvation is often difficult in this world because it is at odds with the way the world apart from God works, particularly in times of persecution.

What about everlasting contempt and destruction? Doesn’t Scripture teach that some will be condemned forever? If so, how can we say all are now reconciled?

Daniel 12:2 reads, "Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt." Second Thessalonians 1:6-9 says,

God is just: He will pay back trouble to those who trouble you and give relief to you who are troubled, and to us as well. This will happen when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels. He will punish those who do not know God and do not obey the gospel of our Lord Jesus. They will be punished with everlasting destruction and shut out from the presence of the Lord and from the majesty of his power.

Both of these passages refer to the time of the final judgment when Jesus is "revealed" (sometimes referred to as Jesus’ "second coming" or Jesus’ "return in glory"). This is the time when all humans will see clearly who Jesus is and thus who they are in union with Jesus. And this "revealing" presents to them a choice—will they say "yes" to their inclusion in Christ, or will they say "no"?

Their decision neither creates nor destroys their inclusion, but it does determine their attitude toward it—whether they will continue in alienation (and thus in shame and everlasting contempt and destruction) or enter fully into the joy of the Lord.

For most, this final judgment may be their first opportunity to learn of the gospel of Jesus Christ. We are not given to know the details.

We are reminded of Paul’s own experience. He says in 1 Timothy 1:13-14: "Even though I was once a blasphemer and a persecutor and a violent man, I was shown mercy because I acted in ignorance and unbelief. The grace of our Lord was poured out on me abundantly, along with the faith and love that are in Christ Jesus."

If God shows mercy on a blasphemer and persecutor of Christians like Paul, will he not do so for all? The answer is yes. God’s grace will be poured out abundantly on them as well. However, God will never remove from them the freedom he has granted to them to say "no" to his "Yes." Why? Because love cannot be coerced. Our personal acceptance of God’s freely given inclusion must be freely given.

Continuing in 1 Timothy 1:15-16: "Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners—of whom I am the worst. But for that very reason I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his unlimited patience as an example for those who would believe on him and receive eternal life."

In turning, these sinners "receive" eternal life—a life they have already with God, in Christ, but a life they have not known, let alone embraced or lived out. Prior to their eyes being opened, these rebels, though often perpetrating terrible evil, were living in ignorance. Remember what Jesus said in Luke 23:24 concerning those crucifying him: "Father, forgive them, for they do not know what they are doing."

But a time is coming when this ignorance will be removed. John 5:28-29 says: "Do not be amazed at this, for a time is coming when all who are in their graves will hear his [Jesus’] voice and come out—those who have done good will rise to live, and those who have done evil will rise to be condemned."

The Greek word here translated "condemned" is krisis, which means "judgment" (as krisis is translated in v. 22). Note the translation of verse 29 in The Word Biblical Commentary: They will "come forth; those who have done what is good will rise for life, those who practiced what is wicked will rise for judgment." Judgment may result in condemnation, but judgment itself is not condemnation but a process of sorting things out.

We must remember that the judge at this "rising again," usually referred to as the general resurrection, is Jesus, the Savior of all humanity. Notice John 5:22: "…the Father judges no one, but has entrusted all judgment [krisis] to the Son."

On Judgment Day, Jesus, the Judge who died for all of us in our ignorance, will reveal fully who he is—and in the light of that truth, all are called to decision—to "judgment" (krisis)—a point of crisis. Those who accept Jesus enter into the fullness of the joy of the life they have with God in Christ. Those who reject him continue in their alienation and the misery that goes with it. The crisis of this judgment has the effect of sorting out who, in the end, will receive the salvation that is offered them, and who will not.

What about the "narrow gate"?

Jesus says in Matthew 7:13-14: "Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it."

Jesus is speaking of this life now—on this side of the general resurrection. In this day, most are living on the "broad road" of destruction. Though included in Christ, they live as though they were not. Only the "few" have in this time embraced the truth that is in Jesus—and it is he who is "the narrow gate."

Jesus addresses this same issue in Matthew 7:21-23: "Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven. Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’"

These people have done miracles, and in doing so have deceived many. They claim to know Jesus, and though Jesus obviously knows them (he is omniscient!), he does not see himself in them with regard to their actual faith or behavior, and so he proclaims, "I never knew you," in the sense of not having a harmonious union with them.

However, this does not mean that they have no future opportunity for repentance (perhaps coming on Judgment Day). Jesus died for them and redeemed them (2 Peter 2:1).

There will be no reward for these false works. But they can still turn in repentance to Jesus to experience the eternal life they have in him. Paul alludes to this in 1 Corinthians 3:12-15: "If any man builds on this foundation using gold, silver, costly stones, wood, hay or straw, his work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each man’s work. If what he has built survives, he will receive his reward. If it is burned up, he will suffer loss; he himself will be saved, but only as one escaping through the flames."

But what about Jesus’ statement in Matthew 25:41: "Then he will say to those on his left, ‘Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels’"?

As the verses that follow this statement show, these rebels have lived selfishly. But so have we all. The issue is not perfect behavior, but the attitude of the heart—some turn to Jesus in repentance but others remain obstinately rebellious. All who stand before Jesus in judgment belong to him—they are included in his life and love, but some reject it, and in doing so separate themselves in their own hearts and minds. Jesus acknowledges this fact and the consequences that follow, namely "eternal fire."

This "fire," like "outer darkness," is a metaphor for the self-imposed misery that will be experienced by those who, in the final judgment, refuse the goodness and love of God that is theirs.

But don’t we become God’s children only at the point of belief?

John 1:12-13 says, "Yet to all who received him, to those who believed in his name, he gave the right to become children of God—children born neither of natural descent, nor of human decision or a husband’s will, but born of God."

We have already seen in Scripture that God has included all in the vicarious humanity of Jesus. When he died, we all died; when he rose; we all were born again in him. Therefore all humans are from God’s perspective, already his children.

But those who believe and accept Jesus enter into and begin to experience the new life that has been theirs all along, the new life that has been "hidden with Christ in God" (Colossians 3:3). In other words, what has been objectively true for them all along becomes subjectively and personally experienced when they become believers.

Jesus proclaims the universal truth and the personal truth, the objective truth and the subjective truth.

Notice how he does this in John 3:16-18: For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him. Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God’s one and only Son."

Verse 16 proclaims the universal: "For God so loved the world…" and the personal: "Whoever believes in him should not perish…"

Verse 17 proclaims the universal: …not to condemn the world, but to save the world through him…"

Verse 18 proclaims the personal: "Whoever believes in him is not condemned…whoever does not believe stands condemned…"

What is the condemnation spoken of in verse 18? It is not condemnation to hell, because every person is an unbeliever before they become a believer. It is referring to their remaining in a state of condemnation, living in darkness and ignorance without Jesus in their lives since they are continuing to distrust and refuse to receive life in union and communion with him. But when any person becomes a believer the darkness is lifted and they enter the light. They are no longer in a state of condemnation.

Jesus makes a similar point John 8:42: "If God were your Father, you would love me…. You belong to your father, the devil, and you want to carry out your father’s desire." Those living in the darkness of unbelief, even though they are objectively God’s children in union with Jesus, they are subjectively in their personal experience still in darkness.

Paul writes to believers of this deception and darkness in Ephesians 2:2: "In which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient." These believers were once unbelievers walking in darkness, and they still belonged to God because of Jesus, but only when they became believers did they begin to know God and experience life in him.

Isn’t this universalism?

Scripture shows that God, in Christ, has reconciled all humans to himself, but he will never force any person to embrace that reconciliation. Love cannot be coerced.

God wants sons and daughters who love him out of a joyful response to his love, not zombies who have no mind or choice of their own.

Elmer Colyer explains why Trinitarian theologian T. F. Torrance rejected universalism:

If we are included already, why struggle to live the Christian life?

The question assumes that it is better and easier not to live the Christian life than it is to live it. That is not true. To live apart from God is a harder and more painful life than to live in God. Those who are in Christ love him and want to do what he says. They have a changed heart and mind; they are a new creation. Their desire is to be like Jesus, to conform to his image. The Spirit dwells in them and they are being transformed into the likeness of Christ.

We are indeed already included. Salvation is freely and equally given to all based on Jesus’ merit and work, not on our own. This is what Jesus is speaking about in his parable of the laborers in the vineyard (Matthew 20:12:15): "When they received it [their payment for working in the vineyard], they began to grumble against the landowner. ‘These men who were hired last worked only one hour,’ they said, ‘and you have made them equal to us who have borne the burden of the work and the heat of the day.’ …[To which God answers:] ‘Don’t I have the right to do what I want with my own money? Or are you envious because I am generous?’"

Some people do not like the idea that others who do not work as hard as they do will end up with the same reward as they. But this concern overlooks the truth that no one, no matter how hard they work, deserves salvation. That is why it is, for everyone, a free gift.

However, in Scripture we learn that our participation now in Jesus’ love and life bears good fruit and personal joy that stretch into eternity. Living in ungodly ways results in pain, anguish and misery for oneself and others. That is why God doesn’t want us to live that way. Consider the following passages:

God gives his free gift of reconciliation in Jesus to all, but those who, through the Spirit, embrace it and live in Christ will experience rewards now and into eternity.

Note what Michael Jinkins writes:

What about Christian mission? If all are included already in God’s love and life through Jesus, why would we have any concern about Christian mission—about proclaiming the gospel to the world and making disciples for Jesus?

It is Jesus’ union with each of us that provides the basis and foundation for every aspect of our life, including our participation in mission and ministry with Jesus. The Spirit moves us to take part in what Jesus is doing in union and communion with us. And he is actively proclaiming his gift of grace already given to all humanity through what he has done for us all. The Spirit is at work in the world to share the truth that is in Jesus—and to invite all to receive and embrace it. In doing so, what is true of them already (in an objective sense), will become true for them personally (in a subjective sense). And that changes everything.

What about John 6:44?

John 6:44 says, "No one can come to me unless the Father who sent me draws him."

The Jewish religious leaders were seeking to deflect Jesus’ seemingly outrageous claim: "I am the bread of life that came down from heaven" (John 6:41). This statement was tantamount to claiming divine status. And Jesus’ reply to the Jewish leaders’ complaint concerning this claim was that they "stop grumbling" (v. 43) and realize that "no one can come to me [the bread of heaven that gives true life] unless the Father who sent me draws him…" (v. 44). Jesus’ point is that the Father is drawing everyone to Jesus.

At times, this verse is misused to say that as followers of Jesus we have no role in evangelizing nonbelievers, because only the Father can draw people to Jesus. But Jesus is speaking of the unity that he has with the Father. The work he is doing on earth is not merely his own, but the direct accomplishment of the Father’s will (v. 38).

So united is Jesus and the Father, that what he does is to be seen as the Father’s own will and work. When people follow the Son, it is because the Father has drawn them to him.

And so it is with our work as Jesus’ disciples: The work we do in obedience to Jesus’ command (the Great Commission) to "go and make disciples" (Matthew 28:19) is our participation in Jesus’ work in our world—which is the Father’s work.

Indeed, we cannot draw people to Jesus on our own. But as we, through the Spirit, participate actively in what Jesus is doing, we are his instruments, agents of the Father in pointing people to the Son (2 Cor. 5:20).

If the entire cosmos is included, why is there still evil in the world?

This objection tends to run along one of two lines:

Argument 1: Because God will not coexist with evil, and because there are so many evil people in the world, it follows that God has not already included all humanity.

Argument 2: If God has actually included all humanity already, we should expect to see in the world around us a corresponding and significant abating of evil since God accomplished this inclusion. But we don’t see this abatement, and thus it follows that God has not already included all humanity.

Trinitarian theology does not deny that evil exists in the world. One need only note the very direct and courageous way that Karl Barth (and other theologians) confronted the evil of Hitler’s Third Reich. It’s clear that there is and always has been an appalling amount of evil in the world.

The universal atonement of humanity has been accomplished in and through Jesus Christ. His Advent constitutes the in-breaking of the kingdom of God in our world. And Jesus likens this kingdom presence to the "yeast" that infects the whole "lump of dough," yet is not visible to most (see Matthew 13:33). The full revealing, which all will see, of this inclusion awaits the parousia (return) of Jesus.

We know at this time of humanity’s inclusion in God, because (and only because) it has been revealed to us in the person and work of Jesus Christ. He is shown in the Holy Scriptures to be the unique and final union of God and all humanity.

The gospel declares that all humanity is included objectively and universally in Christ: no exceptions; no exclusions. Furthermore, it says that God is not separate from sinners; rather he has included all of them, adopted the whole lot of us, as his dearly loved children in Christ.

Argument 1 above is not correct in its assertion, because God is willing to coexist with sin; in fact, in Jesus he became sin for us (2 Corinthians 5:21). Jesus was (and still is) a "friend of sinners" (see Luke 7:34; and note here that God the Father is of the same mind). God hates sin and thus he hates evil because it hurts his children. But he is not afraid of evil, nor can sin stop him from loving sinners. Rather, God dealt with it all, "up close and personal" on behalf of all through the vicarious humanity of Jesus.

What is objectively and universally true of all humanity (from the "best" of us to the "worst"), is not experienced subjectively and personally by all. Paul makes this clear in Colossians:

"God [the Father] was pleased to have all his fullness dwell in him [Jesus], and through him [Jesus] to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross" (1:19-20).

This speaks to the universal and objective state of all humanity—all were reconciled (past tense) through Jesus to the Father. As we might say, "It’s a done deal!" But there is still more to be said, and next Paul addresses the personal and subjective aspect of this universal picture. Note that he is speaking to believers:

"Once you were alienated from God and were enemies in your minds, because of your evil behavior" (Colossians 1:21).

In and through Christ, we are all God’s dearly loved, forgiven, accepted and adopted children. But there remains in the minds of unbelievers an alienation toward God. The fact that all are included in Christ does not mean that evil has been eliminated.

Our role as believers is to declare the good news that God has forgiven, included and adopted all in and through Jesus Christ. Because of Christ, God loves humanity unconditionally, and the Spirit invites and enables all people to repent (to change their thinking) concerning who God is and who they are in light of the truth of Jesus, and to place their trust (belief) in him, picking up their cross and following him.

The gospel of humanity’s universal inclusion in God’s love and life in Jesus deals directly and decisively with the issue of evil. Jesus has taken all evil upon himself and has and is redeeming it—delivering the perpetrators of evil from sin and death into faith and life in him. This is the transformation that is the focus of the Holy Spirit in conforming us individually and collectively into the image of Christ.

How does this theology compare to Calvinism and Arminianism?

In comparing and contrasting Christian theologies, we are talking about different approaches among Christian brothers and sisters who seek to serve the same Lord. Thus, our discussion should reflect respect and gentleness, not arrogance or hostility.

Within the Christian community, numerous theologies have arisen, including various forms of Calvinism and Arminianism.

Calvinism is a theology that derives from the teaching of the Protestant reformer John Calvin (1509-1564). There are many forms of Calvinism, but most embrace two related precepts:

Calvinism emphasizes God’s sovereignty in election and salvation. Many Protestant denominations and congregations embrace this theology, including most Presbyterians, Reformed churches, and Particular (Reformed) Baptists.

Arminianism derives from the teachings of another Protestant reformer, Jacob Arminius (1560-1609). He rejected Calvin’s ideas of limited atonement and irresistible grace, insisting that Jesus died for all humanity, and that all people can be saved if they take necessary, personal action, which is enabled by the Spirit. This theology, while upholding God’s sovereignty in salvation, tends to rely on human decision and freedom. Many Protestant denominations and congregations embrace some form of Arminian theology, including most Methodists and many Baptists.

Other examples of Christian theological streams are liberation theology, feminist theology, natural theology, dogmatic theology. Each stream views God, salvation and the Bible through the lens of its particular concern.

Tips on Biblical Exegesis

We have sought to address typical questions and objections that arise as people consider Trinitarian theology. No doubt, there are other verses that bring similar questions or objections. What we have sought to do in this booklet is to demonstrate a Trinitarian, Christ-centered approach to reading and interpreting all passages of Holy Scripture.

Some object to the idea of interpreting Scripture. They say, "I just let the Bible say what it means." This idea, though admirable, is not tenable. The act of reading is, necessarily, an act of interpretation. So the issue is not interpreting or not interpreting; it is this: What criteria do we use in our interpreting as we read? The fact of the matter is that we always bring to Scripture certain criteria—certain ideas and presuppositions. What we are urging here is that we come to Scripture with the truth of who Jesus Christ truly is as the beginning point and the ongoing criterion by which we read and interpret the Holy Scriptures. Jesus, himself, must be the "lens" by which all Scripture is read.

Therefore, in reading Scripture, we recommend thinking about the following questions:

Key points of Trinitarian,
Christ-Centered Theology

Following are some basic precepts of the theology presented in this booklet.

Recommended Resources
for Further Study

To study Trinitarian, Christ-centered theology in greater depth, we recommend the following resources.

Grace Communion International has hundreds of helpful articles that address Christian belief and practice. Following is a list of articles (with web addresses noted) that unpack key aspects of GCI’s Trinitarian, Christ-centered theology.