Religion (Gospel) versus Religion (Sentimental) Brief PhD Edit

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From 

PhD, University of Wales, Trinity Saint David, Lampeter, 2010: Theodicy and Practical Theology 

Related work 

MPhil, Bangor University, 2003: The Problem of Evil: Anglican and Baptist Perspectives

The narrow way of Christian discipleship is restrictive, and requires a particular type of religious devotion taught further by Christ and his Apostles. There are many religions and religious persons in the world,[1] but the restrictive nature of Christ’s gospel requires God to enlighten persons to what Christian tradition understands as true religion, as opposed to human attempts at religion.[2] Within a sovereignty perspective, God will choose whom he wills to be present in his culminated Kingdom.[3]  Sentimentally,[4] universalism is definitely more personally humanly satisfying, but it appears that Jesus disagreed with Hick on universalism.[5]  Laurence E. Porter (1986) describes a scenario in Luke 13:24-28 where some religious persons are rejected by God.[6]  It is not a popular idea in much of today’s society and religious academia, but based on these texts, Jesus did not accept the theology that a sincere religious devotion alone would lead one to God’s presence in the culminated Kingdom of God.[7]  This is not my hope for any individual person, but it is the theology that these verses appear to teach.[8]  From a traditional Christian perspective,[9] some persons will never believe and follow the Biblical God.[10]

Cited

FRANCE, R.T. (2001) Matthew, Grand Rapids, Eerdmans.

GEIVETT, R. DOUGLAS (1993) Evil and the Evidence for God, Philadelphia, Temple University Press.

HICK, JOHN (1978) ‘Present and Future Life’, Harvard Theological Review, Volume 71, Number 1-2, January-April, Harvard University.

HICK, JOHN (1981) Encountering Evil, Stephen T. Davis (ed.), Atlanta, John Knox Press.

HICK, JOHN (1993) ‘Afterword’ in GEIVETT, R. DOUGLAS (1993) Evil and the Evidence for God, Philadelphia, Temple University Press.

HICK, JOHN (1993) The Metaphor of God Incarnate, Louisville, Kentucky, John Know Press.  

HICK, JOHN (1994) Death and Eternal Life, Louisville, Kentucky, John Knox Press.

HICK, JOHN (1999) ‘Life after Death’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press.

PORTER, L.E. (1986) Luke, in F.F. Bruce (gen.ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/ Zondervan.

WHALE, J.S. (1958) Christian Doctrine, Glasgow, Fontana Books. 

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[1] Admittedly non-Christian worldviews can contain much truth.

[2] These attempts would fail not because there was no truth within the religious systems, but because Christ was not leading these religionists via the Holy Spirit.

[3] This idea is a key aspect of sovereignty theodicy, as God’s election of some is very important in the creator overcoming the problem of evil and ultimately culminating a Kingdom.

[4] I am not denying there are academic arguments made for universalism. I am stating that the idea of all persons rejecting sin and evil for God is more intellectually satisfying for most than the alternative.

[5] Hick (1970: 381).

[6] Porter (1986: 1211).

[7] Porter (1986: 1211).

[8] France (2001: 146).  Porter (1986: 1211).

[9] Including from a Reformed perspective.

[10] Whale (1958: 63).  Geivett (1993: 216).