Though it seems to some that the conversation around Bell’s Love Wins is beginning to wane, I think that being on the recent cover of TIME Magazine certainly means the exact opposite. People are interested in the matter of eternity and the nature of God.
In the first two parts of this series (part 1, part 2), I’ve hopefully responded to Bell’s view of God and judgment with a faithful reliance on the Scriptures. In this post, I want to address what I consider to be a few problems with Love Wins.
Forever Means Forever
Through what I would consider too many “hermeneutical gymnastics,” Bell makes the point that the concept of “forever” is not really a category the biblical writers used. Instead, he categorically states that the Greek word aion and the Hebrew word olam do not mean “forever” in regards to punishment but rather a limited time of pruning (Bell, 93-95). (Though Bell never uses the word “purgatory,” I cannot help but hear it echoing in my mind.)
Again, I think Bell is incorrect. Orthodox Christians have believed for millennia that these terms contain an eternal sense to them. When aion is used in Matthew 25, it is to describe the eternal punishment of the “goats” separated from the “sheep.” Bell tries to shore up his position by recounting the multiple places in which God restored people from a place of punishment to a position of grace. And to that, I want to cry, yes, yes, yes! Lamentations, Hosea, Zephaniah, Joel, Amos, and many of the devastating prophecies carried the message of hope for restoration.
But, unlike in Bell’s perspective, none of these restorations were made beyond this life. The people of Israel and Judah were called, in this life, to repent or face the judgment of God in the life after. But take note, they are called to hope in this life by God.
The Searching God
Now, to the subject of God…Who is He? What is He like? These are questions far too long for a blog post. But as Love Wins paints a certain picture of God, I feel a response is necessary.
God, who is rich in mercy, is described in Scripture as a searching Father. Not desiring for the wayward to remain in such a state, the Father is presented in Luke 15 as the one who searches for that which is lost. He does not passively sit by awaiting our imaginations to be enlivened by misty-eyed images of a cosmic Santa Claus who gives gifts to every child because none are bad. The parable was and is a world-altering idea. In Compelled by Love, we wrote, “But do not be fooled: This is a story about the very nature of God and the heart of His church. It is revolutionary–and an offense to many.” (Stetzer/Nation, 33)
The idea that God will search for us and rescue us from a real danger offends the sensibilities of some. Instead, like Bell, they wish for the danger to be imaginary and God to welcome all regardless of their offenses. As I see it, Bell’s optimistic inclusivist position asks for us to concede that judgment is satisfied in Jesus’ work and that no one will really face hell for their rejection of Christ on the Earth. He works with the understanding that there is a wideness in the way to God. Bell wrote:
“Not true.
Absolutely, unequivocally, unalterably not true.
What Jesus does is declare that he,
and he alone,
is saving everybody.
And then he leaves the door way, way open. Creating all sorts of possibilities. He is as narrow as himself and as wide as the universe.” (Bell, 157)
But if all are welcome regardless of sin, then what good is the call to repent? What good is the work of Christ if all will be saved regardless of their confession or lack thereof in this life? And what good is the mission given to the church? Instead, the great celebrations of God’s kingdom are when His reign is expanded into another life because they bow before Him. Philip and I wrote, “God’s arrival and Nineveh’s overthrow is accomplished with a surrendering king and a mourning people.” (Stetzer/Nation, 195) The sin that besets us must be dealt with in this life. And it can only be dealt with by a repentant response to the dying love of Christ.
With hell fully in view, sin’s weight fully pressed on our shoulders, and Christ’s sacrifice fully accomplished, love suddenly makes sense. We see God’s love more clearly and that His glory must not be compromised. To that end, His Son died so we might know the fullness of His kingdom. We see our sin so clearly because our love for it will bind us to its weight in a pit for all of eternity if we do not receive Christ by grace and through faith instead.
And we the church are invited to join in the mission that is not amorphous in the least. Instead, we have a new life waiting to participate fully in God’s love for redeeming people from the dire consequences of sin. Rather, we make disciples of Christ and teach them their place in living compelled by love. “Missional believers must teach and model for new Christians that death is the new form of love in our lives.” (Stetzer/Nation, 110)
It is no doubt a difficult truth. God will hold us eternally accountable for our sin against His holiness. We will answer for our waywardness and rebellion. But God, in mercy, has given Christ to atone for our sin. The Spirit has come to draw us to Christ because God is gracious. The church–the beloved, redeemed bride–can rejoice as we call the nations to witness God’s great, redemptive love. And we will sing the Word that Paul wrote in Romans 4:7-8, “How happy those whose lawless acts are forgiven and whose sins are covered! How happy the man who the Lord will never charge with sin!”
Read more from Ed Stetzer or enter the discussion on his blog here.
