Christianity is unique, principally in one factor, in that it is organically relational to God. Christian faith and life structure emanate from the born again experience that occurs in the action of God in response to the request of a sincere person – that God, in Christ, overcomes the sinful (imperfect) nature of the individual and causes his (Christ’s) mediation to give current, even immortal, spiritual life to the penitent person. This indwelling of Christ is vital and unique to the understanding of the Christian faith as it is promulgated in Scripture. It is acknowledged here that many persons who identify themselves as Christians do not believe this declared experience. Webster’s Dictionary includes, among several generic definitions, the pedestrian concept of a Christian as a good person. One of the heaviest burdens borne by the biblical Christian is to witness Christ as the only way of salvation – unique. This view, in the general opinion of world peoples, makes the evangelical Christian appear arrogant, exclusive – even bigoted. It is an opprobrium that Christians must bear, even if borne unfairly. To evade the possibility of negative accusations the Christian would have to evade, or dilute, the meaning of Christ’s death and resurrection in taking on sin. Among all religions, only the Christian accents as first and only necessary order, the acceptance by God of any person finding life in the God Person, and the ultimate rejection by God of any person who does not receive that life, the identified God Person, Jesus Christ. (It is to be remembered that other religions may claim their own exclusivity. Theologians seem to expect a religion to claim exclusivity. Exclusivity appears to be a logical conclusion for a religion affirming a singular God. Exclusivity becomes a necessity for one God.)
Many religions are much the same as the Christian in common tenets of decency, even of righteousness, but not in an experience of salvation that is life changing for immortality. Immortality, for these others, presumes from being good persons, unselfish, servant-like to one’s fellow man, exemplars of rights and peace, honest, moral and, if able, working. They may even be devoted to prayer and belief in their sacred writings, so practice them. They may, as matter of fact, outdo many Christians in their lives of ethical living. Many act in self-effacing, noble, heroic, moral and sacrificial ways. They may strive to give back much more than they have taken from the earth and life. For Christian faith the point is that salvation is not earned, but is a gift of God. To fail to do good is to fail the common grace of God, that may portend that the person also fails the divine grace of God. Acceptance from God into divine grace is a Christian requirement. The Bible commends good persons. They have fulfilled implications of common grace given of God to all peoples for earth. They are to be admired for their conduct related to law and order, even sacrifice, and appreciation for life shown in the good they do. Altruism is highly respected in humanism. But, the issue is not, at the last, a matter of worth in nature, but worth that gains admission to God’s eternal place. If all the good work is done that one can do, and the gift for admission is ignored, the end is loss except for any memory of legacy, decency and sacrifice. One may hope for a future full of good things, but he/she needs a key to unlock the door. What may be done and said that will make God’s gift acceptable to humanistic persons set on doing good? We are partly helped by life turmoil. The sorrows, the catastrophes, the wars and hatreds, and unseen or known sins may be means to herd mankind toward divine solution. God will not force mankind. Force would defeat his purpose to set free through effective faith. God in Christ means to free the human soul. Free, we chose to serve God and mankind. *Mark W. Lee, Sr. — 2016, 2020