The Salvation of Unborn Children

What is the eternal destiny of children who die in the womb or who are aborted?  Some have said that their original sin merits eternal condemnation.  Most such a horrible conclusion hasn’t rung true for most Christians.  Roman Catholics have posited the existence of “Limbo,” a place of natural–though not supernatural–happiness for the unbaptized.  The Orthodox see the Fall as giving only the predisposition to sin and not sin itself, so children who die before they are baptized go to Heaven.  Calvinists have recourse to their doctrine of election.  Arminians see no problem for those who never had the opportunity for a decision.  Baptists say no one can be lost before the “age of accountability.”  Lutherans leave it to the Grace of God.

But Martin Chemnitz, the second greatest Lutheran theologian and the man most responsible for the Book of Concord has actually addressed this question in his classic treatment of Christology, The Two Natures in Christ:

“This teaching [the doctrine of the hypostatic union] is not idle sophistry, for it is an article of faith that Mary did not beget a man in whom God dwelt. Rather she bore the only Son of God by receiving His flesh, as Augustine says, “He was conceived and born of the Virgin Mary who for this reason and in this sense is correctly called the God-bearer (Theotochos).” If reverently considered, this act produces the most comforting thoughts. For the Son of God embraced the human race with such great love that He did not shrink from descending to such a humble state that He not only did not assume a man who was already formed and born, but rather He united to Himself personally an individual human body in the very moment of its conception and made it His own. Thus the Son of God in assuming His own flesh, but without sin, also endured those things which commonly befall man in conception, pregnancy, and birth (as the fathers of the Council of Ephesus said), so that from His very beginning, rise, and, as it were, root, He might first restore in Himself our depraved nature and so cleanse and sanctify our contaminated conception and birth that we might know that Christ’s salvation applies even to man’s fetus in conception, gestation, and birth.”  

Chemnitz’s Works: The Two Natures in Christ, (St. Louis:  CPH, 2007), p. 102. [Read more...]

More on the salvation of non-believers

In trying to explain Pope Francis’s statement about atheists that we blogged about, a Vatican spokesman, Father Thomas Rosica wrote a piece entitled Explanatory Note on the Meaning of ‘Salvation’ in Francis’ Daily Homily of May 22:  Reflections on Atheists, Christians, and Who Will Be Saved.  He nuanced what the pope said, but he didn’t explain it away, nor did he say, as we did in our discussion, that he was referring to meeting together in the realm of civil righteousness.  Rather, Father Rosica explained the sense in which atheists and other non-believers can, in fact, be saved:

4)  The great German Jesuit theolgian, Fr. Karl Rahner introduced the idea of “anonymous Christian” into theological reflection. Through this concept, offered to Christians, Rahner said that God desires all people to be saved, and cannot possibly consign all non-Christians to hell.  Secondly, Jesus Christ is God’s only means of salvation. This must mean that the non-Christians who end up in heaven must have received the grace of Christ without their realising it.   Hence the term – ‘anonymous Christian’. [Read more...]

Exodus president now doubts cure for being gay

Exodus International has been the preeminent Christian ministry to gays.  A major emphasis of that group has been that homosexuals, through prayer and therapy, can lose their same-sex attraction and become heterosexual.  Now the president of that organization is saying something different:

The ex-gay movement has been convulsed as the leader of Exodus, in a series of public statements and a speech to the group’s annual meeting last week, renounced some of the movement’s core beliefs. Alan Chambers, 40, the president, declared that there was no cure for homosexuality and that “reparative therapy” offered false hopes to gays and could even be harmful. His statements have led to charges of heresy and a growing schism within the network. . . .

In a phone interview Thursday from Orlando, Fla., where Exodus has its headquarters, Mr. Chambers amplified on the views that have stirred so much controversy. He said that virtually every “ex-gay” he has ever met still harbors homosexual cravings, himself included. Mr. Chambers, who left the gay life to marry and have two children, said that gay Christians like himself faced a lifelong spiritual struggle to avoid sin and should not be afraid to admit it.

He said Exodus could no longer condone reparative therapy, which blames homosexuality on emotional scars in childhood and claims to reshape the psyche. And in a theological departure that has caused the sharpest reaction from conservative pastors, Mr. Chambers said he believed that those who persist in homosexual behavior could still be saved by Christ and go to heaven. . . .

“I believe that any sexual expression outside of heterosexual, monogamous marriage is sinful according tothe Bible,” Mr. Chambers emphasized. “But we’ve been asking people with same-sex attractions to overcome something in a way that we don’t ask of anyone else,” he said, noting that Christians with other sins, whether heterosexual lust, pornography, pride or gluttony, do not receive the same blanket condemnations. . . .

Mr. Chambers said he was simply trying to restore Exodus to its original purpose when it was founded in 1976: providing spiritual support for Christians who are struggling with homosexual attraction.

He said that he was happy in his marriage, with a “love and devotion much deeper than anything I experienced in gay life,” but that he knew this was not feasible for everyone. Many Christians with homosexual urges may have to strive for lives of celibacy.

But those who fail should not be severely judged, he said, adding, “We all struggle or fall in some way.”

 

via Rift Forms in Movement as Belief in Gay ‘Cure’ Is Renounced – NYTimes.com.

As one might expect, Chambers’ announcement has sparked a huge controversy, which the NY Times article goes into.   Some people who have gone through Exodus International are insisting they have too been changed and no longer struggle with same-sex attraction.   Others, like Chambers himself, are now happily married ( to women), have children and a heterosexual sex life, while also still feeling and battling same sex attractions.  Most gay Christians, though, don’t lose their attraction to the same sex.

Are we perhaps making a mistake by “privileging” homosexuality as a special category of sin?   Theologically, given the “bondage of the will,” can we say that sin is ever just a matter of “choice”?  Aren’t all sins deeply ingrained, even “genetic,” in that we inherit our fallen nature from Adam and Eve?  Don’t we all have to struggle against our own personal besetting sins?  And, certainly, isn’t it precisely sinners who are saved?  Or do you think our salvation rests on being “victorious” over our particular sins?

The problem on the other side, it seems to me, is with those who deny that they are sinners.  That would include both religious legalists and those who insist that when it comes to their particular sin (whether homosexuality, pornography, selfishness, cruelty) “there is nothing wrong with it.”  Such an attitude precludes repentance and denies their need for the gospel.  Not that repentance in itself saves, but that it can drive a person to the Cross, where Jesus bore even those sins in His body, so as to atone for them and win free forgiveness.

We’ve talked about homosexuality a lot on this blog, so could we set that aside for now?  Could we discuss the more general issue of “besetting sins” (the ones each individual is prone to), repentance, failure, and the Christian life?

HT:  Todd


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