Chapter 67

Geisler, Norman Vol. 3

Systematic Theology II

Chapter 67

“The Results of Salvation

(Infants and Heathen)”

Salvation includes three spectacular events:

1. The official victory over sin by the Cross;

2. The practical victory over sin within

believers;

3. The final victory over sin at the Second

Coming.

All humans, saved and unsaved, will be resurrected (cf. Dan. 12:1-3; Jn. 5:28-29; Rev. 20:1-3)

Geisler argues that the condemnation of the lost is just because all have heard the gospel and have had an opportunity to respond. Geisler is in error here. Jesus said the gospel would be taken to all nations, implying that it had not been, and in fact, has not yet reached all peoples. So condemnation is not based on the people’s refusal to accept the gospel, condemnation is based on the fact that all have sinned and come short of the glory of God and there is none righteous, no not one. All are worthy of condemnation, but by God’s grace some have heard the gospel and those who receive grace by faith are delivered from condemnation.

Geisler is correct on the next two points:

The Condemnation of the Lost is Final—Hebrews 9:27 teaches that every person “is destined to die once, and after that to face judgment.” (cf. also Lk. 16:26 and Rev. 22:11).

The Condemnation of the Lost is Eternal—The eventual state of the wicked is not only final, but it is also everlasting (see Matt. 25:32-34, 41; 2 Thess. 1:7-9)

As Geisler says, “The eternal status of

infants has always been a thorny issue in

orthodox Christian theology.”

They are conceived in sin (Ps. 51:5) and

“by nature children of wrath” (Eph. 2:3),

and faith is the condition for receiving

salvation (Jn. 3:16-18).

The Sacramentalist view holds that God only

saves infants who have been baptized

because the sacraments are efficacious

and baptism is necessary for salvation.

However, in that baptism is a “work” and we

are not saved by works (Rom. 4:5; Eph. 2:8-

9; Titus 3:5-7) baptism does not save

anyone, including infants.

If only baptized infants are saved, then God is

viewed as cruel and unjust for condemning

infants who are not baptized.

The Elect-Infant View (God Saves Only Elect Infants)

This position assets that the only deceased babies who go to heaven are the ones who are elect.

They argue that since the entire human race has sinned in Adam (Rom. 5:12), the infants who are not of the elect, will go to hell. Some of the elect die in infancy and go to heaven, while others grow to become adults.

Geisler argues that this view denies universally accessible salvation. Christ died for all. God desires that all be saved (2 Pet. 3:9). This view does severe damage to God’s attributes of justice and mercy.

The Foreknown-Infant View (God Saves Those Infants

That Would have believed)

This position assets that since God is omniscient He

knows which infant, if he or she had lived, would

have believed and as such He will save only those

infants and those who would not have believed will

not be saved from eternal torment.

One main problem (and there are many) is the

question of how someone can be saved by

“potential faith.” It also brings into question the

justice of punishing infants who have never actually

sinned.

All-Infant Salvation Views: God Elects All Infants and Saves them

1. All who die before the age of accountability are incapable of moral

good or evil.

2. God will only punish people (in the next life) on the basis of evils they

have committed in this life;

3. All who die before the age of accountability, then, will not be

punished in the next life (that is they will be saved);

4. Arminians, however, hold that faith is necessary condition for salvation;

5. Those who die before the age of accountability cannot believe (that

is, have faith);

6. Hence, according to Arminian doctrine, no one dying before the age

of accountability can be saved;

7. Calvinism teaches that God can regenerate people without their

consent (faith);

8. Consequently, only a Calvinist can consistently maintain that all who

die before the age of accountability will be saved

All-Infant Salvation Views:

God Elects All Infants and Saves them

Problem with this view. The one main problem is that

there is nothing in the Bible that specifically mentions

an “age of accountability.” Second, it suggests

salvation apart from faith. In Nash’s own view of

limited atonement he has no reliable reason to

believe that God’s election is any broader among

infants than it is among adults. If Christ only saves

some adults, as extreme Calvinists argue, then why

should we assume that He died for all infants?


God Saves All Infants Because They Cannot Believe

Basically, this view is that God could not hold anyone

accountable for not believing if they do not have the

capacity to believe. This would violate God’s justice.

Jesus said, “Let the little children come to me, and do

not hinder them, for the kingdom of God belongs to

such as these” (Mk. 10:14). Lacking an delimiter, it

suggests that all children are included. David in Psalm

139:13-16 speaks of God having created him in his

mother’s womb and being written in “your [God’s]

book” (v. 16). (cf. also Isa. 7:15; Deut. 1:39)


God Saves All Infants Because They Cannot Believe

Critics of this view argue that it tends toward

universalism and ignores or denies the fact of total

depravity and inherent sin. Further it eliminates the faith

as an absolutely necessary salvific condition in this life.

The merit of this view is that it both satisfies God’s justice

and magnifies His omnivbenevolence. It also has some

biblical justification.

The Limbo-Infant View

This view offers a third view to eternal salvation or

eternal punishment. It is limbo. Some Roman Catholic

theologians have posited limbo for babies who die

unbaptized.

However, even proponents of this view find it difficult to

defend. There is nothing in Scripture to support it. If it

existed, wouldn’t God do the same for people who

have never heard the gospel? What is the nature of

limbo? Eternal separation from God is one of the

torments of hell. Ceasing to exist is annihilation.

The Evangelized-After-Death View

This position contends that infants will mature after

death (perhaps immediately) and will then be given an

opportunity to believe. Those who believe will be

saved, those who do not, will be lost.

1. People are condemned to hell for their own willful sin;

2. Jesus died for all people, including young children

who die;

3. All people receive sufficient grace for salvation;

4. The act of faith is necessary for salvation.

The Evangelized-After-Death View

There is no Scriptural support for the position that infants

will mature after death, though this is not an uncommon

belief, i.e., that in the glorified body small children who

have believed will grow up in heaven.

Second, even if they do grow up, there is no evidence

that they will then be evangelized.

Scripture plainly teaches that there is no hope for

salvation beyond the grave.

What are we to conclude?

None of the views are without their difficulties. Geisler

states that there are three crucial factors in determining

which of these positions are correct:

1.Is faith an absolute condition for salvation?

2.Does God always offer everyone the opportunity to

believe?

3.Is inherited depravity alone sufficient for

condemnation?

The General-Revelation View (Heathen Can Be

Saved Through God’s Creation)

Those who believe today’s non-evangelized can be saved apart

from hearing the gospel reason from the following:

The Love and Justice of God. Arguing from God’s attributes it is

argued that it would be both unloving and unjust to condemn

people who never had the opportunity to hear the gospel. There

are Scriptures (e.g., Ps. 19:1-4) that appear to suggest that creation

itself, through general revelation, one can believe in God.

However, Paul references this very passage (Ps. 19) in saying that

no one can hear without a preacher (i.e., special revelation—Rom. 10:18).

The General-Revelation View (Heathen Can Be

Saved Through God’s Creation)

All evangelicals believe that Christ’s death and

resurrection (the fact of His finished work) are necessary

for anyone’s salvation. However, those who maintain

that salvation can be obtained through general

revelation insist that it is not necessary to know about

what Christ has done. Accordingly, all verses indicating

that Christ’s death and resurrection are soteriologically

necessary are taken to refer to the fact of Christ’s

sacrifice rather than to explicit knowledge of that truth.

~Geisler

The Special-Revelation View (Salvation Comes

Only Through the Gospel of Jesus Christ)

The standard orthodox position down through the

centuries—held by Augustine, Aquinas, Luther, Calvin,

and their followers—is that, in this age, salvation is not

possible apart form knowledge of and believe in the

death and resurrection of Christ.

This position seems to call into question God’s justice

and omnibenevolence. Nonetheless, there are several

biblical passages pointing in this direction.

~Geisler


Only Through the Gospel of Jesus Christ)

Biblical support:John 3:36—“whoever believes in the Son has eternal life”

John 3:18— “whoever does not believe stand condemned”

John 8:24—”If you do not believe that I am . . . You will indeed die in your

sins”

John 10:1, 9, 11, 14—“the man who does not enter the sheep pen by the

gate . . .is a thief and a robber . . . I am the gate”

Romans 10:13-14

Everyone who calls on the name of the Lord will be saved. How,

then, can they call on the one they have not believed in? And how

can they believe in the one of whom they have not heard? An how

can they hear without someone preaching to them?


Only Through the Gospel of Jesus Christ)The argument from the special-revelation view is that all humanity had

inherited sin and only through belief in through knowledge of the gospel

can one be saved. As Paul indicates, they cannot believe if they have not

heard.

General revelation declares that there is a Creator, a God, but it does not

reveal the plan of salvation, which is why evangelism and missions is so

important.

The argument that it is unjust or unloving of God to judge those who have

never heard the gospel is an argument made from a faulty premise,

namely, that somehow people merit grace. Grace by definition, is

unmerited. It is grace that anyone hears and believes. The justice is that

everyone goes to hell, because all have sinned and come short of the

glory of God. Grace and mercy is revealed in those who hear and

believe.

Chapter 67

Education

Transcript of Chapter 67