By Dr. LaVerne P. Blowers

This article is a briefsurvey ofseven ways that this question hasbeen answered by Christians who believe that salvation is possibleonly through Jesus Christ. After defining who "they" (the unevan­gelizedJ are, the seven answers to this question will be defined; thescriptural basis as well as the theological issues will be explored;the missiological implications will be explained; and then the majorproponents will be identified. I will conclude by evaluating how ourview ofthe unevangelized determines what we believe the ultirnatepurpose of missions to be and how we act on that.

have been very grateful for Dr. Norman Bridges and his supportof missions at Bethel College. Under his direction the three prongedInternational StudiesProgramwas instituted andtheWorldChristianAction Conference took on a new and more dynamic emphasis. Mterone of the sessions of the World Christian Action Conference-theannual missions conference at Bethel College-a student asked me,"If Jesus is the only way of salvation, then what about all those whohave never heard ofHim? Are they really eternally lost?" That "ques­tion" is uttered with even more angst by the former Buddhist andnow Christian who asks about his ancestors who have never heardof Jesus. "Is there any hope for my Buddhist father?"

This prompted me to do some research into how those whobelieve that Jesus is the only way of salvation have answered thisquestion. I found that what appears to be a rather straightforwardquestion has a more complicated set of answers than first meets

the eye. The sets ofanswers also carry with them a VJ11'lPt-v

of implications for our endeavors.

Donald Dunavant (p. 980) defines the unevangelized as"those who do not know or hear about Christ; who do not have anindigenous church with the resources to reach them; who do nothave the Bible available to them; who live isolated from the gospelbecause of cultural, geographical, political, or linguistic barriers;and who will not be evangelized unless someone is sent to crossthose barriers with the gospel." We have often referred to themas "the lost"-meaning those who are outside of Christ and thusseparated from God and living in spiritual darkness. Sometimesthe older term of "the heathen" is used to mean those outside ofChrist, since they are from non-Christian countries.!

The "lost" then are those who have never heard the gospel withadequate cultural relevance to allow them to make an informeddecision to the claims of Christ. What is the status of these un­evangelized?2

RESTRICTIVISM: All are condemned.Salvation is restricted to those who have heard the gospel mes­

sage of the person and work of Jesus Christ and have exercisedpersonal faith in Him before they die. Access to salvation is notuniversal, so not everyone will have an opportunity to be saved.Thus, most human beings die condemned to hell. However, sinceno one can be saved apart from hearing the Word ofGod preached,there is a strong missionary motivation to "get the Word out!"

Four categories of biblical texts are used to support thisposition. One category affirms the exclusivity and particularity ofsalvation in Jesus Christ, i.e., "... there is salvation in no one else;for there is no other name under heaven that has been given amongmen, by which we must be saved" (Acts 4:12, RSV) and "... Godhas given us eternal life, and this life is in His Son. He who hasthe son has the life; he who does not have the Son of God does nothave the life" (1 John 5:11-12, NIV).3. A second category points tothe sinfulness of all humanity and the utter hopelessness withoutJesus. Rom 1-3 teaches that apart from special revelation there isno salvation, only sin. A third category speaks of the importanceofhearing the gospel and repenting. Passages such as Rom 10:9-17and Acts 10 tell us that in order to be saved one must receive God'sspecial revelation about Jesus from human messengers. A fourthcategory speaks ofthe narrowness of the true path to God and only

a very few will ever find this path. On the contrary, wide is the gateand many will find the road to hell (Matt 7:13-14).

Fromthese passages ofscripture come the five basic theologicalarguments for a restrictivist position. This position teaches thatthe revelation ofGod in Jesus Christ is dependent upon knowing thebiblical propositions of salvation in Christ alone. This means thatGeneral Revelation does not provide a means to salvation. Sinceone must hear and know these propositions about Christ in order tobe saved, it is obvious that one must make a commitment to theseteachings during this lifetime. Noone is condemned for not hearingthe gospel, but for rejecting Christ. Sin is seen as implicit rejection;thus, every unevangelized person has rejected Jesus and deservescondemnation. Many restrictivists believe that the atoning work ofJesus is restrictedllimited to the saved/elect, so that Jesus did notdie for every human being but only for those whom God has chosento redeem. In such a view salvation is not universally accessible;and hence, the need for missions is restricted.

Missions are thus a proclamation ofthe propositions ofsalva­tion by faith alone in Jesus Christ to adults which should promptus to greater exertion to spread the gospel to those who perish forlack ofknowledge. James Borland (p. 11) says, "to teach any otherway of salvation for the heathen diminishes missionary zeal andleaves the helpless hopeless."

The leading proponents ofthis position are largely from anAugustinian-Reformed theological position: Augustine (396-430),John Calvin (1509-1564), Jonathan Edwards (1703-1758), RonaldNash, Carl F.H. Henry, and R.C. Sproul.

2. UNIVERSALISM: are saved.At the opposite end of the spectrum is the position that ulti­

mately all persons will be reconciled to God through Jesus Christ.Though not prevalent among evangelicals, it is a very popularposition. In general there are two types of universalists: (a) theultra-universalists who totally reject any kind of hell or punish­ment after death, and (b) the restorationists who believe therewill be a hell from which people will be given the opportunity toleave oftheir own free will. Since the restorationists are the moreprominent in our culture today, we will focus on this view.

These universalists draw from five categories of biblicaltexts. The first category pertains to those passages that affirmGod's desire to save all people, i.e. "It is not his will for any to belost but for all to come to repentance" (2 Pet 3:9, NEB); and "Hedied for all" (2 Cor 5:15). Asecond category proclaims the unlimitedatonement found in Christ, i.e. "He Himselfis the atoning sacrifice

for our and not for ours, but also for the sins ofthe wholeworld" (1 John "that by the gTace of God He might taste deathfor everyone" and "For the grace of God that bringssalvation has appeared to all men" (Titus A third categoryexpresses the universal nature of the atoning work of Jesus as ul­timately applying justification to all people, i.e. "and I, ifI be liftedup from the earth, will draw all men to myself" (John 12:32, RSV);and "Just as the result of one trespass was condemnation for allmen, so also the result of one act of righteousness was justificationthat brings life for all men" (Rom 5:18). A fourth category refersto the "consummation" of God's plan in which all people are finallyrestored or redeemed. Often called apokatastasis from Acts 3:19-21"repent then and turn to God, so that your sins may be wiped out... and that He may send the Christ, who has been appointed foryou-even Jesus. He must remain in heaven until the time comes forGod to restore everything, as he promised long ago through his holyprophets" and including the universalism of Phil 2:9-11 "ThereforeGod exalted him to the highest place and gave him the name thatis above every name, that at the name of Jesus every knee shouldbow, in heaven and on earth and under the earth, and every tongueconfess that Jesus Christ is Lord to the glory of God the Father."The final category refers to damnation and separation-the savedand the lost, which, when properly interpreted as restorationist,affirms the final reconciliation when "everythinghas been put underhim" and God becomes "all in all" (l Cor 15:22-28).

Such biblical passages suggest some theological ar!g'Uml~nlts

in favor of universalism which center on the nature of God­especially His love, omnipotence, eternality, and justice. Univer­salists combine the first two attributes and hold to an unlimitedatonement that teaches, since God is love, then "If he can save allmen, then he will save all men" (Dalton, p. 8). The third attribute

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"None of us is ever beyond the chastisement of the Lord. Itis His dealing with us as sons and daughters that molds andshapes our lives and makes us like Him. It is our acceptance ofthe disciplining of the Holy Spirit and our learning the lessons ofobedience that make us mature Christians."

-"From the President's Desk," Bethel Magazine,vol. 2, no. 3 1991

says that God's love cannot be limited time so we can-not escape His love in space or time. Thus,God's justice is understood as an of His love, which isultimately sovereign.

Missions becomes showing others the "more excellent way."Since the work of Jesus "is the only point in history where thecharacteristics of God [as love and wisdom] are concretely demon­strated and revealed" (Easton, p.75), then we must inform othersabout this love of Jesus and help bring them into the family ofGod sooner, rather than later.

The ofuniversalism include positions-from Reformed to Liberal Pietists to Pluralists-and include:Origen (c.185-254), Charles Chauncy (1589-1672), Friedrich D.E. Schleiermacher (1768-1834), Jacques Ellul, William Barclay,G. C. Berkouwer, Karl Barth, and the Pluralists Ernst Troeltsch,William Hocking, Langdon Gilkey, William Cantwell Smith, NelsF. S Ferre, Paul Knitter, and John Hick.

This view teaches that God will see to it that all unevangelizedpersons who seek Him will be exposed to the Gospel ofChrist so theywill be able to make a decision before they die. It holds that no oneis damned without the opportunity of being saved; however, theseindividuals are not saved until they hear and believe the Gospel.Some who hold this view believe that God sends the message onlythrough human agents, while others believe that He may use an­gels or dreams. Some proponents claim that God universally sendsthe Gospel to every unevangelized individual, and thus, they areevangelized. While others hold that only the opportunity ofreceiv­ing the message is universal.

Those holding this position find a few biblical texts im-portant. Scripture says the Father searches for those people who"believe that he exists and that he rewards those who earnestly seekHim" (Heb 11:6) to worship Him in "spirit and truth" (John 4:23).When He senses a person is searching for Him, He sends the Gospelmessage by one means or another. Some examples from scriptureinclude: in a dream toAbimelech (Genesis 20) and Nebuchadnezzar(Daniel 2), in a vision to Ananias (Acts 9:10), by sending Philip tothe Ethiopian eunuch (Acts 8), and Peter to Cornelius (Acts 10).

Universal evangelism is supported by four ar·guments. The first is the insufficiency of general revelation as avehicle for salvation. While "natural revelation is sufficient only toreveal the moral standard for man ... it is not sufficient for man'ssalvation" (Geisler, p. 32). The second is special revelation is nec-

essary in order to provide the explicit knowledge ofChrist needed forsalvation. "It is those who believe on Christ-not simply those who,through their encounter with creation and their own innate moraljudgment, believe in a righteous creator-who receive eternal life"(McQuilken, p. 44). Third is the fact that no one seeks God apartfrom the influence of His grace. If people respond to the light thatthey do have, God will send the message of Christ to them. The lastargument states that no one has an opportunity to receive the Gospelafter death-once a people are in hell, they are always in hell.

Missions is thus responding to God's calling ofHis messengersto go to a people who have been prepared by Him for the recep­tion of the Gospel message. This implies that there are massesof people that are seeking God and waiting for His message to besent to them. Salvation is thus universally accessible through theuniversal sending of the Gospel to the unevangelized.

Some ofthe ofuniversal evangelism havebeen Thomas Aquinas (1225-1274), Dante (1265-1321), JacobusArminius (1560-1609), Norman Geisler, Earl Radmacher, J. OliverBuswell, Robertson McQuilken, and some pre-Vatican II ThomisticRoman Catholics.

UNIVERSAL OPPORTUNITY"Final 01JtlOIll" ."h~,~~,,,

This position believes thatall people will have an encounter withJesus Christ at the moment of death and thus have an opportunityto believe on Him in saving faith. The universal opportunity viewis supported by three concepts. First is the idea that every singleperson-even those already Christians-will hear about the work ofChrist. Second, this encounter occurs at the moment of death-atthe instant that the soul is being separated from the body and forthe first time a person can make a totally free decision unhinderedby any constraints. In such a state the soul can make an irreversibledecision for or against Christ. Third is the idea that prior choicesmay deeply influence, but do not determine this final decision.

Those who hold to this view admit that it is not based onScripture. It is, however, an attempt to accommodate severalRoman Catholic propositions such as: (a)Aperson's destiny is sealedat death so there is no chance ofpost-mortem conversion; (b) JesusChrist is the only Savior and there is no salvation apart from Him;(c) Salvation is a personal fellowship with Jesus Christ; (d) Jesusdied for all people, and God desires the salvation of everyone; (e)An act of faith is necessary for salvation (Troisfontaines, p. 180n.41). It is argued that if all these propositions are true, then the"final option" theory is the best solution. Those who accept this

"final option" do have an authentic salvation with theseadvantages a truly universal evangelization, (b) no person has"life everlasting in a state of original sin, for either that sin iserased by an act oflove or it is replaced by personal sin", (c) thisis a better option than limbo (Sanders, p. 166).

Missions would seem to be unnecessary since everybody willat the moment ofdeath be evangelized, thus removing any need foractive evangelism. Proponents of the "final option" theory wouldarg'ue, however, that there is no way to assure that an unbelieverwould change the decision ofunbelief at death. Therefore,we needto be active in evangelizing the unevangelized.

The ofthis position are Roman Catholic,with the most notable being John Cardinal Henry Newman (1801­1890), Ladislaus Boros, and Roger Troisfontaines.

5. THE MIDDLEwill the unevan,gelizl:ldwould have re:splouded

This view is akin to the philosophical position of"middle knowl­edge" in which God has three types of knowledge (1) He knows allpossibilities ofwhat could happen, (2) He also knows all that wouldhappen given different contingencies, and (3) He knows what willactually happen. When this is applied to the unevangelized, thismiddle knowledge view breaks into two groups. First is the groupthat views salvation as universally accessible to the unevangelizedwho would have accepted Christ had they heard about Him. Suchpersons will be saved even ifthey are ignorant ofHim. "God knowswho would, under ideal circumstances, believe the gospel, andon the basis of his foreknowledge, applies that gospel even if theperson never heard the gospel during his lifetime" (Lake, p. 43).A second group affirms that God has middle knowledge but Hedoes not use it to save the unevangelized. While God desires all tobe saved, and He gives sufficient grace for them to be saved, yet"nobody who would receive Christ, if he were to hear the gospel,will be denied that opportunity." Thus, "all who want or even wouldwant to be saved will be saved" (Craig, p. 51).

The biblical basis for this position comes largely from twopassages. One is Matt 11:21-23 where Jesus chastises the citiesofKorazin and Bethsaida for their unrepentant attitude and thenstates, "If the miracles that were performed in you had been per­formed in Sodom, it would have remained to this day." The otheris in Acts 17:24-28 where Paul discusses the Athenian idea oftheunknown God by recognizing the Athenians' quest for God andGod provided that opportunity through Paul's preaching.

Missions seem unnecessary in the first group-since salvationis based on God's initiative and knowledge of how the unevange­lized would have responded, but in actuality did not respond. Thesecond group holding to a middle knowledge seems to be much likethe "universal accessibility" position discussed above.

The ofthe "if" theory of the first group are Don-ald Lake, George Goodman, and the second group Luis de Molina(1535-1600) and William Lane Craig.

Norman Bridges as Gospel Teamspeaher during his sophomoreyear in college, 1957-58.

6. POSTMORTEM EVANGELISMDIVINE FUTUREPR,OE:ATIOl~;

ESCHATOLOGICAL EVANGELISM-A.K.A. SECONDCHANCE will receive an nnn",...,h.."iitu

after death to hear about Christ and to aCl:lej:)tHim.

Since God loves everyone and Hisjustice would not allow Himto condemn anyone to hell without knowing what their individualresponse is to the grace of Jesus Christ, there must be a "secondchance" to respond after death.

Proponents of postmortem evangelism appeal to three cat­egories of biblical support. The first category agrees with therestrictivist view which holds that a person must have explicitknowledge of Christ (cf. Acts 4:12; 1 Cor 3:11; John 14:6; 17:3; 1John 5:11-12). "Outside ofChrist and faith in His atonement there isno salvation" (Bloesch, 1982,vol. 2, p.230). The secondcategory teaches the ideathat the only reason anyoneis condemned to hell is forexplicit rejection-not igno­rance, but refusal-ofJesusChrist. Once confrontedwithChrist a person no longer hasany excuse. (See Mark 16:15­16; Matt 10:32-33; 12:31-33;John3:18, 36; 15:22; 16:8-9).A third category speaks ofChrist's descent into helland His preaching the Gos­pel there. Passages such asJohn 5:25-29, Eph 4:8-10,1 Pet 1:3-4, 3:18-20, and4:3-6 are cited in support ofJesus Himself preaching tothe dead.

The framework of God's universal salvific will in PME is pre­sented in three basic theological arguments. First is the insuffi­ciency of general revelation for salvation. "The naturallmowledgeof God is sufficient neither for a valid understanding (of God) norfor salvation but only for condemnation" (Bloesch, 1983, p.121). Thesecond argument states that the final destiny ofhumankind is notsealed at death but rather on the "day of Christ." When Heb 9:27(RSV) states "it is appointed for men to die once, and after thatcome judgment," it is not indicating that death and judgment arecoterminous but rather first comes death and then comes the finaljudgment on the day of Christ. A third theological issue is derivedfrom the implications of the beliefthat those who die in infancy aresaved. Smyth has argued, "If we gTant the reality of postmortemevangelism for infants who die, and if they are part of the categoryof unevangelized persons, then why not extend the idea to includeall the unevangelized?" (as paraphrased by Sanders, p. 192).

For the believer in PME the motivation for missions is un­dercut. If people will have an opportunity to accept Christ afterdeath, then "Why not leave them in ignorance as long as possible?"Some would argue that, if we combine PME with Lindbeck's cul­tural-linguistic model of interrelligious dialogue, this is the bestframework for evangelism. At least we can be hopeful of their sal­vation without being arrogant about our own. And then maybe wecan recapture the urgency and relaxation ofthe early Christianshad towards their unevangelized neighbors.

The proponents ofPME include the Church Fathers Melito(d. c. 180), Hippolytus (c. 160-236), Clement of Alexandria (d. c.211-215),Athanasius (296-373); Gregory ofNazianzus (c. 330-389)and John of Damascus (c. 675-c. 749); these nineteenth centurytheologians and commentators: John Lange, 1. A. Dormer, HerbertLuckock, Egbert Smyth, Franz Delitzsch, and Thomas Field; anda variety from the twentieth century: C.E.B. Cranfield, WayneGrudem, Joseph Leckie, Gabriel Fackre, George Lindbeck, DonaldBloesch, Richard Swinburne, Carl Braaten, Stephen Davis, G.R.Beasley-Murray, and J.A. MacCulloch. PME is also taught by theJehovah's Witnesses.

INCLUSIVISM-The are saved or lostthe basis of their commitment to God.Inclusivists hold that, even though God saves through the work

ofJesus, salvation can be received through general revelation andthe recognition ofGod's providential workings in the course ofhis­tory. Explicit knowledge of what Christ has done is not necessaryfor salvation. While the work of Christ is ontologically necessary(no one can be saved without it), it is not epistemologically neces-

sary (one need not be aware of Christ's work in order to benefitfrom it). Thus salvation is possible without having knowledge ofeither the giver or the exact nature of the gift.

Inclusivism is based on two of biblical texts. Thetype deals with God's character and will. These texts focus on theextension ofgrace to all who believe in Him since "the true light thatgives light to every man" (John 1:9) is seeking to "draw all men to(Him)self' (John 12:32) because "we have put our hope in the livingGod, who is the Savior of all men, especially those who believe" (lTim 4:10). Hence the ultimate question at the final judgmentwill notbe "Do you know Jesus?" but "Does Jesus know you?" The secondset focuses on God's dealings with the Gentiles and those outsidethe covenant with Israel. The first covenant was made with all ofhumanity (Gen 1:26-28) as was the Noachic covenant (Gen 9:8-19).Even the covenant made with Abraham was for "all the familiesofthe earth" (Gen 12:3 and repeated four times in Genesis). God'sdealings with individuals like Enoch, Lot, Job, and Ruth as wellas Gentiles like Melchizedek, Jethro, Rahab, and Naaman raisethe issue of the extent of salvation. And in the New Testamentthat issue is again raised "Is He not the God ofthe Gentiles also?"(Rom 3:29) and shown in Jesus' dealing with the Canaanite woman(Matt 15:21-28), the Roman centurion (Matt 8:10), and Corneliusthe God-fearing Gentile (Acts 10). God shows no impartiality sinceall of these may be called "pagan saints" (Rom 2:6-11).

Inclusivism seeks a theological middle between therestrietivists and the universalists, and hence offers it own five basicpoints. First is the insistence on universally accessible salvation. Thisdiffers from universalismin that, while not everyone will respond, yetevery person will have access to salvation. inclusivists see

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"Service to others has always been a vital part of the missionand purpose of Bethel College. Many of our alumni are teachers,preachers, coaches, and nurses. Those who are in business andin the professions are also strongly imbued with a service ethic.Service to God and service to others is an important part of theBethel experience."

-"From the President's Desk," Bethel Magazine,vol. 1, no. 1 1990

a difference between Christians and believers. Believers are thosewho believe in God but do not have explicit knowledge ofChrist andHis ministry as do Christians. It is the reality of knowing God inpersonal relationship rather than knowledge about the historicalJesus that saves. Such "unevangelized believers" are totally savedbut are limited in their understandingofsalvation and almost devoidofany assurance ofsalvation. Third is the beliefthat God is at workin non-Christian religions. Such persons are saved today as God­seekers came to God before the incarnation of Jesus-as such theunevangelized are pre-Christian believers in God who are alreadysaved. Fourth is the teaching that salvation is possible throughgeneral revelation. All knowledge of God is saving knowledge. It isnot revelation that saves, but God saves by the work of the HolySpirit through revelation. Since this knowledge ofGod does not comeby human reason but by God's illumination, then general revelationis a means of God's grace. Thus, inclusivists reject the idea thatpersons are lost because they have never heard the Gospel. Fifthis the belief in corporate election to service. Election is a corporatecall to service rather than an individual call to salvation, "electionhas nothing to do with the eternal salvation ofindividuals but refersinstead to God's way of saving the nations" (Pinnock, pp. 24-25).Election for service rather than individual selection for salvationis the basis for universally accessible salvation.

Missions seems to be undercut ifthe unevangelized can be savedapartfrom hearingthe explicitmessage ofthe Gospel. An inclusivist,however, would counter by saying that the uncertainty of salvationmakes evangelism the wiser course. Also, even ifthe unevangelizedGod-fearers are saved, they still have not experienced the full extentof salvation that evangelization would bring. Besides, missions arenot merely imparting informationbut a changingofthe will. "Thoughthis view does not in the least diminish the imperative to witnessfor Christ to the ends of the earth, it does change our understand­ing ofthe aim of Christian witness. It focuses our attention on theproper function of witnessing-stimulation to faith-rather than .. . inundate our hearers with new information" (Kraft, p. 255).

Some of the more interesting proponents of inclusivism arefrom the Church Fathers like Clement of Rome, Justin Martyr,Irenaeus, and Clement of Alexander; from the sixteenth to theeighteenth centuries: Ulrich Zwingli, Erasmus, John Milton, Mat­thew Henry, John Milton, Robert Barclay, and John Wesley; andfrom the nineteenth and twentieth centuries: William G. T. Shedd,William Booth, Philip Schaff, A. H. Strong, Soren Kierkegaard, G.Campbell Morgan, C.S. Lewis, Elton Trueblood, George Ladd, ClarkPinnock, and William Abraham.

un,evangeiized affect thediJre<3ti,on of our Christian mission?

If we adopt a restrictivist then we would hold thatGod's general revelation to all offers only a rudimentary but non­redemptive knowledge of God. Any human expression of religion isnot a sign ofgrace but rather a perverted response to divine revela­tion. Thus "people who have not heard and responded to the gospelin explicitly cognitive ways are inevitably lost." If evangelizing islimited to the cognitive conveying ofthe Gospel and the subsequentresponse, then how do we escape the charge of Gnosticism? Whereis the dynamic of the Holy Spirit's regenerative power and grace?Also, since these unevangelized can be saved only if they hear theGospel from human missionaries, ifno missionaries go, then they aredoomed. Doesn't this mean that Christian sinfulness (by not goingto witness to them) makes God unable to save those He desires tosave? If this is true, then how can we affirm that God is doing allHe can to save every person?

On the other hand, if we take a universalist position andproclaim God's desire that "none should perish" will ultimately suc­ceed, then why should we be concerned at all about the Christianmission? Isn't there more to the Christian mission than asking"whatwould Jesus do?" Or, is it more than preaching the love and wisdomof God as ways for leading mankind into a better way of life? Ifultimately all are saved, then how can they ever be eternally lost?

Between these extreme views are the five "wider-hope" posi­tions, each of which has been criticized for removing the need formissions. If the unevangelized can be saved apart from missionar­ies, why support missions? Mter all, isn't the only reason for doingmissions to reach those people who cannot be saved without hearingthe gospel from another person? Don't these "wider-hope" views allcut the nerve cord of missionary motivation?

However, these "wider-hope" positions affirm that God is atwork in the world to tell the Gospel story and to offer an invitationto salvation to everyone. Ifwe view our mission as announcing thegTeatnews ofthe Kingdom ofGod (Mark 1:14-15), and of God beingin Christ reconciling the world unto Himself (2 Cor 5:17-21), theneverybody without exception must hear this Good News! Such amission calls for a multiplicity ofactivities like proclamation, churchplanting, social involvement and development, being Christ's pres­ence, and being a catalyst in history. While we should not neglectto rescue the perishing, the purpose of missions is broader and itsmotivation is more far reaching. Missions are a part of God's strat­egy for transforming the world and changing history. Speaking

quantitatively the goal ofmissions is to baptize and form churches.Speaking qualitatively the goal of Inissions is to change lives andthe whole atmosphere oflile infecting people with hope, love, andconcern lor evel:Y person.

Such a mission is motivated not only by seeking and saving thelost-although this is surely one ofthe motivations-but as well bythese other four motives. First is the command ofJesus Himselfto "goand make disciples" (Matt28:18-20). ifwe have experiencedthe love of God in our own lives, then that "love of Christ controlsus" (2 Cor 5:14) "to spread thro' all the earth abroad the honors ofthy name" (C. Wesley). we do Christian mission for the gloryofGod who will be honored because ofthose who come to know Him(Psalm 96). we are engaged in a spiritual warfare and theforces ofevil have so horribly infected our human affairs that thesepeople need "to open their eyes and turn from darkness to light, andfrom the power of Satan to God" (Acts 26:18). Thus our motivationis not only to save people from the "second death" but also from the"first death" of rebellion against God (Luke 15:24).

It is manifestly clear that Dr. Bridges has found such motivesto be an integral part of his vision as he has led Bethel Collegeto be:

• "a Christian community ofscholars and learners dedicatedto building lives of commitment for leadership in the church, thenation and the world;

• .. , Of persons who are born of the Spirit and empoweredby Him to live a holy life devoted to the fulfillment of the Church'sGreat Commission;

• ... a responsive academic community (that) affirms itscommitment to provide liberating and relevant academic programs,while holding to its Christian responsibility to be a witness andparticipant in the contemporary world;

• ... (that prepares) students to serve the Church, the com­munity, and the society at large" (Catalog, pp. 1-2).

Thank you Dr. Bridges for including the whole world in yourvision for Bethel College, and for calling us to a deeper "life in theSpirit"-who is the true missionary for the Father and the Son whogive the increase.

NOTES1 The scriptural use of the term "heathen"is centered on the words

"Gentiles,""nations," and "peoples."These groups are further broken downinto" households" (bayith Joshua 7:14 and oilws Acts 10:2); "clans" (mis­pachah Gen12:3 andphule Rev7:9); "peoples" ('am. Gen 11:6 and ctlmosMatt 24:14); "language/tongue" (saphah Gen 11:9 and glossa Acts 2:11);and "nations" (goyyim Gen 12:2 and laos Rev 7:9); (Feaver, pp. 18-19).Missiologists have used the terms:(a) "unreached" to mean ethnolinguistic

groups with a strong group identity and affinity which do not have theirown indigenous witness or church and in which the majority is unevan­gelized; and (b) "hidden peoples" to mean those who live in places wherethey are unseen and unreached by Christians. Recently the LausanneCommittee for World Evangelization has used a scale ofterms to identifyunevangelized peoples. This scale includes: "hidden peoples" -no knownChristians within the group; "initially reached"-less than one percent areChristian; "minimally reached"-one to ten percent Christians; "possiblyreached"-ten to twenty percent Christians; and "reached"-over twentypercent are Christians (Dunavant, p. 981). According to a recent reportthere are "600,000 Christians; 1.4 billion cultural Christians; 2.5 billionnon-Christians with access to the gospel; and, 1.6 billion with no accessto the gospel" (Wilson). Now we see that the "they" are the major part ofthe world's population that lives without a viable gospel witness or a trulyvalid opportunity to accept or reject Jesus as Savior and Lord.

The following taxonomy is adapted Sanders (1992), Culbertson(2004), and Yong (2003).

:J All biblical references are in the NIV unless otherwise noted.

REFERENCESBethel College Catalog-2003-2004. Mishawaka, IN: Bethel

College.Bloesch, Donald. (1982). Essentials of evangelical theology, 2

vols. New York: Harper and Row.Bloesch, Donald. (1983). The future ofevangelical theology: A

call for unity and diversity. Garden City, NY: Doubleday.Borland, James. (1990). "A theologian looks at the gospel and

world religions." Journal of the Evangelical Theological Society33,3-11.

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LaVerne P Blowers, B.A., M.Div., Th.M, D.Miss. is associateprofessor of Christian Missions at Bethel College, Mishawaka,Indiana.