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6) The Hermeneutical Principle. Implicit Christianity advances on novel hermeneutics. If one holds to the grammatical-historical method of interpretation, if one clings to the Protestant hermeneutic of the Reformation, i.e., comparing Scripture with Scripture, the traditional evangelistic texts hold. Implicit faith and implicit Christian ideas get nowhere with these texts resolutely blocking their advance.

However, if these texts must be circumnavigated (and they must be for universalistic inclusivism to be embraced), then the hermeneutical dance begins. There are cultural hermeneutics, anthropological hermeneutics, archeological hermeneutics, even unconscious hermeneutics. There is certainly the hermeneutic of inclusivism. The more frenzied the hermeneutical dance, the more distant from truth the interpretation becomes. Note carefully, implicit faith and implicit Christian interpretations require elaborate dances, the artful explaining away of the bulwark texts. Pinnock's exercise on Acts 4:12 where he ignores the obligatory power of the Greek dei 57 illustrates the hermeneutical dance exactly.

Arnold L. Cook, president of The Christian and Missionary Alliance in Canada, recently addressed the hermeneutical issue as it relates to the biblical understanding of hell. His comments on "tampering hermeneutics" are equally appropriate when the subject is inclusivism.

On this slippery slope, these theologians are tampering with the clear teaching of the Scriptures. They are trying to prop up God's justice while yielding to the subjectivity of their feelings.

. . . These proponents, well-intentioned though they be, are unknowingly embracing a low view of Scripture. They are moving the church backwards into the pre-Vatican II days of 1962-1965, and perhaps even back to pre-Reformation days. I refer to those times when ordinary Christians supposedly could not understand, [even] with the Holy Spirit's help, the plain truth of Scripture. These theologians are allowing scholarship to obscure the clear views of Scripture on these subjects. Ordinary believers are intimidated and question, "Can we no longer understand the Bible by just reading it with the Spirit's help, comparing Scripture with Scripture?"58

An illustration of the hermeneutics of inclusivism is offered by Erickson, who is citing Knitter.

At the heart of this endeavor is Knitter's hermeneutic. He follows Hans George Gadamer's concept that every text has two horizons-that of the author and that of the reader. In Knitter's adaptation, it is not sufficient to interpret a text within its historical context. Both the text and its context can be understood only "within the `horizon' of experience and meaning" as that horizon expands through history.59

Knitter himself argues, "Unless the text and its context are continually being reheard in the ever new texture, one is really not hearing what the text means."60

This elasticized hermeneutic fails to recognize any deposit of faith, any message "once for all entrusted to the saints" (Jude 3).

If the idea of implicit Christians is further advanced, look for elasticized hermeneutical maneuvering and novel interpretations on Romans 10:9-15 to appear in the implicit literature. Sanders has already begun the elasticizing process on that passage.61 Itinerant hermeneutics, always flexible, are the essential tools of the universalistic inclusivist.

The early creeds of the Church, which have hermeneutical implications as well, were theological constructs meant to keep heresies at bay. While we cannot attribute scriptural authority to the creeds, they offer no comfort to the inclusivism inherent in implicit faith and implicit Christian ideas.

7) The Soteriological Principle. Salvation comes in some way to mankind. Universalistic inclusivists do not deny that salvation comes through Jesus Christ. What they deny is that the name of Jesus Christ must be known by the lost person (cf. Acts 4:12). They also deny that the lost person must openly call upon the name of the Lord (cf. Romans 10:9-13). Just a very few will enter the kingdom of God without these biblical prerequisites. But, they say, a few will. If any kind of repentance takes place it would apparently be implicit as well. This form of "lenient" inclusivism must circumnavigate the bulwark evangelistic texts.

8) The Inclusion/Omission Principle. Error is often known for what it fails to say, for what it leaves out and omits as much as for what it does say. Adherence to implicit faith requires certain omissions, notably the bulwark texts we have been discussing.

In describing Satan's selective quotation of Scripture to Jesus Christ, A. B. Simpson astutely observes,

Satan . . . left out seven words in the quotation of the 91st Psalm. . . . You may always distinguish between the right and wrong use of Scripture by this text. The devil uses the Bible too, but he uses it dishonestly to establish some special theory and without regard to the other Scriptures which appear upon the same point. We must remember always, not only that it is written (Matthew 4:4), "but that it is also written" [emphasis added] (4:5).62

Inclusivist literature tends to omit key biblical passages. Romans 10 is frequently omitted since it is the most difficult to bend to inclusivist theory. John's Gospel and his epistles are also uncomfortable territory for inclusivists.

9) The Gospel Principle. Universalistic inclusivists decline to focus intently on Jesus Christ. Implicit faith, it is assumed, may be directed to something or someone other than Jesus Christ. "People can receive the gift of salvation without knowing the giver or the precise nature of the gift."63 For his part, Pinnock says openly, "According to the Bible, people are saved by faith, not by the content of their theology."64

These affirmations, and many like them, run aground on such passages as First Corinthians 15:3-4 where the gospel is enunciated as belief in Christ's death, burial and resurrection. If faith is unfocused, then inclusivism seems to posit faith in faith, reminiscent of the word of faith teachers of today. If indeed universalistic inclusivism is preached as a gospel, then the apostle Paul must be reckoned with. In Second Corinthians 11 he warns against another Jesus, a different spirit, a different gospel from the one accepted by the Corinthians. Universalistic inclusivism qualifies rather well as an alternate gospel. Nash believes J.I. Packer, in a veiled reference, is calling Pinnock's universalistic inclusivism exactly that, "a new gospel."65 Also note, the false apostles' gospel of Second Corinthians 11 goes down rather well with some of the Corinthians. It was smooth-they put up with it "easily enough" (11:4). The smoothness of inclusivism ought to raise doctrinal alarms quickly. Sound doctrine, after all, has sharp edges to it and has to be endured (2 Timothy 4:3). Universalistic inclusivism is too, too plausible, too, too reasonable to qualify as truth or sound doctrine. Rather, it sounds uncomfortably like another gospel, another Jesus (if ever his name be really known) and another spirit.

10) The Heresy Principle. Heresy, as we realize, means a party spirit, disunion, to divide (2 Timothy 4:2-4, KJV). Also, Paul makes clear, heresies serve the purpose of showing who is who in the Church. Some have God's approval and some do not (1 Corinthians 11:19). Heresies "must come" and of course they do, everywhere the gospel is preached. Paul's Philippian references to the defense of the gospel demonstrate that as soon as the good news lands, the defense must begin (1:7, 16, 27; 4:3). The apostle also reminds us that heresy is a work of the flesh (Galatians 5:20). And for his part, Peter calls heresies "destructive" and "damnable" (2 Peter 2:1, NIV, KJV).

If, as we insist, orthodoxy is preached here in North America, is it not reasonable to expect also that heresies will emerge? The answer is self-evident in the land of Mormons, Jehovah's Witnesses, Christian Science, the Family, the Branch Davidians and more. How about universalistic inclusivism for the academically inclined? Surely it appeals to the flesh as much as it divides. For damnation potential, how about billions who may never hear in a post-missionary era ruled by "evangelical" inclusivism?

Fortunately, and in correct order, since orthodoxy weighs into the battle after heresy begins to flower, the apologists are emerging to defend orthodoxy.66 If there is no peril, why the alarm?

11) The Christological Principle. What do the implicit faith and implicit Christian concepts do to Jesus Christ? How does universalistic inclusivism relate to Christ? Is His absolute uniqueness at all eroded? Harold O.J. Brown's definition of heresy is that it "undercuts thievery basis for Christian existence." He goes on to add: "Practically speaking, heresy [involves] the doctrine of God and the doctrine of Christ-later called `special theology' and `Christology.'"67

Do these new concepts minimize open belief in His name? When implicit faith says that some of those who have never heard do not have to actively profess faith in Christ, can they be saved without knowing Him? And if so, do not then the words of Christ become of no effect? Is He any longer the only way to the Father?

If for some, the knowledge of His sacrificial death will not matter, does Jesus Christ still matter quite so much? Has His person, uniqueness and character been shrunken just one iota? Do not the implicit faith and implicit Christian ideas undercut the very essence of the missionary mandate?

Has not Christ's blood been "slightly" discounted? Has not "moderate" despite been done unto the Spirit of Grace (Hebrews 10:29, KJV)? God forbid.

Is the urgency and necessity of His sacrifice quite as imperative as it was before Karl Rahner68 postulated anonymous Christians? If the implicit Christian idea clearly tampers with the uniqueness and finality of Jesus Christ as it certainly does, is it not then Christological error? The implicit brand of inclusivism is not kind to Jesus Christ.

J. Christy Wilson, Jr.'s unpublished discussion of implicit faith ideas zeroes in on the Christological issue:

In facing a similar heresy in Galatians, the apostle Paul writes, "If righteousness could be gained through the law, Christ died for nothing" Gal. 2:21b. The descriptions of "implicit Christians" . . . say that they have to live good lives. What is this but a form of salvation by works? Thus it makes the cross of Christ of no effect and involves Christological error [emphasis added].69

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