The Universal Application of Christian Salvation Points Toward Its Truthfulness

When most people think of the evidence for Christianity, the historical evidences are the first thing that comes to mind. Perhaps it is the historical argument for the resurrection or maybe how the New Testament documents correspond with known historical facts. While these evidences are useful and quite powerful, there exists another sort of evidence often neglected, what some have labeled internal evidence. Perhaps a short and incomplete definition of this type of proof is evidence that surfaces from certain qualities or characteristics of Scripture that point toward its divine origin. Examples of this species of evidence are things like the unity of the Bible, the fitness of the plan of salvation to the wants and needs of man, or the insight of Scripture into the human heart.

In this article, we are going to look at one particular species of internal evidence, the universal fitness of Christianity. The universal applicability, explanatory power, elasticity, and the effect of the doctrines of Christianity point toward its truthfulness. In short, Christianity is perfectly adapted to the condition of all men and women. As John 7:17 proclaims, “If anyone is willing to do His will, he will know about the teaching, whether it is of God, or I am speaking from Myself.” Test, taste, and see that the Lord and his ways are good and true.

The Claim of Universality

Despite the great variety we observe among humankind, be it geography, time, age, gender, or social status, the religion of Christ professes to be for each and every person around the world. Let’s begin the argument by examining the universality claimed by Scripture. Then we will see if Christianity makes good on its claim to be universal by examining its applicability to all men to achieve its stated purpose.

Christianity begins where the Bible begins: that there is one God and he created all things. This monotheistic foundation implies a universal or single reality as it relates to religion. But the claims of Scripture go even further. While man and woman were created in God’s image and started in perfect, sinless fellowship with him, this bliss was ruined by sin. The rest of the Old Testament is an expounded upon this stark contrast between the sinful nature of man and the goodness and holiness of God. A great divide is apparent, but a fitting remedy seems absent. The whole world groans under this fallen condition. To put it another way, Christianity, with its acute and worldwide sympathies, perceives that people, amidst all their differences, have one common sorrow—sin and everything that sin touches. All humankind cries for a remedy. If sin and all its effects are really to be removed from us, it can only be accomplished through a submission to the work and provision of God. We cannot save ourselves, but “God so loved the world that he gave his only begotten Son, that whosoever believeth on Him should not perish, but should have eternal life” (John 3:16).

In summary, the Scriptures offer us a single yet universal description of reality. In three distinct areas, it claims universal application to all mankind. First, there is one God who is creator of all. Two, man has broken this relationship with God through his sin and is now enslaved to that sin. Third, there is only one remedy for sin and separation from God, the atonement of Jesus received by faith. From a human perspective, we feel a distance or disconnect with God, we are plagued with sin and evil that we can’t overcome, and we long for eternal life, hope, and purpose.

Let’s now look and see if Christianity makes good on its claims to be universal, particularly in solving the remedies of the human condition. While there are many particulars we could explore, for the sake of brevity, I will list three: the elasticity of Christianity, the accessibility of Christianity, and the doctrines of Christianity which tend to promote the reversal of sin in man.

The Elasticity of Christianity

First, consider the elasticity of this religion of Christ. By elasticity, I mean it can fit itself to the circumstances and position of every person. The principles of trusting and loving God, personal righteousness, and love for others will challenge and improve even the most refined moralist or the most accomplished scholar. But at the same time, these principles and this scheme of salvation can reach down to the lowest, most debased, and uncivilized of mankind. As John MacNaught wrote in 1856, “Christianity can accommodate its teaching – yea, its teaching of the same truth – to the condition of the savage or to the platform of the savant…With Christianity as it is – the sole requirements being trust in God’s work – the simplest and least learned can aspire to be near his Master in heaven, and the most advanced philosopher may feel the higher and nobler – even than his theories and researches – is the development of those affections, thoughts, and sympathies which raise him and his humblest brother to be alike partakers of the divine nature.” Whatever station one find’s themselves in, their need and remedy is the same, and this Christian remedy makes good on its promises. In short, Christianity has universal applicability.

The Accessibility of Christianity

If Christianity is to be universal and binding up all men, not only must it adapt to the wide variety of man’s conditions, but it also must be accessible to all men. As MacNaught says, “Suppose that the requirements of this religion were other than they are—suppose (for instance) it had been required of each man, in order to his being a Christian, that he should comprehend a certain quantum of geometry—say, two or three books of Euclid—then how many would have been precluded from entering the kingdom of God and of heaven by mental incapacity, and by the pressure of urgent and livelong business leaving no time for any considerable efforts after intellectual culture!” If Christianity’s entry requirements were complicated or its doctrine too mysterious, these would be fatal objections to its general suitableness for all of humankind. In fact, if Christianity were not accessible to all, it could perhaps prove to be an internal doctrinal contradiction. But we find that none are too far off, too poor, too young or old, too ignorant, or otherwise to put them out of reach of the saving hand of God. As Acts 17:27 says, “God did this so that they would seek him and perhaps reach out for him and find him, though he is not far from any one of us.”

The Doctrines of Christianity Produce Its Desired Ends

One could argue that faith and love are central virtues to the Christian life. They are required of Jesus followers, but not as arbitrary commands of a far off deity. These virtues, central to Christianity, tend toward producing the kind of person God desires while at the same time fixing the deep problem humans face as a result of sin. In this way, the Christian scheme makes good on its goal, the flourishing and righteousness of human beings.

First, consider faith, i.e. a rational trust in God as creator, sustainer, and savior. This virtue severs the roots of worry, anxiety, fear, and sorrow. Consider the words of MacNaught again: “What is the root of unhappiness? Is it not just distrust of God’s providence and goodness? This it is which makes the man of small income fear the loss of all. This it is which leads the opulent to dread diminution of resources, or even to be haunted - in the midst of abundance - with the ghost of penury. But let a man have trust in the God who feeds the young ravens, and clothes the lilies, and who gave his Son for our redemption - yea, let a man only have this faith, and he shall ride unscathed through the roughest storm, and have within his breast a peaceful assurance of almighty friendship and unfailing alliance, which the world can neither give nor take away.”

Love is another doctrine intimate with the Christian experience. 1 John 4:19 explains that Christian love only follows and is only possible because of God’s love for us. Here again, we see the manner in which God makes the first moves and provides humanity with everything necessary to complete any task that Christianity beckons of its followers. All people know love is the highest of virtues, but we find it nearly impossible to live this out. But when the love of God, as demonstrated in Christ, is poured out on the believer, an ever-flowing stream makes it possible for him to love from the heart.

John MacNaught develops some of the effects of the doctrine of love:

Consider what it is that enables the sweating labourer to go kindly and cheerfully through his toil. Is it not the love of those innocent faces at his home? Does not affection stimulate, and cheer, and refresh him? Love enables us to find a pleasure in drudgery; and, without love, there would be no enjoyment even in all palatial luxuries. If, then, such an affection as love for God in Christ may be established, will not this, with faith, be the very bond of perfectness?

Faith in God and love for God become an eternal wellspring of virtue and righteousness.

John MacNaught summarizes this argument nicely:

In conclusion, dear brethren, such are a few—and only a few—specimens of what the theory of the Christian religion is. Words cannot adequately describe these, or the other countless perfections of Jesus’ blessed tidings of salvation. If we would know the doctrine, we must do what God has already made a possibility for us; and we have, surely, seen enough this day of the … characteristic testimonies in favor of the Christian religion, to make a trial of the system.

To read the original sermon by John MacNaught, click here.

*Coauthored w/ Renae Hobby