Two Variations On Default Salvation

by Andy Dibble

Suppose your theology of salvation is that only those who deny Christ are damned. Everyone else is saved by default. This is an attractive view. Children and others unable to grasp doctrine are saved. Those who live without opportunity to accept Jesus as their savior are saved as well. The damned are damned, on some level, because they choose to be. God wisely grants them autonomy.

This complicates Original Sin, but there is a more pressing problem: assuming this theology, why did Jesus have a ministry?

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I. Default Salvation Beginning with Creation

In the beginning was just the Father–my Father–and me. Heaven was just this lonesome twosomeness. He and I eternally begotten from Him. Succession in eternity is strange, but that is how it was. The angels came later. Creation came later still, and with it the Spirit, once there was a Creation to work within.

As long as there were humans, Creation has surged into Heaven: people die, and they end up here. I can’t blame them. It’s just the natural progression of their lives and after-lives. They would have lived forever in Eden–marvelous, almost divine–but the Serpent came and led them astray. He knew Father, knew me, better than I like to admit. He knew that Father would put them out, and they would end up in Heaven instead. He knew the human migration to Heaven would irk me.

The Fall changed much: Eden was bountiful. Once outside Eden, they had to till the ground. Children would have arisen painlessly in Eden, but outside pregnancy is like a disease. Outside there is disease. Outside their lives are brutish, short, and stunted.

But not their after-lives. Here they just go on and on. The trespass in Eden gave them a troubling handful of decades, but no more. For Father exalts them just because they have not denied me. What kind of reason is that? On earth, they did not even know me.

And that is why Heaven is neither a lonesome or a twosome place any longer. It’s infested (or so I tell myself in the shadow of my heart). I can hardly walk without stumbling over their prostrate bodies. They want to worship me, to serve me, to bask in my presence. The longer they stay, the more entitled they presume themselves to be! It is hard to host billions for billions of years.

No, for eternity.

I just want to be alone, alone with myself, alone with Father. 

Heaven is vast, wider and deeper than the sphere to which the stars are fixed. And if, somehow, souls filled Heaven to its silver rim, Father would make it swell. But even if I tread to the Outer Dark or to the Throne of Heaven where no created thing may pass, I can still feel them yearning for me. Omniscience doesn’t have an off-switch.

This is the end and goal of Creation? It is not the kind of fellowship I crave.

I look down at the few rude blasphemers–certain worshipers of Baal, some geometers and contemplatives, a few peripatetics of the hanging gardens–that struck upon my name in prophecy and dismissed what they had heard. Some are proud, others piteous, as they squander their mortal years or circle the scalding sands of Hell. I know deep down they deserve damnation, even crave it. But still I watch them like a human voyeur. They are few and therefore precious. They have accomplished something I could never do.

Shouldn’t those exalted be few and precious, souls deserving of Heaven?

But how to achieve this? I cannot overrule Father. I cannot correct Him. This presumption of salvation has a place in His Plan.

But I could walk upon the earth and divide the wheat from the chaff by my own preaching. Who will I go among? The Jews, the Chosen People. Their faithfulness ought to be tested. But not them only. I will spread my message to the nations and across the ages. Let all humanity be tested!

I was born. I grew, prospered, preached. But I did not speak plainly. I spoke in parables, bamboozling tripe. I spoke of bridesmaids, wicked servants, sowers, and mustard seeds. So that as many as possible could be exposed to my vagaries, and only a few receive my meaning with gladness, I proclaimed, “Whoever has ears, let them hear!” but, as Mark and Luke record, I told my disciples in secret: “The secret of the kingdom of God has been given to you. But to those on the outside everything comes in parables so that they may always see but never perceive, and always hear but never understand. Otherwise they might turn and be forgiven!”

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II. Default Salvation Beginning with the Cross

Father and His majesty are wonderful, but fellowship with humans–real fellowship, fellowship they can reciprocate–would be more wonderful still.

Time and time again, I’ve seen them try to pick themselves up, and some have. Some were good, better than I thought a sinful human could be in one brief life. But no matter how upright these few stood, no matter how I marveled upon their grit, they still fell short (for all fall short of the glory of God). The suffering of each soul in Hell pains me, however just their lot might be, but the suffering of these upright few pains me most of all.

Some were saved: Isaiah when the burning coal touched his lips, Elijah when he rode to heaven in a whirlwind and a flaming chariot, and Moses wicked up from the grave. But there isn’t a woman among them, and they’re a stodgy lot. Being the mouthpiece of God leaves a person little room to be much of himself. I want the company of those men and women toiling below that have managed something great and good by their own will and not by the indwelling of God only.

What could I do? The expiation of sin requires sacrifice, but no dove or bull will wipe away the sin of a race. If by some grand transubstantiation the oceans became blood and the planets an altar, that would not be enough. It would not be vast enough. It would not be pure enough.

But I am vast enough, pure enough. I am great enough for it. I can walk the earth. I can reconcile Creation to Heaven and save the human race.

Humbly, I was born, and I learned how warm a body can be. I spread my message. I preached with zeal and laid my hands upon them and saved them by their faith. There were many, and I loved them, loved them all. And so I told my disciples as Matthew records: “This is why I speak to them in parables, ‘though seeing, they do not see; though hearing, they do not hear or understand.'”

My quotation was from Isaiah. I invoked him to demonstrate the hard-heartedness of the people. But I could pierce their hearts of stone. If I spoke dry theology or fiery exhortation, I would only confuse or provoke them. But a story could stir their faith, a story thrown beside life, a parable.

I inspired many, and they loved me as I loved them. But at last the world overcame me, as it overcomes all bodies. I was beaten, sentenced, and hung upon a cross. They killed me, but really the Serpent killed me. He broke a pact sealed at the moment of creation: only those subject to sin are subject to death. But I am not subject to sin. My blood did what sanguine oceans and planetary altars could not.

With my blood the world was saved. Those great men and women were saved, the children and infants too young to know me, the multitudes that never had a chance. All are saved. With my blood, it is only those that deny me that fall away. Father lets them be.

I commissioned my disciples to preach to the nations, and I commissioned the next generation to preach after my disciples are gone. I commissioned all who would take up the mission. I swore I would be with them always, to the end of the age. At last, I ascended, content I had saved as many as could be saved.

But later, in the quiet of my heart, I wondered: Wouldn’t it have been better for me to be crucified in secret? Lure the Serpent in, if need be, but commission nothing–no Church, no missionaries, no scripture. Tell no one I am the Messiah. Maybe even conceal my death by silencing everyone involved.

It is ruthless, but whenever my well-meaning followers preach my message, an audience may hear and reject it. Those that hear and accept are better, for they may live Christian lives, but what matters earthly life, the merest sliver of eternity? And even they have the chance to fall away. They may reject me later on.

What rogue angel was it that told Joseph to name me Jesus? Once heard, my name is an infection a person must guard against all their lives.

To pronounce my name is to acknowledge salvation. But my name has an inner meaning, like a parable: to acknowledge that one may, one day, be damned.

In my gallant zeal, I saved many, but I damned many too.

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Bio:

Andy Dibble is a healthcare IT consultant who believes that play is the highest function of theology. His fiction also appears in Writers of the Future and is forthcoming in Speculative North. You can find him at andydibble.com.