Laws Publishing

FACING THE PROBLEM AND CHALLENGE

OF RELIGIOUS PLURIALISM

A BRIEF LOOK AT MODERN AMERICA

JIM LAWS

As one surveys the scenes of modern day America, he sees a wide variety of religious standards and views. One could easily say that our society has become a pluralistic society religiously in that there has developed such a wide variety of different forms of religion. There are not only the many different forms of denominationalism that may be found in our land today, but in addition to this there are many different religious systems being offered, which are contrary to Christianity. In other words, the individual, who is seeking answers to the important questions of life, will find that there are many alternatives to Christianity being offered today, complicating his search for truth. Many of these alternatives, which have become available, are religious, while at the same time many are not strictly religious, since they offer no belief in God or the supernatural. For instance, there are those systems that deny the validity of religion altogether, yet still try to offer an explanation as to the existence of our world and man himself. Consider the various forms of atheism, agnosticism, and skepticism, though not considered religious in nature, still they have their own explanation for the world and man. Marxism, with its descendant of modern Communism and its public devotion against all religions, presents a strong challenge to Christianity. Marxism with its various forms rules many more than espouse Christianity. Then there are other systems that are very secular in their nature, refusing to recognize God or have any formal worship, yet take on a type of quasi-religious nature in that they are well organized; promote their views, both verbally, as well as, by the printed page, making them very evangelistic for their world view. One of the most challenging and most clearly non-Christian philosophies is secular humanism. It is promoted and advocated by scores of scientists, educators, and national leaders of our day. Humanism in its philosophic approach starts and ends with man, attempting to address the crucial questions of man and his origin. As indicated in the Humanist Manifest I (1933) and then later Humanist Manifest II (1973), secular humanism has been well organized into a set of beliefs, goals, and presuppositions. It serves as an example of an ever-growing list of quasi-religious secular type movements.

We, indeed, have become a pluralistic religious society. Look at the cults that have a foothold in our land and in the minds of so many people. Generally speaking, a cult may be viewed as a group with an irrational, obsessive view. The term cult came to everyone's attention, when in November 1978 unbelievable horror was discovered, as the followers of Jim Jones had committed suicide in Guyana, South America. We ask, "How could such a thing happen?" Jim Jones had very effectively replaced the Bible with his one-man brand of teaching, and the people believed him. There are other Pseudo-Christian cults in America today, that is, those cults who claim to be Christian and claim a belief in the Bible. There are, what might be termed, oriental cults, which have their basis in Oriental or Eastern philosophy. They would include the Hare Krishna movement (or Krishna consciousness), the Divine Light Mission, Transcendental Meditation, Yoga, Zen, and many others. There are, what might be termed, New Age cults, sometimes referred to as the Human Potential movement. Groups, such as this, combine Eastern philosophy with Western humanism and mix it with the occult to teach that man has evolved physically as an animal in the first state of life. We now are standing on the brink of a new age, they say, the age of Aquarius, and that during this new age man will continue his spiritual evolvement to achieve his own divine nature. One can see that the New Age movement blends elements of secular humanism, Eastern Hindu mysticism, and the occult together.

The list of religious views in our society goes on and on. The vast variety of religious outlooks and perceptions is almost bewildering. One can see, therefore, what is meant by the term "religious pluralism". Herein lies the difficulty for the honest truth-searcher. He has the all-important task of distinguishing between the truth that makes men free from the guilt of sin, making a difference for man in eternity, from the many, different elements of error, masquerading as truth in our society. What is the Christian's response to be in the light of such religious pluralism? This research will answer that important question. It does so by looking at three important areas. The first section of this research deals with the important consideration of defining what Christianity actually is. The second section takes a look at important matters to be considered, whenever one attempts to understand the religious view of another. The third section of this study offers a few suggestions in evangelizing those involved in religious error.

WHAT IS CHRISTIANITY?

One might think that the question, "What is Christianity" to be a simplistic one. However, take a moment to consider the religious views just in the western world, which claim to be "Christian." You will find a wide variety of viewpoints, often conflicting with one another. Obviously, they all cannot truly be considered as being "Christian." The same may be said for the term "religion", as it is used by so many. The term itself is a very comprehensive one that includes a host of various forms of worship, ceremonies, and outward conduct. However, people may be very religious and still not be pleasing in the sight of God. Notice the Lord's statement regarding the Pharisees in Matthew 15:7-9 and the worthlessness of their worship, or Paul's statement regarding his life in the Jewish religion, yet he persecuted the church (Gal. 1:13). Paul's desire was that his Jewish brethren be saved, indicating the fact that they were not (Rom. 10:1). Paul said that they had a zeal for God, indicating that they were religious, but it was not according to knowledge (Rom. 10:2). His point was that they did not know what it took for them to be acceptable before God. It is very clear then that one can be religious and not be pleasing and acceptable in the sight of God at the same time.

In an effort to be precise in the matter, take a moment to consider the nature of biblical Christianity.

(1) Christianity is that system of faith that affirms that truth does exist objectively and that it is knowable (Psalm 31:5; John 1:17; 8:32; 14:6; 14:17; Rom. 2:2). To say that truth exists is to say that it has its own objective existence. To say that truth is knowable is to say that the honest truth seeker can come to identify truth as truth and make the appropriate application of it. Therefore, Christianity is not subjective in the matter of truth, as many religious systems are.

(2) Christianity is that system of faith that affirms the existence of the one true God of heaven and earth (Gen. 1:1; Neh. 9:6; Psalm 147:4, 5; Jer. 23:23, 24; Psalm 33:8,9; James 1:17; 1 Peter 4:9). It affirms that man can come to know of God, as well as, His existence. This does not mean that man will know everything that there is to know of God, but man can know that God.

(3) Christianity is that system of faith that affirms that the Bible, both Old and New Testament, is the divinely revealed will of God to man (Rom. 10:17; 1 Thess. 2:13-15; 2 Tim. 3:16, 17). It affirms that the Bible, ultimately being authored by God the Holy Spirit, is fully and completely inspired, and is the authority for man to follow in all matters pertaining to life and godliness. Therefore, whatever the Bible teaches regarding man, sin, salvation, heaven and hell is always right and never wrong. This means that man must go to the Bible, so as to learn what God would have man to do, so as to be pleasing in God's sight, that is, to receive the blessings that God has in store for man.

(4) Christianity is that system of faith that affirms that Jesus of Nazareth, as revealed in the Bible, is the Christ, the savior of the world (John 1:1, 2, 14, 18). That salvation is found in Christ and that man's only access to God is through Christ (John 14:6).

(5) Christianity is that system of faith that affirms that man is the creation of God and that man, being created with the ability of freedom to make ethical decisions, will hold man morally responsible for the decisions that he makes (Gen. 1:27; Isa. 45:12; Psalm. 139:14).

(6) Christianity is that system of faith that affirms that all men (except Jesus the Christ) have freely chosen to commit sin, that is, to transgress God's divine law, the Bible (specifically for us today, the New Testament), and that sin (transgression of divine law) separates man from God (Gen. 3:16-19; Rom. 3:11-12, 23). With man being in a sinful condition, there is no spiritual relationship with God his creator.

(7) Christianity is that system of faith that affirms that all men may be reconciled back to God, that is, regain the spiritual relationship lost due to sin through Jesus Christ (Eph. 1:3, 7). By man's freewill obedience to the gospel of Christ, righteous God and sinful man may be in fellowship once again (Matt. 1:21; Mark 16:16; Acts 2:38; 22:16; Rom. 1:16).

(8) Christianity is that system of faith that affirms that God has revealed in the Scriptures the way that God and man may maintain their fellowship with each other, both in life and in man's proper worship of God in the church, the kingdom of God. It is a complete guide for life and godliness (2 Tim. 3:16, 17; 2 Peter 1:1-3; Jude 3; Rev. 22:18, 19).

(9) Christianity is that system of faith that affirms that God will one day judge the world by His Son, Jesus Christ, and will bless the righteous with eternal life and the wicked with eternal condemnation (John 12:48; Matt. 12:41-42; Acts 17:31).

Though these combined matters are not meant to be an exhaustive definition, however, one can state simply what Christianity affirms and thus know what Christianity actually is. From this one can come to understand an important aspect about Christianity, namely that Christianity is not to be reduced to the level of mere human opinion. Its true position is that it is divine in its origin. Christianity is a unique system of faith and can be identified by what the Bible, specifically the New Testament, affirms. That means that it is not the blending of cultural precepts into one system, but rather, stands on its own objectively as a religious system of faith. To say it another way, Christianity is not an "I feel good about my religion--therefore it is "Christianity" type of religion. Christianity is not merely a religion - it is the one true religion of God. It is not mere ethics (although it includes ethics). It is not mere benevolence (although it includes benevolence). Christianity is the religion of biblical authority; that is to say, it is the one religion authorized by the New Testament.

SOME IMPORTANT MATTERS TO LOOK FOR IN UNDERSTANDING A RELIGIOUS SYSTEM

With an understanding of such a simple and to the point definition of Christianity, a helpful preparation is to give some evaluation to other world religions. When doing this one should look at the following areas of concern in any religious system. The value of this is obvious. It is important to know what one is up against when studying with someone. In addition to this one must know how the other thinks, so as to meet the challenge that he may present. The understanding of such religious world-views is so foreign to the western mind, it seems at times the task of understanding can be almost bewildering. Therefore, whenever one gives consideration to a religious view, look for certain foundation concepts.

First, in understanding a religious position one should consider carefully what that religious system teaches regarding truth and knowledge. Eastern religions almost take pride in the illogical approach they have. This has also come to be the case with some that claim to be "Christian." In mystical religions knowledge passes all distinctions and perceives the oneness of all things. Rational thought is no ally in the mystic's quest for absolute truth, they say. In such a view, religious knowledge is ultimately intuitive and private. In some views it is the result of the direct encounter with the divine and cannot be expressed in intelligible terms. Rational investigation into the claims of the mystic is futile, he claims.

Christianity, on the other hand, is not an illogical, irrational system, rather, it is based on the objective revelation of truth from God as its divine authority. For that reason, one may read and understand from the Scriptures the great thoughts of God; he may reason about them, argue for them to others, and convince others of their truth-value. It teaches that all may come to know and understand the will of God for their lives by a study of the Scriptures (Acts 17:11; 1 Thess. 2:13-15). One may know objectively what is right from what is wrong ethically. One can know if his life is pleasing in the sight of God or not. He can know that God will hold each one morally responsible for what they freely choose to do. Each one can know what one's outcome will be in eternity by carefully studying God's word, the Bible. The only way that one can prevent slipping into religious error is by faithfully following what the Bible teaches. With other systems that fall into the subjective camp, one is at the mercy of the individual and his teaching, whereas with Christianity everyone's teaching is to be compared to the Scriptures for doctrinal accuracy. (Acts 17:11).

Second, in evaluating a religious position one should consider carefully what that religious system teaches regarding the nature of God. The concept that one holds in this matter regarding God and His nature will in a large measure influence every other aspect of that religious system. Consider carefully Paul's handling of this matter in Athens. As Paul is in Athens, he becomes greatly distressed at the sight of numerous, pagan temples and altars. Being touched by their idolatry, as well as, their reverence for the gods of Greece (deisidaimonesterous- superstitious, Arnt-Gingrich, p. 172), he begins his great discourse on the nature of the one, true God of heaven. In this discussion we find a number of important elements of true religion. Notice that Paul makes mention of "what" they worship, rather than "who" they worship (using the neuter pronoun, v. 23, translated "the one whom" NKJV). His point is that they were worshipping something unknown to them, which is a reference to their lack of knowledge of truth in the matter. First, from his appeal of the evidence found in the natural world in which we live, he reasons that God is the creator (Acts 17:24-26). He has made the world and He is, also, Lord of the world. This reference, both to God's creative work along with His being the sovereign of the universe, was no doubt far different from the Greek concept of the their idols. Jehovah God is not limited by man-made temples, nor is He served with human hands as if he needed anything (v. 24, 25). His appeal to natural revelation (the great revelation of God revealed in nature itself), as an argument for recognizing the sovereignty of the one true God of heaven and earth, is a powerful one. Paul continues his reasoning from God being the creator and goes on to reason that God is personally involved in human history. His reference to God, making from one blood all nations of men, has reference, both to the creation of the first man Adam, as well as, God's work in making the nations of men who inhabit the earth. God has miraculously created man and providentially had His divine hand in the development of man into nations. His reference to "hath determined the times before appointed and the bounds of their habitation", refers to the periods in which nations rise and fall, as well as, the territory they occupy (v. 26). Second, God is near to man (Acts 17:27-29). In fact, he is near enough to be known by the Athenians. The Athenians were worshipping something unknown, while the one true God can be known. He has revealed Himself, so that man would seek Him, that is, he so-loved man that he wants to have a relationship with man. Third, God will judge the world and, therefore, demands repentance (Acts 17:30-31). Here Paul gives the Athenians an offer of hope. The time for worshipping false images made of stone, metal, and wood is over. His use of the phrase "but now" indicates that a new day has come (v. 30). God is calling all men to repent, as this period of time will one day end with the final judgment of all (v. 31). Paul's reference to "that man whom he hath ordained" refers to Jesus (v. 31). Jesus himself will preside over the judgment (See Matt. 25:31-46). All men will be judged by the word of Christ, even though they may be ignorant of them (John 12:48), hence the great need to evangelize the world.

Paul has taught a number of important matters regarding who God is and what he expects of us. God is the one God of heaven and earth. He has revealed himself to man and is, therefore, knowable. He is the creator, the sustainer, the Lord over the world, which he has created. He is unlimited in his attributes in that he does not have needs, as man does for his continued existence. He is a personal God, who loves his creation. This infinite love is demonstrated by caring for man providentially, as well as, spiritually in sending Christ, making a relationship with God possible. He holds man accountable for what he freely chooses to do; urging man to repent and prepare for the day of judgment, which all will face.

Third, in evaluating a religious position, one should consider carefully what that system teaches regarding worship. When compared with the many religious views in our day, one can see that the concept of worship that is revealed to man in the Scriptures to be far superior. Biblical worship is reverent devotion and allegiance pledged to God, as only the God of the Bible is worthy of worship. Included in this, would be the divinely authorized means or avenues of worship that one practices to expresses that reverence. Abraham built altars to the Lord, calling upon his divine name (Gen. 12:8; 13:18). God established the form and principles of worship for the Israelite people (Ex. 25-31). Even though they had been given a pattern to worship God, when they occupied the land of Canaan, they began to adopt many of the practices of the pagan people around them. In time God's people would lapse into idolatry. God condemned their sinful condition, as he sent his preachers of righteousness, the prophet to instruct them in what was pleasing to God. The worship found in the New Testament by the first century church was one that was characterized by joy and thanksgiving, as they understood the importance of God's gracious redemption that is in Christ. It was worship that was patterned after the revealed truth of God, and was worship that was concerned about the heart of man, as well (John 4:24). When considered carefully, it proves to be superior to anything man may invent. Consequently, there are many passages, which teach not only what worship is, but, also, what God expects of us in our worship of Him.

One important passage would be John 4:24, which states, "God is a Spirit; and they that worship him must worship him in spirit and in truth." From such passages one learns that (1) it is important that man worship God, whom Jesus the Son has come to declare. He makes it clear that God "seeks" such or desires that of man (v. 23). (2) The privilege is offered to all men to worship God as Father, as the worship of Him is now no longer confined to one place, but to be engaged in everywhere (vs. 21-23). (3) The true worshipper shall worship the Father in spirit (a reference to the heart and mind of man) and in truth (a reference to God's divine revelation given to man). Scriptural worship is a combination of one's heart and mind; combined with the observance that God has authorized in the Scriptures.

Notice, therefore, several popular, though, false concepts of worship: (1) God respects anything I choose to offer him in worship. This is a popular concept of worship, yet it is a false one. In Genesis 4 one learns that Cain's offering of worship to God was rejected, because it was not according to faith (Heb. 11:4), that is to say, it was not according to God's direction (Gen. 4:5). Paul's discussion of God to the Athenians is another case in point--God will just not except anything that we have to offer him. (2) We may offer anything in worship that is not expressly forbidden. This popular notion is understood to be an erroneous position due to the fact that God has clearly stated that "Whosoever transgresseth (goeth onward - A.S.V.) and abideth not in the doctrine of Christ, hath not God" (2 John 9). Obviously, one is guilty of sin, when they go beyond that which is written (1 Thess. 4:6). (3) My own wishes govern my worship; I do not need to depend on objective truth. The Scriptures are clear, when they teach, "But the hour cometh, and now is when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him" (John 4:23). (4) My own thoughts, instincts, and feelings are sufficient to direct my worship of God. Such a view is as old as the Scriptures themselves. Jeremiah's statement, though given during the days of Judah's apostasy, is still appropriate, "O Lord, I know that the way of a man is not in himself: it is not in man that walketh to direct his steps" (Jeremiah 10:23). Generally speaking, efforts, such as this and all like them, in reality end up substituting our way in place of God's way (Isa. 55:8-9), our thoughts over the thoughts of God (Isa. 55:8-9), and substituting the demands of the present, worldly culture for the commands of Christ (Col. 3:17). All such changes and innovations to what is found in the New Testament end up denying the all sufficiency of God's word; it fails to respect the silence of the word of God (2 John 9). Their efforts fail to realize that those, who introduce innovation into the worship, are in reality guilty of causing division in the body of Christ (Rom. 16:17), and that all changes, modifications, and manipulations of the word of God cannot be pleasing to him. Such a view toward the Scriptures, in practice, causes one to forfeit the blessings that God has in store for his people. It can be seen from this that the worship, offered by any religious system, must be carefully examined in light of the Scriptures.

Fourth, in evaluating a religious position, one should consider carefully what that system teaches regarding the nature of true Religion. For instance, James 1:27 states, "Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." By carefully examining the passage, one sees valuable information for his understanding of what a religion really consists. First, it involves doing something; that is to say, one must practice his religion in his daily life. This is clearly implied in the phrase "to visit." The context prior to this verse, also, makes it clear that we must be "doers" and "not hearers only" (James 1:22-25). This is certainly in harmony with what Jesus taught his disciples (Matt. 7:21; Luke 6:46). As the passage states, if we are not practicing our religion, then we are in reality deceiving ourselves. Later in the epistle James emphasizes again the necessity of our faith working (James 2:14-17, 26). We can conclude that any religion, which is not a practicing religion, is a dead religion (James 2:26). Second, the passage teaches that the religion of heaven is a practical one, in that we apply the word of God by showing kindness and compassion for the poor and helpless. God did not intend for our religion to consist solely of "going to church." To extend our heart to God in worship is certainly important, but so is extending our hand to our fellow-man ,who is in need (James 1:27). This, once again, is in concert with what other Bible writers have taught us. Notice Paul's statement of "doing good to all men" (Gal. 6:10), as well as ,his instructions regarding God's people doing good (Titus 2:14, 3:8). The Hebrew writer emphasis our need to help others (Heb. 13:16). The apostle John taught that we are to have compassion on others, who are in need (1 John3: 17-18). One should realize that all the preaching, teaching, and study we may do, though essential in its own right, could not, however, by itself make our religion "pure and undefiled." Christianity means helping those, who are in need. Third, the passage James gives us, teaches that Christianity is a personal religion. This is implied by the use of such personal pronouns as "anyone" (James 1:23, "any" K.J.V.), "he," "his" (vs. 23); "himself" and "he" (vs.24); "anyone," "he", "his," "this man's" (vs. 26); and "himself" (vs. 27). Even though there are times when the church works together in preaching and teaching, as well as, helping those who are in need, still God expects us to fulfill our personal responsibility, as we have the ability and the opportunity. We cannot excuse ourselves by thinking someone else can do it, or by having a type of "I gave at the church" type of mentality. God expects us to be pure, as we live for him each day (vs. 27). Any religious view, which does not emphasize the importance of such, cannot be that which is pleasing in the sight of God. As has been noted already, our society is one that has become increasingly immoral and materialistic. The permissive attitudes of the community have had a devastating effect on our society. James mentions that it is important that one remain "pure", that is, be without blemish. One is to be "undefiled, that is, untainted. We are to keep ourselves unspotted from the world. One might ask, "How is it ever possible for one to be pure, undefiled and unspotted?" It is possible only by the blood of Christ. It is the blood of Christ that cleanses us, and makes one pure. This is done in two important aspects. First, there is the initial cleansing of the blood of Christ, received upon faithful obedience to the commands of the gospel (see Mark 16:15,16; Acts 17:30; Rom. 10:9,10; Acts. 2:38). Second, there is the continuous cleansing of the blood, when one confesses his sins before God and repents by turning from them (see 1 John 1:9). This makes Christianity unique, in that other world religions may boast being practical, or personal, however, it is only New Testament Christianity that can make one "pure" before God and remain that way by faithfully living the Christian life, as it is taught in the pages of the New Testament. It is only the true religion of Jesus Christ that enables one to be pure before God (John 14:6).

SOME SUGGESTIONS IN EVANGELISM

In light of what has been presented, one may well ask the question, "What can I do in this climate of religious change that is so much a part of our culture?" Please consider just a few suggestions that will greatly aid us in our efforts with others.

(1) There are many things that are important, when it comes to teaching others about the gospel of Christ. At the top of the list, however, would have to be one's attitude. Many times our attitude will determine our success or failure in the matter. Our attitudes toward the great issues of life are important elements in our work with others. What is our attitude toward God, Christ, the Bible, the church, and our brethren? This will have a significant bearing upon our success. Are we truly convinced that God does exist, that Jesus of Nazareth is His only begotten son, and that the Bible is, indeed, the inspired word of God?

Further, in connection with the matter of attitude, we, as God's people, should be a people, who not only love one another, but a people, who, also, love those, who are lost. If we fail to love others sincerely, they will not be willing to listen. If there is a lack of love and interest on our part, we will not be able to conceal such an attitude. If we somehow convey the attitude that we are the only good people left, and that all others are wicked, we cannot succeed in converting the lost. We must carefully examine our hearts and minds, so as not to have the attitude of the Pharisee, who went up to the temple to pray (Luke 18:9-14). If we do, we will drive the lost away from Christ. The fact of the matter is that Christ used this parable to teach just how wrong this attitude is in the sight of God.

(2) We must come to realize how important it is to know God's word, the Bible. The admonitions we have in the Scriptures regarding our need to read and study God's word are legion. They emphasize for us how vital knowledge of the word of God really is. It is by our study of the Bible that we have learned what God expects of us in becoming a Christian. It is through the knowledge of the Bible that we learn how to faithfully live the Christian life. Further, it is through our continued study of the Scriptures that we learn to distinguish between truth and error, as well as, how to defend the truth against error. Obviously, this is no small task. It will take years of diligent study, in fact, it will take a lifetime of work on our part to grow, as we should, both to grow in an understanding of the way of the Lord for our lives, as well as, to understand how to teach the Lord's way to those around us. Do we really study our Bibles every day? As we do, we will learn to love the law of God, and will become the fruit-bearers that we are capable of becoming.

(3) We should come to realize that with every challenge, the people of God face, there is, also, great opportunity. Throughout the world there are sinners with honest hearts, who are seeking the truth, that we have learned and obeyed. By the very fact that there is such religious diversity today, as sinful as that situation may be, it still indicates the fact that there is great desire upon the part of the masses of humanity to involve themselves in religious considerations, which they deem to be greater than themselves. In our own country there seems to be a renewed interest in Bible truths. Bibles are sold by the hundreds of thousands in this country, as it continues to be one of the worlds most, widely read book. The Bible is the most translated book ever written, as it continues to be translated into the languages of the world. Indications, such as this, point to the fact that the opportunities to teach are great. May we never be blind to the opportunities that God has given.

(4) We should come to realize that teaching others the truths of Christianity is a privilege that God has placed into our hands. The Lord did not reserve the right to teach others to himself, nor did he give the angels of heaven the responsibility, nor did he do so to a select few. He has given that great task to members of His church. In the book of Acts one reads of Ananias telling Saul what to do in order to receive God's forgiveness (Acts 22:16). In other words, you have one man telling another man what to do in order to be saved. God has, indeed, given the work of teaching Christianity into the hands of faithful men and women. It is important that we come to realize the privilege God has set before us.

(5) We should come to realize that evangelism is at the top of our priorities; this includes both the salvation of the lost, as well as, the continued faithfulness of the saved. Our efforts, therefore, are not aimed at reforming our society in general. This will naturally come to pass as an end result of our successful efforts to teach others. Christianity is concerned primarily with the eternal salvation of the individual. It is for that reason that the Christian is always concerned with what the Bible teaches about subjects, such as Heaven, Hell, Sin, Salvation, the gospel of Christ and the Church.

CONCLUSION

This research has given consideration to the challenge that is set before us in confronting our culture in a positive way, regarding the current trend of what has come to be called "religious pluralism." With a brief consideration of what is meant by Christianity, as well as, the brief attempt to give some guidelines in evaluating the nature of a religious system in general, one can see something of the approach the Christian should take in answering the challenge of the "religionists" of our day. In addition to this a brief consideration from a practical standpoint has been given to help in the matter of personal evangelism, that is, our efforts in teaching others.

It can be seen than that at the heart of Christianity is the sacrifice of Jesus, who came to die in man's place. He came to save us from our sins: Christianity's primary focus. This, also, means that Jesus died for his church (Acts 20:28), and he gave the church the responsibility to search the earth for sinners with honest hearts, who desire salvation (Mark 16:15-16; Matt. 28:18-20). The mission of the church, then, is to save the souls of men (Luke 24:45-49). The only means of doing this is by evangelism. Words and deeds accomplish this evangelism. The words of God and the deeds authorized by him. As we work for Him, we will find that this will be sufficient to meet the challenge the church faces from the religious pluralism of our day.

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