N ADVENTIST BROTHER WROTE ME about 14 months ago to let me in on a debate between him and his wife. It arose from a statement in my article on Japan in the August 14, 2003, issue of the Review. My reference to an Adventist membership in Japan of just under 15,000 in a population of 126.5 million had led him to the conclusion that "Christ is not about to return, because millions of people in Japan have not [yet] heard the gospel." But his wife argued, to the contrary, "that every person in Japan has heard the good news . . . but they have [not] accepted it."

The disagreement notwithstanding, their basic presupposition was the same—namely, that the gospel must go to every person on earth before Jesus can come. The only difference was that the wife believed (in the case of Japan) that it had, while the husband believed it hadn't.

Both positions are important in their own right, but it's the wife's that's at once more problematic and more intriguing. What is her basis for saying that the population of Japan has heard the gospel? And how did she come to the conclusion they'd rejected it?

To whatever extent, the concern of this couple is the concern of most Adventists. We look at the great mass of humanity in the non-Christian regions of the world, and we wonder how the gospel can possibly reach them in any meaningful way any time soon. Millions, moreover, are dying every day, and millions more are being born.

Faced with this statistical nightmare, yet wanting to preserve our belief in an imminent Advent, some among us (such as the wife in our story) argue either that those billions have, indeed, heard and rejected God's offer of grace or that there'd be untold millions in the kingdom who will never have heard the name of Jesus or been exposed to the gospel. "The salvation of a man on the other side of the world," argued one of our scholars in a research paper years ago, does not depend "on the actions of a man on this side." Adventists are coming to realize, he said, "that as a church we are in the stream of history. . . . The human race is one." And just as we can admit "that a Methodist might be saved without being an Adventist," so we should be prepared to "admit that a Confucianist might be saved without becoming a Christian" (G. H. Minchin, "The Salvation of the Heathen," unpublished paper, Ellen G. White Research Center, Andrews University, p. 7).

How do we sort this all out?

In what follows, I explore briefly the shift in thinking that happened during the first part of the last century among some mainline Protestant churches in the United States regarding the historic Christian belief of salvation in Jesus only. Next, I list (with only minimum comment) the three New Testament passages that feature most prominently in the issue before us. And finally, I give a brief overview of statements from the writings of Ellen G. White as they relate to the New Testament passages in question and the issue of the salvation of the nations.

Envisioning Salvation Apart from Christ
The early nineteenth century witnessed a huge drive in Christian mission. One of the greatest since Pentecost, it was fanned by the belief that personal faith in Christ was absolutely necessary for salvation. That there might be saving light from any other source was unthinkable.

But 100 years later doubts began to emerge. A century of Christian mission having manifestly failed to break through the bulwarks of the entrenched non-Christian establishment in the world, voices began calling for a reappraisal of the church's foreign mission strategy.

Pursuant to this concern, a group of lay Christians met in New York in 1930 and drew up proposals that eventually led to the formation of the (interdenominational) Laymen's Foreign Missions Inquiry (LFMI)1 in order to reevaluate the nature and purpose of mission.

The reevaluation, carried out by the Institute of Social and Religious Research (working under the auspices of the LFMI), focused in particular on India, Burma, China, and Japan; and at the conclusion of its work, the institute handed over its findings for analysis to yet another body—the (15-member) Commission of Appraisal, headed by William E. Hocking, professor of philosophy at Harvard University.

In its report, entitled Rethinking Missions (1932), the commission criticized the traditional belief that pictured "millions of souls" in Asia as "in danger of eternal death . . . [with] but one way [to life], the way of Christ." The mature Christian community, the commission said, has long since outgrown such antiquated motives.2 Without actually proposing the discontinuance of mission, the report suggested, nevertheless, that missionaries should consider themselves coworkers with the leaders of non-Christian religions, not competitors.3 "The final truth, whatever it may be," the report said, "is the New Testament of every existing faith."4 Mature Christians should abandon the concept of hell and punishment for "happier concepts of destiny."5

Several years later (in 1939) Hocking spelled out what his commission had veiled in more careful language: "Today, through the penetrating power of commerce and science, something like a world culture begins to appear. With it, the question is bound to arise whether a world religion is not a necessary accompaniment of world culture." Hocking believed it was. In the "sharp light" of a world religion, he said, "all one's localisms are seen to be local, and therefore unessential, relative, queer, afflicted with the staleness of ancient subjectivities, like a stuffy air which one can no longer endure to breathe once one has been outside in the freshness of a great morning." Then came his startling conclusion: "God is in his world, but Buddha, Jesus, Mohammed are in their little private closets, and we shall thank them, but never return to them. Such is the spirit of world citizenship at the moment."6

How Does Scripture See It?
At least three passages in the New Testament speak more or less directly to the issue before us: John 1:9, Romans 1:20, and Romans 2:12-15. Each provides its own answers, but also gives rise to important questions.

1.  John 1:9 says: "That was the true Light which gives light to every man coming into the world" (NKJV).

In the words of Rubin Widmer, we may ask the following questions: "What is the true light? How is every man lighted? Does this mean that every man born into the world is given through conscience, or some other avenue, sufficient light for his salvation? Does 'every man' mean literally every single individual born into the world, or does it mean that every man who receives spiritual light receives it from Christ as the source? Does the light of salvation come to every man in the world independent of the preaching of the gospel? Can men in so-called heathen lands be saved without ever coming in contact with the gospel message? Does redemptive knowledge come only through the gospel? If men do not receive salvation apart from the gospel, then do those who never hear the gospel story have a chance to be saved? In other words, are they lost because they failed to follow whatever 'light' they had, or are they lost because the gospel light never reached them?"7

2.  Romans 1:20: "For since the creation of the world God's invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that men are without excuse" (NIV).

The questions here, says Widmer, are the following: "What are the invisible things which may be 'clearly seen'? Who can clearly see these in nature?" Can "everyone who comes in contact with the natural world . . . understand enough in nature to choose eternal salvation—or reject it? . . . Whatever this is that can be seen in nature, is it sufficient for salvation?"8

3.  Romans 2:12-15: "All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law. . . . (Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, . . . since they show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending them)" (NIV).

Does Paul teach, asks Widmer, that "Gentiles have by nature an inner law of conscience which, if they follow, will save them without any knowledge of the gospel? Is salvation then based on righteousness by works apart from faith in Christ?"9

Widmer has done a commendable job raising the right questions, and his answers are important. But biblical scholars and missiologists have batted these issues around forever. And rather than simply add to the debate with ideas of my own, I want instead to take a look at the contribution of one of the nineteenth century's most insightful writers to the discussion. Ellen G. White, without engaging the problem head-on, has made comments that get at the heart of the issue.

What Did She Say?
Over the years I've run into many Adventists who, whether out of careless speech or studied conviction, believe that millions of people will be saved apart from a knowledge of Jesus or the gospel. And most of those who espouse this position think they are supported by the three New Testament passages mentioned above, and by the writings of Ellen G. White.

So what exactly did White say?

Speaking of the method employed by Paul and his companions in their preaching, she says instructively: They avoided "complicated, far-fetched reasoning," dwelling rather on "the attributes of the Creator of the world, the Supreme Ruler of the universe. Their hearts aglow with the love of God and of His Son," she says, they "appealed to the heathen to behold the infinite sacrifice made in man's behalf. They knew that if those who had long been groping in the darkness of heathenism could but see the light streaming from Calvary's cross, they would be drawn to the Redeemer."10

Three elements stand out in this description of the apostle's preaching strategy: God as Creator, Jesus as Savior, and a call for acceptance. What Paul and his companions presented to those outside the pale of Judaism, she seemed to be saying, constituted the essential bedrock of the gospel.

White speaks of Jesus as "the name that is above every name, the only name given among men whereby men can be saved."11 "God is approached," she said, "through Jesus Christ, the Mediator. . . . This is the sinner's only hope. . . . There is only one channel."12

We may deduce from the above that the doctrine that constitutes the sine qua non (the absolute essential) for salvation for every accountable person on earth is the doctrine of the atonement, however rudimentary the form it takes—the simple personal knowledge and acceptance of Jesus Christ and His atoning sacrifice in our behalf.

Are They Lost if We Don't Reach Them?
In view of the above considerations, the church's indolence was a matter of concern for Ellen White. To her, Christian responsibility is fact, not fiction. "Many have gone down to ruin," she says, "who might have been saved if their neighbors, common men and women, had put forth personal effort for them."13 "Multitudes perish for want of Christian teaching. Beside our own doors and in foreign lands the heathen are untaught and unsaved."14

In a matter fraught with such grave consequence for the destiny of large sectors of humanity, it's critical that we get it right. We are terribly misguided if we do not see a vast difference between a Methodist and a Confucianist. However, given the fact of Christian indolence, is all lost?

White's answer would be no—all is not lost.

But we ought to notice carefully how she puts the case: "As through Christ every human being has life," she wrote, "so also through Him every soul receives some ray of divine light. Not only intellectual but spiritual power, a perception of right, a desire for goodness, exists in every heart."15

But did she teach that that light can save in and of itself?

Though not a trained theologian, White makes her way through these theological explosives with consummate insight and skill. "Among all nations, kindreds, and tongues," she says, the Lord "sees men and women who are praying for light and knowledge. Their souls are unsatisfied; long have they fed on ashes. . . . But they are honest in heart and desire to learn a better way. Although in the depths of heathenism, with no knowledge of the written law of God nor of His Son Jesus, they have revealed in manifold ways the working of a divine power on mind and character."16

But this honesty of heart is not salvation. This longing for something better is not itself that something. And thus it is a matter of critical significance to note what followed the above remarks. "This Light [which the "heathen" has received]," she continues, "if heeded, will guide his feet to the kingdom of God."17 Even here, there must be a response, as is true for everyone else.

What we need is a more careful reading of Ellen White—the following statement, for example: "In the depths of heathenism, men who have had no knowledge of the written law of God, who have never even heard the name of Christ, have been kind to His servants, protecting them at the risk of their own lives. Their acts show the working of a divine power."18

We should note that up to this point White has said nothing about salvation. Only later does she come to it, and when she does, her theology is as careful as ever (though you may want to pardon her "politically incorrect" language—she wrote at a different time, obviously). Notice:

"Their acts show the working of a divine power. The Holy Spirit has implanted the grace of Christ in the heart of the savage, quickening his sympathies contrary to his nature, contrary to his education. The 'Light, which lighteth every man that cometh into the world' . . . is shining in his soul; and this light, if heeded, will guide his feet to the kingdom of God."19

Now, Watch This!
Someone may ask at this point: "Does not Mrs. White say that many people will be saved who have never seen or heard the human messenger?" The answer to this question is yes, and should bring immense reassurance to all who love the people of the world. I come to this point only now so as not to detract from the importance of Christian responsibility.

The human messenger represents what might be called God's modus operandi, His normal method of operation. But if through indolence no human agent reaches a poor soul struggling for light in a deprived area of the world, God in His infinite mercy has in reserve, as a last resort, a modus vivendi, a special arrangement to bypass an otherwise fatal impediment.

At least two statements from Ellen White bring this out, each throwing light on the other. The matter is extremely delicate, and the statements should be read with the utmost care: "Among the heathen are those who worship God ignorantly, those to whom the light is never brought by human instrumentality, yet they will not perish. Though ignorant of the written law of God, they have heard His voice speaking to them in nature, and have done the things that the law required. Their works are evidence that the Holy Spirit has touched their hearts, and they are recognized as the children of God."20

Here she clearly states that the light has not been brought by "human instrumentality." But she does not say the light has not been brought at all! In fact, apart from attributing it to the operation of the Holy Spirit, she gives in the statement that follows another clue as to how the light would come to this special class: "The angels of heaven are sent forth to minister to those who shall be heirs of salvation. We know not now who they are . . . but angels of heaven are passing throughout the length and breadth of the earth, seeking to . . . win the hearts of men to Christ. Not one is neglected or passed by. God is no respecter of persons, and He has an equal care for all the souls He has created."21

What a beautiful vindication of the character of a loving God! Feast your heart on this final word that sums up all the rest, and notice how skillfully White brings out the essentials of salvation: "Heaven's plan of salvation is broad enough to embrace the whole world. God longs to breathe into prostrate humanity the breath of life. And He will not permit any soul to be disappointed who is sincere in his longing for something higher and nobler than anything the world can offer. Constantly He is sending His angels to those who, while surrounded by circumstances the most discouraging, pray in faith for some power higher than themselves to take possession of them and bring deliverance and peace. In various ways God will reveal Himself to them and will place them in touch with providences that will establish their confidence in the One who has given Himself a ransom for all."22

What a God!
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1 Members of the inquiry came from seven denominations: (Northern) Baptist, Congregational, Methodist, Episcopal, Presbyterian Church in the United States, Reformed Church in America, and United Presbyterian.
2 William E. Hocking, Rethinking Missions (1932), p. 8.
3 Ibid., p. 40.
4 Ibid., p. 44.
5 Ibid., p. 19.
6 Hocking, Living Religions and a World Faith (London: G. Allen & Unwin Ltd., 1940), pp. 21, 22.
7 Rubin Widmer, Jesus, the Light of the World (Nashville: Southern Publishing Assn., 1967), pp. 9, 10.
8 Ibid., p. 11.
9 Ibid.
10 Ellen G. White, The Acts of the Apostles, pp. 248, 249.
11 Ellen G. White, Selected Messages, book 1, p. 333; see also Ellen G. White, The Ministry of Healing, p. 179.
12 Ellen G. White, quoted in The Seventh-day Adventist Bible Commentary, vol. 7, pp. 912, 913.
13 Ellen G. White, The Desire of Ages, p. 141.
14 White, The Ministry of Healing, p. 288.
15 Ellen G. White, Education, p. 29.
16 Ellen G. White, Prophets and Kings, p. 376. (Italics supplied.)
17 Ibid., p. 377. (Italics supplied.)
18 Ellen G. White, Christ's Object Lessons,
p. 385.
19 Ibid. (Italics supplied.)
20 White, The Desire of Ages, p. 638.
21 Ibid., p. 639.
22 White, Prophets and Kings, pp. 378, 379. (Italics supplied.)

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Roy Adams is an associate editor of the Adventist Review.