Do All Roads Lead To God?
Updated: May 10
You stand in awe at the foot of the mountain. You trace the line of the path on which you stand as it begins to wind up the mountain, its line growing ever thinner before eventually disappearing behind a ridge just a fraction of the way up. Other paths to the east and west lead up the mountain side too and you wonder which route will lead you to the summit.
As you scratch your head, a hiker passes by. You call to him, asking which path to take. Without even stopping, he confidently tells you all these paths lead to the summit, as do many others that start elsewhere around the mountain’s base. Sceptical, you trot along behind him as he powers ahead, asking how he knows – has he climbed the mountain before or does he have a map? He laughs! No, he has never been up the mountain before, nor does he have a map, but he knows all the paths must get to the top eventually. Why else would they be etched into the mountain face by thousands of boots that had walked them before and had never come back? You’re really not sure. You can think of a very good reason why none of them had come back! Plus, some of the paths, including the one you’re on, have signs claiming to be the only safe route and telling you to avoid all others. You wish the lone hiker well, but decide to wait for a better authority.
A while later, a woman appears coming down the mountain on a path a short distance to the west of your location. You ask if she has been to the summit and she affirms with a smile that she has, using the very path she is now descending. You’re relieved – you’ve found your path! You ask her if it’s true that all the paths lead to the top. She thinks they might, although she didn’t see anyone else at the summit who hadn’t come on her path, nor did she see any other paths leading on to the plateau she had climbed to. She had heard, though, that some of the other paths did get to the top, although none were as picturesque or as easy as the one she’d used. The summit, however, was unbelievably beautiful. So much so that she had wanted to stay there forever. She only came down to convince others to start the climb and join her there. She bids you farewell and walks off towards the nearby village.
You’re about to start your climb when you hear, then see, a mountain rescue helicopter coming in to land. As it nears the ground, an ambulance comes up the road, lights flashing. You watch, fascinated, as the chopper crew unload a man on a stretcher and transfer him into the vehicle. After the commotion dies down, you walk over to the helicopter and engage the pilot in conversation. He’s been flying rescue missions here for five years. You ask him about this theory that all paths lead to the summit of the mountain and he tells you not to be so ridiculous. Only one path is safe, he says, and it’s not the one you are standing at. How can he be sure, you ask? The pilot responds with a smile, “Because I have flown over the mountain and I’ve seen all the paths.”
Some paths, he tells you, are only loops go part way up, then turn and come back down. Others, like the one you’re on now go up as far as a false summit from which the true peak, permanently shrouded in clouds cannot be seen. You think sadly of the woman as he tells you how frequently people make that journey and wrongly claim they have been to the top. Still other paths, like the one to your east – which the confident man went up – lead along treacherous ledges until they meet an abrupt end on the edge of a ravine. Many hikers fell over these edges when the fog came down on the mountain, keeping his team in constant busyness. You tell hi, about the man you saw then, as he scrambles to take off again, you thank him and head for the only path you can trust – the one he has seen from above the mountain.
Clarifying the Question
The story of the mountain is, of course, an allegory for the spiritual quest. God (or ultimate reality) is at the top of the mountain and the various paths are different religions that claim to lead to Him (or it). This paper sets out to address the question whether all religions are paths to the true God. There are two ways this may be true – universalism and pluralism – and two ways it may be false – atheism and exclusivism. The question of atheism, which claims there is no God at the top of the mountain, is important, but will not be addressed in this paper. My aim here is to consider the other three possibilities from a Christian perspective.
Universalism claims that God is all-embracing, accepting everyone in the end whatever values they have lived by. It has been claimed by a minority of people in most religions, including Christianity, but the mainstream belief in most faiths is that some people will not be united with God eternally. Universalism sounds nice at first thought, but most people will reject it if they think it through. It can only be true either if God has very low standards, in which case there is no justice and even Hitler gets in to Heaven, or if God plays us like puppets, overriding our rejection of Him and forcing us in to accepting His rule. If so, it really doesn’t matter what we believe or how we live and religion becomes pointless.
Most people who claim that all roads lead to God aren’t advocating universalism, but suggesting that sincere followers of various religions will be accepted by God in the end. This position may be called pluralism. Pluralism seems like a nice option, side stepping apparently arrogant claims that any one religion is right while also avoiding the unpalatable thought of some very nasty people being accepted by God. Pluralists speculate that God may have given different people diverse paths, or that there may have been one original path to which human beings have added their own theories, or that our perspectives on God are inevitably limited and every religion contains some truth. If we could only strip away the accretions of doctrine and theology that surround the essence of religion, we would find that they all offer real knowledge about God.
The third alternative, exclusivism, is the terribly old-fashioned sounding belief that there is only one true way to God. At the risk of losing your interest, this is the position I intend to argue for. In the hope you will come with me, I hope to show that it is the only authentically Christian position.
Aren’t all religions basically the same?
Before considering the question whether all religions lead to God, it is important first to address a closely related claim: the suggestion that all religions basically teach the same thing. Most commonly, the ‘thing’ they are said to encourage is love for others. It is not difficult to see why this claim might be popular with politicians and leaders who want to encourage peaceful co-existence and for whom love for everyone sounds like an attractive quality. There are, however, three significant problems with the claim.
Firstly, it exaggerates the similarities and underestimates the differences between religions. The ethical standards of different religions often have similarities, but a closer look reveals important differences, even when concepts seem superficially similar. Such commands like ‘love others’ tend to be located within ethical codes more detailed than simple principles like love or justice. Comparing Buddhism and Christianity, for example, both agree that people should not steal, lie, kill or commit adultery, but the Christian insistence on honouring one’s parents flatly contradicts the Buddha’s example of renouncing family to seek enlightenment. More importantly still, Christian commandments about loving other people are always set in the context of loving God first – only by doing so, we believe, can we learn to truly love others – whereas Buddhism has no concept of love for God.
Secondly, a command to love requires some additional definition. The meaning of a command to ‘love’ others, for example, is modified by the meaning of the word ‘love’, additional teachings about how it should be expressed, and the people it commands us to love. Other religions certainly command loving, or compassionate, behaviour towards others, but these duties are often limited to family or people within our families. The Qur’an, for example, contains statements that appear to command believers to kill non-believers. Christ, by contrast, commanded his followers to love everyone, even including their enemies, and only to repay evil with good. He intensified the meaning of love even further by presenting himself as the ultimate standard.
Thirdly, the whole project of comparing ethical standards assumes that religion is primarily about ethics. That may be true of some religions, which claim that we can earn God’s approval by good works, but not of Christianity. The more important aspects of religions are often the points where they diverge. An illustration from my professional background in medicine may help. Ethics may be thought of as regimes for healthy living, like advice on diet and exercise. These are, clearly, always good for the patient, but if she has a life-threatening cancer that results from earlier deviation from the guidelines, lifestyle adjustments will not save her life. She needs a more radical solution, including surgery to cut out the tumour, which she can’t perform herself. Religions make very different proposals as to the diagnosis of our basic problem and the proper cure. In Buddhism, the disease is desire and the illusion of the permanence of the self that arise from it, the remedy is freedom from egocentric desires, and the treatment is adherence to an eightfold path the Buddha taught. In Christianity, by contrast, the disease is rebellion against our Creator (sin), the remedy is a gift of eternal life made possible by Jesus Christ through His death and resurrection, and the treatment is to repent of sin and trust in Jesus Christ. If Christianity is correct, then, to follow Buddhism would be like eagerly feeding a patient who is wasting away because of cancer nutritious food, hoping to fatten her up again, rather than allowing a skilled surgeon to cut out the tumour.
It is an unavoidable fact that there are important differences between religions. We must consider each religion on its own terms and not slip into claims that they are all the same. Most religions claim, and most of their followers believe, that their religion is an exclusively true, or at least the truest, account of God.
Isn’t it arrogant?
To the modern Western reader, exclusive claims about religions are likely to sound arrogant. In the mountain illustration, the only person who could authoritatively say which roads led to the top was the one who had a bird’s eye view – the helicopter pilot. The accusation that it is arrogant to claim that only one road can lead to God seems fair when we realise that to know this with certainty, we would need to: (a) know who and where God is; (b) know all the possible roads that have claimed to lead to Him; and (c) be completely fair in our assessment. It should be obvious that no ordinary human being has this knowledge. I certainly don’t, and I am not qualified to write this article on my own authority. Returning to the illustration, for a human person to see that all roads lead to God at the top of the mountain, they would have to occupy a position in the sky above the top. They would have to be above God!
Hindus are often proud of the inclusivism that is characteristic of their religion and contrast it with other religions. Hindu writer Sheshagiri Rao, for example, describes Christian missionaries’ declaration that only Christianity is the true way to God Christianity as, "totalitarian claims [that] betray pride and self-righteousness", and claims by some Roman Catholics that Hindus may be ‘anonymous Christians’ as "supercilious and patronizing notions”.[i] In the same article, however, Rao argues that the Hindu deities, Allah and Christ, are expressions of one God and that, “paths are many, but God is one. […] Differences are in languages and perceptions, not in substance”. The irony is that Rao does to Christianity what he accuses Christians of doing to Hinduism. His claim for pluralism could be said to be totalitarian and his insistence that Christ is just one expression of a universal god could seem patronising to Christians. There is a fundamental logical contradiction in the claim that all roads lead to God. How can two systems of belief that flatly contradict each other be equally true? Each religion must be taken on its own terms. Either we give up trying to determine what is true and just try our best at some religion or none, or we consider seriously the claims of authentic expressions of religions. We may reject them as untrue, but we cannot reduce them to something they do not permit.
We really cannot claim that all religions are paths to God without arrogance that is at least equal to that of religious people who claim their faith alone is a path to God. It has, however, become fairly common for ‘spiritual but not religious’ people in the contemporary West to say exactly this kind of thing. God, they claim, cannot be known with any clarity, but we will all reach God in the end. We don’t need to follow any religious authority – organised religion is a killer – we just need to engage with the spiritual aspect of our being. People like Ziad, a young man who contributed to a BBC web page on the theme of spirituality: [ii]
[I believe] all religions are expressions of the one truth. Like the base of a mountain, humans have compelled themselves to be different. The more we detach ourselves from our ego, the closer we reach the divine spark which is to be alive, to be conscious and share that consciousness with others.
I am sure such people don’t mean to be arrogant, but I hope you (or they) can see when they consider things that this is actually a very bold claim to make. To stake our eternal well-being on our own opinion seems risky in the extreme, like the hiker without a map who set off at full stride on the path of his preference.
Religion and authorities
There is a reason why so many people throughout history have followed recognisable religions and why religion is alive and well – even on the increase in its adherence and influence – in most regions of the world. It is, at least in part, because they have preferred to trust another authority above their own. Few religious people claim to have an exclusive insight into ultimate truth on their own authority. They claim it on the basis of another authority – generally that of the founder of their faith, although sometimes that of a governing body. The question becomes how reliable those authorities are.
The rise of ‘religionless spirituality’ in the West has its roots in the increasing recognition in the second half of the twentieth century that knowledge is partial and perspectival – we only know the parts of truth that we can see from our own cultural perspective. This was a helpful corrective to discriminatory and imperialistic approaches of the past. It contributed to the suspicion of all authorities, including religious ones, and the rise of non-religious spirituality.[iii] The risk, however, is that we are so suspicious in principle of authorities and so concerned about misunderstanding truth because of our perspective, that we assume that all authorities are equally invalid and that we cannot know anything at all. These assumptions, which we wouldn’t apply to our physical health, could cause us to miss out on truth that we can know. In thinking about authorities and religion, it is helpful to distinguish two kinds of religions.
Some religions can be described as mystical. They claim that ultimate spiritual reality can be known through the inner experience of human beings. The largest mystical religions – Hinduism and Buddhism – originated in India, and a host of smaller ones began either in China or India. Rudolf Otto used the word ‘numinous’ to describe the experience of awe mixed with a sense of being drawn to the mysterious divine nature that mystical religions report.[iv] The emphasis is on experience and religion, as suggested by nineteenth century German theologian Friedrich Schleiermacher, can be defined as, "a feeling of absolute dependence".[v] Within mystical religions, the idea that followers of different faiths are experiencing the same divine being is unproblematic. Indeed, it is relatively unimportant whether the religion has a historical founder or whether its followers believe the right things What matters is that they have the right experience, which is potentially accessible to everyone, even if we may need teachers or gurus to point the way learned in their own experience. The shift to religionless spirituality in the West is, effectively, a shift towards mysticism.
The other major division of religions can be described as prophetic. These faiths claim that God has revealed truth that we otherwise could not know in words given to prophets. The main prophetic religions – Judaism, Christianity and Islam – share a common origin in the Semitic peoples and adherents all claim Abraham as their progenitor. Where they differ is over the prophet whose teachings are believed to be the final or supreme revelation of God: Moses in Judaism; Jesus in Christianity; and Muhammad in Islam. Prophetic religions often value experience, and most have a mystical strand – Kabbalah in Judaism, Sufism in Islam and some forms of both Protestant and Roman Catholic Christianity [vi] – but they argue that experience must be consistent with and tested against revealed truths about God. How else can we know if it is God we are experiencing as opposed to some false or deceiving spirit? Prophetic religions claim to have historical origins and to uphold true doctrines.
To return to our original story about the mountain, the eager hiker without a map was like a follower of a mystical religion, believing that all paths can lead to God because ultimate truth is to be found inside ourselves. The woman who had come down the mountain, by contrast, is more like a prophet in a prophetic religion – claiming to have seen the truth and to communicate it to others. She was, however, a false prophet, because she thought she had reached the summit when, in fact, she had merely paused at a plateau. We must grapple with the tricky question of how we can recognise the authentic version of a religion and whether the authorities who claim to know ultimate truth about God are trustworthy and reliable.
The question of authority is, clearly, more important in prophetic religions than mystical ones. If we are to decide what versions of a religion are authentic, we must return to the teachings of its founder. Some mystical religions, such as Hinduism, have no historic founder or unifying doctrines. [vii] There are Hindu scriptures, the most foundational of which are the Vedas, but those oldest Hindu texts, whilst respected by all Hindus and generally believed to have been spoken by the gods in ages past, do not form the basis of contemporary Hindu practice, which is influenced much more by later writings and teachers that do not have universal approval across all branches of the religion. Other religions do have a recognised originator – the Buddha for Buddhism, Muhammad for Islam and Jesus for Christianity. Here we have a problem, however, since we do not have direct access to the founders. Neither Jesus nor Muhammad nor the Buddha wrote a book, while Hinduism does not have a single founder. We do, however, have books (Scriptures) that claim to be faithful records of their teachings and we can compare the characteristics of these books.
The main Scriptures of Buddhism, agreed across all branches, are the Tripitaka, which is believed to have been written in first century BC, around 300-400 years after the Buddha’s life. By the time these scriptures were compiled, Buddhism was sponsored by kings in the Indian subcontinent. The earliest accounts of the Buddha’s life are a century older, but this gap is so long that scholars debate the historicity of the Buddha. In line with what I said earlier about mystical religions, many Buddhists respond that it does not matter whether the Buddha was a historical figure, since his story, whether true or fictional, serves as an example of how to attain liberation. The Buddhist Scriptures present the Buddha as an exemplar of one of the reform movements within Hinduism that seemed to have been common around his time. He broke with some important aspects of Hinduism, such as the caste system, to present an alternative understanding of ultimate reality and the path to it.
The Scriptures of Islam, known as the Qur’an, were compiled after the death of Muhammad from oral accounts of people who attributed them to the prophet. A single, standard version of the Qur’an in Arabic is accepted by all Muslims. It is the version approved by the third ruler of the Muslim community (Caliph) after Muhammad, Uthman (reigned 644-656 CE), around 20 years after the prophet’s death. He had the centralised authority to destroy alternative readings. The Qur’an recounts some episodes that appear in earlier Scriptures associated with Judaism and Christianity, even referring to Jesus as a miracle worker born of the virgin Mary. Muslims claim that there were many prophets before Muhammad, some of whom are named in the Qur’an. Islam, however, disagrees with these older religions in important ways and some details in the Qur’an contradict accounts in the Bible. Muslims explain this by saying that the earlier prophets’ teachings were consistent with Muhammad’s but that the books that record them, found in the Bible, were distorted after their deaths and only Muhammad’s words, in the Qur’an, were preserved without error.
The Christian Scriptures about Jesus, the Gospels, record the life and teaching of Jesus, focusing on his death and claiming that he rose again. The earliest, Mark, was written around 40 years after the events it describes, when Christians were a tiny and powerless group on the margins of the Roman Empire. The Gospels are, however, only four of the 66 books contained in the Bible, which were written by around 40 authors over a period of around 1500 years.[viii] Jesus located the significance of His teaching and life within the wider story of the books that preceded him (the Hebrew Scriptures that Christians call the Old Testament) – Creation, sin and God’s covenant with the nation of Israel – claiming to be the continuation of Israel’s story and the fulfilment of prophecies contained in them. He also authorised the writers of the other New Testament books, the earliest of which can be dated to around 20 years after Jesus’ death.[ix] Importantly, there are thousands of manuscripts of biblical books that demonstrate a remarkable degree of consistency in preservation of the text over long periods of time; many more than we have for any other ancient text. We can say with confidence that the Bible books we have contain what was originally written and, at least in the case of the Gospels, that they were written by people who were close to the events in place and time.
Comparing these three major religions, we can say that only Christianity has three distinctive features:[x]
a. Multiple supporting texts (unlike the single text of the Qur’an) written over a period of time (unlike both the Tripitaka and the Qur’an);
b. Accounts of the founder’s teaching written within living memory of his life (unlike the Tripitaka) without sponsorship or potential interference from people with the power to alter the contents (unlike both the Tripitaka and the Qur’an);
c. A founder whose teaching is a detailed engagement of, and interpretation of, older texts known to us. Christians identify prophetic predictions of Jesus in the Old Testament, but there are no credible predictions of the coming of either the Buddha or Muhammad in earlier sources. Indeed, neither the Qur’an or the Tripitaka have an overarching narrative like the Bible.
The Bible is truly unique among books claiming to be scriptures. Authentic Christianity can be tested against the life and teaching of Jesus as recorded in the Gospels. It is harder to establish an authentic basis for testing Buddhism against the Buddha’s teaching and in the case of Islam, whilst the Qur’an may be an authentic record of Muhammad’s proclamations, it does not have these three authenticating marks that the Gospels have. The source material for Christianity is, I suggest, uniquely reliable and trustworthy. Furthermore, the person of whom it speaks is unique when compared with all other religious leaders. It is to the uniqueness of Christ that we turn next.
The Uniqueness of Christ
By any measure, Jesus is unique. His influence on our civilisation is unrivalled, with around one third of the world’s population identifying as ‘Christian’ and values derived from his teachings contributing, via Western culture, to international standards of human rights and justice. Furthermore, it is when we consider Jesus that claims that all religions are equal become most obviously false. Theologian John Stackhouse writes:[xi]
The question of Christianity and other religions […] takes on a different color when it shifts to “Jesus and other religious leaders.” Christianity may look more or less like other world religions in many generic respects: Christianity offers salvation, as do others; Christianity teaches high moral values, as do others; Christianity encourages regard for the neighbour, as do others. But Jesus himself does not look like every other religious leader. No other such figure is said to be God incarnate; no other suffers for the sins of the world; no other rises from the dead as the firstborn of a general resurrection to come; and so on.
Jesus was unlike other religious leaders in at least five respects, which become clear when we compare him with the Buddha and Muhammad. The Buddha is said to have been born in wealth and privilege as a prince, renouncing his comfort to seek enlightenment. Muhammad, whilst not necessarily rich, was a member of an influential merchant family and tribe who accrued greater power, becoming a military and political leader. This unique combination of religious and worldly power even caused one author to put Muhammad above Jesus at the top of his ranking of the greatest people in history.[xii] The remarkable thing about Jesus, however, is precisely the fact that he made such a great and lasting impact on the world despite never having held a position of status in the world. Unlike the Buddha, however, who renounced power to seek his own escape from the suffering of the world, Jesus claimed to have left heaven to bring salvation for others. His life turns the norms of this world on their head and testifies to a different set of values. His message is worth listening to.
We have seen already that Jesus was a profound teacher, but the Gospels also record His claims to be the ultimate revelation of God. He claimed to have entered our world from God’s presence: “I came from the Father and entered the world; now I am leaving the world and going back to the Father”.[xiii] If true, he came down the mountain from the peak, not after climbing up it bur because he began at the top. Furthermore, he wasn’t just claiming to be another prophet with words from God, but to be God in human form and Christians have worshipped Him as God from the earliest times.[xiv] John, one of Jesus’ closest companions and appointed apostles put it like this: “No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known”.[xv] If these claims are true, Jesus is the only person who can speak with absolute authority about God and the way to God, because He has travelled that road in coming into the world and His knowledge of His Father is complete because He is One with God.
Some Buddhists revere the Buddha with godlike qualities, but the accounts of his life contain no claim from him to be God. Indeed, he gave no clear indication of whether God existed. Muhammad, meanwhile, considered the claims of Christians that Jesus is God’s Son to be a serious sin, insisting that Jesus, like himself, was a prophet, a servant and messenger of God. The claim of the incarnation, which so offended Muhammad but was based on Jesus’ own claims, is a unique feature of Christianoty. In Hinduism various gods are said to have appeared in human form as avatars at different points in history. Similarly, the Greek and Roman gods, which were personifications of natural powers, were believed to temporarily take on human form to intervene in the affairs of people. Jesus, however, became human permanently. He remains human and will, Christians believe, return in human form. In him, our humanity was lifted from its fallen position into privileged relationship with God. Such a claim, against the background of the Old Testament, can only be explained by madness, badness or a genuine belief on his part that it was true. [xvi] Furthermore, the God he claimed to be one with is the God of the Old Testament characters Abraham, Isaac and Jacob – the One who created and has authority over all things.
The aspect of Jesus’ life that most clearly demonstrates that he had the divine authority he claimed is his miracles. Most Buddhist texts do not claim that the Buddha worked miracles, although later Buddhist traditions make the unverifiable claim that he had several supernatural powers, but refused to use them, while others claim he performed some dramatic miraculous feats like emitting water and fire from different halves of his body simultaneously or walking as a baby. These ‘miracle’ accounts, as well as being late developments in Buddhist thinking, have no correspondence to human experience and achieve no beneficial outcome. Muslims believe that Muhammad, meanwhile, worked no miracles except the Qur’an, which they say was remarkable given his lack of education. Jesus, by contrast, is said in the Gospels to have worked powerful miracles that demonstrate the reality of His claim to be God. The Qur’an agrees, acknowledging that Jesus was a miracle worker. Unlike those later associated with the Buddha, Jesus’ miracles were never for his own benefit or simply to gain attention, but always to bring help to others and show the nature of God’s kindness and power. Furthermore, they are generally extensions or accelerations of what is natural or reversals of the effects of sin. As such, they demonstrate his sovereign power over nature and his mission of restoring the fullness of God’s kingdom by redeeming human beings from sin. It was not, however, through a miracle that Christians believe he completed this mission, but through his death.
The death of Jesus, which is the focal point of the Gospels, is quite different from other religious leaders. Muhammad died in his 60s of a fever that some traditions say was caused by poison, although most historians attribute to an infectious disease. The Buddha is said to have died at the age of 80, most likely of food poisoning. Jesus, by contrast, was crucified in his early 30s by the Roman occupiers of Judea as the result of a plot by religious leaders, having been betrayed by a close friend, denied by another and abandoned by many more. These details make his death remarkable in its humiliation, obscurity and pain, and his subsequent influence even more so. The most important point, however, what Christians believe Jesus’ death achieved. Jesus said He would die as a ransom for many other people and that His blood would be poured out for the forgiveness of sins to forge a new relationship with God.[xvii] There is no parallel to this in other religions. Nor is there any parallel for the final remarkable claim Christians make about Jesus – his resurrection.
Just a few decades after Jesus’ death, the apostle Paul wrote that Jesus, “was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve”.[xviii] He adds that Christian faith is pointless if Jesus did not rise from the dead and ties this historic event with the hope of a general resurrection of those who have believed in Jesus to share in eternal life with Him when he returns. The resurrection of Jesus is also reported in all of the four Gospels. By contrast, Buddhists believe that the Buddha attained final release through death from the cycle of reincarnation, ultimately ceasing to exist as an individual distinguishable from the cosmos. Most Muslims believe that Muhammad went to paradise, the reward for faithful believers in Allah. Neither Buddha nor Muhammad are expected to return in the future. Islamic tradition, however, says Jesus will return before the final day of judgement.
If Jesus is true, the premise behind the claim that all roads lead to God is wrong, as we cannot reach God ourselves even if we want to. We are alienated from God by sin and we cannot make our own way back to God. The amazing claim Jesus made, however, is that he was God reached out to us and making a way for our sins to be forgiven and for us to come back to God. Importantly, Jesus claimed that this was the only way back to God: “I am the way and the truth and the life. No one comes to the Father except through me”.[xix] It is hard to see how he could be more exclusive than this – no other way, no other truth, no other life! It would be arrogant for me to claim that I know the only way to God, but note it is not me saying it, but Jesus. You may reject it, but you cannot have Jesus plus any other person who claims to have insights into God or spirituality or the meaning of life that you cannot find in Jesus. Others are alive; Jesus is the life – the source and sustainer of life itself. Others teach some truth; Jesus is the truth – all other claims must be evaluated against Him. Others have a way; Jesus is the way – He alone can bring us to God. Jesus was not a pluralist, so Christianity is not pluralist.
Importantly, too, Jesus did not leave room claims that he is the only way to God, but everyone will end up coming to God through him whatever path their life has taken. He insisted that he would reject before his Father those who reject him.[xx] He taught that some people would end up consigned to, “the eternal fire prepared for the devil and his angels”.[xxi] He even said that some who claim to do great works in His name and who call Him Lord will not enter the kingdom of Heaven.[xxii] This is not necessarily to say that only Christians can be in Heaven,[xxiii] but that no one will be there except through Jesus Christ and no one who has heard the truth about him and rejects him can be there. Christians long for as many people as possible to share in God’s gift of eternal life, but the Bible clearly teaches that some people will not. Jesus was not a universalist, so Christianity is not universalist.
Conclusion: All roads can turn to God
In conclusion, a Christian answer to the question, ‘Do all roads lead to God?’ must be, ‘No’. Only Jesus leads to God and, in the person of Jesus, God reached down to us. Those who reject Jesus cannot be accepted by God. Yet in another sense, all roads may lead to Jesus. By this I mean that the invitation to salvation in Jesus is extended by the Bible to everyone. No one is so far from God that they cannot turn to Him and be saved. To quote the apostle Paul quoting a Greek poet: “[God] is actually not far from each one of us, for ‘In him we live and move and have our being’”.[xxiv]
Jesus did not come to call a select group of people and condemn everyone else. Rather, he came to reveal to all people the life-giving truths that the God who created us, loves us and wants us to live with him, but also the stark reality that without the forgiveness for sins that comes through Jesus we cannot share in this hope. He calls us to turn from our own claims to knowledge – including the claims that we can save ourselves through adherence to any religious system we choose or value or that we are can decide who God should accept – to trust instead in his claim to be God and the only way to God. To become a Christian is to acknowledge your sinful rebellion against God, to believe that Jesus died for your sins and rose again, and to confess that he is now your Lord – the one who has the right to ‘call the shots’ in every area of your life. This is a truth that changes everything and a call that demands your all.
Paul Coulter is the Director of the Centre for Christianity in Society.
[i] Rao, S. (2009) ‘Christian Views of Hinduism: A Hindu Response’, in Race, A., and Hedges, P.M. (eds.), Christian Approaches to Other Faiths. London: SCM. Quotes are from pages 278, 279 and 282. [ii] Ziad on BBC website, 21st Century Spirituality, Available: http://www.bbc.co.uk/news/resources/idt-sh/spirituality [Accessed 8 Apr 2018] [iii] Hundreds of religions have been described across human cultures, but the four religions that account for more than three quarters of the world’s population – Christianity, Islam, Hinduism and Buddhism – will be the basis of my discussion in this paper. If all religions are paths to God, it should be evident in these three religions. [iv] Otto, R. (1923) The Idea of the Holy: An Inquiry into the Non-Rational Factor in the Idea of the Divine and its Relation to the Rational, trans. by J.W. Harvey. London: H. Oxford University Press. [v] There is some dispute over whether Schleiermacher’s German phrase should be translated as above or “an absolute feeling of dependence” – see Behrens, G. (1998) Feeling of absolute dependence or absolute feeling of dependence? (What Schleiermacher really said and why it matters). Religious Studies, 34, p. 471-481. Whichever is the better translation, the fact remains that Schleiermacher is describing religion in experiential terms. [vi] In fact, I maintain there ought to be a mystical, or a strong experiential dimension to Christian faith, but that this is secondary to the prophetic origins of Christianity. A person becomes a Christian through a mystical response, led by the Holy Spirit, to the gospel message revealed prophetically through Jesus and His apostles, with the result that he or she becomes a new creation in Christ. [vii] One of the few agreed defining features of Hinduism is that its adherents accept that there are multiple pathways to the divine. See: Complete judgement of the Supreme Court of India, Hinduism Today. Available: https://www.hinduismtoday.com/modules/smartsection/item.php?itemid=5047 [Accessed: 19 Apr 2020]. [viii] Some scholars suggest it was more like 1000 years, while others say less, but the point still stands. The Bible is unlike the Qur’an, which was given by one man in one period of time and is not part of a wider story.
[ix] It should be noted that this short time period between the earliest Christian writings, which include claims about Jesus that the Qur’an denies, is a direct challenge to the Muslim claim that Jesus’ teachings were distorted after his death. [x] There are other pointers to the reliability of the Bible, such as archaeological evidence, correspondence to other historical sources, and the fulfilment of Old Testament prophecy in the New Testament. These cannot be explored in detail here, but much has been written about them. [xi] Stackhouse, J.G. (2002) Humble Apologetics: Defending the Faith Today. Oxford: Oxford University Press. p.191. [xii] Hart, M.H. (1992) The 100: A Ranking of the Most Influential Persons in History. New York: Citadel Press. p.3. [xiii] John 16:28 [xiv] For details of these claims see my paper Is Jesus Jehovah God. Available: https://www.paulcoulter.net/theology. [xv] John 1:18 [xvi] C.S. Lewis made this point brilliantly in his famous ‘trilemma’: Lewis, C. S. (1952) Mere Christianity. London: Collins. p.54-56. [xvii] Matthew 20:28 Matthew 26:28 [xviii] 1 Corinthians 15:3-5 [xix] John 14:6 [xx] Mark 8:38 [xxi] Matthew 25:41 [xxii] Matthew 7:21-23 [xxiii] Christians who recognise the uniqueness of Jesus differ in their views about whether people who have never heard about Jesus, perhaps including some who follow other religions, can be saved through Jesus by exercising faith in what they do know about God. This difference of view among Christians is not unimportant, but it does not bring the central Christian claims about the uniqueness of Christ and the fact that He claimed to be the only way to God into question. Nor does it remove the responsibility upon Christians to share the good news about Jesus since Christians on both sides of the debate agree that only those who trust in Him can be certain of salvation and receive the fullness of God’s blessings now. [xxiv] Acts 17:27-28