Is there reason not to believe that God has seen fit to ensure that all who would believe (by grace) will be reached with the gospel in this life? How biblically sensible is it to believe in unconditional election but not the ordained means of reaching those who have been chosen in Christ?

When it comes to the question of the eternal state of those who’ve never heard of Jesus, at last three views have gained attention over the years, all of which entail Christ’s redemptive work.

Good works release Christ’s benefits.
The Holy Spirit baptizes people into Christ.
People will get a chance to receive Christ after death.

Let’s take a brief look at these views, though there are others.*

Good works release Christ’s benefits:

Evangelicals believe Christ’s redemptive work is the basis for man’s pardon and right standing before God. Notwithstanding, some evangelicals maintain that those who by no fault of their own never hear the gospel can be justified apart from faith in Christ. The work of Christ is necessary for salvation but because one cannot possibly believe in a Savior who remains unknown to them, there can be no faith by which the benefits of Christ’s saving work can be appropriated. Consequently, something other than faith in Christ is needed to release the benefits of the Christ. By framing one’s life according to the light of nature, it’s believed the un-evangelized can be saved. (Roman Catholicism teaches a similar view.)
There are many exegetical and theological problems with such a view, not the least of which is man’s depravity. Given that (a) without the grace of faith it is impossible to please God, and (b) unregenerate man can do no spiritual good – we are correct to infer that works of the flesh cannot be looked upon with divine favor. Since the flesh profits nothing, we simply cannot righteously frame our lives according to the light of nature. (John 6:63) Apropos, even the good works unbelievers perform are a fruit of sinful passions that seek respectability and enlightened self-interest, not God’s glory and Fatherly approval. Consequently, framing our lives according to the light of nature apart from regeneration cannot result in divine favor and the reward of Christ’s redemption no matter how magnanimous the rewarder.

The Holy Spirit baptizes people into Christ:

This invites the question of whether regeneration unto union with Christ and all his saving benefits ever occurs apart from the ministry of the Word. In other words, since the works of the flesh can only accuse one who remains outside of Christ, might we expect that where the gospel has not been preached the Holy Spirit operatively unites some people to Christ and all his saving benefits without self-consciousness.
In response to this proposal, Scripture informs that we receive the rebirth through the living and abiding word of God. (1 Peter 1:23) Moreover, it is God’s will that fallen sinners are brought forth into the new creation by the word of truth. (James 1:18) Consequently, the Word-Spirit principle doesn’t bode well for hope of union with Christ apart from saving faith in Christ.
We’re not out of the woods yet. We must reconcile the promise to elect covenant children who die out of season with the promise to the elect who are afar off.
Although it is normative that the Holy Spirit works life by giving increase to the intelligible gospel, we may not dismiss salvific hope for the un-evangelized in a way that would undermine the salvation of elect infants dying in infancy. In other words, if elect infants dying in infancy are regenerate and united to Christ apart from cognizant faith, then why can’t unreached people groups be saved in the same way as infants? We must do justice to the hypothetical. May we expect that God sometimes unites to Christ those outside the covenant community apart from the ministry of the Word?
Given their cognitive limitations, infants of the faithful cannot be born again by means of the Spirit granting increase to a gospel message that is intelligible to them. Notwithstanding, we have biblical precedent to regard covenant children as God’s heritage in Christ. Consequently, the Reformed tradition rightly maintains that God regenerates elect infants who die in infancy (apart from them ever understanding the gospel and exercising saving faith). However, there is no biblical precedent whatsoever that suggests the Holy Spirit takes up residence in the cognitively mature that are providentially outside the orbit of gospel ministry. Moreover, it’s not merely pure speculation that some who abide in unreached lands ever live regenerate lives – the rhetorical force of Romans chapter ten would seem to settle the matter. Scripture alone must set our boundaries of expectation.

People will get a chance to receive Christ after death:

Other evangelicals believe that faith in Christ alone is necessary for salvation but that those who of no fault of their own never hear the gospel can nonetheless be saved, but not by their good works! It is believed that Christ will be offered to the unreached after death. The rationale is grounded in God’s love for sinners and a subjective sense of fairness.
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Theologians have long referred to this perfection as God’s aseity, from the Latin a se, or “from himself.” The idea is that God’s existence is his essence. All other creatures exist by way of a Creator – they came into being by way of another Being, and therefore their existence is dependent and thus not a part of their essence. They do not have ens per essentiam, that is, being that exists by virtue of its own essence. This can only be said of God for God alone is a se – of Himself.

Paul, in Romans 1:20, tells us that there is something which he refers to as God’s divine nature. That is, there is something unique to God and about God that cannot be said of any other being. There is a Godness to God, what philosophers and theologians would call God’s essence (or an even more fun word to use, His quiddity – the whatness of God). Consider how Paul in Galatians 4:8 says that when we were unbelievers, we “were enslaved to those that by nature are not gods.” You can call yourself a god all you want, but there’s something about your essence and nature that belies the truth.
So what is God’s Godness? Humility pushes us to listen to God to find this answer since God in his transcendent incomprehensibility is infinitely beyond our limited capacity (much less, our fallen capacity) to grasp at knowing God ourselves. Again, quoting Paul, “For what can be known about God is plain to [all humanity]… who by their unrighteousness suppress the truth” (Romans 1 verse 19 and 18, respectively). We need God to speak and speak in such a way that His word not only penetrates our unbelief but also creates within us true belief. And praise God, He is not silent.
As Luke records for us the words of Paul, “The God who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands; neither is He served by human hands, as though He needed anything, since He Himself gives to all life and breath and all things” (Acts 17:24, 25). In other words, what sets God apart from all other beings is his independence. Properly, he is not dependent upon anything else (or anyone else) for his being. That’s the Godness of God. Notice how Paul emphasizes God’s creative power: He made the world and all things and He gives to all life and breath and all things. But God himself, says Paul, does not need anything. His essential independence requires that he is not even in need of his being. He simply is.
Perhaps the clearest expression of this is when God reveals to Moses his own name – a name, by the way, which God has not received from anyone else. This is the name God has Himself chosen and which he’s been pleased to reveal. Thus, it tells us a lot about who and what God is as God knows Himself. In Exodus 3 God reveals himself to Moses as “I Am who I Am.” First, the way in which God discloses this name, out of a burning bush and yet the bush was not being consumed, testifies to the nature of the name. Fire, in order to be, is dependent upon fuel to burn. Not so here. Here is a fire which is burning but is in no need of a bush to burn. The fire, as such, has being independent of the bush. The name then which God reveals from out of the burning bush is tied to this image of independence. “I Am who I Am.” His being is His being andHe does not need anything outside of Himself in order to be.
Theologians have long referred to this perfection as God’s aseity, from the Latin a se, or “from himself.” The idea is that God’s existence is his essence. All other creatures exist by way of a Creator – they came into being by way of another Being, and therefore their existence is dependent and thus not a part of their essence. They do not have ens per essentiam, that is, being that exists by virtue of its own essence. This can only be said of God for God alone is a se – of Himself.
This does not mean, of course, that God caused his own being. There was no moment where God came to be. No, as Francis Turretin writes, “True eternity has been defined by the Scholastics to be ‘the interminable possession of life – complete, perfect, and at once.’”[1] God’s aseity is indistinguishable from his eternality and immutability. He is unchangingly and infinitely and eternally alive! Pure Being and Pure Actuality.
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Christianity has been through many conflicts throughout the centuries, some of which have been far more challenging and destructive than the current debates about justice. Being in the midst of a conflict is very hard, but God has always brought his church through those conflicts. And reorienting ourselves to the more complex world we live in is an important step in that direction.

We live in a time of division, as many of us can wearily testify, but we also live in a time of disorientation. Navigating divisions can be challenging, but the challenge multiplies when we are disoriented, and that is a less recognized element of the times we live in.
That we are disoriented and not just divided is evidenced by the numerous and diverse attempts to frame the disagreements among American Christians. Kevin DeYoung’s framing points towards postures, tendencies and fears; Karen Swallow Prior finds helpful framing in the exposure of syncretism in Tara Isabella Burton’s Strange Rites; Voddie Baucham’s book is titled Faultlines, and identifies the problem as ideological; Timothy Dalrymple diagnoses three areas of fracturing: media, authority and information among communities; Michael Graham and Skylar Flowers frame the primary conflicts between Neo-Fundamentalists and Neo-Evangelicals, and between Mainstream Evangelicals and Post-Evangelicals; and denominationally speaking, Ross Douthat sees the liberal and conservative wings of Catholicism as misdiagnosing each other, while Trevin Wax says of problems facing the SBC, “Dig below the topics of debate and you’ll find different postures, competing visions, and broken trust.”
These attempts at framing are significant for how they indicate a heightened sense among American Christians that we are in a truly significant period of time for the Church in America. It also indicates that we are aware of a deeper root to our disagreements, but that we aren’t sure what that root is exactly. It’s a feeling that Brian Fikkert captures in the intro to his book, Becoming Whole:
Life feels unstable and uncertain, as if the foundations are shifting. But it’s difficult to pinpoint exactly what’s changing, why it’s changing, and where it’s all heading. All we know is there’s a gnawing sense of anxiety that wasn’t there before.
That gnawing sense of anxiety comes from disorientation, and it’s important to find where that disorientation is coming from. We know the key issues: race, Trump, gender roles, gay marriage etc., but the attempts at framing are seeking something deeper, as well they should. For decades, we have imagined American spirituality in a simplistic, linear way, but the events of recent years have proven that framing to be outmoded and inadequate.
The Simplistic Linear Imagination of American Spirituality
Picturing various modes of thought along a spectrum can be a helpful way of organizing ideas within culture. It simplifies and organizes perspectives in a way that can be easily taught. Tim Keller – to use one example among many possible examples – uses a ‘Spectrum of Justice Theories’ to picture the different ways of understanding justice that are common in Western Culture.
It is common to imagine various strains of Christian belief in a similar linear way. The particular labels can differ, but the vision is essentially this: Fundamentalism is at one end of the spectrum, and unbelief is at the other, with evangelicals and Mainline/Liberal Christians in between:

This spectrum maps fairly directly onto Kevin DeYoung’s 4 Approaches to Race, Politics and Gender, and is a simpler version of Michael Graham’s 6 Way Fracturing of Evangelicalism, but what’s particularly important about the spectrum is not just that it is a common way of imagining American spirituality, but also that it informs what a friend of mine has called ‘Slippery Slope Discipleship.’ That is, to imagine a linear spectrum of Fundamentalism to Secularism is to imagine a spiritual world where some modes of belief are considered safe, and others are thought to be dangerous, slippery slopes that lead out of Christianity altogether.
Thaddeus Williams, in Confronting Injustice Without Compromising Truth speaks this way of Christians who embrace a particular type of social justice: “There is… a predictable pattern: one [secular] doctrine tends to lead to another, then another, until many Christians end up abandoning their faith” (p164).
Al Mohler also speaks this way in The Gathering Storm:
Liberal Protestantism and secularization have merged, creating a new and dangerous context for biblically committed Christians… because of secularization’s effect, liberal theology sometimes even infiltrates churches that think themselves to be committed to theological orthodoxy. Secularism has desensitized many people sitting in the pews of faithful, gospel-preaching churches, leading them to unwittingly hold even heretical doctrines.
This way of thinking is common among the Neo-Fundamentalist Evangelicals and the Mainstream Evangelicals (to use Michael Graham’s terminology) who are concerned about the Church drifting into and assimilating with secularism. And many Liberal Protestants would proudly see themselves as occupying a third way between the extremes of fundamentalism on one side and unbelief on the other. But the Fundamentalism-Secularism spectrum is failing as a way to understand American Christianity, and we need to understand why.
In one sense, it should not be surprising that a linear spectrum is failing as a way to frame anything today. A significant part of Charles Taylor’s analysis of secularism in A Secular Age was to describe our contemporary age as a supernova of options for belief. Taylor has outlined many of the reasons for this, but there are particular changes that in very recent years have catalyzed the shift to the supernova in American evangelicalism, and I would argue that these changes are responsible for much of our disorientation.
Conservative and Progressive Secularism
Two of these changes deserve extended attention, but it is necessary to preface them by briefly addressing one particular issue: the increasing utilization of non-Christian thinkers by Neo-Fundamentalists. Voddie Baucham, for example, in Faultlines, heavily utilizes the work of James Lindsay, and Thaddeus Williams utilizes Andrew Sullivan, Jordan Peterson, and especially Thomas Sowell (whom he calls “the second Saint Thomas”). Many other examples could be given.
The significance of this is that it disrupts the way that Mohler, Williams, and other Neo-Fundamentalists often speak of secularism, when, as quoted earlier, they describe secularism as if it was inherently aligned with progressive politics. With popular unbelieving conservatives like Ben Shapiro, James Lindsay, and Jordan Peterson, we must understand that secularism very much exists today in both left-leaning and right-leaning forms, such that if there is a ‘slippery slope’, it does not descend in only one direction. For any framing to be useful for understanding our divided times it must account for Neo-Fundamentalism being flanked by a conservative form of secularism. A slightly more accurate (but still flawed) version of the Fundamentalism-Secularism spectrum would distinguish between ‘Conservative Secularism’ (represented by Andrew Sullivan, Jordan Peterson, Thomas Sowell and others) and ‘Progressive Secularism’ (represented by Alexandria Ocasio-Cortez, Beto O’Rourke, Bernie Sanders and others) and might look like this:

With this clarification, we can consider the two significant disruptions to this spectrum. I would identify those two key changes as:
1) the on-going development of what could be called a ‘Second Fundamentalism’ (especially involving the topic of social justice)
2) the delegitimizing of evangelical moderacy by conflicts over racism and abuse (which plays out even more broadly through the conflict between emotional health and stoicism)
It’s important to consider each one of these changes, and then seek to re-form our imagination of how American spirituality is playing out.
The Proliferation of a ‘Second Fundamentalism’ with Theological Concerns
The Fundamentalism-Secularism imagination is being disrupted in large part through a new kind of fundamentalism which has proliferated among evangelicals oriented to justice, particularly those who would identify as Neo-Evangelical or Post-Evangelical in Michael Graham’s formulation. These concerns about justice are not simply social in nature, but they are also very much theological, and this means that this ‘Second Fundamentalism’[1] cannot be simply viewed as one step away from secularism and unbelief.
Using the term ‘fundamentalism’ in any identifier can sound like a back-handed way to mark advocates of justice with disparaging terminology, but it is precisely their similarity to the original fundamentalism of the early 1900s that is important for understanding how they disrupt the simplistic linear imagination.
Consider some well-known quotes of J. Gresham Machen, which I have lightly edited to show how much Christian advocates of social justice today sound like him (with substituted words in italics):
“It is impossible to be a true soldier of Jesus Christ and not fight for justice.”
“I can see little consistency in a type of Christian activity which preaches the gospel on the street corners and at the ends of earth, but neglects the children next door.”
“Christianity is not engrossed by this transitory America, but measures all things by the thought of love.”
“Patriotism is a mighty force. It is either subservient to the gospel or else it is the deadliest enemy of the gospel.”
Or compare Machen’s rousing call to stand strong against opposition to the gospel to Beth Moore’s call to do the same in the face of White supremacy:
Machen:
Let us not fear the opposition of men; every great movement in the Church from Paul down to modern times has been criticized on the ground that it promoted censoriousness and intolerance and disputing. Of course the gospel of Christ, in a world of sin and doubt will cause disputing; and if it does not cause disputing and arouse bitter opposition, that is a fairly sure sign that it is not being faithfully proclaimed.
Moore:
If you’re gonna let a little name-calling keep you from standing up for what you believe according to the Word of God… you ain’t ready. White supremacy has held tight in much of the church for so long because the racists outlasted the anti racists. Outlast THEM.
They’re going to call you a Marxist, a liberal (their worst possible derision) & a leftist. They’re going to make fun of your “wokeness” & they’re going to say you’ve departed all faithfulness to the Scriptures. If you teach or preach, they’ll say you are a false teacher/prophet.
Just as Tom Holland has argued in Dominion that secularism is an expected and unsurprising product of Christianity, so we might also say that the Second Fundamentalism is an unsurprising way to follow the lead of Machen.
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