How does Thesis 8 apply to the notion that certain sincere “good people” of other religions will somehow get into heaven?

	

How did the medieval church try to deal with the distinction between “dead” works and “deadly” works - especially in light of the “benevolent pagan”? How does Rome deal with this issue today?

		

		

		

		

		

		

	

What is the danger of attempting to extend grace to the unbeliever who remains unconverted? 

		

		

		

		

		

		

		

	

What place do the works of the “benevolent pagan” have in God’s design? And why is the distinction between “civil righteousness” and true righteousness before God important?

		

		

		

		

		

		

		

		

		

		

	

Pr. David A. Kind

	

January 15, 2003