Introduction: Who Is James Beilby and What Does He Believe?

James Beilby is a Professor of Systematic and Philosophical Theology at Bethel University in Minnesota. In his groundbreaking 2021 book Postmortem Opportunity: A Biblical and Theological Assessment of Salvation After Death, he presents a careful biblical case that some people will have a chance to accept Jesus Christ after they die.

This might sound surprising, but Beilby is not saying everyone gets a “second chance.” He’s talking specifically about three groups of people:

1. The Unevangelized – People who never heard about Jesus because they lived in the wrong place or time
2. Those Without Mental Capacity – Babies, young children, or people with severe mental disabilities who couldn’t understand the gospel
3. The Pseudoevangelized – People who heard a twisted or false version of Christianity (like slaves who were told God wanted them to be slaves, or abuse victims hurt by religious leaders)

Beilby strongly believes that faith in Jesus Christ is absolutely necessary for salvation. He’s not a universalist (someone who thinks everyone will be saved). Instead, he argues that God’s love and fairness mean He will give everyone a real chance to hear about Jesus – if not in this life, then after death.

The Three Points Where Postmortem Opportunity Could Happen

Key Biblical Passage #1: Christ Preaching to Spirits in Prison

1 Peter 3:18-20 – The Most Important Text

“For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, in which he went and proclaimed to the spirits in prison, because they formerly did not obey, when God’s patience waited in the days of Noah.”

What the Greek Words Tell Us:

• Pneumata (spirits) – This usually means spiritual beings, but could mean human souls
• Phylake (prison) – A real prison or place of confinement
• Kerysso (preached/proclaimed) – To announce important news

What This Passage Might Mean:

Beilby and other scholars see three main possibilities:

1. Jesus preached salvation to human souls who died in Noah’s flood, giving them a chance to be saved
2. Jesus announced victory over evil spirits who were imprisoned for their rebellion
3. Christ preached through Noah to people before the flood (less likely interpretation)

The traditional Christian belief called the “Harrowing of Hell” says that between His death and resurrection, Jesus went to the realm of the dead and offered salvation to those who had died before His coming. This was widely believed by early Christians.

1 Peter 4:6 – Supporting Evidence

“For this is why the gospel was preached even to those who are dead, that though judged in the flesh the way people are, they might live in the spirit the way God does.”

This verse seems even clearer – the gospel was preached to dead people so they could live spiritually. Beilby argues this shows God’s salvation plan extends beyond physical death.

Key Biblical Passage #2: God’s Universal Love

1 Timothy 2:4 – God Wants Everyone Saved

“[God] desires all people to be saved and to come to the knowledge of the truth.”

The Greek word thelei means God genuinely wants or desires something. If God really wants all people to be saved, Beilby asks: Would He deny salvation to billions who never heard about Jesus through no fault of their own?

2 Peter 3:9 – God’s Patient Love

“The Lord is not slow to fulfill his promise, as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.”

The word bouletai means God’s will or intention. God doesn’t want anyone to perish. Beilby argues that if God has this desire and the power to fulfill it, He would provide opportunity for salvation to everyone – whether before or after death.

Key Biblical Passage #3: Universal Reconciliation Language

Romans 5:18-19 – Justification for All

“Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous.”

The phrase pantas anthropous means “all people.” Just as Adam’s sin affected everyone, Christ’s righteousness is available to everyone. Beilby sees this as support for universal opportunity, though not universal salvation (since people must still choose to accept it).

Romans 11:32 – Mercy on All

“For God has consigned all to disobedience, that he may have mercy on all.”

The word eleeo means to show mercy or compassion. God’s plan includes showing mercy to all – Jews and Gentiles alike. This universal scope of God’s mercy could include postmortem opportunities.

Key Biblical Passage #4: Every Knee Will Bow

Philippians 2:9-11 – Universal Recognition

“Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”

The phrase pan gonu means “every knee” – absolutely everyone. Notice it includes those “under the earth” – possibly referring to the dead. Beilby suggests this could mean everyone will have a chance to genuinely confess Jesus as Lord, not just be forced to admit it.

Colossians 1:19-20 – Reconciling All Things

“For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.”

The Greek ta panta means “all things” and apokatallasso means to fully restore a broken relationship. God’s plan is to reconcile everything to Himself through Christ. This cosmic scope could include opportunities for all people to be reconciled.

Key Biblical Passage #5: All Made Alive in Christ

1 Corinthians 15:22-28 – Life for All

“For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. Then comes the end, when he delivers the kingdom to God the Father…that God may be all in all.”

The word zoopoiethesontai means “will be made alive” or given life. While some argue this just means everyone will be resurrected (some to life, some to judgment), Beilby sees potential for this “making alive” to include salvation opportunities for all.

The phrase “God may be all in all” suggests God’s ultimate victory over evil and full restoration of creation. How could God be “all in all” if billions are forever separated from Him without ever having a chance?

Answering the Strongest Objection: Hebrews 9:27

The Challenge

“It is appointed for man to die once, and after that comes judgment.”

Many Christians point to this verse as proof that death is the absolute deadline for salvation. Once you die, your fate is sealed. No second chances.

Beilby’s Response

Beilby carefully examines the context and argues:

1. The verse is about the finality of death, not the timing of judgment. It’s saying people die only once (against reincarnation), not that judgment happens instantly.
2. The context compares Jesus’ death to ours. Just as we die once, Jesus died once for our sins. The point is about the “once-for-all” nature of both deaths.
3. Judgment could include hearing the gospel. Beilby writes: “It is possible to believe that the judgment that an unevangelized person experiences includes an opportunity to hear the gospel and that they are judged by their response to that offer.”
4. The Greek doesn’t specify immediate judgment. The word “after” (meta) just means following in sequence, not necessarily immediately.

How Beilby’s View Differs From Other Postmortem Theologies

Other Scholars Who Support Postmortem Opportunity

Jerry Walls – The Optimal Grace Theory

Jerry Walls, a philosopher at Houston Baptist University, developed the idea of “Optimal Grace.” He argues that God gives everyone the best possible chance to be saved. Walls writes:

“In the afterlife, God can find ways in his infinitely creative wisdom to give everyone the best opportunity to respond to the gospel.”

From the book Heaven, Hell, and Purgatory, Walls states:

“The same God whose mercy is such that he welcomes sincere repentance in the last moment of life is the God who would rejoice at the sincere repentance of a sinner after death.”

Gabriel Fackre – Divine Perseverance

Gabriel Fackre, former professor at Andover Newton Theological School, taught that God perseveres in trying to save people even after death. From his writings:

“Sinners who die outside the knowledge of the gospel will not be denied the hearing of the Word.”

He sees 1 Peter 3:18-20 as clear evidence that Christ’s saving work extends to the realm of the dead.

Donald Bloesch – Reformed Support

Even from the Reformed tradition (which usually rejects postmortem opportunity), Donald Bloesch wrote in The Last Things:

“Salvation is fixed at death for those who are in Christ, but the condemnation of those who have never known about Christ is not yet decided at death…It is my contention that a change of heart can still happen on the other side of death.”

Clark Pinnock – Open Theism Perspective

Clark Pinnock argued strongly that:

“Scripture does not require us to hold that the window of opportunity is slammed shut at death.”

He saw God’s love as too great to condemn those who never had a chance to hear about Jesus.

From Other Postmortem Theology Books

From “Grace Beyond the Grave” by Stephen Jonathan

This book takes a pastoral approach to the question. Jonathan argues that postmortem salvation is a “viable evangelical alternative to traditional view that death ends all possibility of salvation.” He emphasizes:

• God’s character of love demands equal opportunity for all
• The Bible doesn’t clearly close the door on postmortem salvation
• This view can bring comfort to those worried about loved ones who died without hearing the gospel

The book is described as “well researched, clearly written, exegetically nuanced” and combines “biblical, theological, missiological, and pastoral reflections.”

From “Is Salvation Possible After Death?” by William Harrison

Harrison takes a detailed linguistic approach, especially examining the Greek word aion, often translated as “forever.” He argues that:

• Most scholars agree “aion” doesn’t always mean “forever”
• Many “eternal” judgments in the Bible may be age-lasting rather than endless
• The biblical evidence for postmortem opportunity is stronger than most realize

Harrison emphasizes getting beliefs “from the Bible itself, rather than reasoning from God’s character,” taking an “objective and thorough” approach to the texts.

Historical Christian Support

Early Church Belief

Many early Christians believed in postmortem opportunity:

• Clement of Alexandria (150-215 AD) – Taught that Christ preached to the dead
• Origen (185-254 AD) – Believed God’s love would eventually reach all souls
• The Apostles’ Creed – States that Christ “descended into hell,” traditionally understood as offering salvation to the dead

This belief was common until Augustine (354-430 AD) strongly opposed it. After Augustine, the Western church mostly rejected postmortem opportunity, but the Eastern Orthodox Church has maintained more openness to it.

The Harrowing of Hell Tradition

For centuries, Christians believed that between His crucifixion and resurrection, Jesus descended to the realm of the dead and:

• Preached the gospel to Old Testament saints
• Freed righteous souls from captivity
• Offered salvation to those who died before His coming

This tradition is still celebrated in Orthodox Christianity through icons and liturgy, showing Christ breaking down the gates of hell and pulling Adam and Eve (representing all humanity) up from death.

Why This Matters: The Pastoral Heart of the Issue

Real Questions From Real People

Beilby’s work addresses painful questions many Christians face:

• What about my grandmother who died before missionaries reached her village?
• What happens to babies who die?
• What about my friend who was abused by religious leaders and rejected Christianity?
• What about the billions who lived before Jesus or in places where the gospel never reached?

God’s Character at Stake

Beilby argues that our understanding of God’s character is crucial. If God is perfectly loving and just, would He:

• Condemn billions to hell who never heard about Jesus?
• Hold people responsible for rejecting a gospel they never received?
• Save only those lucky enough to be born in Christian families or countries?

As one reviewer wrote: “Such a suggestion aligns with what I have found to be true of the character of God and enlivening for Christian mission and discipleship.”

Common Objections and Beilby’s Responses

Objection 1: “This Removes the Urgency of Evangelism”

Beilby’s Response: Not at all! First, God commands us to share the gospel regardless. Second, accepting Christ in this life brings immediate transformation, peace, purpose, and community. Third, we don’t know how difficult postmortem conversion might be – this life may be the easiest time to accept Christ.

Objection 2: “This Could Lead to Universalism”

Beilby’s Response: Postmortem opportunity doesn’t mean everyone will be saved. People can reject God even when standing before Him – Satan did! Free will continues after death, and some may choose separation from God forever.

Objection 3: “The Bible Doesn’t Clearly Teach This”

Beilby’s Response: The Bible doesn’t explicitly deny it either. We must use reasonable inference from what Scripture does teach: God’s universal love, Christ’s victory over death, and passages like 1 Peter 3-4. Many Christian doctrines (like the Trinity) are derived from biblical principles rather than explicit statements.

Objection 4: “Church History Is Against This View”

Beilby’s Response: Actually, early Christians widely believed in Christ’s descent to the dead and preaching to spirits. The rejection came later, influenced by Augustine. Besides, church tradition isn’t infallible – the Reformation showed us that tradition must be tested against Scripture.

Summary: The Biblical Case for Postmortem Opportunity

James Beilby builds his case on several biblical foundations:

1. God’s Universal Love – Scripture repeatedly says God loves all people and desires everyone’s salvation (1 Tim 2:4, 2 Pet 3:9)
2. Christ’s Victory Over Death – Jesus conquered death and has authority over the realm of the dead (Rev 1:18)
3. Biblical Precedent – 1 Peter 3-4 speaks of Christ preaching to spirits and the gospel being preached to the dead
4. Universal Reconciliation Language – Many passages use universal language about Christ’s saving work affecting “all” people
5. God’s Justice – A perfectly just God would provide equal opportunity for salvation to all people

Conclusion: Hope Beyond Death

James Beilby’s postmortem theology offers hope without compromising biblical truth. He maintains that:

• Jesus Christ is the only way to salvation
• Explicit faith in Christ is necessary
• Not everyone will be saved
• Hell is real for those who reject God

But he also argues convincingly that:

• God’s love extends beyond physical death
• Those who never had a genuine chance will receive one
• Death is not necessarily the absolute deadline for salvation
• God’s justice ensures equal opportunity for all

As Amy Peeler from Wheaton College concluded after reading Beilby’s work:

“Beilby’s scriptural and theological arguments are cogent, careful, and convincing. He does not claim too much for any of the passages but simply shows how those texts that might seem to close the door to Postmortem Opportunity, when considered fully and in context, do not. Beilby’s book has convinced me of the plausibility of a Postmortem Opportunity for salvation for those who have not heard at all or have not heard well.”

The biblical evidence, combined with testimonies from Near Death Experiences and the witness of many Christian scholars throughout history, suggests that God’s saving grace may indeed extend beyond the grave for those who never had a fair chance to respond to the gospel in this life. This doesn’t diminish the importance of evangelism or the reality of judgment – it simply recognizes that our God of perfect love and justice will ensure everyone receives a genuine opportunity to accept or reject His salvation.

Death may be a doorway, not a deadline, for those who never truly heard the good news of Jesus Christ.