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universal will for salvation must take precedence over particularist indications. Moreover, both
Karl Barth and Roman Catholics have concluded the necessity of viewing particularity through
the lens of universal election/love, all the while refusing to accept a universalist label. And while
evangelicals may reject the Catholic priority of universal over particular on biblical grounds, we
are also wise to revisit consistently our theological paradigms and the presuppositions that
support them.
Problems:
1) The Holy Spirit: Because of its overemphasis on natural revelation, John Pauls theology of
the Holy Spirit at work in the heart of every person and in the prayers of every religion creates
significant problems. If, as Jesus himself says, it is the job of the Holy Spirit in revelation
always to point to Christ, can the prayers of a person or religion that embraces another god and
rejects Christ truly originate with the Holy Spirit? One common point of reference for Catholic
theologians is the case of Cornelius in Acts 10. It is contended that there the Holy Spirit was
working in his life as a pagan and that God was even pleased with his life and prayers. But often
overlooked is the fact that when Cornelius was presented with the gospel, he immediately
responded with faith in Jesus Christ. At least in this case, it would seem that the proof that the
Holy Spirit is working in the religion and prayers of a non-Christian is ex post facto. If he
responds to the gospel in faith, then perhaps the Holy Spirit was using his non-Christian "faith"
to prepare him for the gospel. If not, how can one really know?
Further, while John Paul sees a striking universality to the ministry of the Holy Spirit,
one wonders at what seems like the Spirits striking lack of power to convert hearts to Christ.
Interestingly, John Paul says that faith is a gift of grace whereby the Holy Spirit "moves the heart
and converts it to God, who opens the eyes of the mind and gives ,,to everyone joy and ease in