Unless you have just returned from a Virgin Intergalactic flight, you are probably aware of the controversy surrounding the new book Love Wins by pastor Rob Bell of Mars Hill Church in Michigan. (Not to be confused with the Mars Hill Church in Seattle, Washington and its pastor Mark Driscoll who is probably plotting at this very moment how to get Rob Bell inside the octagon and beat him to a sniveling, bloody pulp.) Even before its recent release, Bell’s publisher, HarperCollins, had leaked a very juicy summary strongly indicating the nature of the book. Love Wins would present, in the words of one editorial, “a deeply biblical vision for rediscovering a richer, grander, truer, and more spiritually satisfying way of understanding heaven, hell, God, Jesus, salvation, and repentance. The result is the discovery that the ‘good news’ is much, much better than we ever imagined.” Early reviews began popping up from Justin Taylor (which generated 1,500 comments and 30k Facebook “recommends”), Al Mohler, Greg Boyd, Kevin DeYoung’s epic, 20-page tome, followed by later reviews from Joey Jernigan, Relevant Magazine (a shockingly good review) and 185 respondents on the book’s page on Amazon. My intent was to not read the book, but I could not be satisfied to have it pass by me, so I broke down yesterday morning and downloaded to my Kindle. Trust me when I say that this review could easily have been three or four times as long. There are plenty of, “Dude, seriously?” moments in the book. I just do not have time to cover all of the 50 sections I highlighted while reading. First, Love Wins is not all bad, not all heretical and not all varying degrees of bad theology. Second, it has much that is good, true and biblically accurate. Third, the good is good, but the bad is terrible. Sub-titled Heaven, Hell and the Fate of Every Person Who Ever Lived, Bell’s work is ambitiously named, but is not able to thoroughly address either of its three proposed topics. This is not to say any of them are ignored, but the length of the book and his writing style (short sentences, plentiful use of the return key, and a superfluity of questions) do not lend themselves to the scrupulousness required to explore them at more than surface depth. If the subject was cancer, then the good Dr. Bell merely sprayed it with Bactine and declared, “Antibiotics win!” This is especially disappointing since Bell claims it to be a book of answers. Less than a book of answers, it is a wide ranging book of questions and thoughts about heaven and hell as he sometimes redefines them without going to the trouble of letting the undiscerning reader know that he’s redefined them. Bell does good in reminding us that Christ’s followers are responsible to exhibit heaven on earth. He writes (pg. 45): Taking heaven seriously, then, means taking suffering seriously, now. Not because we’ve bought into the myth that we can create a utopia given enough time, technology, and good voting choices, but because we have great confidence that God has not abandoned human history and is actively at work within it, taking it somewhere. Around a billion people in the world today do not have access to clean water. People will have access to clean water in the age to come, and so working for clean-water access for all is participating now in the life of the age to come. That’s what happens when the future is dragged into the present. This is nothing less than the kingdom present with an implicit repudiation of post-millennialism. Similarly, he asserts (pg. 55): According to Jesus, then, heaven is as far away as that day when heaven and earth become one again and as close as a few hours. The apostle Paul writes to the Philippians that either he would go on living, or he would be killed and immediately be with Christ (chap. 1). Paul believed that there is a dimension of creation, a place, a space, a realm beyond the one we currently inhabit and yet near and connected with it. He clearly is not is step with Belinda Carlisle here, as he holds that heaven is an actual place. He also equates hell to the reality of sin (pg. 72): So when people say they don’t believe in hell and they don’t like the word “sin,” my first response is to ask, “Have you sat and talked with a family who just found out their child has been molested? Repeatedly? Over a number of years? By a relative?” Despite muddling the doctrine of hell later, he does not question its existence as related by Jesus, even providing this sterling insight: Second, note what it is the man wants in hell: he wants Lazarus to get him water. When you get someone water, you’re serving them. The rich man wants Lazarus to serve him. In their previous life, the rich man saw himself as better than Lazarus, and now, in hell, the rich man still sees himself as above Lazarus. It’s no wonder Abraham says there’s a chasm that can’t be crossed. The chasm is the rich man’s heart! It hasn’t changed, even in death and torment and agony. He’s still clinging to the old hierarchy. He still thinks he’s better. A real dilemma comes when Bell tries to explain away any kind of meaningful (ie, biblically sound) doctrine of eternal punishment. It’s here especially that he veers into heresy only rarely getting even two wheels on the road. It’s as if, given his revulsion for the course charted by the church for 2,000 years, he plots a new course, but, rather than using a GPS, he simply decides to spin the wheel. Bell goes to the trouble of pointing out that having a “personal relationship” with Jesus is not in the Bible, but seems blind to the fact that “love wins” makes no appearance either. Spotty hermeneutics and shoddy church