idea of "no salvation outside of the Christian church" (extra Ecclesiam nulla salus) has roots as early as Origen in the third century. While the Bible speaks about many topics of inclusion, diversity and tolerance in both the Old and New Testament – attitudes toward the alien and stranger; the hope of Christians being drawn from all nations and languages; God's universal care and sustaining of creation; the universal scope of the gospel and the universal mandate to take the gospel to the nations – the overwhelming feeling in the Church throughout most of its history mimics that of the Council of Florence in 1422: "The Council firmly believes, professes and proclaims that those not living within the Catholic Church, not only pagans, but Jews, heretics and schismatics, cannot participate in eternal life, but will depart into everlasting fire which has been prepared for the devil and his angels." Martin Luther continued the exclusivist theological bent: "For where Christ is not preached, there is no Holy Spirit to create, call and gather the Christian Church, and outside it no one can come to the Lord Christ." The door in the exclusivist castle opened a crack during the 20th century missionary movement, when Dutch missiologist Hendrik Kraemer wrote that Jesus is the one who has the complete authority to judge other religions' efficacy. Highlighting a unique contemporary take on the salvation problem, Strange introduces George Lindbeck's contention that those who do not know the Bible cannot be condemned for their lack of knowledge. New wave of exclusivism Mara Brecht states that the problem with classic exclusivism is that it deals mainly with Christianity and salvation (or ‘top down’). She highlights the work of the ‘New Wave of exclusivism,’ led by Griffiths, D’costa and Netland, who employ a ‘bottom up’ approach to religious diversity. New Wave Exclusivists focus more on the religious believers’ ‘ways of knowing and understanding of religious beliefs as expressive truth,’ resulting in a broader possibility for interfaith engagement. For example, Netland sets aside comparing religions’ salvation when he says dialogue should focus on the most important question all religions deal with – the question of truth. Brecht reaches the conclusion that exclusivism is tenable for Christians – and by extension other religious believers – if believers come into contact with believers of other religions who can possibly ‘defeat’ their own, so they can have something to base their