Salvation

The theological study of salvation, known as soteriology, is a hotly debated topic within Christian circles. While orthodox Christians argue over many important things within soteriology, there are also many truths that are widely accepted among almost all evangelicals. First, virtually all Christians believe that there is a heaven and a hell. It is believed that humanity is sinful and corrupted, and there is need for a savior in order for us to go to heaven. Orthodox Christians hold to the belief that it is through God’s grace that one is saved. This contradicts the 5th century theologian Pelagius. He held to the belief that has become known as Pelagianism, which states humanity after the fall is not at all marred by Adam’s original sin, making it possible to live a sinless life here on earth. Pelagianism goes on to say that God’s grace can help us live holy and pure lives, but it is not upon his grace that our salvation should be based. Evangelicalism, on the other hand, believes that Jesus died a necessary sacrificial death, and that it is through him and him alone that anyone can become “saved” (John 14:6; John 15:5; Romans 6:23).
A ‘Dogma’ is a belief that is central to Christianity. Such a belief should have firmly grounded roots in ones theology. The idea that there is heaven, for example, is a Christian dogma. Other traditional Christian dogmas would include ideas such as Jesus being fully God and fully human, all scripture being God breathed, and all humans are stained by sin. When looking at dogmas relating to salvation, there are a few that stick out in particular. The ideas of predestination and election are central Christian dogmas. Both predestination and election show up consistently throughout scripture. The very fact that Israel is God’s ‘chosen’ people supports the idea that God does indeed elect people: “For you are a people holy to the LORD your God. The LORD your God has chosen you out of all the peoples on the face of the earth to be his people, his treasured possession,” (Deuteronomy 7:6). It is also evident throughout the New Testament that God chooses certain people to do certain things: “For those God foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers and sisters. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified,” (Romans 8:29-30). These dogmas are not put into question when it comes to the debate on salvation. “However, when it comes to the questions of how election works and on what basis God predestines people, evangelicals exhibit a diversity of opinions,” (Spectrum, 146). There are two main camps when it comes to debating how election and predestination work. The two views, Calvinism and Arminianism, go beyond the issues of election and predestination, ultimately becoming two different scopes in which one shapes their entire theology.
The roots of Calvinism trace all the way back to the early church. In the 5th century Augustine developed this view while he was interpreting Paul’s epistles. This view has been adopted by many famous reformers and influential evangelical Christians such as Martin Luther, John Calvin, Jonathan Edwards, and John Piper. One of the main things Calvinists emphasize is the sovereignty of God; His wisdom is beyond human comprehension. Calvinists have come up with an acronym to describe the five points in which their theology is based around. The acronym, TULIP, stands for total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints.
Total depravity, according to Calvinist tradition, explains that as a fallen humanity, we cannot respond positively to God. Humanity is caught up in the brokenness and ugliness of its sin. This goes all the way back to Adam and Eve’s ‘original sin’ in the Garden of Eden. God desired to have relationship with us in the purest form, but humanity messed it up and has lost its way. As a result of the fall, humans are no longer capable of choosing to have relationship with God because he is holy and we are rebellious, fallen beings. The only way in which we can get back to the garden, in a sense, is if God changes our very nature, for we are “by nature deserving of wrath,” (Ephesians 2:3b). This is where God provides grace. “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God— not by works, so that no one can boast,” (Ephesians 2:8-9). This grace actually transforms believers into a new humanity. One that is no longer in bondage to sin, but is freed through Christ. Total depravity marks humans as completely incapable of recognizing their need for God.
Unconditional election builds further upon the idea of total depravity. Since humans cannot choose God, that means that God has to choose humans. This is why the New Testament it refers to believers as ‘God’s elect’ (Titus 1:1; 1 Peter 1:1). Nothing about anyone’s broken and sinful life provides a reason for God to choose them over anyone else. God chooses believers for his good purpose: “He has saved us and called us to a holy life—not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time,” (2 Timothy 1:9). God’s election is unconditional because nothing that we have done, or can do, will have any effect on God’s election of the saints.
Limited atonement addresses the sacrifice of Jesus. Jesus made the perfect sacrifice, which was sufficient for all the sin of humanity. This sacrifice, however, was only intended for God’s elect. Those people whom are not of the elect would have no need for atonement, since they are eternally damned. Jesus supports the idea that only the elect can receive the grace found in his sacrifice: “This is why I told you that no one can come to me unless the Father has enabled them,” (John 6:65). Jesus dying for the sins of those who are not elect would be like someone making peanut butter cookies for someone who is allergic to peanut butter. There is no need for it. Someone who is allergic to peanut butter is just not meant to receive the goodness and perfectness of the gift of peanut butter cookies. In the same way, someone who is not elect is just not meant to receive grace, making it pointless for Christ to atone for their sins.
Irresistible Grace is the idea that humans are not saved by their own will, but rather they are saved by God’s will. If not for God, humans would live their lives of rebellion and worldly pleasure without a second thought. God’s grace is the only thing that changes the will of the elect. God’s election “Depends not on human will or exertion, but on God who shows mercy,” (Romans 9:16). God’s grace is irresistible because becoming ‘saved’ is not up to the individual at all. If God provides his mercy, it is undoubtedly accepted.
Perseverance of the saints is in reference to one’s eternal security. When a person is elected by God, they cannot fall away. God provides an irresistible grace that cannot be turned from. There will be struggles along the way, and maybe even doubt, but in the end all of the elected believers will persevere until they receive the prize at the end of the race, their eternal reward. This can be comparable to a pawn in a game of chess. A pawn can only move forward. The way may become blocked, or it may move to the right or left a little, but a pawn is always making progress toward the opposite end of the board where it will receive its ‘prize’. In the same way believers can get stuck, move side to side, but in the end they are always lead back to Christ and their ultimate reward.
Arminianism also finds its roots back in the early church. During the 5th century, a monk named John Cassian stepped forward and challenged Augustine’s interpretations. Cassian’s work was further developed (and eventually named after) the 17th century theologian Jacob Arminius. Other well known evangelicals to hold to the Arminian tradition are Erasmus, John Wesley, Clark Pinnock, and C.S. Lewis. Arminianism focuses on humanities free choice when it comes to accepting God’s gift of salvation. They are in agreement with Calvinists by saying that it is only through God’s grace that we are saved yet they differ on how that grace is portrayed and shown through humanity. Grace is viewed as a gift to be accepted or rejected by individuals. Arminians also tend to put more emphasis on having a love relationship with Christ. The Arminian system is based upon four main ideas. They believe that God loves all people; they believe that people have a choice to accept or reject this love; they believe that God influences, but does not force people to love him; and they believe that Christians need to maintain their faith and relationship with God in order to assure their salvation.
God is the picture of perfect love. He loves humanity with an unquenchable love. A God of such love cannot possibly only want to save a certain few. God loves everyone and desires to be in relationship with everyone. If God is truly perfect love, he could not create anyone specifically for the purpose of going to hell. In fact, it is evident throughout scripture that God does not show favoritism toward anyone (Job 34:19; Romans 2:11). The bible also clearly shows that God wants to be in relationship with his creation. This is apparent in the covenantal relationship he has with Israel throughout the Old Testament, and even with the new covenant Jesus made in the Gospels. There are patterns of believers committing to God, falling away, repenting, and recommitting throughout the bible (Israel, David, prodigal son); throughout these examples there is one thing that remains constant—God’s desire to be in a perfect love relationship.
To have true love, there needs to be choice. One cannot truly love someone unless they have the option to not love them. Throughout scripture it says that God desires us to love him and be in relationship with him. He would not desire these things unless there is also the possibility of the opposite. This ensures that those who choose to be in relationship with him truly love him. Also, “Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, and it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, and always perseveres. Love never fails.” (1 Corinthians 13:4-8). If this is how God describes love in his scripture, then wouldn’t this be how he loves? God is always hoping that we choose him, but cannot ‘make’ us love him.
God definitely has influence in our lives. He directs the general flow of history just as he directs the heavenly host in the spiritual realm. God still performs miracles; God is very much active and alive throughout history and in people’s lives. Despite being active, God is not coercive in the way he interacts with his creation: “In all their distress he too was distressed, and the angel of his presence saved them. In his love and mercy he redeemed them; he lifted them up and carried them all the days of old. Yet they rebelled and grieved his Holy Spirit. So he turned and became their enemy and he himself fought against them.” (Isaiah 63:9-10). God can plead with humanity, and humanity can still have hardened hearts toward the Lord.
The Arminian tradition also believes that one must remain faithful and be in relationship with God in order to ensure salvation. This is supported clearly in scripture in Psalms 69:28 as well as Revelation 3:5. If God gives us free choice to accept his precious gift, then he also must give us the choice to reject it. If someone accepts Christ and then decides that he would rather serve the world, he no longer will receive salvation. Paul seemed to think that this is what was happening in the church of Galatia as they seemed to have “fallen from grace” (Galatians 5:4). This is why Christ claimed that “the one who stands firm to the end will be saved.” (Matthew 24:13). Those who fall away from the faith can lose their salvation.
When weighing Calvinism and Arminianism, I find that both views provide enticing evidence. I like the Calvinistic ideas of being eternally secure, and unconditionally elected. Knowing that no matter what I do from now on, I can rest in the fact that I have been elected and am going to spend eternity with God is a very comforting thought. On the other hand, Arminians raise a great point in that God loves everyone and would not condemn people to hell. I also like how the Arminian tradition leaves room for free choice.
In the end I have decided that I agree more with the Arminian point of view. I cannot imagine that God would create anyone in his image just to send him to hell. I believe that there is just too much scriptural evidence that God desires to be in relationship with everyone and sent his son to die for the world’s sin. I have seen many people love God with all of their heart and then turn their back on him for the world. I do not believe that they will receive salvation after living their lives in such a rebellious manner. I have also seen my Grandpa struggle with belief in on his death bed after living an atheistic life. I refuse to accept the idea that my Grandpa was simply not part of the elect until perhaps the last few minutes of his life.
I have seen divine intervention during my life. God is definitely active and doing miracles still today. Nevertheless I do not believe that God controls every decision that we make. We are not all parts of a play directed by God in which there is no freedom to do what we choose. This does not reflect the loving nature of God. I believe that God loves us perfectly and longs for us to love him back with every fiber of his being, but he restrains himself from making the decision for us so that we can come to the knowledge of the truth and fully love him on our own. Regardless of how God works through predestination and election, evangelicals can still agree on the truth’s that set us free in the end. God’s word is ultimate authority, God’s nature is perfect, and God desires to be in relationship with his children.