Salvation

Christians believe that Jesus came to save us from sin. These beliefs (known as soteriology) are shaped by early Christians wrestling with Jesus’ death on the cross – if God died, and it wasn’t an accident, what was it for? 

Jesus spoke of his life and death in “saving” terms, for example that he “came to seek and save the lost” (Luke 19.10), or “God so loved the world that he gave his only Son, so that whoever believes in him will not die but have eternal life” (John 3.16). Jesus also spoke of his death being the fulfillment of ancient prophecies (including Luke 24.25-7).

Later writers reflected on these claims, including St. Paul who proclaimed “there is now no condemnation for those who are in Christ Jesus” (Romans 8.1), the writer of Hebrews who portrayed Jesus as the perfect sacrifice for sin (for example Hebrews 7.26-8), and the writer of Revelation who portrayed Jesus as the “Lamb who was slain” (including Revelation 5.11-4). Biblical writers often draw on Isaiah 53’s portrayal of the Suffering Servant, who was “wounded for our transgressions (sins)” (verse 5). 

“Sin” can be defined several ways, and is open to abuse. Some Christians in response to this will use other language, such as “the human tendency to mess up”. Some Christians believe in original sin, made famous by St. Augustine, who argued that Adam and Eve’s rebellion against God in Genesis 3 made all their descendants sinful by default. This doctrine is often extended to the natural world, as an explanation for the ways in which the physical earth is less than perfect. At its most essential, Christians believe “sin” is any way which we avoid or refuse God’s will. 

As well as being “saved from” sin, Christians believe we are “saved for” eternal life, often understood as “life in all its fullness” (John 10.10) which continues after physical death. Depending on tradition, Christians may emphasise all that is to come after death, or the ways in which we can enjoy life now with God – “taste and see that the Lord is good” (Psalm 34.8). 

Christians have developed ways to talk about the mechanics of salvation, also called theories of atonement, some of which are outlined below and can complement each other. 

Penal substitution atonement sees sin as something requiring punishment, which God in Jesus takes on our behalf (see for example Romans 5.7-11). The Reformations popularised this using legal terminology. The theory usefully emphasises the seriousness of sin, though can be used to imply God is vindictive. 

Christus Victor means “Christ the Victor”, and sees Jesus as the one who rescued us from sin’s power and set us free to enjoy life with him (see for example Colossians 2.13-5). This often comes alongside beliefs that Jesus triumphed over spiritual enemies. The theory usefully emphasises Jesus’ power to save, though can be used to devalue personal responsibility for sin. 

Moral example theories see Jesus’ death as the culmination of a morally perfect life, where instead of retaliating against those killing him, Jesus asked God to forgive them (Luke 23.34). The theory usefully emphasises how Christians are called to emulate Jesus, though can be used to imply crucifixion happened to Jesus rather than being chosen by him.

Recapitulation theories see Christians as spiritually united with Jesus in his death and resurrection, and therefore united in dying to sin and rising to eternal life with him. This is often discussed in the context of humanity previously being identified with sinful Adam (Romans 5.18-9). The theory usefully emphasises Christians’ personal relationship with Jesus, though can be seen as a bit vaguer on how this uniting with Jesus occurs. 

Often Christians believe it is a personal choice for people to accept salvation. Some Christians hold to predestination, a belief that God has already chosen who will be saved. Other Christians will believe that God has chosen the saved (or “elect”), but only based on what God, being timeless, knows people are going to choose.

As always these beliefs are expressions of a lived reality for Christians, seen most clearly in baptism where we die to sin and live to Christ. We can be with God despite the mess of our lives and the wider world, and enjoy life with them.

Further resources

Books
Julian of Norwich, Revelations of Divine Love 
Scott McKnight, A Community Called Atonement
John Stott, The Cross of Christ
Jane Williams, Why did Jesus have to die?

Media
The Covenant Network, Stations of the Cross online
The Stations are a way to inhabit Jesus’ final 24 hours before the Crucifixion, sometimes done as part of Holy Week worship. Many churches will have permanent physical Stations expressed through their artwork
Patheos, The Atonement Theories