CHAPTER EIGHT

SOTERIOLOGY: THE DOCTRINE OF SALVATION

Introduction

The word salvation is a translation of the Greek word soteria which means
“Savior.”1 This chapter deals with God’s plan of salvation and His redemptive work for
sinners. Including theological arguments regarding the topic of God’s plan of Salvation
and the Atonement of Christ. The doctrine of salvation is a crucial subject; therefore, this
chapter will address the various aspects of salvation.

The Concept of Salvation

Liberal Theology

Salvation is viewed as liberation from oppression, as seen in the history of Israel's

oppression in Egypt, under the Philistines, Assyrians, and Babylonians, as well as in the
early Christian church that was composed of the powerless, poor, and marginalized.
Liberal theologies locate salvation within humanity, rather than divine intervention. 2

Existential Theology

Bultmann's theology recognizes salvation as both a liberation from sin and a

process of divinization. He uses Heidegger's idea of authentic and inauthentic existence
to identify two tendencies in modern man: those who deny God's existence or believe in a
self-centred lifestyle, and those who seek security through their own efforts and
autonomy.3

1
Lewis Sperry Chafer, Systematic Theology (Grand Rapids: Kregel Publications, 1976), 801.

2
Millard J. Erickson, Christian Theology (Grand Rapids: Baker Academic, 2013) 963.

3
Ibid., 966.
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Secular Theology

Secular theology rejects the traditional understanding that salvation consists of

removal from the world and reception of supernatural grace from God. Rather, emphasize
human agency, self-discovery and the quest for meaning4.

Roman Catholic Theology

Salvation begins with God's grace; the church is the only channel of God’s grace.
This grace is transmitted through the sacraments of the church outside of the church
cannot received.5

Evangelical Theology

They believe in salvation through faith, recognizing the sin and relying on Jesus
for forgiveness and reconciliation.

The Plan of God’s Salvation

In The Old Testament Era

God created Adam and Eve and placed them in the Garden of Eden but they
disobeyed God and sinned, leading to corruption and death (Gen. 3:6). The effects of
their sin were transmitted to their offspring, and God judged the world through a flood
(Rom. 5:12). God called Abraham, promising posterity and blessings for all nations. The
people of Israel accepted God's covenant at Mount Sinai but often turned to idol worship
(Exod. 19:8). Despite the coming of the Messiah, they rejected Him and faced judgment
leading to the destruction of their city and temple. Legal prescriptions and animal
sacrifices couldn't change their hearts and make them seek after God (Rom. 5:19).6
In The New Testament Era
4
Erickson, Cristian Theology, 970.

5
Ibid., 971.

6
Henry Clarence Thiessen, Lectures in Systematic Theology (Grand Rapids: Eerdmans Publishing
Company, 1989), 203-204.
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The Savior, Jesus Christ, came to make atonement for the sins of both Old and
New Testament believers. Salvation is now offered to all through faith in Him (Rom.
3:21-26). By accepting this offer, one becomes born again of the Holy Spirit, who then
works to perfect holiness in the believer. In the future, God will take His church to
Himself, while the rest of the population will face the tribulation to come (Rev. 1:7).

In The Future Era

In the future, Christ will come again in glory and establish an earthly kingdom
(I Thess. 4:16-17), with Israel at the centre and Jerusalem as its capital (Isa. 2:2-3). Only
the saved will enter this kingdom, but many will be born during the millennium and not
all will be true believers. At the end of the millennium, Satan will be released and many
will follow him in rebellion, leading to judgment and Satan's final defeat (Rev. 20:10).7

The Grace of God

Common Grace

Common grace is called “common” because it is virtually universal. It is the grace

that God gives to all people indiscriminately. Common grace is the mercy and kindness
that God extends to the human race. (Matt. 5:45).

Special Grace

Special grace refers to the redemption given by God to the saved. This is not a
love of benevolence but of complacency, indicating God's satisfaction and delight. This
love is focused on His beloved Son but extends to those who are in Christ. It is not
extended to the rest of the world (Rom. 9:13).8

The Atonement of Christ

7
Thiessen, Lectures in Systematic Theology, 204-205.

8
R.C Sproul, Everyone’s A Theologian (Maple Press: Reformation Trust Publishing, 2014), 221-
224.
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Theories on the Atonement of Christ

Ransom to Satan Theory: Ransom paid to Satan because people were held captive
by him by Origin (184-154).
Recapitulation: Irenaeus (A.D. 130- 200) stated that Christ experienced all Adam
did, including sin.
Commercial/Satisfaction: Sin robbed God of honour; Christ’s death honoured
God, enabling Him to forgive sinners By Anselm (1033- 1109).
Moral Influence: Abelard (1079- 1142) presented; that Christ’s death was
unnecessary to atone for sin; His death softens sinners’ hearts to cause them to repent.
Governmental: Grotius (1583- 1645) says that Christ upheld government in God’s
law; His death was a token payment; enabling God to set law aside and forgive people.
Barthian: Barth (1886-1968) introduced, Christ’s death was principally a
revelation of God’s love and His hatred of sin.
Penal Substitution: Calvin held that Christ the sinless One took on Himself the
penalty that should have been borne by man and others.9

Biblical Term for The Atonement of Christ

Substitution: Christ died in the place of sinners. This is also described as

vicarious, from the Latin word vicarius, meaning “one in place of another” (2 Cor. 5:21;
1 Peter 2:24).
Redemption: The word redemption comes from the Greek word agorazo meaning
“to purchase in the marketplace.” The purchase price for the believer’s freedom and
release from sin was the death of Jesus Christ (1 Cor. 6:20; 7:23; Rev. 5:9; 14:3, 4).10
Reconciliation: The word reconciliation comes from the Greek word katalasso,
which means “to effect a change, to reconcile.” God is the One who initiated this change
or reconciliation; He moved to reconcile sinful man to Himself (2 Cor. 5:18, 19).

9
Charles C. Ryrie, Basic Theology (Chicago: Moody Publisher, 1999), 510.

10
Paul Enns, The Moody Handbook of Theology (Chicago: Moody Press, 1989; reprint, Telangana:
GS Books, 2017), 333.
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Propitiation: This mean that the death of Christ fully satisfied all the righteous
demands of God toward the sinner. God is fully satisfied that His righteous standard has
been met. (Lev. 4:35; 10:17; Luke 18:13).
Forgiveness: Forgiveness is the legal act of God whereby He removes the charges
that were held against the sinner because proper satisfaction or atonement for those sins
has been made. It is used for the cancellation of a debt (Col. 2:13).
Justification: To justify is to declare righteous the one who has faith in Jesus
Christ. It is a legal act of God whereby He declares the believing sinner righteous on the
basis of the blood of Christ. Justification is a gift given through the grace of God (Rom.
3:24) and takes place the moment the individual has faith in Christ (Rom. 4:2; 5:1).11

Extend of The Atonement

Limited Atonement

Christ’s atonement is limited to a specific group of people. He died for the elect,
not for everyone. As the Good Shepherd, Christ laid down His life for the sheep (John
10:15); not everyone is included in this flock. Christ gave His life for the church (Acts
20:28; Eph. 5:25); He died for the elect (Rom. 8:32–33).

Unlimited Atonement

Unlimited atonement means that Christ died for everyone, but its effectiveness is
only for those who believe in the gospel. Limited atonement, which is not based on
biblical exegesis, implies dissatisfaction with God's plan if Christ died for everyone but
not everyone is saved. The "whosoever" used over 110 times in the New Testament
always has an unrestricted meaning (John 3:16; Rev. 22:17). The Bible teaches that Christ
died for sinners (1 Tim. 1:15; Rom. 5:6–8), which includes all lost mankind, and not just
for the church or the elect.12

God’s Call
11
Enns, The Moody Handbook of Theology, 334.

12
Ibid., 338-339.
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The General Call

The external call is the verbal proclamation of the gospel that calls all sinners to
trust in Christ for salvation (Matt. 22:14). It is given to all people without distinction but
is often rejected. the external call is essential for the sinner to be able to “call” on the
Lord for salvation (Rom. 10:13).13

The Special Call

Special calls are powerful enough to overcome the effects of man's depravity and
bring them to repentance and saving faith. General calls made through the gospel of grace
do not affect sinners due to their spiritual blindness and unbelief. To overcome this, God
issues an effectual call to the elect that powerfully summons them out of their spiritual
death and blindness, imparts new life, and enables them to repent and believe in Christ
for salvation (Isa. 6:9-10; Matt. 13:15; Rom. 8:30; 1 Cor. 1:24).14

Theories of Predestination

Calvinism View

Calvinists maintain that God has not only ordained whatsoever cometh to pass but
is executing His foresight. According to Calvinism, is God’s choice of certain persons for
his special favour. Calvinism has taken a different form the TULIP: total depravity,
unconditional predestination, limited atonement, irresistible grace, and perseverance. 15

Arminianism View

13
John Macarthur and Richard Mayhue, Biblical Doctrine: A Systematic Summary of Bible Truth
(Wheaton: Crossway, 2017), 776.

14
Ibid., 784.

15
Erickson, Christian Theology, 983.
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They claim that God had no other decree respecting the salvation of men than that
He would save those who believe, and condemn and reprobate those who do not believe.
Beyond this, man is responsible apart from any divine relationship. man is left to make
his own choice, though, of course, the gospel must be preached unto him.16

Karl Barth View

Karl Barth (1886-1968) said that God elected Christ, and all people in Christ. 17
God’s eternal will is the election of Jesus Christ.18

The Implication of the Predestination

In conclusion, man need not criticize whether elect or non-elect only God knows.
Jesus himself did not win everyone in his audience. He understood that all those whom
the Father gave to him would come to him and only they would come (Jn. 6:37-44).

The Process of Salvation

Work of The Father

He Elects: Election may be defined as “that eternal act of God whereby He

chooses a certain number of men to be the recipients of special grace and eternal
salvation” (Deut. 7:6; Eph. 1:4).
Predestination: The word predestination comes from the Greek proorizo, which
means “to mark out beforehand.” God by sovereign choice marked believers off in
eternity past. According to the free choice of God and Wills (Eph. 1:5, 11).
Adoption: The word adoption comes from the Greek word huiothesia means
“placing as a son” and describes the rights and privileges as well as the new position of

16
Chafer, Systematic Theology, 1063.

17
Wayne A. Grudem and Gregg R. Allison, Systematic Theology and History Theology Bundle (n.
p: Zondervan, 2011), 895.

18
Erickson, Christian Theology, 990.
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the believer in Christ. In adoption, the believer enjoys a new relationship wherein he
may address God as “Abba! Father!” (Rom. 8:15; Gal. 4:6).

Work of The Son

Positional sanctification: This is the believer’s position before God, based on the
death of Christ. Paul frequently addresses the believers as saints (Rom. 1:7).
Experiential sanctification: Although the believer’s positional sanctification is
secure, his experiential sanctification may fluctuate because it relates to his daily life and
experience (1 Thess. 5:23; 1 Peter 1:16).
Ultimate sanctification: This aspect of sanctification is the future and anticipates
the final transformation of the believer into the likeness of Christ. At that time all
believers will be presented to the Lord without any blemish (Eph. 5:26-27).19

Work of The Holy Spirit

The work of the Holy Spirit in salvation involves the convicting ministry to the
unbeliever, regenerating the person to give him spiritual life, indwelling the believer,
baptizing the believer into union with Christ and other Christians, and sealing the
believer. All these are mentioned in the Pneumatology under the works of the Holy Spirit.

Mans’ Work

Erroneous Views

Repent and Believe: This should not be understood as a separate step in salvation.
To believe in Christ is to change one’s mind about Christ and trust Him alone for
salvation.
Believe and be Baptized: Baptism is not necessary for the forgiveness of sins it is
a public testimony.

19
Enns, The Moody Handbook of Theology, 339-341.
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Believe and Confess Christ: To confess Jesus as Lord means to acknowledge His
deity.
Believe and Surrender: If surrendering one’s life to Christ as Lord is necessary for
salvation, then there could be no carnal Christians.

Biblical View

Knowledge: This involves the intellect and emphasizes that certain basic truths
must be believed for salvation (Rom. 10:9-10; John 8:24).
Conviction: Conviction involves emotions. This element emphasizes that the
person has not only an intellectual awareness of the truths but that there is an inner
conviction of their truthfulness (John 16:8-11).
Trust: As a result of knowledge about Christ and a conviction that these things are
true there must also be a settled trust, a moving of the will—a decision must be made as
an act of the will (Rom. 10:9).20

The Three Aspects of Salvation

Justification

Justification is an acceptance of God based on Christ’s perfect righteousness.

through justification, God forgives man’s sins and declares him righteous (Eph. 2:8).

Sanctification

Sanctification involves setting apart for holiness and transforming in daily

behaviour. It is an ongoing process where Christians grow in Christ-likeness, resisting sin
and cultivating holiness (Rom. 6:22).

Glorification

20
Enns, The Moody Handbook of Theology, 341-344.
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Glorification refers to the future perfection in God’s presence. Seeing Jesus face
to face and experiencing eternal glory, free from sin and fully transformed (Rom. 8:30).21

The Eternal Security

The Two Views on Eternal Security

Arminian View: They State that the former moves Him to save all men, while the
latter is conditioned by the conduct of men.
Calvinists: Calvinism gives twelve reasons that once saved, always saved. The
four reasons for security that are assigned to The Father are. First, the sovereign purpose
of God (Eph. 1:11–12). Second, The Father's infinite power set free (1 John 2:2). Third,
the infinite love of God (Ephesians 1:4). Fourth, the influence on the Father of the prayer
of His Son (John 17:2, 6, 9).
The four reasons for the Christian’s security which depend on God the Son are:
Christ has died (1 John 2:2), Christ is risen (John 3:16; 10:28), and Christ advocates
(1 John 1:1–2:2), Christ intercedes (Luke 22:31–34).
Responsibilities Belonging to God the Holy Spirit. First, the holy spirit
regenerates (2 Cor. 5:17). Second, the holy spirit indwells. (John 14:16-17). Third, the
holy spirit baptizes. (Rom. 8:33). Fourth, the holy spirit seals. (1 Cor. 6:19).22

Biblical View on Eternal Security

The Work of The Father: Believers are secure because He has chosen them for
salvation from eternity past (Eph. 1:4). He predestined to come to the status of sonship in
Christ (Eph. 1:5). He has the power to keep secure in their salvation (Rom. 8:28-30).
The Work of The Son: The Son has redeemed the believer (Eph. 1:7), removed the
wrath of God (Rom. 3:25), justified (Rom. 5:1), provided forgiveness (Col. 2:13), and
sanctified the believer (1 Cor. 1:2).

21
Theissen, Lectures in Systematic Theology, 274.

22
Chafer, Systematic Theology, 1100-1118.
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The Work of The Holy Spirit: The Holy Spirit regenerates the believer, giving him
life (Titus 3:5), indwells forever (John 14:17), and sealed for the day of redemption (Eph.
4:30), and baptized into union with Christ and into the body of believers (1 Cor. 12:13).23

Conclusion

In conclusion, man was created by God and placed on the earth but lost his
relationship with God because of not being able to resist the temptation. In the Old
Testament, many forms of animal sacrifice were performed in order to have a relationship
with God but this was not sufficient to heal the broken relationship or it was not enough
for their salvation. Therefore, God’s plan for man's salvation was to sacrifice His Only
Son to redeem people to Himself for once and for all.
The author has highlighted all the necessary discussion where one can understand
the right meaning of salvation whether by faith or by humans’ effort. The negative impact
of disbelieving the doctrine of salvation leads to no ownership of human beings but if a
person purely understands God’s plan for salvation, then the doctrine of salvation will
deepen the person's hearts and understand widely about his real author. In the sense that,
to whom he belongs. To conclude this chapter, whatever is mentioned in this chapter is all
truly believed and held by the author.

23
Enns, The Moody Handbook of Theology, 352.