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Variant views on salvation are among the main fault lines dividing the various Christian denominations, both between Roman Catholicism and Protestantism and within Protestantism, notably in the Calvinist–Arminian debate, and the fault lines include conflicting definitions of depravity, predestination, atonement, and most pointedly, justification.
- 1 Summary
- 2 Paradigms of salvation
- 3 Catholicism
- 4 Eastern Christianity
- 5 Protestantism
- 6 The Church of Jesus Christ of Latter-day Saints
- 7 See also
- 8 References
- 9 Further reading
- 10 External links
According to Christian belief, salvation is made possible by the life, death, and resurrection of Jesus, which in the context of salvation is referred to as the "atonement". Christian soteriology ranges from exclusive salvation:p.123 to universal reconciliation concepts. While some of the differences are as widespread as Christianity itself, the overwhelming majority agrees that salvation is made possible by the work of Jesus Christ, the Son of God, dying on the cross.
"At the heart of Christian faith is the reality and hope of salvation in Jesus Christ. Christian faith is faith in the God of salvation revealed in Jesus of Nazareth. The Christian tradition has always equated this salvation with the transcendent, eschatological fulfillment of human existence in a life freed from sin, finitude, and mortality and united with the triune God. This is perhaps the non-negotiable item of Christian faith. What has been a matter of debate is the relation between salvation and our activities in the world."—Anselm Kyongsuk Min:p.79
Paradigms of salvation
Different theories of atonement have been proposed for how Christian salvation can be understood. Over the centuries, Christians have held different ideas about how Jesus saved people, and different views still exist within different Christian denominations. The main paradigms of salvation that have been proposed are:
The moral transformation view was the predominant understanding of salvation among Christians during the first three centuries AD, and continues to be held by some denominations such as the Eastern Orthodox today. In this view, Jesus saved people from sinfulness through his life and teachings, thus transforming their character to become righteous. This salvation is seen as undeserved, since God graciously sent Jesus to save people when they were unrighteous and did not in any way deserve such a favour. In the moral transformation paradigm, a person is saved from sinfulness by faithfully following the teachings of Jesus, and the example he set of how to live. Consequently, a person becomes righteous in God's sight, and can expect a positive final judgment by God. Perfection is not required, and mistakes are forgiven after repentance. In this view, Jesus' crucifixion is understood primarily as a martyrdom.
The moral transformation view has been criticised and rejected by many Protestant Christians, for a variety of reasons. Critics believe that the moral transformation view conflicts with various biblical passages (particularly ones by Paul regarding 'faith' and 'works'), underestimates the seriousness of sin and denies the atoning value of Jesus' death.
In the Christus Victor view, people needed salvation from the powers of evil. Jesus achieved salvation for people by defeating the powers of evil, particularly Satan. This view has been dated in writings of the Church Fathers to the 4th centuries AD, although it remained popular for several centuries. Several perspectives on this idea existed, which can be roughly divided into conquest of Satan and rescue from Satan's power. In the conquest of Satan version, writers such as Eusebius of Caesarea depicted Jesus defeating Satan in a great spiritual battle that occurred between his death and resurrection. By winning this battle, Jesus overthrew Satan and saved people from his dominion. The Christus Victor view is not widely held in the West.
Ransom from Satan
The ransom theory of atonement entails the idea that Satan had power over people's souls in the afterlife, but that Christ rescued people from his power. Often, the death of Christ plays an important role in this rescue. The view appears to have arisen during the 3rd century, in the writings of Origen and other theologians. In one version of the idea, Satan attempted to take Jesus' soul after he had died, but in doing so over-extended his authority, as Jesus had never sinned. As a consequence, Satan lost his authority completely, and all humanity gained freedom. In another version, God entered into a deal with Satan, offering to trade Jesus' soul in exchange for the souls of all people, but after the trade, God raised Jesus from the dead and left Satan with nothing. Other versions held that Jesus' divinity was masked by his human form, so Satan tried to take Jesus’ soul without realizing that his divinity would destroy Satan's power. Another idea is that Jesus came to teach how not to sin and Satan, in anger with this, tried to take his soul. The ransom theory is not widely held in the West.
In the 11th century, Anselm of Canterbury rejected the ransom view, and proposed the satisfaction theory of atonement. He depicted God as a feudal lord, whose honour had been offended by the sins of humankind. In this view, people needed salvation from the divine punishment that these offences would bring, since nothing they could do could repay the honour debt. Anselm held that Christ had infinitely honoured God through his life and death and that Christ could repay what humanity owed God, thus satisfying the offence to God's honour and doing away with the need for punishment. When Anselm proposed the satisfaction view, it was immediately criticised by Peter Abelard.
Penal substitution and faith
In the 16th century, the Protestant Reformers reinterpreted Anselm's satisfaction theory of salvation within a legal paradigm. In the legal system, offences required punishment, and no satisfaction could be given to avert this need. They proposed a theory known as penal substitution, in which Christ takes the penalty of people's sin as their substitute, thus saving people from God's wrath against sin. Penal substitution thus presents Jesus saving people from the divine punishment of their past wrongdoings. However, this salvation is not presented as automatic. Rather, a person must have faith in order to receive this free gift of salvation. In the penal substitution view, salvation is not dependent upon human effort or deeds.
The penal substitution paradigm of salvation is widely held among Protestants, who often consider it central to Christianity. However, it has also been widely critiqued. Advocates of the New Perspective on Paul also argue that many New Testament books by Paul the Apostle used to support the theory of penal substitution should be interpreted differently.
A crucial difference between the Catholic and Protestant understanding of salvation is that, unlike Protestantism, Catholicism believes that, after the Fall, humanity did not become totally corrupt but was “wounded by sin” (rather than destroyed) and “stands in need of salvation from God. Divine help comes in Christ through the law that guides and the grace that sustains”. That divine help, that grace, is a favour, a free and undeserved gift from God which helps us to respond to his invitation to enter relationship.
"…she (the Church) proclaims, and ever must proclaim Christ 'the way, the truth, and the life' (John 14:6), in whom men may find the fullness of religious life, in whom God has reconciled all things to Himself."
In Catholicism justification is granted by God from baptism firstly, instead of plainly by faith, and from the sacrament of reconciliation after if a mortal sin is committed. A mortal sin makes justification lost even if faith is still present. The Catholic Church declared in the ecumenical Council of Trent that, "If anyone says that the sinner is justified by faith alone, meaning that nothing else is required to cooperate in order to obtain the grace of justification, and that it is not in any way necessary that he be prepared and disposed by the action of his own will, let him be anathema." in canon 9 of session VI. It also said in the VII session in canon IV, "If any one saith, that the sacraments of the New Law are not necessary unto salvation, but superfluous; and that, without them, or without the desire thereof, men obtain of God, through faith alone, the grace of justification;-though all (the sacraments) are not indeed necessary for every individual; let him be anathema (excommunicated)."
Salvation of non-Catholics
In Catholicism, Christ provides the Church with "'the fullness of the means of salvation' which he has willed: correct and complete confession of faith, full sacramental life, and ordained ministry in apostolic succession." This does not mean that only Christians can enter heaven, for "Jesus, the Son of God, freely suffered death for us in complete and free submission to the will of God, his Father. By his death he has conquered death, and so opened the possibility of salvation to all men." As Pope John Paul II stated in his encyclical Redemptoris Missio,
"The universality of salvation means that it is granted not only to those who explicitly believe in Christ and have entered the Church. Since salvation is offered to all, it must be made concretely available to all. But it is clear that today, as in the past, many people do not have an opportunity to come to know or accept the Gospel revelation or to enter the Church. The social and cultural conditions in which they live do not permit this, and frequently they have been brought up in other religious traditions. For such people salvation in Christ is accessible by virtue of a grace which, while having a mysterious relationship to the Church, does not make them formally part of the Church but enlightens them in a way which is accommodated to their spiritual and material situation. This grace comes from Christ; it is the result of his Sacrifice and is communicated by the Holy Spirit. It enables each person to attain salvation through his or her free cooperation."
This encyclical echoes what the Church solemnly declared in the documents of the Second Vatican Council (1962–1965) and is thus binding on all Catholics. Concerning Jews and Muslims, the Dogmatic Constitution on the Church, Lumen Gentium, states:
"In the first place we must recall the people to whom the testament and the promises were given and from whom Christ was born according to the flesh; the Jews On account of their fathers this people remains most dear to God, for God does not repent of the gifts He makes nor of the calls He issues. But the plan of salvation also includes those who acknowledge the Creator. In the first place amongst these there are the Muslims, who, professing to hold the faith of Abraham, along with us adore the one and merciful God, who on the last day will judge humanity" 
Paragraph 16 of Lumen Gentium takes a step further and declares:
"Nor is God far distant from those who in shadows and images seek the unknown God, for it is He who gives to all men life and breath and all things, and as Saviour wills that all men be saved. Those also can attain to salvation who through no fault of their own do not know the Gospel of Christ or His Church, yet sincerely seek God and moved by grace strive by their deeds to do His will as it is known to them through the dictates of conscience. Nor does Divine Providence deny the helps necessary for salvation to those who, without blame on their part, have not yet arrived at an explicit knowledge of God and with His grace strive to live a good life. Whatever good or truth is found amongst them is looked upon by the Church as a preparation for the Gospel"
Thus, the Catholic Church teaches that, although Christ is the Saviour of humanity, it is not necessary to know of him, or have a relationship with him, to be saved. This is because the Church teaches that the salvation of humanity takes place because of Christ's death and resurrection, and that this salvation applies to all people whether or not they are aware of this act. This does not mean that the Church teaches that all religions are equal, but rather that everyone does not have the same access to Christ and his teachings, or may have had the Gospel presented in such a manner as to have turned them away (e.g. by missionaries who were poor examples of the Christian life).
"This Vatican Council declares that the human person has a right to religious freedom. This freedom means that all men are to be immune from coercion on the part of individuals or of social groups and of any human power, in such wise that no one is to be forced to act in a manner contrary to his own beliefs, whether privately or publicly, whether alone or in association with others, within due limits.
The council further declares that the right to religious freedom has its foundation in the very dignity of the human person as this dignity is known through the revealed word of God and by reason itself. This right of the human person to religious freedom is to be recognized in the constitutional law whereby society is governed and thus it is to become a civil right"
Shortly after 1100, Anselm, appointed as archbishop of Canterbury, wrote a classic treatise about atonement. In it he puts forward the "satisfaction theory" of the atonement in salvation. Man's offense of rebellion against God is one that demands a payment or satisfaction. Fallen man is incapable of making adequate satisfaction. Nevertheless, such is God's love that God will not simply abandon us (at least not all of us) to the consequences of our sins. Anselm wrote, "This debt was so great that, while none but man must solve the debt, none but God was able to do it; so that he who does it must be both God and man." The suffering of Christ, the God-man who is God's only son, pays off what human beings owe to God's honor, and we are thereby reconciled to God. So God took human nature upon himself so that a perfect man might make perfect satisfaction and so restore the human race. His foundational work is seen later in Calvinism and Arminianism.
Eastern Christianity was much less influenced by Augustine. It asks different questions, and it generally views salvation less in legalistic terms (e.g. grace and punishment), more in medical terms (sickness, healing etc.). It views salvation more along the lines of theosis, a seeking to become holy or draw closer to God, a traditional concept of Eastern Orthodox, Oriental Orthodox, and Eastern Catholic Christians. It also stresses teaching about forgiveness.
The Longer Catechism of the Orthodox, Catholic, Eastern Church, known also as The Catechism of St. Philaret  includes the questions and answers: "155. To save men from what did (the Son of God) come upon earth? From sin, the curse, and death." "208. How does the death of Jesus Christ upon the cross deliver us from sin, the curse, and death? That we may the more readily believe this mystery, the Word of God teaches us of it, so much as we may be able to receive, by the comparison of Jesus Christ with Adam. Adam is by nature the head of all humanity, which is one with him by natural descent from him. Jesus Christ, in whom the Godhead is united with manhood, graciously made himself the new almighty Head of men, whom he unites to himself through faith. Therefore as in Adam we had fallen under sin, the curse, and death, so we are delivered from sin, the curse, and death in Jesus Christ. His voluntary suffering and death on the cross for us, being of infinite value and merit, as the death of one sinless, God and man in one person, is both a perfect satisfaction to the justice of God, which had condemned us for sin to death, and a fund of infinite merit, which has obtained him the right, without prejudice to justice, to give us sinners pardon of our sins, and grace to have victory over sin and death.
Orthodox theology teaches prevenient grace, meaning that God makes the first movement toward man, and that salvation is impossible from our own will alone. However, man is endowed with free will, and an individual can either accept or reject the grace of God. Thus an individual must cooperate with God's grace to be saved, though he can claim no credit of his own, as any progress he makes is possible only by the grace of God.
Besides, the Orthodox Church supposes that the person has salvation not only by his good deeds, but also by his patient suffering of various griefs, illnesses, misfortunes, failures (Luke 16:19-31, Mark 8:31-38, Romans 6:3-11, Hebrews 12:1-3, Galatians 6:14).
The Protestant Christian perspective on salvation is that no one can merit the grace of God by performing rituals, good works, asceticism or meditation, because grace is the result of God's initiative without any regard whatsoever to the one initiating the works. Broadly speaking, Protestants hold to the five solas of the Reformation which declare that salvation is by faith alone in Christ alone through grace alone for the Glory of God alone as told in Scripture alone.
Some Protestants understand this to mean that God saves solely by grace and that works follow as a necessary consequence of saving grace (see Lordship salvation). Others rigidly believe that salvation is accomplished by faith alone without any reference to works whatsoever, including the works that may follow salvation (see Free Grace theology). Still others believe that salvation is by faith alone but that salvation can be forfeited if it is not accompanied by continued faith and the works that naturally follow from it. Most Protestants believe that salvation is achieved through God's grace alone, and once salvation is secured in the person, good works will be a result of this, allowing good works to often operate as a signifier for salvation.
Karl Barth notes a range of alternative themes: forensic (we are guilty of a crime, and Christ takes the punishment), financial (we are indebted to God, and Christ pays our debt) and cultic (Christ makes a sacrifice on our behalf). For various cultural reasons, the oldest themes (honor and sacrifice) prove to have more depth than the more modern ones (payment of a debt, punishment for a crime). But in all these alternatives, the understanding of atonement has the same structure. Human beings owe something to God that we cannot pay. Christ pays it on our behalf. Thus God remains both perfectly just (insisting on a penalty) and perfectly loving (paying the penalty himself). A great many Christians would define such a substitutionary view of the atonement as simply part of what orthodox Christians believe.
According to Christian theologian Frank Stagg, salvation is rooted in the grace of God. "For bankrupt sinners with no ground of their own upon which to stand, with nothing of their own upon which to stand, with nothing of their own to hold up to God for [one's] reward, it is their only hope, but it is their sufficient hope.":80
"Debates about how Christ saves us have tended to divide Protestants into conservatives who defended some form of substitutionary atonement theory and liberals who were more apt to accept a kind of moral influence theory. Both those approaches were about 900 years old. Recently, new accounts of Christ's salvific work have been introduced or reintroduced, and the debates have generally grown angrier, at least from the liberal side. Those who defended substitutionary atonement were always ready to dismiss their opponents as heretics; now some of their opponents complain that a focus on substitutionary atonement leads to violence against women and to child abuse."—William C. Placher
Calvinists believe in Predestination of the elect before the foundation of the world. All of the elect necessarily persevere in faith because God keeps them from falling away. Calvinists understand the doctrines of salvation to include the five points of Calvinism, typically arranged to form the acrostic "TULIP".
- "Total depravity:" This doctrine, also called "total inability," asserts that as a consequence of the fall of man into sin, every person born into the world is enslaved to the service of sin. People are not by nature inclined to love God with their whole heart, mind, or strength, but rather all are inclined to serve their own interests over those of their neighbor and to reject the rule of God. Thus, all people by their own faculties are morally unable to choose to follow God and be saved because they are unwilling to do so out of the necessity of their own natures. (The term "total" in this context refers to sin affecting every part of a person, not that every person is as evil as possible.) This doctrine is derived from Augustine's explanation of Original Sin.
- "Unconditional election:" This doctrine asserts that God has chosen from eternity those whom he will bring to himself not based on foreseen virtue, merit, or faith in those people; rather, it is unconditionally grounded in God's mercy alone. God has chosen from eternity to extend mercy to those he has chosen and to withhold mercy from those not chosen. Those chosen receive salvation through Christ alone. Those not chosen receive the just wrath that is warranted for their sins against God
- "Limited atonement:" Also called "particular redemption" or "definite atonement", this doctrine asserts that Jesus's substitutionary atonement was definite and certain in its purpose and in what it accomplished. This implies that only the sins of the elect were atoned for by Jesus's death. Calvinists do not believe, however, that the atonement is limited in its value or power, but rather that the atonement is limited in the sense that it is designed for some and not all. Hence, Calvinists hold that the atonement is sufficient for all and efficient for the elect. The doctrine is driven by the Calvinistic concept of the sovereignty of God in salvation and their understanding of the nature of the atonement.
- "Irresistible grace:" This doctrine, also called "efficacious grace", asserts that the saving grace of God is effectually applied to those whom he has determined to save (that is, the elect) and, in God's timing, overcomes their resistance to obeying the call of the gospel, bringing them to a saving faith. This means that when God sovereignly purposes to save someone, that individual certainly will be saved. The doctrine holds that this purposeful influence of God's Holy Spirit cannot be resisted, but that the Holy Spirit, "graciously causes the elect sinner to cooperate, to believe, to repent, to come freely and willingly to Christ."
- "Perseverance of the saints:" Perseverance (or preservation) of the saints (the word "saints" is used to refer to all who are set apart by God, and not of those who are exceptionally holy, canonized, or in heaven). The doctrine asserts that since God is sovereign and his will cannot be frustrated by humans or anything else, those whom God has called into communion with himself will continue in faith until the end. Those who apparently fall away either never had true faith to begin with or will return.
Arminianism is a school of soteriological thought within Protestant Christianity. It is based on the theological ideas of the Dutch Reformed theologian Jacobus Arminius (1560–1609). Like Calvinists, Arminians agree that all people are born sinful and are in need of salvation. Classical Arminians emphasize that God's free grace (or prevenient grace) enables humans to freely respond to or to reject the salvation offered through Christ. Classical Arminians believe that a person's saving relationship with Christ is conditional upon faith, and thus, a person can sever their saving relationship with Christ through persistent unbelief. Arminians hold the following beliefs:
- Depravity is total: Arminius states "In this [fallen] state, the free will of man towards the true good is not only wounded, infirm, bent, and weakened; but it is also imprisoned, destroyed, and lost. And its powers are not only debilitated and useless unless they be assisted by grace, but it has no powers whatever except such as are excited by Divine grace."
- Atonement is intended for all: Jesus's death was for all people, Jesus draws all people to himself, and all people have opportunity for salvation through faith.
- Jesus's death satisfies God's justice: The penalty for the sins of the elect is paid in full through Jesus's work on the cross. Thus Christ's atonement is intended for all, but requires faith to be effected. Arminius states that "Justification, when used for the act of a Judge, is either purely the imputation of righteousness through mercy… or that man is justified before God… according to the rigor of justice without any forgiveness." Stephen Ashby clarifies: "Arminius allowed for only two possible ways in which the sinner might be justified: (1) by our absolute and perfect adherence to the law, or (2) purely by God's imputation of Christ's righteousness."
- Grace is resistible: God takes initiative in the salvation process and his grace comes to all people. This grace (often called prevenient or pre-regenerating grace) acts on all people to convince them of the Gospel, draw them strongly towards salvation, and enable the possibility of sincere faith. Picirilli states that "indeed this grace is so close to regeneration that it inevitably leads to regeneration unless finally resisted."  The offer of salvation through grace does not act irresistibly in a purely cause-effect, deterministic method but rather in an influence-and-response fashion that can be both freely accepted and freely denied.
- Man has free will to respond or resist: Free will is limited by God's sovereignty, but God's sovereignty allows all men the choice to accept the Gospel of Jesus through faith, simultaneously allowing all men to resist.
- Election is conditional: Arminius defined election as "the decree of God by which, of Himself, from eternity, He decreed to justify in Christ, believers, and to accept them unto eternal life." God alone determines who will be saved and his determination is that all who believe Jesus through faith will be justified. According to Arminius, "God regards no one in Christ unless they are engrafted in him by faith."
- God predestines the elect to a glorious future: Predestination is not the predetermination of who will believe, but rather the predetermination of the believer's future inheritance. The elect are therefore predestined to sonship through adoption, glorification, and eternal life.
- Christ's righteousness is imputed to the believer: Justification is sola fide. When individuals repent and believe in Christ (saving faith), they are regenerated and brought into union with Christ, whereby the death and righteousness of Christ are imputed to them for their justification before God.
- Eternal security is also conditional: All believers have full assurance of salvation with the condition that they remain in Christ. Salvation is conditioned on faith, therefore perseverance is also conditioned. Apostasy (turning from Christ) is only committed through a deliberate, willful rejection of Jesus and renunciation of saving faith. Such apostasy is irremediable.
The Five Articles of Remonstrance that Arminius's followers formulated in 1610 state the above beliefs regarding (I) conditional election, (II) unlimited atonement, (III) total depravity, (IV) total depravity and resistible grace, and (V) possibility of apostasy. Note, however, that the fifth article did not completely deny perseverance of the saints; Arminius, himself, said that "I never taught that a true believer can… fall away from the faith… yet I will not conceal, that there are passages of Scripture which seem to me to wear this aspect; and those answers to them which I have been permitted to see, are not of such as kind as to approve themselves on all points to my understanding." Further, the text of the Articles of Remonstrance says that no believer can be plucked from Christ's hand, and the matter of falling away, "loss of salvation" required further study before it could be taught with any certainty.
Christian Universalists agree with both Calvinists and Arminians that everyone is born in sin and in need of salvation. They also believe that one is saved by Jesus Christ. However, they emphasize that judgment in hell upon sinners is of limited duration, and that God uses judgment to bring sinners to repentance.
Churches of Christ
Western Churches of Christ are strongly anti-Calvinist in their understanding of salvation, and generally present conversion as "obedience to the proclaimed facts of the gospel rather than as the result of an emotional, Spirit-initiated conversion."
Churches of Christ hold the view that humans of accountable age are lost because of their sins. These lost souls can be redeemed because Jesus Christ, the Son of God, offered himself as the atoning sacrifice. Children too young to understand right from wrong, and make a conscious choice between the two, are believed to be innocent of sin. The age when this occurs is generally believed to be around 13.
Churches of Christ generally teach that the process of salvation involves the following steps:
- One must be taught biblically and listen expositoraly
- One must believe or have faith
- One must repent of one's sins', which means turning from one's former lifestyle and choosing God's ways
- One must confess belief that Jesus is the son of God and Saviour
- One must be baptized for the remission of sins
- One must remain faithful until death on Earth
Beginning in the 1960s, many preachers began placing more emphasis on the role of grace in salvation, instead of focusing exclusively implementing all of the New Testament commands and examples. This was not an entirely new approach, as others had actively "affirmed a theology of free and unmerited grace," but it did represent a change of emphasis with grace becoming "a theme that would increasingly define this tradition."
Because of the belief that baptism is a necessary part of salvation, some Baptists hold that the Churches of Christ endorse the doctrine of baptismal regeneration. However, members of the Churches of Christ reject this, arguing that since faith and repentance are necessary, and that the cleansing of sins is by the blood of Christ through the grace of God, baptism is not an inherently redeeming ritual. One author describes the relationship between faith and baptism this way, "Faith is the reason why a person is a child of God; baptism is the time at which one is incorporated into Christ and so becomes a child of God" (italics are in the source). Baptism is understood as a confessional expression of faith and repentance, rather than a "work" that earns salvation.
Baptist denominations believe water baptism must include full immersion of the person being baptized. The requirement for baptism is affirmation of faith in Jesus Christ. However, baptism is not a requirement for salvation.
|Human will||Total depravity: the will is affected by sin as is every other spiritual capacity, so that people are not able by their own will to conform in all things to the will of God. ||Total depravity without free will until spiritual regeneration||Depravity does not prevent free will|
|Election||Unconditional election to salvation with those outside the elect foreordained to damnation (double-predestination)||Unconditional predestination to salvation for the elect||Conditional election in view of foreseen faith or unbelief|
|Justification||Justification is limited to those predestined to salvation, completed at Christ's death||Justification by faith alone, completed at Christ's death.||Justification made possible for all through Christ's death, but only completed upon choosing faith in Jesus|
|Conversion||Monergistic, through the inner calling of the Holy Spirit, irresistible||Monergistic, through the means of grace, resistible||Synergistic, resistible due to the common grace of free will|
|Preservation and apostasy||Perseverance of the saints: the eternally elect in Christ will necessarily persevere in faith||Falling away is possible, but God gives assurance of preservation.||Preservation is conditional upon continued faith in Christ; with the possibility of a final apostasy.|
The Church of Jesus Christ of Latter-day Saints
The Church of Jesus Christ of Latter-day Saints (also known as Mormons) defines the term salvation based on the teachings of their prophet Joseph Smith, Jr., as recorded in the Doctrine and Covenants and summarized in the Articles of Faith (Latter Day Saints) number four.
"We believe that the first principles and ordinances of the Gospel are: first, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of hands for the gift of the Holy Ghost."
The general Christian belief that salvation means returning to the presence of God and Jesus is similar to the way the word is used in the Book of Mormon, wherein the prophet Amulek teaches that through the "great and last sacrifice" of the Son of God, "he shall bring salvation to all those who shall believe on his name; ... to bring about the bowels of mercy, which overpowereth justice, and bringeth about means unto men that they may have faith unto repentance. And thus mercy can satisfy the demands of justice, and encircles them in the arms of safety, while he that exercises no faith unto repentance is exposed to the whole law of the demands of justice".
There are two kinds of salvation, conditional and unconditional. Unconditional salvation is similar to what is believed by other Christians in that the atonement of Jesus Christ redeems all mankind from the chains of death and they are resurrected to their perfect frames. They will also be redeemed from the powers of Satan, except those sons of perdition of vile wickedness and those who have been enemies to God, in which they will be returned to their master. All others will receive a degree of glory set apart for their just metes. Conditional salvation of the righteous comes by grace coupled with strict obedience to Gospel principles in which those who have upheld the highest standards and committed to the covenants and ordinances of God will inherit the highest heaven. Full salvation is attained by virtue of knowledge, truth, righteousness, and following true principles.
- Eternal life (Christianity)
- Extra Ecclesiam nulla salus (outside the Church there is no salvation)
- Original sin
- Redeemer (Christianity)
- "The saving of the soul; the deliverance from sin and its consequences" OED 2nd ed. 1989.
- Wilfred Graves, Jr., In Pursuit of Wholeness: Experiencing God's Salvation for the Total Person (Shippensburg, PA: Destiny Image, 2011), 9, 22, 74-5.
- "Christian Doctrines of Salvation." Religion facts. June 20, 2009. http://www.religionfacts.com/christianity/beliefs/salvation.htm
- Newman, Jay. Foundations of religious tolerance. University of Toronto Press, 1982. ISBN 0-8020-5591-5
- Parry, Robin A. Universal salvation? The Current Debate. Wm. B. Eerdmans Publishing, 2004. ISBN 0-8028-2764-0
- Min, Anselm Kyongsuk. Dialectic of Salvation: Issues in Theology of Liberation. Albany, N.Y.: State University of New York Press, 1989. ISBN 978-0-88706-908-6
- A. J. Wallace and R. D. Rusk, Moral Transformation: The Original Christian Paradigm of Salvation (New Zealand: Bridgehead, 2011), pp. 249-295.
- A. J. Wallace, R. D. Rusk, Moral Transformation: The Original Christian Paradigm of Salvation (New Zealand: Bridgehead, 2011), pp 249-271.
- Hastings Rashdall, The Idea of Atonement in Christian Theology (London: Macmillian, 1919), pp 190-292.
- Robert S. Franks, A history of the doctrine of the work of Christ in its ecclesiastical development vol. 1 (London: Hodder and Stoughton), p. 14: 'The above point of view of the Apostolic Fathers may be generally described as a Christian moralism.'.
- Michael Green, The Empty Cross of Jesus (Eastbourne: Kingsway, 2004; first published 1984), pp. 64-5: 'The simplest and most obvious understanding of the cross is to see it as the supreme example. ... This is a favourite theme in the early Fathers, as H.E.W. Turner showed in The Patristic Doctrine of Redemption. ... It can scarcely be denied that much of the second century understanding of the cross was frankly exemplarist.'
- J. F. Bethune-Baker, An introduction to the early history of Christian doctrine to the time of the Council of Chalcedon (London: Methuen & Co, 1903), pp. 351-2 : 'From this review of the teaching of the Church it will be seen that... in the earliest centuries... the main thought is that man is reconciled to God by the Atonement, not God to man. The change, that is, which it effects is a change in man rather than a change in God. It is God's unchangeable love for mankind that prompts the Atonement itself, is the cause of it, and ultimately determines the method by which it is effected.'
- For a recent defence of the moral transformation view, see A. J. Wallace, R. D. Rusk, Moral Transformation: The Original Christian Paradigm of Salvation (New Zealand: Bridgehead, 2011).
- Eusebius, Proof of the Gospel, 9.7.
- H. E. W. Turner, The Patristic Doctrine of Redemption: A Study of the Development of Doctrine During the First Five Centuries (Eugene, OR: Wipf & Stock Publish-ers, 2004), p. 54.
- A. J. Wallace, R. D. Rusk Moral Transformation: The Original Christian Paradigm of Salvation, (New Zealand: Bridgehead, 2011) ISBN 978-1-4563-8980-2
- David. A. Brondos, Paul on the Cross: Reconstructing the Apostle's Story of Redemption (Minneapolis, MN: Fortress Press, 2006) ISBN 978-0-8006-3788-0
- Stephen Finlan, Problems With Atonement: The Origins Of, And Controversy About, The Atonement Doctrine (Liturgical Press, 2005) ISBN 978-0-8146-5220-6
- Joel B. Green, Mark D. Baker, Recovering the Scandal of the Cross: Atonement in New Testament & Contemporary Contexts (IVP Academic, 2000) ISBN 978-0-8308-1571-5
- Catechism 1949
- Catechism 1996
- Pope John Paul II. General Audience 31 May 1995
- Nostra aetate para 2
- Catechism of the Catholic Church No. 1992. Vatican City-State. "Justification is conferred in Baptism, the sacrament of faith."
- Catechism of the Catholic Church No. 1446. The Vatican. "Christ instituted the sacrament of Penance for all sinful members of his Church: above all for those who, since Baptism, have fallen into grave sin, and have thus lost their baptismal grace and wounded ecclesial communion. It is to them that the sacrament of Penance offers a new possibility to convert and to recover the grace of justification. The Fathers of the Church present this sacrament as "the second plank [of salvation] after the shipwreck which is the loss of grace.""
- Church, Catholic. "The Council of Trent".
- "The Council of Trent Session 7".
- Catechism 830
- CCC 1019
- Redemptoris mission paragraph 10
- Lumen Gentium 16
- Dignitatis human paragraph 2
- Placher, William C. "How does Jesus save? Christian Century, 00095281, 6/2/2009, Vol. 126, Issue 11
- "The Longer Catechism of the Orthodox, Catholic, Eastern Church". Retrieved 14 FEB 2009.
- Stagg, Frank. New Testament Theology. Broadman Press, 1962. ISBN 0-8054-1613-7
- The TULIP acrostic first appeared in Loraine Boettner's The Reformed Doctrine of Predestination. The names appearing in parentheses, while not forming an acrostic, are offered by Theologian Roger Nicole in Steele's book cited herein, The Five Points of Calvinism: Defined.
- David Steele and Curtis Thomas, "The Five Points of Calvinism Defined, Defended, Documented," pg.25, "The adjective 'total' does not mean that each sinner is as totally or completely corrupt in his actions and thoughts as it is possible for him to be. Instead, the word 'total' is used to indicate that the "whole" of man's being has been affected by sin."
- Westminster Confession of Faith
- The Five Points of Calvinism. The Calvinist Corner. Retrieved 2011-11-12.
- Comparison of Calvinism and Arminianism. The-highway.com. Retrieved 2011-11-12.
- Loraine Boettner. "The Perseverance of the Saints". The Reformed Doctrine of Predestination. Retrieved 2009-03-25.
- Arminius, James The Writings of James Arminius (three vols.), tr. James Nichols and William R. Bagnall (Grand Rapids: Baker, 1956), I:252
- Arminius I:316
- Arminius III:454
- Ashby Four Views, 140
- Picirilli, Robert Grace, Faith, Free Will: Contrasting Views of Salvation: Calvinism and Arminianism (Nashville: Randall House Publications, 2002), 154ff
- Forlines, Leroy F., Pinson, Matthew J. and Ashby, Stephen M. The Quest for Truth: Answering Life's Inescapable Questions (Nashville: Randall House Publications, 2001), 313–321
- Arminius Writings, III:311
- Pawson, David Once Saved, Always Saved? A Study in Perseverance and Inheritance (London: Hodder & Staughton, 1996), 109ff
- Forlines, F. Leroy, Classical Arminianism: A Theology of Salvation, ch. 6
- Picirilli Grace, Faith, Free Will 203
- Picirilli 204ff
- Arminius Writings, I:254
- "Merciful Truth". Retrieved 14 FEB 2009.
- Douglas Allen Foster and Anthony L. Dunnavant, The Encyclopedia of the Stone-Campbell Movement: Christian Church (Disciples of Christ), Christian Churches/Churches of Christ, Churches of Christ, Wm. B. Eerdmans Publishing, 2004, ISBN 0-8028-3898-7, ISBN 978-0-8028-3898-8, 854 pages, entry on Churches of Christ
- Ron Rhodes, The Complete Guide to Christian Denominations, Harvest House Publishers, 2005, ISBN 0-7369-1289-4
- Stuart M. Matlins, Arthur J. Magida, J. Magida, How to Be a Perfect Stranger: A Guide to Etiquette in Other People's Religious Ceremonies, Wood Lake Publishing Inc., 1999, ISBN 1-896836-28-3, ISBN 978-1-896836-28-7, 426 pages, Chapter 6 - Churches of Christ
- Batsell Barrett Baxter, Who are the churches of Christ and what do they believe in? Available on-line in an Archived January 31, 2008 at the Wayback Machine, and here , here  and here 
- Richard Thomas Hughes and R. L. Roberts, The Churches of Christ, 2nd Edition, Greenwood Publishing Group, 2001, ISBN 0-313-23312-8, ISBN 978-0-313-23312-8, 345 pages
- Douglas A. Foster, "Churches of Christ and Baptism: An Historical and Theological Overview," Restoration Quarterly, Volume 43/Number 2 (2001)
- Tom J. Nettles, Richard L. Pratt, Jr., John H. Armstrong, Robert Kolb, Understanding Four Views on Baptism, Zondervan, 2007, ISBN 0-310-26267-4, ISBN 978-0-310-26267-1, 222 pages
- Douglas Allen Foster and Anthony L. Dunnavant, The Encyclopedia of the Stone-Campbell Movement: Christian Church (Disciples of Christ), Christian Churches/Churches of Christ, Churches of Christ, Wm. B. Eerdmans Publishing, 2004, ISBN 0-8028-3898-7, ISBN 978-0-8028-3898-8, 854 pages, entry on Regeneration
- Everett Ferguson, The Church of Christ: A Biblical Ecclesiology for Today, Wm. B. Eerdmans Publishing, 1996, ISBN 0-8028-4189-9, ISBN 978-0-8028-4189-6, 443 pages
- Table drawn from, though not copied, from Lange, Lyle W. God So Loved the World: A Study of Christian Doctrine. Milwaukee: Northwestern Publishing House, 2006. p. 448.
- e.g. Belgic Confession Article 14
- Westminster Confession of Faith. Wikisource. Ch. III, Sec. VII.
- LDS Church (2006), "The Articles of Faith of The Church of Jesus Christ of Latter-day Saints", The Pearl of Great Price (online ed.)
- Alma 34:14-16
- Atkin, James. The Salvation Controversy. San Diego, Calif.: Catholic Answers, 2001. ISBN 1-888992-18-2
- Jackson, Gregory Lee. Justification by Faith: Luther versus the U.O.J. [i.e. "Universal Objective Justification" Lutheran] Pietists. [Glendale, Ariz.]: Martin Chemnitz Press, 2012. ISBN 978-0-557-66008-7
- Lutheran World Federation and Roman Catholic Church. Joint Declaration on the Doctrine of Justification. English language ed. Grand Rapids, Mich.: W. B. Eerdmans Publishing Co., 2000. ISBN 978-0-8028-4774-4
- Pohle, Joseph (1913). "Controversies on Grace". Catholic Encyclopedia. New York: Robert Appleton Company.
- Salvation Checklist - Beliefs in Christianity for salvation