A DOCTRINE OF SALVATION

A Guide to Local Churches

Introduction: The Scriptures contain various symbols and imageries to describe the
biblical understanding of salvation. It should be noted that each book in the Bible was
written to address specific theological problems confronting the community of which the
writer(s) belonged. A specific idea of salvation is usually implied or indicated but not
stated in propositional form. Various concepts of salvation may be developed from the
biblical writings that may create confusion among the faithful. It is the task of systematic
theology to present an orderly, coherent, sensible and relevant doctrine from the various
symbols of salvation available in the Bible.

In addition, the theological task begins at a particular landmark in the history of a

church, and moves backward to its historical antecedents and forward to an envisaged
future. In the case of the UCCP, its starting point is the 16th century Protestant
Reformation. It is then reinterpreted in the light of current biblical scholarship and the
history of doctrines as well as in view of the vision, mission and goals of the UCCP.
Rather than a fixed body of teachings that is valid for all eternity, a doctrine is a
contemporary response to God’s continuing revelation to the church. But this response is
only as authentic as its continuity to its biblical and theological heritage and to its present
life and work.

1. The 16th century Protestant Reformation doctrine of salvation came out of a

critique of medieval Catholic theology and piety. The doctrine of salvation “by grace
alone through faith alone” is a reinterpretation of Paul’s formulation meant to expose a
perceived error in Catholic theology that logically and historically led to the sale of
indulgences and other practices that tended to diminish the role of God’s grace. Luther
also discovered a new understanding of “justification” from the Greek edition of the New
Testament prepared by Erasmus. Calvin’s humanist background might have influenced his
belief in the possibility of gradual sanctification.

Today, the church in the Philippines faces new challenges that were not present
during the Reformers’ time. The poor no longer simply ask for charity but seek justice and
fight to establish a different kind of society. Unless the present plunder and degradation of
the environment is stopped, there may not be viable environment left for the succeeding
generations of Filipinos to inherit. These problems do no lie outside God’s plan of
salvation today. In the Bible, God will save not only human beings but also the whole
earth, the whole cosmos. These realities must be included in elucidating a Protestant or
evangelical doctrine of salvation for Filipino Christians.

2. From the Protestant Reformation, the UCCP has inherited a doctrine of salvation
that has two aspects. Firstly, salvation means justification, meaning the remission of sins
through God’s unconditional forgiveness which is received through faith in Christ alone.
The sinner is then reconciled to God and so regarded righteous by God even if essentially
the person continues to be subject to sin. Luther calls a Christian (and the church!) simul
justus et peccatur, “righteous and sinner at the same”. This means to say that, henceforth
instead of an angry God, now the sinner has a merciful and forgiving God. Salvation
refers to a new relationship that God has established with sinners. It is a relationship of a
forgiving God and a sinner that sincerely asks for God’s forgiveness.

In this sense, salvation is not a property that can be possessed like an insurance
policy that has an automatic application. Rather, salvation is a state of having God’s favor
or good will by virtue of a relationship. Since it is a relationship both parties are bound in
a mutual obligation to be faithful to one another. God offers to be faithful to forgive; on
the other hand, the forgiven sinner pledges to turn away from sin and to live righteously.
In that relationship a sinner is no longer considered an object of God’s wrath but of God’s
forgiveness. But even this relationship is as good only as the sincerity and willingness of
both parties to be true. It is dissolved the moment one or both parties do otherwise.
Since God is faithful to the very end, the relationship will work only for as long as the
human partner remains faithful to it. The human partner, however, has the freedom to
reject God’s grace and break off the relationship. God will not and will never forsake a
person simply because he/she has chosen to break free from the obligations required of the
relationship, but he/she loses the right to enjoy the benefits of the relationship. In that
sense, a person is in a state of sin and then becomes an object of God’s wrath and
redemption, rather than its beneficiary.

The second aspect of salvation is known as sanctification. God’s forgiveness carries

with it the seed of a new life that gradually matures but never reaches perfection in earthly
existence. The new life grows in holiness in the praxis of obedience to the Lord. God’s
law as it is revealed in Scripture as well as in human reason and conscience is the school
teacher that guides the faithful in the path of obedience. The faithful obeys God’s law not
in order to merit God’s forgiveness (justification) but to train the body and soul in the
discipline of the new life. Since perfect holiness cannot be attained on earth, ultimate
salvation in the sense of perfection may be achieved only in glory.

In the process of sanctification, the faithful may stumble but not necessarily lose
their new status before God. Although the commission of specific acts that are contrary to
the new life in Christ may be inevitable, the tendency to do evil no longer dominates their
lives. They will strive to conduct themselves in the world in ways that they believe are
pleasing to God. Gradually they will come to hate wickedness and love justice, unlike
those existing outside a restored relationship with God, who remain inclined to sin and
hate God’s justice. The road to perfection is not always smooth and easy; in fact, it is
often rough and strewn with obstacles. Christian existence is a life-long process of
learning to discern God’s will and obey it with gladness.

Having been justified by God in Jesus Christ and sanctified by the Holy Spirit is a
profound knowledge that is confirmed by personal experience within the fellowship of the
community of believers. The question whether or not one can lose salvation is a problem
that lies outside the realm of the believer’s personal relationship with Christ. It turns
salvation into a mechanical and impersonal principle in which God’s graciousness is
compromised and personal freedom is abolished. Understood in the mechanical and
impersonal way, the principle of eternal assurance can easily lead to spiritual arrogance
and ethical opportunism, while a lack of it can cause endless spiritual anxiety or an
insurmountable mistrust in God’s justice. In either case, the question may only become an
occasion to sin. The Lord has only harsh words for those whose pretensions to
theological and moral superiority only lead the little ones to stumble and fall.

3. Today, Christians are confronted with new ethical challenges that test their
commitment to follow the Lord. It is a perversion that some evangelicals use the historic
doctrines of the faith to avoid social responsibility. The Reformation doctrine of sola
gratia, sola fide, sola Scriptura is being misappropriated to give a clear conscience to
Christians by whose acts of commission or omission many people are kept poor or
unjustly treated. The Reformers’ polemic against “works” was addressed to a church that
made material gains from the pious works of the faithful who were misled into believing
that salvation can be merited through those works. It was never meant to throw out good
works from the sphere of Christian existence. On the contrary, Christians are advised to
be active in the affairs of the world. Luther put it this way,

Thus, a Christian man who lives in this confidence toward God knows all
things, can do all things, ventures everything that needs to be done, and does
everything gladly and willingly, not that he may gather merits and good
works, but because it is a pleasure for him to please God in doing these.
things. (Treatise on Good Works)

Those who have been brought into a personal relationship with God through Christ
(justification) know God’s great concern for the poor and, with this knowledge, seek to
practice it on earth. They no longer worry about God’s regard for them or the final
destination of their souls because they live in the confidence of God’s promise. Relieved
of that spiritual fear and anxiety, they are free to do whatever needs to be done for the
sake of others, especially the little ones for whom God has a special concern.

Devotion to the well being of others is also a mark of Christian maturity.

Sanctification actually means growing up to be like Christ, the man for others. The
Gospels tell us the story of Jesus who, not only proclaimed the good news of the kingdom
but also, devoted himself to care for those who suffered from neglect and discrimination.
As the model of a sanctified life, Jesus bids Christians to imitate him.

Conclusion: In the final analysis, only those who have experienced God’s
forgiveness and acceptance have the assurance of salvation. And only those who are
experiencing the new life in the Spirit taking possession of their lives know the peace and
joy of God’s approval. A pastor or anybody’s word no matter how eloquently it is said
cannot give anyone the assurance, peace and joy that come from having a personal
relationship with God. Hence, it is not something to be debated but only shared with
humility.

Rev. Everett Mendoza, D. Theol.

Silliman Divinity School
Dumaguete City