Class 3 of 3

THEOLOGY OF
SALVATION
Course Synopsis:
Salvation is the application of the work of Christ to the lives of humans. It has utmost relevance
because it meets the most crucial need of humanity. Join us as we grapple with how human sin meets
with the beauty of the cross.

Contents:

Part 7 Extent of Salvation

Part 8 Introducing the Calvinism & Arminianism Debate

Part 9 Reflection

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Lesson 3

Part 7: Extent of Salvation

Now comes the question of who will be saved; specifically, will all be saved? Is eternal death (hell) only
temporary for the sake of purification? The church’s usual position throughout history has been that
while some or even many will be saved, some will not. The church took this position not because it did
not want to see everyone saved, but because it believed there are clear statements in Scripture to the
effect that some will be lost. From time to time, however, a contrary position has been espoused in the
church. This position, known as universalism, is the belief that ultimately everybody will be saved.

Varieties of Universalism

1. Universal conversion – This holds that somehow all people will be saved through repentance
and faith.

2. Universal opportunity – This holds that every person is given a chance to respond in a saving Deleted: <#>Universal atonement¶
fashion to Jesus Christ, and those who have not heard the gospel will be judged by their ¶
response towards God’s general revelation.

3. Universal explicit opportunity – This holds that everyone will get to know the gospel in an
explicit way, and those who have not heard the gospel during their earthly life will get a second
chance in the afterlife.

4. Universal reconciliation – This holds that Christ’s death made it possible for God to accept
man and He has done so.

5. Universal pardon – This holds that God, being a God of love, will not strictly adhere to the
conditions of salvation that He has laid down.

6. Universal restoration – This holds that at some future point in time, there will be a full
salvation in that God will restore all things to their original and intended state.

Formatted: Indent: Left: 1.27 cm, No bullets or

Evaluating the Case for Universalism numbering
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- Overemphasis on God’s love and underemphasis on God’s other attributes, such as justice and
righteousness Formatted: Indent: Left: 1.27 cm, No bullets or
numbering
- Not based on the full counsel of God’s word and have problems explaining the explicit Formatted: Font: Garamond
mentions in the Bible that some will eternally be lost Formatted: List Paragraph, Bulleted + Level: 1 + Aligned
at: 0.63 cm + Indent at: 1.27 cm
- Blunts the urgency for evangelism and missions
Deleted: ¶
¶
Grappling with universalism ¶
What could be some issues that may arise if we adopt the view of universalism? How does the ¶
¶
understanding of the extent of salvation affect our view and actions in evangelism and our view ¶
of life on earth? ¶
¶
¶
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Part 8: Introducing the Calvinism & Arminianism Debate Deleted: ¶
¶
¶
What does it mean by “once saved, always saved?” If this is true, what are the implications of this
statement on areas such as Christian living, the nature of salvation, and the character of God?

Amongst the variations in Protestant beliefs in the doctrine of salvation, one significant debate lies
between Calvinism and Arminianism.

Why is this debate important for us?

1) It affects the way we know and view God.

2) It affects the way we understand the Gospel.

3) It affects the way we read and interpret Scripture.

4) It affects the focus of our ministry.

A (very) brief history of the debate:

John Calvin: After the Protestant Reformation, John Calvin carefully put together several aspects of
Protestant doctrines into a cohesive whole, culminating in the Institutes of the Christian Religion in 1536. The
Institutes was Calvin’s greatest contribution to the Reformed faith with its emphasis on the importance of
doctrine and the centrality of God.

Jacobus Arminius: Jacobus Arminius was a Dutch pastor and professor who was trained as a Calvinist.
However, after thoroughly studying Calvin’s beliefs, he started to differ from Calvin’s doctrine of
predestination. Because of his status as a professor, his views were publicly debated in Dutch society. In
spite of his disagreement with the Calvinist doctrine of predestination, Arminius remained strictly
Calvinist in all other matters.

Five points of the debate:

• Human Depravity: This refers to the extent and scope of man’s helplessness/corruption/wickedness,
and whether it includes the inability to choose to believe in God.

• Election: The Bible refers to those who are saved as being chosen (or elected) by God, so this narrows
down to the basis of God’s choice of some and His rejection of others.

• Atonement: This centres on whether Jesus died for the whole world’s sins, or only for the sins of the
elect.

• Grace: Those who believe in the gospel are saved purely by God’s grace but what is debated is how
this saving grace works and whether this saving grace can be effectively resisted by the sinner.

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• Apostasy of Believers: This is focuses whether those who have genuinely believed in Christ can still
fall away.

Points of Debate Calvinism Arminianism

Human Depravity Total Depravity Total Depravity
(including the ability to believe) (excluding the ability to believe)

Election Unconditional Election Conditional Election

Atonement Limited Atonement Unlimited Atonement

Grace Irresistible Grace Resistible Grace

Apostasy of Perseverance of the Saints Apostasy is possible

Believers (apostasy is not possible)

Though the debate has often focused on the five points (TULIP) of Calvinism, it is important to note
that there are still many commonalities between Calvinist and Armenian beliefs.

Arminianism
TULIP

Calvinism

Heart of the debate:

Though it is possible to examine and compare positions on each point, a better approach is to focus on
the first two points which are at the heart of the debate. This is because the last three points are natural
extensions of our understanding of the first two.

In this debate, both sides have managed to use scriptural support for their individual stance. At first
glance, it may seem confusing that Scripture could be used to support both sides of the debate. However,
this can be explained by the fact that our personal theology would shape the way we read, understand
and interpret Scripture. Hence, instead of merely engaging in a debate using Scripture to support every
point, we should go to the heart of the debate and ask about the various implications of each view and
whether that is in line with our holistic understanding of what the bible says about God.

• Extent of human depravity – what does that mean?

Both Calvinism and Arminianism agree that humanity is so depraved and enslaved in sin that man cannot
be saved apart from God’s grace. However, Calvinism extends to assert that this depravity means we lack
the ability to respond to God and choose to be saved.
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In contrast, the Arminian view from the Scripture is that apart from the Gospel, we are unable to have
a right standing before God through our own efforts. But we have the ability to choose to believe what
God has graciously provided to make us right before Him.

Hence, salvation would not be available apart from God’s gracious initiation through the gospel.
Salvation would also not have been effective unless we humbly respond to God’s offer in faith.

Romans 4:1-5
1
What then shall we say that Abraham, our forefather according to the flesh, discovered in this
matter? 2 If, in fact, Abraham was justified by works, he had something to boast about—but not
before God. 3 What does Scripture say? “Abraham believed God, and it was credited to him as
righteousness.”
4
Now to the one who works, wages are not credited as a gift but as an obligation. 5 However, to the
one who does not work but trusts God who justifies the ungodly, their faith is credited as
righteousness

• Unconditional or conditional election – who is chosen?

Calvinism believes that God chooses those whom He will save solely based on His sovereign mercy, and
not based on any forseen acts of goodness that the person may perform. God therefore predestines people
who will be saved.

On the other hand, Arminianism understands election as the sovereign decree of God to save those who
trust Christ by faith. Therefore, God only rejects those who reject His offer of Christ for our redemption.

Romans 3:21-24
21
But now apart from the law the righteousness of God has been made known, to which the Law
and the Prophets testify. 22 This righteousness is given through faith in Jesus Christ to all who
believe. There is no difference between Jew and Gentile, 23 for all have sinned and fall short of the
glory of God, 24 and all are justified freely by his grace through the redemption that came by Christ
Jesus.

Romans 10:9-13
9
If you declare with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from
the dead, you will be saved. 10 For it is with your heart that you believe and are justified, and it is with
your mouth that you profess your faith and are saved. 11 As Scripture says, “Anyone who believes in
him will never be put to shame.” 12 For there is no difference between Jew and Gentile—the same
Lord is Lord of all and richly blesses all who call on him, 13 for, “Everyone who calls on the name of
the Lord will be saved.”

But didn’t God “predestine” people? Ephesians 1:4-12 has often been used by Calvinists to put forth the
notion that only some have been chosen and “predestined” to be saved. However, if we examine the text
in the context and the main message of the book of Ephesians, we find that the main thrust of the
passage highlights how those who are chosen are those “in Christ.” This implies that God chooses those
who have made a personal choice to put their faith in Jesus Christ.
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 Ephesians 1:4-12
4
For he chose us in him before the creation of the world to be holy and blameless in his sight. In
love 5 he predestined us for adoption to sonship through Jesus Christ, in accordance with his
pleasure and will— 6 to the praise of his glorious grace, which he has freely given us in the One he
loves. 7 In him we have redemption through his blood, the forgiveness of sins, in accordance with
the riches of God’s grace 8 that he lavished on us. With all wisdom and understanding, 9 he made
known to us the mystery of his will according to his good pleasure, which he purposed in Christ, 10
to be put into effect when the times reach their fulfillment—to bring unity to all things in heaven
and on earth under Christ.
11
In him we were also chosen, having been predestined according to the plan of him who works out
everything in conformity with the purpose of his will, 12 in order that we, who were the first to put
our hope in Christ, might be for the praise of his glory.

Understanding Our Salvation

As we navigate past the heart of the debate, we can therefore recognise its implications on the inclusivity
of atonement, the resistibility of grace, and the apostasy of believers. As the dominoes fall, so too do the
other arguments conclude.

The discussion on the debate revolves around and points us to the mystery of how God’s sovereignty
interacts with human freewill and accountability. While we cannot formularise an understanding, one
thing we can be certain of is that

Romans 3:25a
25
God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be
received by faith.

Our salvation is thus pictured as God’s gracious offer of Christ that only becomes effective when we
choose to receive it by faith personally.

Predestination in the Bible does not refer to God deciding beforehand who will believe in Christ and be
saved, but instead refers to God sovereignly deciding beforehand that those who believe in Christ will be saved.

Have you decided who Jesus is to you? How will you continue to see Him, our living Saviour through
the rest of your life?

Will you stand upon Christ?

God is both sovereign and merciful. He is both in control and yet we have human freedom and
accountability. As He has given the Gospel – an open invitation, the only limiting factor is us –
will we walk out of our salvation? Let us stand, always “in Christ.”

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Part 9: Reflection

1. How does the theology of salvation change my value system or way of thinking?

2. What is one truth that will help me to live out my salvation in Christ?

3. In recognizing His redemptive plan, what steps can I take to minister to pre-believers or fellow
believers?

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