3. How Are We Saved?
3.1. Introduction
How does Jesus’ life, death, and resurrection save us? What are the mechanisms by which the Incarnation, the Crucifixion, and/or the Resurrection makes our salvation possible?
Some views (not mutually exclusive):
Jesus’ Life and Death Constitutive: 1. Cross as a Sacrifice
2. Cross as Victory
3. Cross and Forgiveness
4. Incarnation and Deification
Jesus’ Life and Death Illustrative:
5. Cross as Moral Example
3.2. The Cross as Sacrifice
The view that Jesus' sacrificial offering of himself on the cross made our salvation possible pervades liturgy. This view proposes:
In dying on the cross, Christ was both victim and priest, offering himself to the Father as the Passover sacrifice
Purpose of Christ’s sacrifice was to appease the Father for the sins of humanity, thus making our salvation possible.
Jesus’ single sacrifice sufficed, was “perfect” because Jesus was divine as well as human, making the “magnitude” of his sacrifice far greater than that of any ordinary human being
Problems / Questions with this view of how we are saved through Jesus' life and death
What does a sacrifice do for God? Why would God want a “sacrifice” before God could be merciful to sinners? How could God’s mercy be dependent on a sacrifice?
Horace Bushnell (1866) suggested:
Christ’s sacrifice awakens our sense of guilt and shows us God suffers because of our sins (illustrative dimension)
Jesus’ death both affected / moved / changed God as well as expressed God (constitutive dimension)
3.3. The Cross as Victory (Christus Victor)
Christ the Victor = Christus Victor
Through his Crucifixion and Resurrection, Jesus achieved a lasting victory over sin, death and Satan. The view that Christ won a victory through his Crucifixion and Resurrection also pervades our liturgy.
But how? How did Jesus' death on a cross achieve a victory?
3.3.1. The "Classic" Theory of How the Victory Was Won
The Classic Theory of How the Victory was Won (Origen, Gregory the Great):
The devil had gotten rights over fallen humanity. God had to respect those rights The devil’s right could only be forfeited if the devil exceeded his authority
God devised a plan to trick the devil in order to get him to unknowingly exceed his authority: Jesus was sent into the world, divine and sinless (the “hook”), but in the form of a sinful human being (“the bait”)
The devil took the “bait” and tried to claim authority over Jesus, discovering too late the “hook” – that Jesus was also divine and sinless. Thus the devil exceeded his authority and had to forfeit his claim on fallen humanity.
3.3.2. Problems with the Classic Christus Victor Theory
St. Anselm was troubled by this classic explanation of the Christus Victor theory because:
How could the devil ever get “rights” over fallen humanity, and why would God be under any obligation to respect them?
God is righteous and would never deceive, not even the devil
3.4. The Cross and Forgiveness of Sins
3.4.1. The "Satisfaction" Theory
Anselm, with later refinement by Thomas Aquinas, proposed:
God acts according to the principles of justice in humanity’s redemption
God’s sense of justice demands some satisfaction or penance be done for the disobedience of humanity before humanity’s sin are forgiven
Jesus’ death allows the forgiveness of sins because: 1. Jesus substitutes for us on the cross. God allows Jesus to stand in our place and take our guilt upon himself.
2. Jesus is the covenant representative for humanity. By his obedience on the cross, he wins the benefit of forgiveness for those he represents.
3. Through faith, believers participate in the risen Christ (Paul: “in Christ”), and thereby share the benefits won by Jesus.
3.4.2. Problems with the "Satisfaction" Theory
Problems with this "satisfaction theory:"
in what sense is it moral or “just” for one human being to bear the penalties due to another?
why does God need “satisfaction” or penance for sins? There surely cannot be some “law of justice” that is higher than God that demands each sin be counterbalanced by a proportionate penance (especially a penance provided by a innocent substitute!)
3.5. Incarnation and Deification
“God become human, in order that humans might become God.”
- Athanasius
Salvation in Orthodox Church: the broken relationship between individuals and God is restored so that human beings can participate in the uncreated energy of God (“deification”)
“Deification” is possible because:
in the Incarnation: Jesus did not only become an individual human being, but:
the Godhead, divinity itself took on general human nature
this new divinized human nature heals the gap between human beings and their Creator Jesus (the “new Adam”) is the first example of divinized humanity, of our ultimate vocation
“It was necessary that the voluntary humiliation, the redemptive selfemptying (kenosis) of the Son of God should take place, so that fallen men might accomplish their vocation of theosis, the deification of created beings by uncreated grace.”
- Vladimir Lossky, 1953
3.6. The Cross as Moral Example
3.6.1. Peter Abelard: The Cross Illustrates God's Love
The incarnation, the life and death of Jesus illustrates God’s love for humanity and moves us to love of God. This love is what saves us.
Peter Abelard:
“the purpose and cause of the incarnation was that Christ might illuminate the world by his wisdom, and excite it to love of himself”
“our redemption through the suffering of Christ is that deeper love within us which not only frees us from slavery to sin, but also secures for us the true liberty of the children of God, in order that we might do all things out of love rather than out of fear. . .”
3.6.2. Christ is the Moral Ideal
After the Enlightenment, this view “expanded” to:
Christ the moral ideal taught by his words
illustrated by his life and death
the most important aspect of this moral ideal was his love for others
Taking to heart and trying to live Christ’s moral ideal is all we need to be saved