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Salvation - Our First Name
by Lieut.-Colonel Richard Munn
The Salvation Army's Theology of Justification 

Introduction

“Take the helmet of salvation and the sword of the Spirit, which is the word of God.”  (Ephesians 6:17)

‘You have your mission and your dynamic written into your name!’ asserted an astute ecumenical colleague to John Larsson, retired General of The Salvation Army.[1]  Yes indeed, Salvation is our first name. 

Salvationist historians note that commensurate with the 1878 name inauguration, a veritable new lease of life was unleashed.  “From that moment its destiny was fixed - the whole organisation was dominated by the name” records official biographer W.T. Stead.  William Booth, The Founder, would agree, announcing, “We are a salvation people – this is our speciality.”[2]

In light of the above it does seem that an equally strong soteriology should complement this robust salvific identification.  Numerically that is indeed the case, with five of the eleven Salvation Army cardinal points of doctrine fixed firmly on salvation – almost fifty percent of a terse, muscular core of beliefs.

What follows is a basic survey of the first three of these soteriological doctrines, outlining their essence, surrounding theological influences and consequent missional impact.  Necessity constrains, however, that we must first look at Salvation Army hamartiology.

Sin

“The fool says in his heart, "There is no God."” (Psalm 14:1)

We need to ask that most basic question – the one posed by blasé secular culture:  ‘What do we need to be saved from?’

We believe that our first parents were created in a state of innocency, but by their disobedience they lost their purity and happiness, and that in consequence of their fall all men have become sinners, totally depraved, and as such are justly exposed to the wrath of God.[3]

The Salvation Army – Doctrine Number 5

Universally inherent in our human condition is a drive for improvement.  This pervades the totality of our existence – physical provisions, intellectual development and psychological wellbeing. It also includes our spiritual self-understanding.  However, centuries of history prove that cycles of political and military ventures invariably prove wanting; and while socio-economic improvement alleviates much suffering, ultimately people remain unfulfilled.  The result is what Dr. Stephen Harper calls ‘bootstrap theology,’[4] a vain attempt at self-help.  Even that most esteemed endeavour, improved education, fails on the moral plane.  ‘All we get are better-educated criminals’ wryly notes General Shaw Clifton.[5]

How accurate, then, the trenchant observation of Nazarene theologian W.T Purkiser:

“The human predicament, then, is the reality of sin.  This is foundational in Christian theology.  Among the four great focal themes of the bible and of revealed religion – God, man, sin, and redemption – sin is seen as the ugly intruder.[6]

Salvationists include in their hamartiology the doctrine of ‘Original Sin.’ The reference is centrally inherent in the 5^th doctrine.  Included in the temptation and sin narrative of Adam and Eve are significant theological truths.  Sin is not originally part of our essential human nature, but rather intrusively violates us. 

The immediate consequences of sin were alienation from God, enslavement to Satan and a loss of divine grace, through which all people become subject to physical and moral corruption.  Salvationists see this ‘depravity’ in all its most heinous expressions – violence, abuse, addictions and profound despair.  At the heart is a cry for help, a plea to return to Edenic harmony and intimacy with God, the Creator.

This depravity is inherited from our first parents.  It is a complex matter.  The law of heredity to our total being would seem to provide the most applicable insight. 

“It is the law of organic life that everything produces its own kind.  The law of like producing like does not refer exclusively to the biological features of man’s existence, but also embraces psychological qualities.  […]  That we should resemble our parents and the whole human family psychologically and morally is no more mysterious than that we should resemble them physically.” [7]

General Frederick Coutts succinctly observes:

“Men need a Saviour to save them from themselves.  That is why the Father sent the Son into the world.  And just as there is ample evidence of man’s need of a Saviour, so there is ample evidence that Jesus is the Saviour they need. [8]

Yes, we need salvation; profoundly so.  Jesus – ‘Jehovah saves’ – is the divine embodiment and sole remedy for our predicament.

Prevenient Grace

“We love because he first loved us.” (1 John 4:19)        

Salvationist soteriology is theologically Wesleyan-Arminian.  As such it acknowledges the doctrine of prevenient grace – ‘the grace that goes before.’   This asserts that all salvation – emanating from even the faintest human inclination – initiates from the heart of God.  This doctrine is important.  It affirms the sovereignty of God, and yet allows for human will.  In our brokenness and rebellious, stubborn sin we can still hear the gentle call of God to ‘come home.’  Even the slightest proclivity towards God results in multiplied grace.

“This prevenient grace is comprehensive, including all human desires after God, all drawings of the Father, all convictions of the Holy Spirit.  If we yield to these impulses toward God they increase more and more.”[9]

A crucial principle is established here:  Salvation is all of grace. 

Atonement

“For if, by the trespass of the one man, death reigned through that one man, how much more will those who receive God's abundant provision of grace and of the gift of righteousness reign in life through the one man, Jesus Christ.”  (Romans 5:17)

At the heart of Salvationist soteriology is a clear, strong, classic statement of atonement.  It is the fulcrum of the eleven doctrines.  It contains the energizing dynamo for mission:

We believe that the Lord Jesus Christ has by His suffering and death made an atonement for the whole world so that whosoever will may be saved.

Commissioner Andrew Miller echoes the passion of many Salvationists in vowing with conviction:  “I would rather die than give up this article of my faith.’[10]

Note the explicit use of the past tense that Jesus has made an atonement for sin – emphasising his complete victory and finished work at Calvary.  This ‘finished work’ of Christ is a work done for us in order that the saving work might be done in us.  It is a relational truth and graces those who come to know Christ himself.  Just for added emphasis Salvation Army literature brusquely notes, “Just to believe the doctrine is not enough.” [11]

Christus Victor

“Having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross.”  (Colossians 2:15)

There is one particular and additional note to be added.  As befitting an army, the forceful theory of atonement espoused by Gustav Aulen is especially pertinent for us.  Here Golgotha is understood with a dimension of cosmic conflict between the forces of righteousness and the powers of evil.  The concerns of Calvary are of such supreme consequence that they must be attained victoriously, at whatever the cost to the Almighty himself.

Christ – Christus Victor – battles against the evil powers of the world, the “rulers of the power of the air” under which people are in bondage and suffering. In his triumph God reconciles the world to Himself.  The heart of the theory is that God himself is the One who suffers most in the conflict, yet emerges victorious. [12]

The ministries of incarnational self-denial and identification with suffering are ones embodied by many Salvationists around the world.  The terrain is often harsh, the casualties are real and the victories are costly.

The ‘Army’ is not a metaphor.

Tri-fold Action

“"Sirs, what must I do to be saved?"” (Acts 16:30)

What follows next is a remarkably clear and pragmatic Trinitarian triad:

We believe that repentance towards God, faith in our Lord Jesus Christ, and regeneration by the Holy Spirit, are necessary to salvation.

Simply put, when we return to God in repentance and express faith in Christ we discover the liberating transformation of forgiveness.  Sometimes the order or emphasis may differ:  We place trust in Christ; in so doing we return to God; in that process we are ‘reborn’ by the Holy Spirit.

There is a paradox in our relationship with God that the twin graces of justification and regeneration address:

“Justification speaks of a decisive change in our relationship with God through faith in Christ, from alienation to acceptance. Regeneration speaks of the life of the Spirit imparted to us, the ongoing work of grace in our lives in which we must co-operate.”[13]

This ‘new birth’ brings unparalleled joy and peace. We now have restored communication with God.  We enjoy an assuring confidence in God’s presence and realize ourselves to be part of a new humanity. 

Missionally-speaking this is often expressed in the ‘personal testimonies’ of the congregation during Salvation Army worship around the world.  These are often profoundly moving times in which doctrine comes alive in the day-to-day stories of people.  Anyone is invited to share, and in so doing ‘The Word becomes flesh.’

Justification

“It is with your heart that you believe and are justified …” (Romans 10:10)

It bears repeating.  The essence of Salvationist soteriology is intensely personal – cherishing individual relationship with Jesus Christ within a community of mission.    Theologically speaking this means including the relational benefit of reconciliation in addition to the legal transaction of justification.

We believe that we are justified by grace through faith in our Lord Jesus Christ and that he that believeth hath the witness in himself.

The Salvation Army – Doctrine Number 8

There is also a certain confidence inferred here – an assurance of salvation.  New life in Christ need not be diffident.  As an overall scheme of thought this is sometimes referenced as ‘Wesleyan optimism’ – a positive, buoyant salvation.  The doctrine references the ‘witness of the Spirit,’ the calm certainty referenced by Paul that ‘the Spirit himself testifies with our spirit that we are God's children.’ (Romans 8:16)

At the very heart of God’s salvific action in Christ is a changed relationship between ourselves and God. Despite our alienating sin, God declares us righteous.  The action touches that universally primeval need – we are accepted and loved. We do not deserve such grace, and we certainly cannot earn it, or repay it. Like the returning prodigal we have unbounded access to the Father’s welcome and warmth. We are fully reunited into the family of God.

The relational portrait of the home is one of several picturesque atoning images of salvation referenced by John Stott:[14]

The Shrine where Christ’s sacrifice appeases the wrath of God – ‘Propitiation’;

The Marketplace where Christ buys us back and sets us free from the captivity of sin – ‘Redemption’;

The Law Court where Christ becomes our substitute and accepts the sentence of our guilt – ‘Justification’;

The Home where Christ restores broken relationships for those who are alienated from God the Father – ‘Reconciliation.’

Personal salvation transfigures missionally into ‘the priesthood of all believers.’  This is essential Salvationism.  Ecclesiologically it means a preference for the designation ‘soldier’ rather than ‘member.’  Philip Needham writes:

Soldiership means that there is no room for passive membership. […]  Members can be passive or active; they may do no more than belong on the rolls. Soldiers cannot only belong; they are either fighting or maintaining readiness for battle – otherwise, they are not really soldiers.[15]

Conclusion

“May your priests, O LORD God, be clothed with salvation” (2 Chronicles 6:41)

Salvationist soteriology is classically orthodox, and yet distinctly influenced by two significant forces – the 16^th Century Reformation and 18^th Century Wesleyan Revivalism.  The former is theological bedrock; the latter reflects the revivalist milieu in which the Army was born.

This can delineated as follows:

Reformation Foundation

ú                                                         Salvation is provided by grace alone

ú                                                         Salvation is received by faith alone

ú                                                         Salvation is experienced in Christ alone

ú                                                         Salvation is taught in Scripture alone

Wesleyan Revivalism

ú                                                         All people need to be saved

ú                                                         All people can be saved

ú                                                         All people saved can know they are saved

ú                                                         All people who are saved can go on to Christian holiness[16]

The net effect of this vibrant Salvationist soteriology is a profound commitment to evangelism.  For instance, the basic congregational entity, the corps, is defined as ‘a Salvation Army unit established for the propagation of the gospel.’[17]  Additionally, the primary assignment of a Corps Officer is ‘the conversion of the unsaved people of the district.’[18]  The same Orders and Regulations state unambiguously:

“A corps officer should understand that he is sent by God and the Army to all the unconverted, non-church-going people in his district, especially to the most needy and depraved among them. These [are] his constituency.

It is, therefore, no mere coincidence that the two ‘SS’ on all uniform lapels stand for ‘Saved To Save;’ or, that General William Booth famously ordered Salvationists to ‘Go for sinners, and go for the worst;’ or, that a Salvation Army officer solemnly covenants ‘to live to win souls and make their salvation the first purpose of my life.’

Yes, Salvation is our first name.  Salvation is our first purpose.  Salvation is our first love.

God grant us the grace to live up to it.