This article follows on from The experience of trauma healing, found in the ‘Background’ section but ‘Theology of Trauma Healing’ is listed in ‘Biblical Insights’ as it is primarily a New Testament study. It explores the hypothesis that trauma healing is an aspect of salvation that relates to the time between conversion and the end of life.
In the English language salvation and associated words are general words and their meaning depends on the context. Thus, we save for a rainy day, a goalkeeper saves a penalty, a social reformer is hailed as a saviour, the surgeon’s skill saved a patient’s life and finding oil was the nation’s salvation. In each of these examples, there is a sense of rescue from danger, which is the essence of the meaning of salvation. However, it is the context that makes clear that none of these examples have anything to do with the biblical doctrine of salvation. Equally, in the Bible, salvation words do not necessarily have a theological meaning and even when they do, they may relate to only one aspect of salvation. However, in every case the core meaning is about rescue from danger. It is the context that guides the way the word should be understood.
When the first Christians expressed their understanding of their faith they had to adapt ordinary language to help them cope. For example, knowledge about slavery helped development of the concept of redemption. Justification came from the law courts and salvation carries the image of rescue from danger. None are sufficient in themselves to explain what God has done for us in Christ. They are essentially metaphors, word pictures, that illustrate theological meaning by drawing parallels with other aspects of life. Often, the correct meaning is clear from the context and that can be further clarified by a consideration of the culture of the era and the circumstances giving rise to the writing.
As well as trying to read Scripture with the mindset of the authors and their first readers we also need to remember that the first century world had few similarities to the apparent peace, security and certainties of modern Western civilisation – that we had until the coronavirus pandemic struck! However, there are many parallels in Scripture with the uncertainties, stresses and violent antagonism that exist in the 21st century developing world where so often powerful people ride roughshod over the powerless, human rights are unheard of and health services and education are pipedreams. The experiences of Christians who live through such sufferings provide helpful insights into the interpretation of some texts.
Matthew 14:30
But when he saw the wind, he was afraid and, beginning to sink, cried out, “Lord, save me!”
Mark 3:4
Then Jesus asked them, “Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?”
Luke 18:40-42
Jesus asked him, “What do you want me to do for you?” “Lord, I want to see,” he replied. Jesus said to him, “Receive your sight; your faith has healed you.”
In the original Greek the same word is used but on this occasion the NIV translators decided that ‘healed’ was a more appropriate word to use. Some translations use ‘saved.’
Acts 27:31
Then Paul said to the centurion and the soldiers, “Unless these men stay with the ship, you cannot be saved.“
1 Corinthians 16:2
On the first day of every week, each one of you should set aside a sum of money in keeping with his income, saving it up, so that when I come no collections will have to be made.
1 Timothy 2:15
But women will be saved through childbearing – if they continue in faith, love and holiness with propriety.
Interpreting this text is not straightforward and has resulted in frankly bizarre attempts to explain it if it is presumed that ‘saved’ only has a theological meaning. Bearing context in mind and recognising that ‘saved through childbearing’ does not have to have any theological import[4] the natural meaning is likely to be that women who bear children (an experience with a very high risk to health and life 2,000 years ago[5]) will survive the experience. This will be especially so in the context of a marriage that is characterised by ‘faith, love and holiness with propriety’ for that will enhance the chance of survival. Modern medical research-based opinion, particularly as expressed in midwife-led delivery suites, concurs with Paul.[6] NIV margin suggests ‘restored’ as an alternative to ‘saved.’ That is an equally valid way to translate the Greek sozo and immediately it eases the pressure to seek a theological meaning. The point is that context has a key role in determining meaning. Richardson puts it more strongly: ‘the context alone enables us to determine the sense, as in so many biblical instances of everyday words and phrases which have come into technical theological usage.’[7] Fresh light on the context of this passage has been provided by Instone-Brewer’s suggestion that it be compared with the Mishnah’s mistrust of women expressed in the phrase, ‘For three sins women die in childbirth:…’[8] Instone-Brewer regards the passage as challenging the Jewish rabbis’ denigration of women as untrustworthy with the gospel’s assertion that they were ‘faithful, trustworthy and loved by God’.[9] His understanding confirms that ‘saved’ refers to the survival of childbirth.
Matthew 1:21
“you are to give him the name Jesus, because he will save his people from their sins.”
John 4:42
They said to the woman, “We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Saviour of the world.”
1 Corinthians 10:32-33
Do not cause anyone to stumble, whether Jews, Greeks or the church of God – even as I try to please everybody in every way. For I am not seeking my own good but the good of many, so that they may be saved.
1 Timothy 1:1
Paul, an apostle of Christ Jesus by the command of God our Saviour and of Christ Jesus our hope.
Revelation 7:10
they cried out in a loud voice: “Salvation belongs to our God, who sits on the throne, and to the Lamb.”
Luke 7:48-50
Jesus said to her, “Your sins are forgiven.” The other guests began to say among themselves, “Who is this who even forgives sins?” Jesus said to the woman, “Your faith has saved you; go in peace.”
Acts 2:47
And the Lord added to their number daily those who were being saved.
Ephesians 2:4-8
But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions – it is by grace you have been saved. And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus, in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus. For it is by grace you have been saved, through faith – and this not from yourselves, it is the gift of God.
Mark 8:35
For whoever wants to save his life will lose it, but whoever loses his life for me and for the gospel will save it.
Romans 5:9-10
Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him! For if, when we were God’s enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved through his life!
2 Timothy 2:10
Therefore I endure everything for the sake of the elect, that they too may obtain the salvation that is in Christ Jesus, with eternal glory.
Hebrews 9:27-28
Just as man is destined to die once, and after that to face judgment, so Christ was sacrificed once to take away the sins of many people; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him.
Revelation 12:10
Then I heard a loud voice in heaven say: “Now have come the salvation and the power and the kingdom of our God, and the authority of his Christ.
The previous sections are familiar territory so you have probably skimmed through them. This section though, needs to be taken more slowly. You may need to consult a Bible so you can consider the wider context while you weigh up my comments.
1 Corinthians 1:18
For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.
The text is about the message of the cross being the power of God as experienced by believers. That is who ‘us’ refers to. Paul describes ‘us’ as those ‘who are being saved.’ We might have expected him to say ‘who have been saved’ as we tend to relate being a believer to having been saved at a point in the past. But the present passive tense is used so this is a ‘now’ experience. Paul goes on to write about Christ as the power and wisdom of God (v. 30) as it relates to their lives as believers. And that is an expression of salvation being lived out in day to day experiences. Salvation is an ongoing experience of the Christian life.
1 Corinthians 15:1-2, 58
Now, brothers, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain.
Again the present passive tense is used. The qualification, ‘if you hold firmly to the word’ also indicates that ‘saved’ in this passage relates to a present experience. Other texts are clear that anything we do cannot affect our coming to Christ or our eternal destiny. But, and this is the point of Paul’s statement, how we respond to the gospel will affect the ongoing experience of salvation. Paul is then distracted and goes into a long discourse about the resurrection and only in the last verse does he clarify what he means by, ‘holding firmly to the word.’ He says,
Therefore, my dear brothers, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labour in the Lord is not in vain.
Salvation in this text is about the ongoing experience of God’s activity in the believer’s life which is characterised by being committed to the teaching that had been given and is expressed in wholehearted involvement in the extension of God’s Kingdom.
Philippians 2:12-13
Therefore, my dear friends, as you have always obeyed — not only in my presence, but now much more in my absence — continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act according to his good purpose.
Taken out of context this appears to mean that salvation depends on personal effort and there is a risk that salvation will be lost if efforts do not measure up to God’s standards. However, Beare says that ‘fear and trembling’ are not due to ‘apprehension that God may turn against them (as if) their hope of salvation is really precarious and insecure. It is prompted rather by the sense that it is God with whom they have to do.’[10] ‘Therefore’ links this ‘work out’ to the preceding hymn proclaiming Christ as God’s chosen Saviour and Lord. ‘Work’ is then explained as dependent on God’s work in believers. Barth summarises its meaning as, ‘to live as a Christian, to show and prove oneself what one is as a Christian.’[11] This is ‘salvation now.’ The point is that salvation is not finished at conversion. It is a continuing experience. This continuing experience is not to enable us to achieve eternal salvation. Instead, it enables us to experience more and more aspects of our lives coming under the lordship of Christ. Paul explains some of the features of this ‘work out’ in verses 14-15,
Do everything without complaining or arguing, so that you may become blameless and pure, children of God without fault in a crooked and depraved generation.
Reread the text and replace ‘salvation’ with ‘rescue from danger’ and I think it may be easier to understand this explanation.
Hebrews 6:7-10
Land that drinks in the rain often falling on it and that produces a crop useful to those for whom it is farmed receives the blessing of God. But land that produces thorns and thistles is worthless and is in danger of being cursed. In the end it will be burned. Even though we speak like this, dear friends, we are confident of better things in your case – things that accompany salvation. God is not unjust; he will not forget your work and the love you have shown him as you have helped his people and continue to help them.
Here salvation is again linked to behaviour. This is not about earning salvation but about showing evidence of salvation: ‘things that accompany salvation,’ and again that involves ‘work.’ That refers to activities that demonstrate that salvation is a life-changing experience. One evidence of this is the help and support that has been given and continues to be given to God’s people who are in need. Note too, this statement is introduced with a metaphor of the Christian life that compares a useful crop to the ‘thorns and thistles’ that characterise those who are not responsive to God’s Spirit.
1 Peter 2:2-3
Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, now that you have tasted that the Lord is good.
‘Grow up in your salvation’ connected to the imagery of breast feeding makes most obvious sense to present salvation. Here there is a sense of development in knowledge and understanding that is in keeping with the imagery of a baby feeding and growing.
These five texts are about salvation as a present experience. Salvation is not just something that happened at conversion and will be completed in eternity. It is also an ongoing experience as we persevere in the teaching we have received; it is evident to others because they recognise it from the way we live and we ‘grow up’ in the developing maturity of our faith.
In the following two texts salvation is clearly related to the after-conversion phase but it is not about our general spiritual growth as the above texts are. The word has a specific and limited, almost non-theological meaning.
2 Corinthians 7:10
Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death.
Paul is addressing believers he has called to account for their immorality (2 Corinthians 12:21). Some at least were sorry for their behaviour. They had repented and that led to ‘salvation.’ Could that mean they had previously lost their salvation through sinful behaviour? That interpretation does not fit with texts such as Ephesians 2:4-8, in which assurance of salvation is based on God’s grace and not on human effort. It seems more likely that Paul is using salvation in relation to their current situation. Translating soteria as ‘restoration (of a broken relationship)’ is a valid understanding of the word and fits contextually. Sin causes broken relationships. In this case, with God whose ‘light’ (4:6) had been switched off, with Paul whose leadership and advice they had ignored (6:12) and with other people who had been deliberately ill-treated (2 Corinthians 12:20-21). This suggests that this text is not about conversion or eternal salvation but rather about providing evidence that the salvation that Christ brings is about living in a way that demonstrates the power of Christ to change a person’s life. Paul describes this change in verse 11:
See what this godly sorrow has produced in you: what earnestness, what eagerness to clear yourselves, what indignation, what alarm, what longing, what concern, what readiness to see justice done. At every point you have proved yourselves to be innocent in this matter.
This text could be regarded therefore as being one where the salvation word is entirely about restoring broken relationships and does not have a theological component. However, the previous texts quoted suggest there is evidence that Paul regarded salvation as including living godly lives. That suggests it is possible that Paul did regard the Corinthian believers’ sorrow, repentance and changed lives as an aspect of the continuing experience of salvation. This understanding is supported by the following text.
2 Corinthians 6:2
[God] says, “In the time of my favour I heard you, and in the day of salvation I helped you.” I tell you, now is the time of God’s favour, now is the day of salvation.
This text is in the middle of a section (5:11-6:13) where Paul pleads with the Corinthian believers to be reconciled firstly to God (5:20) and then to himself (6:11-13). Paul quotes Isaiah 49:8 where salvation refers to God’s overarching plan to restore both Gentiles and Israel to himself (Isaiah 49:6). That is odd, for what has God’s world plan of salvation to do with a falling out between believers? I think the connection is that Paul believes that reconciliation between believers is an aspect of salvation – salvation now, the ongoing experience of God’s work in our lives saving, purifying and cleaning us up.
I am aware this text is a key ‘gospel’ text. I too, have used it to plead for sinners to turn to Christ. But that is taking it out of its true context. Nevertheless, salvation is one whole so just as Paul took Isaiah 49:8 out of context l feel sure he would be thrilled that we see the validity of using this text in evangelism.
In this paper I have separated salvation into an overarching plan, past salvation, present salvation and future salvation for convenience of understanding, but they are not separate in reality. They are all aspects of the whole. This is illustrated in 2 Corinthians 6:2.
If Paul uses salvation to describe the resolution of disputes between believers as in these last two texts it suggests salvation encompasses other experiences in the lives of believers particularly where rescue is needed. I started this study as I sensed this had a particular application to the experience of trauma. So here are seven texts that demonstrate that trauma healing can be seen as an aspect of salvation.
Philippians 1:27-28
Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence, I will know that you stand firm in one spirit, contending as one man for the faith of the gospel without being frightened in any way by those who oppose you. This is a sign to them that they will be destroyed, but that you will be saved – and that by God.
Here salvation is connected to the imagery of battle in the phrase, ‘contending as one man for the faith,’ so salvation as rescue from danger, is again an apt metaphor. This text is not about earning salvation but about surviving the persecution and troubles that are an inevitable consequence of living for Christ. Paul is dealing with a specific episode of persecution so the natural meaning relates to the circumstances of their trauma and the rescue (survival) that Paul believed would be experienced. Nevertheless, there is surely a dual meaning here with eternal salvation also being in view. That then helps to keep the experience of suffering and persecution due to opposition in perspective.
2 Corinthians 1:3-7
Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God. For just as the sufferings of Christ flow over into our lives, so also through Christ our comfort overflows. If we are distressed, it is for your comfort and salvation; if we are comforted, it is for your comfort, which produces in you patient endurance of the same sufferings we suffer. And our hope for you is firm, because we know that just as you share in our sufferings, so also you share in our comfort.
Here, salvation is linked to the experience of afflictions and suffering. This is not about how salvation, meaning escaping affliction, as is used in the previous text. Rather, Paul refers to the salvation they experienced as they went through their afflictions. In verse 9 Paul expresses something of the severity of his sufferings but not their nature though it was something his Corinthian friends shared (verses 6-7). He refers to ‘comfort and salvation’ and links it to the ‘Father of compassion.’ The sentence would still make sense if ‘and salvation’ were omitted. This suggests that in this context salvation is allied to comfort and Paul saw the experience of comfort in the middle of all their troubles as an aspect of salvation.
This is directly applicable to those who have been through trauma. If, for example, your village and crops have been destroyed, your family killed, scattered, raped or mutilated, as sadly, is a not uncommon experience in those areas of the world afflicted by ethnic conflict, you will feel lost, confused, lonely and fearful. Yet, even in such awful experiences, you can be aware of God’s presence and his comfort and of the interest and involvement of fellow believers. That is a powerful experience and it is all part of God’s big plan of salvation.
And this is not a new concept. It is contained in the Psalms such as Psalm 27 and Psalm 91.
1 Timothy 4:9-10, 16
This is a trustworthy saying that deserves full acceptance (and for this we labour and strive), that we have put our hope in the living God, who is the Saviour of all men, and especially of those who believe.
Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers.
These verses need to be seen in the context of the false teaching that had been brought into the church (4:1-3, 7). That would have caused uncertainty, fear, anxiety and perhaps anger. It would have been easy to lose focus and become distracted – a truly traumatic experience with disturbed interpersonal relationships and spiritual peace disrupted. Would the church survive? Who would remain faithful? Who will be led astray? So Paul gives Timothy some practical advice (4:11-15) but only after he had reminded him that he was not facing these troubles alone. He, with Paul, had put his ‘hope in the living God’ (4:10). This God is the ‘Saviour of all men’ (that is the gospel proclamation) so all people, whatever their background or need can turn to the living God. But that is not all. Salvation continues and God is available to save (rescue) his followers when they are caught up in traumatic situations such as arguments that challenge their faith. Paul expresses this in the phrase ‘especially of those who believe.’ It seems to me that Paul understood that the living God’s ministry of salvation included not only his plan of conversion for everyone but also his involvement in the struggles and challenges faithful followers of Jesus would meet in their journey through life. Paul gave Timothy some brief and specific advice about countering the false teaching (4:3-5) but then focusses on a positive encouragement to teach the truth and set an example that others could follow. He assured him that this would mean he would, ‘save both yourself and your hearers’ (4:16). The context means that ‘save’ is not about eternal salvation. It is about Timothy’s protection from being led astray, distracted and upset by the false teaching and his example would mean for the church that they would survive this trauma and remain faithful in their beliefs and practices.
The above texts relate to experiences of trauma that occurred in the lives of believers in the early church that is not uncommonly replicated in the lives of Jesus followers today. The connection is straightforward. The following texts, however, relate to situations that are not exactly like the experiences of the early church but nevertheless the established principles apply. These are illustrations of applied theology.
James 5:19-20
My brothers, if one of you should wander from the truth and someone should bring him back, remember this: Whoever turns a sinner from the error of his way will save him from death and cover over a multitude of sins.
This text is addressed to ‘my brothers’ about a fellow believer who has gone astray so it is not about conversion but about restoring to an active faith someone who has backslidden. Use ‘rescue’ instead and it loses its theological bite! And the saving could well refer back to the sinning mentioned in 4:2,
You want something but don’t get it. You kill and covet, but you cannot have what you want. You quarrel and fight.
Some commentators cannot conceive that this text could possibly refer to believers but there are more than a few documented stories in our modern world of believers who have killed other believers. The Rwandan genocide of 1994 included believers and has had international publicity.[12] Sadly, it is all too true that during ethnic conflict even mature believers can revert to their former cultural habits and be involved in rape, murder and other serious crimes. Those who lead trauma healing ministries throughout Africa and in many other parts of the world that have featured ethnic conflict are aware of the possibility that some of those who attend their programmes may be both the perpetrators of violence and the victims of violence. Church history too is replete with comparable stories[13] so it is quite conceivable that it happened in James’ experience too. If this interpretation is correct it will be a great encouragement to those who have been caught up in such horrors whether as perpetrators, sufferers or ministers of healing. God is present in the horror, the pain, the shame and the healing of deep wounds of the heart and soul and in the restoration of seriously sinning believers both to God and to the fellowship of his people.
2 Peter 2:20
If they have escaped the corruption of the world by knowing our Lord and Saviour Jesus Christ and are again entangled in it and overcome, they are worse off at the end than they were at the beginning.
This text is part of a denunciation of false teachers where Peter acknowledges that some of those who had been caught up in destructive sexual licentiousness and debauchery, and perhaps were even leaders in this, had at one time been followers of Jesus. However, they had become ‘entangled’ and been ‘overcome.’ That is a two stage process. They had been distracted from their commitment to follow Jesus, had slipped back into their previous way of life (that is the implication of ‘again entangled’ and such debauchery was widespread in this era[14]). One failure and sinful act led to another and they were eventually ‘overcome.’ That meant they gave up any pretense of a faithful commitment to Jesus and lived as dissolute a life as they had done previously. This is an illustration of what happens when believers backslide. At each regressive step there is a prompting of the Spirit calling to repentance but if ignored such promptings become fainter and may eventually cease. Some genuine believers who backslide eventually start to oppose the faith they had embraced. They bring dishonour to the name of Jesus, hinder the gospel proclamation and damage their own lives. Peter summarises this in the phrase, ‘they are worse off at the end than they were at the beginning.’ There is no hint, however, that they have lost salvation.
This text is relevant to the experience of trauma even though this may not have been a feature of the experiences Peter was concerned about. When people are severely traumatized they can default to their previous patterns of behaviour. This can be an expression of their shock and horror at what has happened to them, a way of stopping themselves thinking about what had been experienced, or even a response to a sense of rebellion against the God they believe has let them down and allowed appallingly bad things happen to them. If nothing else this is a reminder that those who have become entangled and have been overcome or are heading in that direction are not beyond the reach of God’s Spirit. We too should not reject or ignore them for James 5:19-20, as we have seen, reminds us that repentance and ‘salvation’ is available to all.
2 Peter 3:14-15, 17-18
So then, dear friends, since you are looking forward to this, make every effort to be found spotless, blameless and at peace with him. Bear in mind that our Lord’s patience means salvation, just as our dear brother Paul also wrote you with the wisdom that God gave him.
Therefore, dear friends, since you already know this, be on your guard so that you may not be carried away by the error of lawless men and fall from your secure position. But grow in the grace and knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever! Amen.
This text is about the believer’s way of life as evidence of their relationship with God. I think it is addressed to those who were living amongst but had not become ‘entangled’ in the ‘corruption of the world’ they had escaped (2 Peter 2:20). It is not easy. It is a journey with ups and downs, sidetracks and detours and will succeed because of ‘our Lord’s patience.’ So ‘salvation’ is about perseverance, overcoming and surviving the particular circumstances they were in.
This applies to the response to traumatic experiences for it may require some self-discipline to refuse to be controlled by the experience of suffering and painful memories. It is possible to lose peace, feel angry, brood, wonder if God cares and become irritated and impatient – hence the challenge – ‘make every effort to be found spotless, blameless and at peace with him’ in case the readers ‘fall from your secure position.’ We too must be ‘on your guard’ in such circumstances. And as we do so we will ‘grow in the grace and knowledge of our Lord and Saviour Jesus Christ’ and experience a richer measure of his salvation. Although this calls for our effort and active participation it is at heart a work of God, so it is not surprising Peter ends this section with a cry of praise, ‘To him be glory both now and forever! Amen.’
Jude 20-25
But you, dear friends, build yourselves up in your most holy faith and pray in the Holy Spirit. Keep yourselves in God’s love as you wait for the mercy of our Lord Jesus Christ to bring you to eternal life. Be merciful to those who doubt; snatch others from the fire and save them; to others show mercy, mixed with fear – hating even the clothing stained by corrupted flesh. To him who is able to keep you from falling and to present you before his glorious presence without fault and with great joy – to the only God our Saviour be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen.
Commentators remark about the similarities between Jude and 2 Peter as they both address believers who were troubled by evil, depraved leaders who were attempting to lead members away from the truth and into immoral practices. Jude encourages believers to watch out for their own standing in God and also to seek to help those in trouble – ‘be merciful to those who doubt’ – who are at risk of being led astray; those who have already succumbed and been drawn into ungodly ways of living that is expressed dramatically as, ‘snatch others from the fire and save them,’ – that indicates Jude’s assessment of the serious danger they were in and the risk involved in the attempted rescue; and thirdly, ‘to others show mercy, mixed with fear – hating even the clothing stained by corrupted flesh.’ That can be taken to indicate how close the helper may need to be to have a positive influence. Perhaps CT Studd had this text in mind when he reputedly said, “Some wish to live within the sound of church and chapel bell. I want to run a rescue shop within a yard of hell!”[15] ‘Save’ in this passage is clearly about rescuing believers from falling away. The circumstances referred to though, are rife with the potential for trauma, both for those who are caught up in the immorality but also for those who seek to rescue them. It is in this context that Jude ends with a well known doxology that is often quoted in quite different circumstances but this is where Jude placed it: at the brim of the pit, at the doorway to hell. Believers can venture into such danger because we are assured that ‘God our Saviour …is able to keep you from falling and to present you before his glorious presence without fault and with great joy.’
The texts quoted in this report are examples taken from an analysis of the New Testament use of salvation words. Examples are quoted to show how they are used to describe non-theological use, non-specific Christian salvation, conversion (Past Salvation) and eternal life (Future Salvation). The main emphasis then moves to salvation words that relate to the in-between time from conversion to the end of life (Present Salvation). A significant number, 41 out of 169 salvation words, appearing in 32 texts relate to this period. Seventeen words in 14 texts are quoted to illustrate the breadth of their significance. These texts refer to behaviour and relationships and suggest a sense of growth and development as God’s work of salvation continues throughout the Christian’s life.[16]
It is interesting to observe that the ‘difficult’ salvation texts that seem to imply that salvation has to be earned by believer’s actions all appear in the ‘Present Salvation’ category. When seen as present salvation these texts are no longer ‘difficult’ as undoubtedly believers’ behaviour does contribute to the experience of salvation.
Salvation words are used in the New Testament as descriptions of being rescued from danger, especially as it applies to God’s ministry in our lives. It is a metaphor that is applied to experiences in the Christian life as well as to conversion and eternal salvation. Some texts appear directly applicable to the experience of healing from trauma and only secondarily relate to the more ‘spiritual’ aspects of salvation. The metaphor of salvation is particularly apt bearing in mind the damage and danger life’s crises cause.
Trauma refers to the psychological and spiritual damage that occurs when catastrophic crises overwhelm the sufferer’s ability to cope. If severe, even when the crisis has resolved, it may leave a continuing effect on sufferers’ emotional well-being (for example – depression, anxiety, anger or fearfulness) and behaviour (for example – aggressiveness or alcohol abuse). It may also affect their relationship with God (for example – a sense of guilt, doubt about his goodness or even his existence and/or a sense that God had let them down). Sadly, some believers turn away from God because of their experience of trauma so awareness of what happened to them needs to be kept in mind when seeking to help backsliders. All sufferers of trauma need rescuing (salvation) and that, according to this understanding of Scripture, is what happens in trauma healing.
Endnotes
[1] Dana Ergenbright and others, Healing the Wounds of Trauma: How the Church Can Help, revised edn (Philadelphia: SIL International and American Bible Society, 2021).
[2] Alister McGrath, Christian Theology: An Introduction, 4th edn (Singapore: Blackwell Publishing, 2007) p. 330.
[3] All Bible quotations are from NIV(1984) with UK English spelling.
[4] L. Morris, ‘Salvation’, in Dictionary of Paul and his Letters, ed. by Gerald F. Hawthorne, Ralph P. Martin and Daniel G. Reid (Leicester: InterVarsity Press, 1993), pp. 858-62 (p. 860).
[5] Holly Beers, A Week in the Life of a Greco-Roman Woman, (Downers Grove, IL: InterVarsity Press, 2019) p. 18.
[6] Anon, ‘Intrapartum Care for Healthy Women and Babies’, in NICE Guideline <http://www.nice.org.uk/guidance/cg190/resources/intrapartum-care-for-healthy-women-and-babies-35109866447557> [accessed 20 October 2015] pp. 4, 11.
[7] Alan Richardson, ‘Salvation’, in The Interpreter’s Dictionary of the Bible: An Illustrated Encyclopedia, ed. by George Arthur Buttrick and others, 4 vols (Nashville, TN: Abingdon Press, 1962), Vol. 4, pp. 168-181 (169).
[8] David Instone-Brewer, ‘m.Shabbath 2.6’ in Rabbinic Traditions: Legal Texts before 500 CE in Mishnah, Tosephta, Babylonian & Jerusalem Talmuds, <http://www.rabbinictraditions.com/index.php?m.Shab.2.6> [accessed 29 July 2021]
[9] David Instone-Brewer, Moral Questions of the Bible: Timeless Truth in a Changing World, (Bellingham, WA: Lexham Press, 2019) pp. 137-139.
[10] F. W. Beare, A Commentary on the Epistle to the Philippians, 3rd edn (Bristol: Alan and Charles Black, 1973) p. 90. Authorial italics.
[11] Karl Barth, The Epistle to the Philippians, trans. by James W. Leitch (London: SCM Press Ltd, 1962) p. 72. Authorial italics.
[12] Diane Langberg, Redeeming Power. Understanding Authority and Abuse in the Church, (Grand Rapids, MI: Brazos Press, 2020) pp. 123-124.
[13] Susan Ashbrook Harvey, Asceticism and Society in Crisis: John of Ephesus and The Lives of the Eastern Saints, (Berkeley: University of California Press, 1990) pp. 65, 96; Frederick W. Norris, Christianity: A Short Global History, (Glasgow: One World Publications, 2002) pp. 64-65; Carter Lindberg, The European Reformations, 2nd edn. (Singapore: Blackwell Publishing, 2010) pp. 44, 265-6, 328-333.
[14] David Instone-Brewer, Moral Questions of the Bible: Timeless Truth in a Changing World, (Bellingham, WA: Lexham Press, 2019), pp. 73-100.
[15] I say ‘reputedly’ as I have been unable to trace a source for this widely used quotation.
[16] The full analysis of these texts is available in Francis Cole, ‘Appendix 5, Analysis of salvation words in the New Testament’ in Salvation Now – Dissertation, https://www.dropbox.com/scl/fi/7dqgwtyhvf5q8cf0e3mhb/Salvation-Now-Dissertation.pdf?rlkey=6u4jw7fwm34swoaim085dvbp4&dl=0, pp. 88-115.
Written: 24 October 2020
Published: 25 January 2023
Updated: 2 April 2024