Part 2

part 2 of 5+

Are you saved?

If so, from what?

Or to what?

What does “being saved” mean?

“Saving” is an interesting term we Christians use to describe what happens to us in our relationship with God. But there are widely varying ideas amongst Christians about the word “saved” – we’ll explore a few of them later.

Now let’s explore some basic definitions what does “saved” mean. Then go from there into the origins of the word from Judaism and Early Christianity.

Modern use of the word save

In modern usage the word save or salvation means “Being rescued, delivered, or brought into safety or wholeness—especially from danger, harm, or ruin.”

In a religious sense, especially Christianity it means “Being rescued from sin, brokenness, death, and separation from God, and being brought into forgiveness, healing, and eternal relationship with God.” And some would emphasize one or other of these ideas more than others as we’ll see.

But in the Jewish and Christian sense saving also has another aspect that we often neglect to mention.

That is that we are also saved to something. That something is a transformation – a new relationship with God, a new life, a new community, a new mission in the world – and a future in a new restored creation.

Further, these definitions are focused more on us as individuals. In the Jewish and Christian definitions, being saved was far more than being saved from something as an individual. For Israel, it had the context of national salvation, as a people, and ethnic group, a family. And in an even bigger sense both Judaism and Christianity describe a cosmic saving. God saving what is good from evil, and restoring the universe to what it should be according to God’s creative intent.

These last kinds of saving in fact were the real meaning of “being saved” until our society became more focused individualistic, a recent phenomenon, especially over the last 200 years.

In the Beginning – when did the saving start?

From a scriptural and historical perspective, the story of salvation highlights humanity’s capacity to be redeemed by God. Throughout scripture, the act of “saving” emerges as a central theme in God’s relationship with humanity. And saving most often doesn’t just mean from something, it also is to something – something better.

First save! After Adam (meaning “earth” or “human”) and Eve (meaning “giver of life”) failure to follow, God’s response is saving. Sure, they are cast out of paradise that God intended for them to live, but he provides clothing to cover their shame, continues to seek their presence, and equips them to fulfill His command to be fruitful and multiply. This narrative underscores God’s unwavering commitment to save humanity, even in the face of failure.

What was God’s biggest save?

God started saving early and often – Adam and Eve from the Wilderness, Job from Evil, Noah from the Flood, Jonah from the Fish, Abraham from Paganism – but in the scriptural account, the big one is:

Israel – the Exodus!

The very first time the word “save” is used in scripture is when God saves the Israelites from Egyptian slavery in the Exodus – celebrated today by Passover. Significantly, the word save itself in Hebrew is יָשַׁע (yasha), meaning “to save,” “deliver,” or “bring into safety”—from which we get the name Yeshua (Jesus).

The story of the Exodus begins with the Israelites enduring 400 years of relentless slavery in Egypt, subjected to harsh physical suffering and oppression. Beyond their physical torment, they also faced spiritual anguish, living in a society dominated by the worship of Egyptian gods, including Pharaoh himself, who was revered as a deity. In their despair, the Israelites cried out to God, and He heard their pleas—as God ofen does—just as He once heard the cry of Abel’s blood after Cain’s act of violence. God responded to Israel’s cries with compassion and power, setting in motion a divine plan not only to free them from bondage but to lead them into a new life in the Promised Land. But it wasn’t that simple – God saved Israel from Egyptian slavery, into and through the wilderness, then into the Promised Land. It took over 40 years!

Israel was saved from something, through something, to something!

So, what are we saved from/to, now?

Our opportunity today for God’s salvation is made possible through the death and resurrection of Jesus the Christ, commemorated three days after his crucifixion death on the day we celebrate as Easter. However, the term “saved” is not used consistently across Christian denominations—understandable, given the existence of over 45,000 denominations with varying beliefs.

Does saved mean the same thing to everyone?

Um…

I would say, having grown up and mostly participated in protestant traditions, that we are saved by faith.

• Faith in the one God, the Lord, YHWH.
• Faith in the one God of the Jews,
• Faith in God, who is love. Who loves His creation, humans, me infinitely and unconditionally.
• Faith in Jesus of Nazareth who came as the God-man, the Messiah for the Jews, for all humanity, and all creation.
• Faith in the God that Christians would say is the Trinity. God includes the Father, the Son (known as Jesus of Nazareth, God incarnate), and God the Holy Spirit.
• Faith in Jesus who invited us to follow him and join him in the Kingdom of God now.
• Faith in the God who will return and restore all creation to its original intent as part of the Kingdom of God.
• Faith in the God who has destroyed and continues to battle all evil – at cosmic, Earthly, community and personal levels.

In the Christian faith being “saved” takes on different forms.

Roman Catholicism Salvation

The Roman Catholic Church doesn’t really use the term “saved”. Rather says one lives grace-filled journey to remain in a state of grace. It starts with baptism, then living through faith, taking the sacraments, living out God’s commandments, and persevering in charity until death. At baptism, one becomes part of the Church, and Church is considered the Kingdom of God on Earth. You are part of the family of God. Enjoy the journey of life!

But in Catholicism, the ritual of baptism is the ticket into the family, and potential salvation. And ultimate salvation, after death, is being in heaven, with God.

It is similar amongst the various Eastern Orthodox churches, with slight variations on the role of the church, divinization, the nature of sin and humans in restored Earth versus heaven,

Protestant Views of Salvation.

In Protestantism, the requirements vary – but most common is the notion of “sola fide”, Faith alone in Jesus, the Christ. Nothing else leads to salvation. And, most say that yoiu are saved when you profess this faith in Jesus. The exact words of a profession of faith vary. Many, especially those considered evangelical, require a profession of faith that involves acknowledging being sinful, agreeing to repent of sin (turning from sin, to God), acknowledging Jesus as saving you from your sins, receiving salvation/justification, and then agreeing to live by the Spirit/sanctification.

Evangelical Protestantism Salvation

To those Protestants considered Evangelical, “being personally saved” is the big deal. Once you’re saved – by profession of faith in Jesus – you’re in, you’re on your way to heaven. And it is a very individual decision – it’s between you and God at the end of the day. It is a personal salvation versus in Catholicism it is becoming part of something – a communal salvation.

Another sign of “being saved” and the most obvious is the ritual of baptism. Those who have professed their faith are heavily encouraged to be baptized – a public profession of faith – with a ritual encompassing a deep meaning of death and purification at it’s core. And many will only do “adult, believer baptisms” to try and ensure cognition of the ritual and profession by the person.

However, many evangelicals, believing this individual salvation through profession, take this very seriously for their children. They do their best to illicit professions of faith from their children as soon as possible. Some hang on to this, and can remember when they professed their faith in Jesus at an early age. But the statistics say only half or less of those who express “Jesus as my personal savior”, retain their faith into adulthood.

So, the idea of “cheap grace” has emerged. The entry requirements are individual, they are said once, then it’s a voluntary and somewhat insular after that – going to church, praying and reading the Bible, attending Bible studies, being “moral”, discipling others, giving to the church, and for some “missions”. But if you stop going to church, stop any of the other activities, there may or may not be any follow up. Many profess they’re Christians, but when pressed can point only to their profession of faith as evidence of faith and spiritual practice.

Are you saved? Yes, but…

The Catholic Church and the Protestant/Evangelical views of salvation are different.

Get saved? Now? Or?

Let’s take a closer look at the concept of being “saved” within Protestant traditions in the United States. In these faith communities, declaring “I’m saved” and recognizing Jesus as one’s personal savior is paramount. For many churches, salvation is seen as the beginning of a spiritual transformation, often referred to as regeneration or being “born again.” This marks the start of sanctification—a lifelong journey of being set apart for God, growing in moral and spiritual purity. Sanctification begins at salvation and continues until death or Christ’s return. However, the core belief remains salvation is the starting point. Without it, entry into heaven is not possible.

For those who identify as “saved,” it represents a defining moment in their faith—a pivotal declaration that many believe their path to heaven is secured. It’s often seen as the ultimate turning point and is closely tied to one’s identity as a Christian. Among this group, the question “Are you saved?” carries weight, often underscoring a sense of urgency for those who have not yet experienced salvation. For many believers, salvation is synonymous with Christianity itself, offering the promise of heaven and protection from the alternative: hell.

Are we only saved from something? Or are we also saved to something? Heaven? The New Promised Land?

So, lots of talk of being saved. But lately, I’ve found myself asking another question when I hear about Jesus’ saving: “What exactly does Jesus save you from?” AND perhaps, we should also be thinking of “What are we saved to?” The variance in the answers is interesting.

A journey towards The New Earth, symbolizing the path to salvation and the promise of a restored creation.

Christians often describe the new promised land as “heaven,” yet this term does encompass the reality of God’s promise. In scripture. Heaven is portrayed as God’s domain—a divine realm where humans are granted fleeting glimpses as guests but not intended as their permanent dwelling.

Is humanity’s true home within creation—Earth?

The promise is not a relocation to heaven, but the opportunity to participate in the Kingdom of God now, and in the future in a fully restored and perfected creation. This vision includes the universe as it was originally designed, with Earth as our eternal home, united with God’s presence. Fully intertwined—heaven and Earth overlapping, as they once did in the Garden of Eden..

So, back to asking the question, “What are you saved from?”

In America, two thirds of us when asked “are you a Chistian?”, say “yes”. What does “yes” mean? If you’re of the Protestant tradition, and even more so, of one the Evangelical traditions, the response is “I am saved by Jesus.” But when asked “What are you saved from?”  – which I’ve decided to do in many of these conversations – as it’s said, answers vary. Here are a couple common responses, then my own to give some examples and further perspective on salvation. I’ve labeled the two main examples as “small saves” because in the discussions that follow it is all about “personal salvation”. The bigger context could be like the Israelites from Egypt – a nation of people. Or even bigger is the cosmic save of creation from the evil powers. But, let’s look at these first two traditional American Evangelical responses.

 

Small Save: Am I Saved from my bad stuff (sin)?

The most common answer is, “Jesus saves me from myself—from all the wrong I’ve done in my life, my sins.”

The idea is that Jesus saves me from my sins if I believe in him. However, this belief comes with the expectation that I strive to do better, to sin less, or else I might be in trouble. What trouble is, varies. Worst case, I could end up in hell.

The goal is to recognize that I am a sinner, understand that Jesus came and died for me so that God would forgive me, and then commit to living a better life. It’s said that through this process, I am promised the ability to become more like Jesus, eventually sinning less, or even not at all (I do not believe this). But if I continue to sin, it might suggest that something is wrong—perhaps my faith isn’t genuine or strong enough. If everything goes as it should, I’ll go to heaven. But if I’m still lost in sin when I die, I may face the reality of Hell.

A prevailing observation of this view of salvation is how individually focused it is – it impacts me, my relationship with God, my life, my afterlife – it’s all about me. Another ideology could be attached to the Christian one, is individualism. We discussed this a bit earlier. Individualism is societal, not established by God.

Is this brand of salvation, too much like Individualism?

Individualism is a philosophical, social, and political ideology that emphasizes the moral worth, autonomy, and rights of the individual over collective or institutional authority. It values personal freedom, self-expression, and independence as central to human dignity and flourishing.

But “individualism” is not Christianity – in fact, the Jewish faith is highly communal – aiming for the good of the community. Early Christians accede to this orientation, and scriptures seem to assume living in human communities.

In fact, aside from affirming the dignity of each person – and even this could be questioned in some Christian doctrines – the two ideologies have little in common.

I’ve heard that “Individualism”, along with “Capitalism” are the two governing ideologies of America. At the founding of America, with the calls for “freedom” – despite the power in America at the time resting with wealthy, white, land-owning men – freedom for the individual became, and still is a priority for society.

As God intends?

But it has led to a lot of dysfunctions – loneliness as an epidemic, lack of involvement in community, mental health issues, consumerism/materialism, family breakdown, polarization and tribalism – are some of these.

So, those who put their faith in this kind of “salvation” – “Jesus saves me” – may wish to consider if this is enough, or even if it is consistent with God’s intentions.

Small Save: I am Saved from Damnation?

I’m part of a group of guys who regularly get together to talk about life. I jokingly call this group “the wise men,” though at times, sometimes the connection to the word “wise” feels tenuous.

Occasionally, we invite new members to join. At a recent meeting, as we were introducing ourselves to a new guy. One of the current members—who tends to be very passionate about his particular brand of Christianity—made a point of mentioning that he was “saved by Jesus” during his introduction. It got me thinking—uh-oh.

As the meeting wrapped up, I noticed the new guy talking with “Saved” (as I’ll call him here). From what I could gather, “Saved” was using this opportunity to proselytize. He was sharing his beliefs about being “filled with the Holy Spirit,” “counting on God’s blessings,” and, of course, reiterating that “I am saved by Jesus.”

Curious, and trying to be as innocuous as possible, I approached them and asked my go-to question when these conversations come up: “What does Jesus save you from?”

Without missing a beat, “Saved” replied with certainty, “From damnation!” as if the question itself were ridiculous. I didn’t want to start a theological debate in front of the new guy, so I simply said, “Hmmm, I think we have very different theologies. Let’s leave it at that,” and walked out.

Still, his response stuck with me. So, let’s unpack it a bit.

This raises a question: what is “damnation”?

Theologically damnation is the concept of eternal separation from God and exclusion from the fullness of life offered. In Christian theology, it generally refers to the final, permanent judgment upon those who reject God, leading to a state often described as hell.

Hell is the operative word here – hell involves eternal, conscious suffering as a direct consequence of rejecting God. To believe in “Damnation” then, one must believe in HELL.

It is eternal conscious punishment, most often gotten either by not professing faith in Jesus, or for “unrepented” sin.

Unrepented is a good word, too, It means not having turned away from sin (continuing to sin), not having asked for forgiveness, or not having changed one’s heart or behavior in response to wrongdoing—especially before death. In Christian theology, it refers to a state in which a person: does not acknowledge their sin or wrongdoing – does not seek forgiveness from God or others, – does not intend to change or abandon the harmful behavior. Uh oh! – I may have some of that, if those are the conditions.

In some Christian circles – especially those emphasizing eternal conscious torment and rigid conditions for salvation – it really can sound like – “God is loving… but the rules are impossibly tight.” or “Say the wrong thing, believe the wrong way, die at the wrong moment—and into eternal torment. – to Hell you go”

This doesn’t feel loving, nor like good news, and for many, it ends up sounding arbitrary, cruel, or deeply unjust.

It feels that way for me.

This is Something Real: A Theology of Fear

There are other issues with this view – it can also carry some of the Individualism ideas that the prior view of salvation from sin carries. Something to think about.

But really, there are just so many questions about this view.

• Who is this God we’re talking about?
• What exactly is Hell?
• Where did this idea come from?
• Why does it exist?
• If I was bound for Hell before being “saved,” how did I end up in that state to begin with?
• If Hell was my destination, who or what sent me there?
• Does God send people to Hell, or is it something we bring upon ourselves?
• Why is it necessary for God—or Jesus—to save us from hell? What role does Jesus’ life, death, and resurrection play in this act of saving?
• Is it possible that God or Jesus is saving us from something entirely different?
• What if the story is not this? what is it?
• And if the story is different, does that mean there’s a different God?
• Even when we use the same words—like “Jesus,” “Jesus is my savior,” or “Christ is King”—are we all talking about the same thing?

These questions feel crucial to explore, not just to understand the narrative we’ve been told, but to consider whether there’s a bigger story at play—one we might have missed.

But we’re not going to do that here – more on Hell later. Suffice to say, I’m not a fan. In fact, given my understanding of Hell, and research into scripture – and no, the Bible is not explicit at all about Hell, despite many assuring us it is – the doctrine’s theory and origins I do not believe that Hell exists. My primary reason is this: If the character of God is all-loving, infinitely loving, unconditionally loving, then how could Hell exist – either as a literal place, or as an idea of God?

So, my vote on being saved from damnation? Hell no!

The Big Save: Are WE are Saved from Evil?

Are we really a part of the cosmic save?

Since the beginning of creation, some believe that God has continuously faced and contended with the presence of evil. When God created beings, he granted them free will—the ability to choose freely. They could choose to align themselves with God, embracing life and goodness, or they could choose the path of evil—rejecting God and succumbing to sin, characterized by greed, deception, violence, cruelty, and ultimately, death.

This struggle is vividly depicted in the Garden of Eden. In the narrative, an evil entity, often symbolized as the serpent, deceives humanity into defying God. As a result, humans are banished from the garden, and the world descends into suffering, violence, and death.

The ongoing story of God and humanity, primarily told through the lens of God’s chosen people, the Jews, unfolds as a continual battle between good and evil. This battle rages on until the arrival of Jesus, who enters the world to bring restoration and redemption.

Jesus confronting the Kings, the Caesar, and Hitler

Evil, according to some traditions, entered existence through a rebellion of angelic beings—Satan and his demons. It is believed that the Earth came under their influence, with evil reigning through “principalities and powers.” These powers are often described as unseen spiritual forces opposed to God, manifesting in the visible world through oppression, injustice, and deception. These forces include angelic hierarchies, demonic entities, and systemic or specific evils embedded in national leaders, political and social institutions. Terms like “nation” and “empire” frequently symbolize these powers in human history. Our human history is that human’s are significant agents of evil and death in our world.

Into this world of conflict comes Jesus, whose mission is twofold: to re-establish the Kingdom of God by calling people—initially the Jews—back to God, and to assert his dominion over all of creation. Jesus accomplishes this through his incarnation (God in human form), his life, his teachings, and his acts of healing and compassion. He confronts evil, first in smaller ways, such as resisting temptation in the wilderness and healing the sick, and later in direct opposition to two of the most visible powers of his time: the corrupt Jewish leadership and the Roman Empire.

He confronts evil, first in smaller ways, such as resisting temptation in the wilderness and healing the sick, and later in direct opposition to two of the most visible powers of his time: the corrupt Jewish leadership and the Roman Empire.

Jesus wields a weapon unlike any other—pure, selfless love. Through this love, he challenges and ultimately defeats the greatest powers. His ultimate act of love is sacrifice: he willingly lays down his life for humanity. In profound humility, he endures the most painful, degrading, and humiliating death imaginable. Yet, his story does not end with the cross. Jesus rises again, victorious over death itself, in a resurrected and eternal form.

Jesus Death as a Sacrifice – for Salvation of People

Through his death, Jesus transforms his sacrifice into a pivotal act of salvation. For the Jews his sacrifice was very specific.

The Jews in Jesus time conducted animal sacrifices. Each sacrifice was for a specific purpose. Sin/guilt offerings were for atonement and purification to get right with God. Peace offerings were for fellowship with God, to celebrate or ask for blessing. Burnt offerings were for consecration to God – dedication to God. And then there were seven specific festival sacrifices. Two of the most important were – Passover occurred in the Spring, then there was the Day of Atonement (Yom Kippur) in the fall. Yom Kippur was the holiest day of the Jewish calendar and represented atonement, forgiveness of most of the sins of the people. The Passover festival represented salvation – for the Jewish identity, divine faithfulness, and hope for future salvation.

Passover commemorated the salvation of the Jewish people from 400 years of slavery by Egypt. The corresponding sacrifice of the lamb of Passover represented and created remembrance of God’s divine covenantal protection of the Jewish people and most importantly liberation, salvation of the Jewish people from Egyptian slavery. The entire lamb was to be eaten, symbolizing full identification with God’s act of salvation and every member of the group sharing in the lamb, signifying communal inclusion in the covenant.

Jesus could have picked anytime, any festival, or any other event to come to Jerusalem for what he knew would lead to his death. He picked the Passover festival. He picked the event that most symbolized salvation for the Jewish people. Liberation from Egypt symbolizes physical freedom for the Jewish people, but also liberation from spiritual oppression by Pharoah and the other Egyptian gods. It is a holistic liberation – in Hebrew of their nephesh (whole being).

Many view Jesus’ sacrificial death as an act of atonement—a means of forgiveness and reconciliation with God. However, his sacrifice is more about liberation and communion. It inaugurates a new covenant. By offering himself, Jesus becomes the Lamb of remembrance and symbol of new freedom– of the ultimate salvation.

During His last Passover celebration, he redefines the meaning of the celebration: “And he took bread, gave thanks and broke it, and gave it to them, saying, ‘This is my body, given for you; do this in remembrance of me.’ In the same way, after supper, he took the cup, saying, ‘This cup is the new covenant in my blood, which is poured out for you.’” (Luke 22:19-20).

Through this act, Jesus establishes the most profound liberation in human history—a covenant of grace that frees humanity from the bonds of sin and death. It signifies a shift from external rituals to an internalized relationship with God, characterized by love, renewal, and transformation.

This is freedom from sin, death and the powers through an invitation to life within God’s kingdom, marked by intimacy, grace, and eternal hope. Then, through his resurrection, he fully dismantles evil’s ultimate weapon: death. On Easter, the day of his resurrection, he triumphs over the grave, proving that death holds no true power. This victory not only affirms his identity as the Messiah and Son of God but also establishes him as the Savior of all humanity.

By conquering death, Jesus shatters the illusion of its power and breaks evil’s grip on humanity. Through his resurrection, he redeems the world and offers salvation, bringing hope and restoration to all who follow him.

Saved from something else?

Some describe Hell as the experience of being alienated from God. Through His life, death, and resurrection, Jesus saves us from this separation. He shows us the way back—how to be reconciled, or “at-one,” with God—by embodying perfect love. His example draws us closer to God, helping us feel less lonely, less hopeless, and more connected to the universe. There is undoubtedly more to this, with countless interpretations, but for now, this understanding feels sufficient.

Views – Salvation – What are we saved from, through, and to?

Salvation is a profound and multifaceted topic. Hopefully, this has offered you some valuable insights and prompted reflection on what you may be—or feel you need to be—saved from. Life, however, rarely offers instant resolutions, and the journey through often involves challenges we must navigate. Equally important is exploring another significant question: What are we saved to?

I believe we are saved to a renewed, redeemed, and restored world. To better understand this, it’s helpful to reflect on our Jewish heritage and the concept of the World to Come. In Judaism, the final stage of creation or history is often called Olam HaBa (עוֹלָם הַבָּא), meaning “the World to Come.” It represents the culmination of God’s plan—a time of ultimate peace, justice, and the fullness of divine presence.

Was Jesus a great Jew?

As a believer in Jesus and someone striving to follow his teachings, I deeply recognize and respect his lineage, heritage, and the people he sought to reach. A Jewish Rabbi and dear friend of mine often reminds me, “Jesus was a great Jew!” This acknowledgment enriches my appreciation of his life and mission, grounding it in the tradition and culture from which he came.