The focus of the New Testament is the revelation of Jesus of Nazareth as the awaited Jewish Messiah, and what that means for not just the Jews, but also for all of mankind.  This Jesus, as the New Testament purports, was resurrected to life three days after being crucified on a Roman Cross under Jewish charges of blasphemy.  By placing trust in the God who accomplished this, an ordinary, sinful person can enter into a relationship with the God of the universe.  This person is said to be "saved."  This term comes from the New Testament itself, and by its very nature implies that the person has been removed from some kind of peril.  So just what (as a non-Christian friend asked me when I spoke of my religious beliefs) is this person saved from? 
     Two time-categories are used when the New Testament speaks of being saved from something.  On the one hand, the person is saved from eternal separation from God.  This future, eschatological "savedness" concentrates on the person's guilt free status at the end time judgment.  Subsequently, the person has been "saved" from the fate of eternal damnation in Hell.  As can be seen in both the New Testament and present day life, claiming absolution from some future, unseen danger is not necessarily a good way, nor is it usually enough, to convince someone to participate in a religious organization.  Why should someone give money, time, and personal submission to a religion that offers nothing more than the 'hope' of an eternal reward which will not even be glimpsed until after death?  The New Testament strongly defends itself from such attacks against Christianity.  A present "savedness" is expressed in many ways throughout the various books of the New Testament.  As the Holy Spirit becomes a part of a person's life, the "fruits of the Spirit" will be seen.  Changes in both character and action are expected of new believers, and Paul's letters are good examples of exhortations to pursue these changes.  In the present salvation, that which a person is being saved from includes "The World, the Flesh, and the Devil" (as one book put it).  The world can distract, or sidetrack, a person's devotion to God.  The Flesh gets in our way as we stumble over our weaknesses in our pursuit of a perfect God.  The Devil actively defends his stronghold (the World) in an attempt to focus all of God's creation on anything other than God. 
     So what does salvation entail?  How are believers removed from the perils discussed above?  Even further, one should ask to what extent is this salvation accomplished?  Are believers resigned to a life during which they are only hanging on by a thread waiting for a cosmic lifeboat to rescue them?  Are they, instead, supernaturally protected from all harm, which might befall an ordinary mortal?  Or are they somewhere in the middle?  In the first section of this essay, I plan to show what the New Testament has to say about what salvation is and what it does, both in the future and present contexts.  In the second section, we will look into the method of salvation, which should show what is required of a person in order to obtain this salvation. 

DEFINITION OF SALVATION 
     What does it mean to be "saved"?  The New Testament speaks of salvation in both the future and the present.  Paul uses "saved" in the past tense only once, and that one time is buried deep within a passage about the hope we have in the future glory (Romans 8:24).  This strongly emphasizes the fact that Paul apparently did not view salvation as a thing that was already attained or received, at least not completely.  Salvation according to the New Testament is something experienced in the present, but fully received in the future. 
     The future salvation is eschatological, or pertaining to the end times.  The future salvation consists of a resurrection and a judgment at which the believer will be declared innocent.  The judgment is the point at which all people will be held accountable to God for what they have done.  This is the fork in the road, but the decision has already been made during life as to which path to take.  In the words of Michael Card, "He (God) simply speaks the sentence that they have passed upon themselves."  I Thessalonians 1:10 speaks of Jesus, "whom (God) raised from the dead", as the one "who rescues us from the coming wrath."  This wrath could be a final Earthly tribulation, or the Hell to be found on the wrong side of judgment.  Either way, it is an eschatological event, which will be avoided by salvation. 
     The idea of resurrection is an essential aspect of a person's salvation.  Paul writes that the resurrection of the dead, which was a disputed theological idea in Paul's time, is a fact essential to the Christian faith.  "If there is no resurrection of the dead, then not even Christ has been raised."  At this point, Paul appeals to integrity as he points out that since the Gospel claims that Jesus did rise from the dead then Christians are liars, if there is no resurrection, because they testify to God's participation in something that He did not do.  "But each his own turn: Christ, the firstfruits; then, when he comes, those who belong to him." (I Cor. 15:23)  This is a passage, which could be taken to mean that resurrection may only involve the righteous, but other verses specifically state that all will rise, with only some going to eternal life.  Paul is simply emphasizing that when Christ comes, that those he has come for will be raised.  This in no way excludes a resurrection of the unbelievers, but the resurrection of the believers will be to meet Jesus with the expectation of eternal life.  It is that uniting with Christ which is pointed out in Romans 6:3-5.  By being united with Christ in a present manner, we will be united with him in his resurrection in the future.  Believers will have a resurrection, followed by eternal life with God.  This is our future salvation. 
     II Corinthians 1:22 says that we have a guarantee of what is to come.  This opens up the question of eternal security.  Does our guarantee of future salvation remain intact even if we walk away from our present salvation?  In other words, is our future salvation completed extensively enough that it cannot be lost?  I am not convinced that it is.  As will be seen in the section on the method of salvation, although the New Testament expresses different aspects of salvation, it is still the same salvation.  A person cannot receive one aspect of salvation without the other, and logically a person could not keep just one aspect of salvation while rejecting the other.  In the Old Testament, Hosea was told by God to name a child 'Not my People' because Israel was no longer God's people, even though God had promised to never leave Israel.  However, when one side of a contract is broken, the other side is no longer obligated.  It is true that "he will never leave you nor forsake you", but I think I can assert Biblically that you can leave God.  If the Spirit is the deposit, then if a person is no longer in the Spirit, hasn't the deposit in a sense been given back?  Regardless of your personal belief of this particular issue, the greater point to be emphasized is that The Bible is clear that a follower of Christ WILL become more Christ-like. 
     What does salvation in the present mean for a person?  Salvation in the present means victory over the world, the flesh, and the Devil.  The world is defeated because we are dead to it.  We have been crucified with Christ, so our main goal is to seek the will of God.  The world is not defeated in the sense that we will never have any troubles.  On the contrary, Jesus specifically tells us that in this world we will have trials, but to take heart because he has overcome the world.  Paul makes a similar statement, but focuses more on ethics, when he says that we should consider it pure joy when we face trials of many kinds, because it will produce patience and character in us.  This is the essence of how the world has been defeated.  It is defeated because it cannot truly hurt us, for we are not to be tossed back and forth on the waves of life, but are to be steadfast regardless of the circumstances around us.  This implies that we also have control over ourselves, which is the defeat of the flesh. 
     The 'flesh' is the term used in the New Testament to emphasize the weak, tending-toward-sin aspect of a person.  A person is not evil in essence.  However, people have an innate weakness to act selfishly, and hence to act against God.  This tendency toward sin must be significantly overcome in a believer's life.  There are many passages, which speak both of the Spirit changing a person, and of demands for change on the believer's part.  When the New Testament speaks about the gifts of the Spirit, the greatest of all is love.  Love is the identifying mark of a Christian according to Jesus, and I Corinthians 12-14 speaks of gifts, which are given by the Spirit.  Although not explicitly stated, I would venture to say that True Love is given by the Spirit, and without the Spirit, the gift cannot be used properly.  This work by the Spirit is never considered complete in the New Testament.  E.P.Sanders writes: "Christians are being transformed; but the resurrection and the full transformation of the Christians who do not die before the end always lie in the future." (Paul and Palestinian Judaism p.498)  In spite of the reserving of the completion of salvation to the future, the New Testament says that, "...we, who with unveiled faces all reflect the Lord's glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit."  There will be a push toward positive change; otherwise, the person is not a believer. 
     Aside from the work of the Spirit, demands are made on believers to sanctify (set apart) themselves, and to abstain from evil.  These could all be qualified with the idea that we should rely on God for everything, but I think that misses the point.  There is a sense in which a believer needs to be responsible with the little he has before he will be given much.  There are times when we shouldn't need God to supernaturally zap us with a deep down, new found, bang, zip power when all that needs be accomplished could be done with the strength we ourselves have already recieved.  Sometimes it takes perseverance, which is definitely a Biblical concept.  Didn't Jesus persevere on the Cross for us when he could have called for help, and taken the short way out?  How much more should we do for him in our daily lives? 
     And then there was the Devil.  In dealing with the Devil, we would be better off adjusting our terminology.  Instead of speaking of the Devil's defeat, which implies his final demise, we ought to speak of the nullification of his power over the believer's life.  The Devil is still there, and must be fought, but we have been given a secret weapon, which gives us victory when we use it in line with God's will.  The New Testament's main focus, when it comes to Satan and demons, is a concern for "the redemptive work of God in Christ delivering men from these malignant forces." (Ladd, p.51)  The New Testament does not go into much speculation about the Devil or demons, but instead shows the supremacy of Christ over all "rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places."  We are then told to use truth, righteousness, the gospel of peace, faith, salvation, and the Spirit as our weapons in this fight.  Jesus said, "This kind can come out only by prayer and fasting."  And then there were seven sons of Sceva who used Jesus' name to try to cast out demons.  One spirit answered them, "Jesus I know, and I know about Paul, but who are you?" at which point, the men were beaten by the demoniac.  These two examples show that it is only in a relationship with God that we can defeat the Devil in whatever way he comes at us, whether as demon possession, or as temptation. 
     Needless to say, the impact of salvation on the present life of a believer is a significant theme in the Gospel.  I Thessalonians 1:4-5 says, "For we know... that (God) has chosen you, because our gospel came to you not simply with words, but also with power, with the Holy Spirit and with deep conviction."  This show of power is more than just changed lives; it is evidence of the eschatological (future) aspect of salvation.  In Hebrew thought, the present evil age would come to an end, but before that would happen, the new age would begin.  The overlap of these two ages would be the age of the Messiah, during which time, the transition between the ages would occur.  If Jesus was in fact the Messiah, then we are inside the Messianic age, and the age to come should be breaking into our present reality.  The eschatological mandate for the present aspect of salvation is one of the strongest I have ever heard, but because we don't view time like the Jews did, this concept just doesn't hit us as strong as it could.  Regardless, the New Testament has plenty else to say to convince us of both the present and future aspects of salvation.  Now we will move on to the method. 

METHOD OF SALVATION 
     Up to this point, we have seen salvation expressed in two aspects.  When speaking of what salvation accomplishes for a person, it can be easily separated into future and present categories.  What must be kept in mind, though, is that salvation is a single 'element'.  This permits separation of salvation's effects, but prevents us from seeking to explain how to receive one aspect without the other.  Quite to the contrary, in fact, are passages, which especially emphasize the inseparability of our salvation's present and future manifestations (Romans 6:1ff).  The New Testament does not make a distinction when it comes to how to receive this salvation.  The future and present aspects come together or not at all.  The New Testament does tend to speak more of grace when speaking of obtaining salvation, but more of deeds when speaking of deserving punishment.  E.P. Sanders calls this "Judgment by works and salvation by grace." (Paul and Palestinian Judaism. p.515) 
     Those excluded from salvation are continuing the deeds requiring punishment by God according to the New Testament.  The whole range of sinners outside of a relationship with God will not receive the benefits of salvation, either in the present or the future.  "Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God." (I Corinthians 6:9-10)  The New Testament also speaks against people inside the Church who are in need of discipline.  In the Corinthian letters, Paul deals with an adultery problem inside the Church.  The person is first cast out of fellowship (from the Church, which is the body of Christ), and then reached out to in love.  The main problem seems to be unrepentance as II Corinthians 12:21 expresses.  Hebrews 10:26-31 also shows that to continue to sin after receiving knowledge of the truth is to trample the blood of Christ.  Along with these specific examples for those inside and outside the Church, the New Testament also speaks in general about judgment being based on works.  Romans 2:12-16 implies a grace in the final judgment, but it along with I Cor. 11:29-32 also clearly say that a believer is not free to do whatever he wants.  II Corinthians 5:10 says it most plainly, "For we must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or bad."  Thus judgment is by the works, which a person does. 
     Salvation, however, is received by Grace.  It is not by works of the Law as Paul states it, but through faith.  All demands aside, the only way to earn salvation is faith.  Faith is trust in the God of the Bible.  One must confess and believe as Romans 10:9-10 states.  This faith brings one into an ongoing relationship with God.  This is participation in the death of Christ, which will eventually bring about a participation in the resurrection of Christ also.  Faith is the only way to earn salvation.  It is true, however, that actions are demanded.  As James puts it, Faith without works is dead.  A believer cannot receive the blessings of God without obedience.  As it is said, one must be faithful with a little before one will be trusted with much.  The only way to earn salvation is by faith, but the only way for it to function right is by works. 
     The universal plight of mankind is put forth by Paul.  The offer for salvation is universal, so salvation must be needed by all of mankind.  E.P. Sanders traces Paul's logic of mankind's universal plight like this: "In Christ, God has acted to save the world; therefore the world is in need of salvation; but God also gave the law; if Christ is given for salvation, it must follow that the law could not have been; is the law then against the purpose of God which has been revealed in Christ? No, it has the function of consigning everyone to sin so that everyone could be saved by God's grace in Christ." (Sanders, Paul and Palestinian Judaism p.475)  This places everyone in need of the salvation offered through Christ. 

CONCLUSION 
     Salvation is received by faith.  This cannot be earned in any other way; only by trusting God to present it to you.  Salvation operates in a believer's life by the works one does.  It’s effects cannot be fully received either in this life or the next without a resignation to the changes it demands from within you.  These are two sides to the same coin, and cannot be separated without dismantling the whole.  This salvation has both a future, eschatological aspect, and a present manifestation.  The present salvation gives a believer victory over the world, the flesh, and the Devil, as the person is not only "saved" daily, but also "saved" at the final judgment.  The extent of salvation can be described as an escalator, which is provided to transport you from the lower floor to the one above.  You climb on by accepting by faith that it will transport you.  You are then raised, little by little, until you eventually reach your destination.  Along the way, you can turn around and walk back down, counteracting the effects of the escalator, but if instead you resign to go where it takes you, your journey will be complete and you will eventually stand on the floor above. 

Bibliography 
     Cullman, Oscar. Salvation in History. New York: Harper & Row, 1967. 
     Ladd, G.E. A Theology of the New Testament. Michigan: William B Eerdmans Publishing Company, 1974. 
     Sanders, E.P. Paul, the Law, and the Jewish People. Philadelphia: Fortress Press, 1983. 
     Sanders, E.P. Paul and Palestinian Judaism. Philadelphia: Fortress Press, 1977.