Eternal security

Template:Short description Eternal security, also known as "once saved, always saved" is the belief providing Christian believers with absolute assurance of their final salvation. Its development, particularly within Protestantism, has given rise to diverse interpretations, especially in relation with the defining aspects of theological determinism, libertarian free will and the significance of personal perseverance.

Before the Reformation, belief in forms of eternal security were anecdotal. Besides, in the early 5th century, the Augustinian soteriology view of predestination by predetermination emerged, though it did not endorse eternal security. By the 16th century, this concept became integrated into the theology of John Calvin and other reformers. Calvinist circles initially embraced eternal security as one of the practical interpretations of the doctrine of "perseverance of the saints". Over time, the term became a synonym of the Calvinist doctrine of perseverance independently of its practical interpretations.

In the early 20th century, eternal security started to become a defining doctrine of the Southern Baptist traditionalism. Around the same period, it also became part of Plymouth Brethren theology. Those two forms represents its predominant forms today. In the 1980s, the Free Grace movement voiced this doctrine independently of the notion of personal perseverance, with subsequent variations emerging such as the "Hyper-Grace" teaching.

Definition and terminology

Definition

Eternal security is a doctrine providing believers with absolute assurance of their inevitable final salvation.Template:SfnTemplate:SfnTemplate:SfnTemplate:SfnTemplate:SfnTemplate:Sfn

The concept of "eternal security" emerging around 1900 within different Evangelical groups,Template:Sfn represents its current prevailing form within Protestantism.Template:Sfn Indeed, the first documented occurrences of the terms supporting this concept were "security of the believers" in 1873 within Southern Baptist circlesTemplate:Sfn and "eternal security" in 1913 within Plymouth Brethren circles.Template:SfnTemplate:Sfn This predominant form entails an unconditional eternal security which is not grounded on a Calvinist theology.Template:Sfn

Views

This doctrine's development within Protestantism has led to various interpretations, especially related to the significance of theological determinism, libertarian free will, and personal perseverance:

1. Eternal security based on the faith that the believer is an elect by divine determination.Template:SfnTemplate:Sfn (Calvinist circles, minority view).Template:Sfn
2. Eternal security based on the faith that regeneration leads to unconditional perseverance and then salvation.Template:Sfn (Non-Calvinist circles, majority view).Template:Sfn
3. Eternal security based on the faith that regeneration leads to salvation independently of perseverance.Template:Sfn (Non-Calvinist circles, currently growing Free Grace view).Template:Sfn

Alternative perspectives on eternal security have been proposed, some within classical theism, such as Karl Barth's implicit Christian universalism,Template:Sfn while others lie outside of classical theism, as seen in Process Theism.Template:Sfn

Terminology

Because one practical interpretation of the Calvinist doctrine of "perseverance of the saints" leads to "eternal security",Template:Sfn over time, the term became synonymous with the doctrine itself.Template:Sfn By the early 20th century, "eternal security" was used as a strict synonym for "perseverance of the saints".Template:Sfn However, given the theological significance of the term "eternal security" in common usage, it's important to distinguish them.Template:Sfn Indeed, some Calvinist theologians reject the use of "eternal security" for their doctrine,Template:Sfn as do proponents of non-Calvinist forms of eternal security.Template:Sfn

The non-Calvinist forms of eternal security have been categorized by some theologians as "sub-Calvinist",Template:Sfn or "neo-Calvinist".Template:Sfn This terminology reflects their more recent emergence and their historical connection to Calvinist theology.Template:Sfn

Historical influences and developments

Manichean theological influences

Manichaeism was a Gnostic sect founded in the 3rd century.Template:Sfn It significantly influenced early Christian churches, introducing spiritual practices like asceticism and sacerdotalism.Template:Sfn Manichaeism adopted a dualistic worldview, contrasting a spiritual realm of good with a material realm of evil, anticipating the gradual restoration of light from the material to the spiritual realm.Template:Sfn In terms of soteriology, it maintained that God unilaterally selected the elect for salvation and the non-elect for damnation according to His will.Template:Sfn For instance, in 392, a Manichean presbyter said that "God [...] has chosen souls worthy of Himself according to His own holy will. [...] that under His leadership those souls will return hence again to the kingdom of God according to the holy promise of Him who said: “I am the way, the truth, and the door”; and “No one can come unto the Father, except through me.”".Template:Sfn

Augustine's doctrine of election by predetermination

File:Saint Augustine Portrait.jpg

Botticelli, Sandro. (c. 1480) Saint Augustine in His Study

Before his conversion to Christianity in 387, Augustine of Hippo (354–430), adhered to three deterministic philosophies: Stoicism, Neoplatonism and Manichaeism, being significantly influenced by them.Template:SfnTemplate:SfnTemplate:SfnTemplate:SfnTemplate:Sfn In particular, he seemed to adopt Manichean perspectives on various theological aspects, notably on the nature of good and evil, the separation of groups into elect, hearers, and sinners, the hostility to the flesh and sexual activity, and his dualistic theology.Template:SfnTemplate:Sfn After his conversion, he taught traditional Christian theology against forms of theological determinism until 412.Template:SfnTemplate:SfnTemplate:Sfn

However, during his conflict with the Pelagians, he seemed to reintroduce certain Manichean principles into his thought,Template:SfnTemplate:SfnTemplate:SfnTemplate:Sfn and was accused by his opponents for so doing.Template:SfnTemplate:Sfn Augustine's change in stance was notably influenced by the controversy over infant baptism with the Pelagians.Template:Sfn Augustine's early exposure to Stoicism, which emphasized meticulous divine predeterminism, further shaped his views on infant baptism.Template:Sfn Moreover, according to Manichean doctrine, unborn and unbaptized infants were condemned to hell due to their physical bodies.Template:Sfn He asserted that God predetermined parents to seek baptism for their newborns, thereby linking water baptism to regeneration.Template:Sfn It is then God who ultimately predetermines which infants are damned and which are justified.Template:Sfn

Augustine had to explain why some baptized individuals continued in the faith while others fell away and lived immoral lives. He taught that among those regenerated through baptism, some are given an additional gift of perseverance () which enables them to maintain their faith and prevents them from falling away.Template:SfnTemplate:SfnTemplate:Sfn Without this second gift, a baptized Christian with the Holy Spirit would not persevere and ultimately would not be saved.Template:Sfn Augustine developed this doctrine of perseverance in (Template:Circa).Template:Sfn While this doctrine theoretically gives security to the elect who receive the gift of perseverance, individuals cannot ascertain whether they have received it.Template:SfnTemplate:SfnTemplate:Sfn

Views asserting eternal security independently of perseverance

File:Jovinianus.jpg

Portrait of Jovinian, c. 1700

Origen (185 – Template:Circa 253) in his day mentioned individuals who denied any future judgement based on works. He refers to them in his commentary on Romans 10:9. While not considered heretical, he rejected their views, emphasizing that faith must be expressed through the actions of believers to be meaningful.Template:Sfn

In Augustine's day, multiple viewpoints on the possibility of eternal damnation were discussed.Template:SfnTemplate:Sfn One viewpoint posited that being baptized and partaking in the Lord's body within the Church served as absolute assurance of salvation, extending even to those who became heretics.Template:Sfn Another viewpoint, emerging in the early church, advocated for forgiveness in salvation despite moral failings. According to this view, even if a Christian lived a life marked by significant disobedience, their salvation could still be guaranteed as long as they remained within the Church. Augustine disputed these ideas, suggesting they arose from a misunderstanding of God's compassion and a misinterpretation of 1 Corinthians 3:11-15. This passage was used to argue that faith alone could secure salvation, even if one's actions were morally evil.Template:Sfn Augustine in his criticism of these views does not mention exact names. Nevertheless, both Jerome (Template:Circa 342–347 – 420) and Ambrose (Template:Circa 339–397) shared in the doctrine that all those who have trusted in Christ would eventually be reunited to God and saved sooner or later, even if they have sinned and fallen away.Template:SfnTemplate:Sfn An alternative interpretation suggests that Ambrose held Christian universalist beliefs.Template:Sfn

Jovinian (died c. 405) maintained that a genuinely regenerated person who undergoes baptism cannot be lost, writing: "Those, who are once with full faith born again by baptism, cannot be overcome by the devil". His theory is not directly tied to the Augustinian idea of perseverance but rather stems from his denial of works having merit.Template:SfnTemplate:Sfn A Pseudo-Chrysostom author from the 5th to 6th century suggested that Christians could enter heaven though without experiencing Christ's glory, even if they break his commandments, as implied by a commentary on Matthew 5:19.Template:Sfn

Proponents of Augustinian view of predestination

Between the 5th century and the Reformation in the 16th century, theologians who upheld the belief in election by predetermination, following the Augustinian teaching, included: Gottschalk (c. 808–868),Template:Sfn Ratramnus (died 868),Template:Sfn Thomas Bradwardine (1300–1349),Template:Sfn Gregory of Rimini (1300–1358),Template:Sfn John Wycliffe (1320s – 1384),Template:Sfn Johann Ruchrat von Wesel (died 1481),Template:Sfn Girolamo Savonarola (1452–1498)Template:Sfn and Johannes von Staupitz (1460–1524).Template:Sfn

Eternal security based on election by predetermination

The Calvinist doctrine of perseverance of the saints

File:John Calvin 2.jpg

Portrait of John Calvin. In: (1909) Iconographie calvinienne: ouvrage dédié à l'Université de Genève

Orthodox forms of Calvinism view God's providence as expressed through theological determinism.Template:SfnTemplate:Sfn This means that every event in the world is determined by God.Template:Sfn Concerning salvation, Calvin expressly taught that it is God's decision to determine whether an individual is saved or damned.Template:Sfn Indeed, human actions leading to this end are also predetermined by God.Template:Sfn In accordance, he held to the doctrine of perseverance of the saints, contending for the unconditional preservation of the elect.Template:Sfn

Practical interpretations of the doctrine of perseverance of the saints

Practical interpretation rejecting an absolute assurance of salvation

According to Calvinism, apostasy is not possible for those who are true Christians.Template:Sfn However, being a true Christian is only demonstrated by perseverance to the end.Template:Sfn This arises because there are instances where individuals appear to come to God but later display definitive apostasy. To address this phenomenon, Calvinist theologians have postulated that common grace might include effects that cannot be distinguished from effectual calling and subsequent irresistible grace. About that issue, Calvin formulated the concept of a temporary grace (sometimes called "evanescent grace") that appears and works for only a while in the reprobate but then to disappears.Template:SfnTemplate:SfnTemplate:SfnTemplate:SfnTemplate:Sfn According to this concept, the Holy Spirit can create in some people effects which are indistinguishable from those of the irresistible grace of God,Template:Sfn producing also a visible "fruit" in their life.Template:Sfn Temporary grace was also supported by later Calvinist theologians such as Theodore Beza, William Perkins,Template:Sfn John Owen,Template:Sfn A. W. PinkTemplate:Sfn and Loraine Boettner.Template:Sfn This suggests that the knowledge of being a true Christian is theoretically not accessible during life.Template:Sfn Thus a first interpretation of the doctrine of perseverance of the saints acknowledges explanations of apparent apostasy like "evanescent grace," which avoids offering to the believer absolute assurance of salvation during life. Several Reformed theologians have expressed a non-absolute assurance of salvation view.Template:SfnTemplate:SfnTemplate:SfnTemplate:Sfn

Practical interpretation supporting an eternal security view

Calvin heavily drew upon Augustinian soteriology.Template:SfnTemplate:Sfn However, both Augustine and Luther, an Augustinian friar, held that believers, based on their own understanding, cannot definitively know if they are among the "elect to perseverance."Template:SfnTemplate:SfnTemplate:Sfn Despite Calvin's inability to offer a clear rationale,Template:Sfn he was more optimistic than Luther regarding this possibility.Template:Sfn Calvin suggested that some assurance of being an elect might be possible.Template:Sfn This possibility of assurance, based on personal introspection, was also expressed by later Calvinist theologians.Template:Sfn It was mentioned in the Heidelberg Catechism (1563)Template:Sfn and the Westminster Confession of Faith (1646).Template:Sfn In the 18th century,Template:Sfn Hyper-Calvinism encouraged introspection as a means for adherents to determine their election.Template:Sfn The concept persisted into the 19th century.Template:Sfn This assurance forms the foundation of unconditional eternal security within Calvinist circles.

The process leading to eternal security unfolds as follows: Initially, the believer must embrace the Calvinist system, emphasizing unconditional election and irresistible grace. Subsequently, through self-examination, they must discern the spiritual influence of the Holy Spirit. This introspection may lead to a faith in their own predetermined election. In this context, the concept of the perseverance of the saints may prompt the believer to believe in their irresistible perseverance.Template:SfnTemplate:Sfn

Because this practical interpretation of the doctrine of "perseverance of the saints" leads to "eternal security", within Reformed Christianity, the term has become synonymous with the doctrine itself over time.Template:Sfn By the early 20th century, "eternal security" was used as a strict synonym for "perseverance of the saints".Template:Sfn Besides, in broader Protestantism, "eternal security" often carries a distinct meaning.Template:Sfn It's then important to differentiate the two due to their respective theological significance.Template:Sfn

Historical acknowledgment of the interpretations

In Calvinist circles, thus, two practical interpretations emerge regarding "perseverance of the saints": One interpretation accept explanations of apparent apostasy such as "evanescent grace," which does not offer believers absolute assurance of salvation during life. The other interpretation rejects these explanations, asserting that believers, through introspection, can know with absolute certainty that they are elect, thus allowing belief in eternal security. These two perspectives were already observed in the 16th century. Jacobus Arminius, (1560-1609), a pastor of the Reformed Church, encountered both perspectives stemming from the doctrine of perseverance of the saints. He labeled the first perspective "despair" (Template:Langx) and the second "security" (Template:Langx).Template:Sfn This "eternal security" interpretation of perseverance of the saints was also explicitly condemned by the Council of Trent (1545-1563).Template:SfnTemplate:Sfn

Groups adhering to the view

The "eternal security" view related to perseverance of the saints globally persists within Calvinist circles to this day.Template:Sfn The Primitive Baptists, originating in Georgia in the early 20th century,Template:Sfn officially embraced this form of eternal security due to their strong Calvinist beliefs.Template:Sfn Eternal security is also defended in variations of Calvinist theology, such as its recent Molinist forms.Template:Sfn

Objections to the view

The doctrine of eternal security stemming from the perseverance of the saints, has faced criticism for its perceived inconsistency. According to orthodox Calvinism, though an elect possesses "eternal security," believers cannot know they are elect until they persevere to the end.Template:Sfn Regardless of the rationale given for the phenomenon of definitive apostasy, this reality undermines the practical utility of perseverance of the saints in a believer's life, hindering the assurance of salvation and eternal security. This critique has been advanced by proponents of non-Calvinistic forms of eternal security,Template:Sfn as well as various Christian groups opposing any form of eternal security, such as Arminians.Template:Sfn

Eternal security based on inevitable perseverance due to regeneration

Southern Baptism theology

Departure from the Calvinist paradigm

File:JamesRobinsonGraves.jpg

James Robinson Graves. In: (1900) Pillars of orthodoxy.

In the 19th century, due to the rise of evangelism and missionary work, the doctrine of "perseverance of the saints" fell out of favor.Template:Sfn From the 1830s, a departure from strict Calvinism began in the Southern Baptist circles.Template:SfnTemplate:Sfn In this context, the first uses of the term "security of the believer" can be found as early as 1841.Template:Sfn In 1845, the Southern Baptist Convention (SBC), was founded.Template:Sfn Southern Baptist theology started to be modeled, notably by men such as James Robinson Graves and W. P. Bennett, who first used the terminology of "security of the believers" related to a non-Calvinist worldview, in 1873 and 1895.Template:Sfn Actually, Graves, initially a strong Calvinist,Template:Sfn later leaned toward libertarianism.Template:Sfn He also adopted dispensationalism and began to write on it in the 1870s.Template:Sfn

Further developments

Similarly, other SBC theologians from the early twentieth century also moved away from Calvinism theology, maintaining only the determinist concept of "perseverance of the saints" within a libertarian worldview.Template:Sfn This shift led to the popular phrase "once saved, always saved" to describe the idea of "security of the believer".Template:Sfn In the resulting hybrid theology, individuals have the libertarian freedom to choose faith through divine grace.Template:SfnTemplate:Sfn However, regardless of subsequent actions after regeneration, whether they continues to believe or cease, they will always end up being restored in their faith. Consequently, many Southern Baptists align with a "four-point Arminianism" perspective.Template:SfnTemplate:Sfn Furthermore, many Southern Baptists believe that the Holy Spirit preparation for faith, is exclusively through the gospel.Template:Sfn This narrower view than the Arminian one is included in the notion of Southern Baptist traditionalism.Template:SfnTemplate:Sfn Nevertheless, traditionalism is essentially characterized by a soteriology asserting eternal security for the regenerated individual.Template:Sfn

Adhesion to the view

The majority of Southern Baptists embrace a traditionalist form of Arminianism which includes a belief in eternal security,Template:Sfn though many see Calvinism as growing in acceptance.Template:Sfn

Plymouth Brethren theology

Calvinistic dispensationalism ground

Dwight L. Moody

Dwight L. Moody (c. 1900)

Dispensationalism emerged within the Reformed community, and the majority of its followers during its first century were from Calvinist backgrounds.Template:Sfn It developed as a system from the teachings of John Nelson Darby (1800-1882), himself an Anglican Calvinist, and leader of the Plymouth Brethren group.Template:SfnTemplate:SfnTemplate:Sfn It was then diffused through the Bible of C. I. Scofield (1843-1921), a Presbyterian minister, with Calvinist leanings.Template:SfnTemplate:SfnTemplate:Sfn Dwight L. Moody (1837-1899) adopted Brethren eschatology,Template:Sfn contributing to the initial popularity of dispensationalism in America during the revival linked to him.Template:SfnTemplate:Sfn

Emergence of eternal security

Dispensationalism provided a framework for reconciling the Calvinistic concept of perseverance of the saints with libertarian free will.Template:SfnTemplate:SfnTemplate:Sfn According to Henry Orton Wiley, the Plymouth Brethren's doctrine of sanctification, emphasizes believers being declared righteous and sanctified. Holiness is therefore imputed rather than imparted. This eternal "position" logically leads to the doctrine of "eternal security."Template:Sfn While initially embraced by Calvinists, dispensationalism was later adopted by Arminians, who retained the concept of "eternal security."Template:Sfn Moody's theology exemplified this specific synthesis between Calvinism and Arminianism.Template:SfnTemplate:Sfn

In this context, the term "eternal security" first appeared among the Plymouth Brethren in 1913.Template:Sfn In the 1920s, amidst the fundamentalist–modernist controversy, dispensationalism gained traction as a conservative, Bible-centered defense against liberal criticism, appealing to fundamentalists, Pentecostals, and others seeking to uphold traditional beliefs in the face of modern challenges.Template:Sfn One of the first non-Calvinist groups to adopt a dispensational orientation can be found among some Pentecostals in the mid-1920s.Template:Sfn Started in the late 1930s, by the 1980s, the purge of dispensationalism from Reformed Christianity was largely completed.Template:Sfn

Adhesion to the view

After 1845, internal disputes split the Brethren into Exclusive and Open Brethren.Template:Sfn The majority of Exclusive Brethren are moderate Calvinists.Template:Sfn Open Brethren are four-point Arminians, upholding the concept of eternal security.Template:Sfn This doctrine asserts that those genuinely regenerated will ultimately persevere. Harry A. Ironside can be mentioned as a notable advocate of this perspective.Template:Sfn

Objection to the views

This perspective on eternal security asserts the existence of libertarian free will, alongside the inevitability of the final perseverance. However, the concept of inevitable perseverance raises concerns about human free will, potentially negating its libertarian nature and associated responsibility, a critique voiced by Arminians.Template:SfnTemplate:Sfn Calvinists view divine control as respecting human responsibility while ensuring final preservation, aligning with their semicompatibilistTemplate:SfnTemplate:Sfn theological determinism,Template:SfnTemplate:Sfn and affirming its more logical legitimacy.Template:Sfn

Eternal security based on regeneration independently of perseverance

Free Grace theology

Modern movement view

The modern Free Grace movement originated primarily from the perspective of some faculty members at Dallas Theological Seminary, notably through the influential advocacy of Zane C. Hodges (1932–2008).Template:SfnTemplate:Sfn It is commonly associated with the Lordship salvation controversy which began in the late 1970’s to early 1980’s.Template:Sfn However, earlier individuals such as Robert Sandeman (1718–1771)Template:SfnTemplate:SfnTemplate:Sfn and Robert Govett (1813–1901)Template:SfnTemplate:Sfn are often seen as having had similar views prior to the modern form of Free Grace theology. This view has been associated with numerous dispensational theologians, such as Charles Ryrie, Norman Geisler and Charles Stanley.Template:Sfn Some prominent Independent Baptists, including Jack Hyles (1926 – 2001) and Curtis Hutson (1934 – 1995), have also advocated similar views.Template:Sfn

Free Grace theology teaches that regeneration leads to salvation independently of personal perseverance.Template:SfnTemplate:Sfn Free Grace theologians generally interpret warnings such as is found in Hebrews as either referring to temporary discipline for disobedient Christians or to a loss of eternal reward at the judgement seat of Christ, instead of as referring to a loss of salvation.Template:Sfn Free Grace doctrine views the person's character and life after receiving the gift of salvation as independent from the gift itself, or in other words, it asserts that justification does not necessarily result in sanctification.Template:Sfn Some advocates of the Free Grace perspective argue that while works may always accompany saving faith, they are not necessarily its direct consequence, while others maintain that works are neither automatic nor essential.Template:Sfn

Groups adhering to the view

Free Grace theology has been mainly taught by individuals among: Southern Baptists, Independent Baptists, Plymouth Brethren, Calvary Chapel churches, non-Denominational churches, Churches affiliated with Florida Bible College, Bible churches, Local churches influenced by Watchman Nee, Doctrinal Churches influenced by R. B. Thieme and other Independent churches.Template:SfnTemplate:Sfn

Hyper-Grace theology

File:Joseph Prince.png

Joseph Prince at the Grace Revolution Conference (2015)

The term "Hyper-Grace" has been applied to a doctrine taught by some Charismatic Christians today, such as Joseph Prince.Template:Sfn Although the term was made by critics of the view, it has been embraced by some of those who teach it.Template:SfnTemplate:Sfn Hyper-Grace teaches a strong form of eternal security, views fellowship with God as unconditional and denies that Christians in eternity will have different degrees of rewards.Template:Sfn While resembling Free Grace theology, the latter differs by acknowledging the possibility of significant temporal consequences for sins experienced by Christians.Template:Sfn

Objection to the views

Views that downplay the importance of perseverance, holding that eternal security is solely ensured by initial faith regardless of one's actions, are indicative of antinomianism.Template:SfnTemplate:Sfn Many Christians argue that this perspective weakens the gospel message by neglecting the call for unbelievers to repent of their sins,Template:Sfn thereby offering a false promise of eternal life.Template:Sfn This criticism has been voiced across various Christian denominations, including by both Arminians and Calvinists within Protestantism.Template:Sfn

Theologies generally rejecting eternal security views

Early Church theology

In early Christianity spanning up to the First Council of Nicaea in 325, various perspectives on salvation existed.Template:Sfn However, the prevailing view among many early Christian figures such as Clement of Rome (c. 35–99), Polycarp (69–155), Epistle of Barnabas (Between 70 and 132), Ignatius of Antioch (died c. 108/140), Hermas (2nd century), Justin Martyr (100 – c. 165), Clement of Alexandria (150 – c. 215), Tertullian (c. 155 – c. 220), Hippolytus of Rome (c. 170 – c. 235), Origen (c. 185 – c. 253), Cyprian (c. 210 - 258), Lactantius (c. 250 – c. 325) and Eusebius (c. 260/265 – 339) emphasized the importance of works and obedience for salvation.Template:Sfn According to this view, believer's faith leads to righteous deeds, while the absence of faith results in apostasy.Template:SfnTemplate:Sfn This perspective contrasts with the notion of eternal security.

Catholic theology

In Catholicism, Christians do not have eternal security because they can commit a mortal sin.Template:Sfn The Church teaches that Christians may undergo the cleansing process of purgatory to attain the required holiness for entry into heaven.Template:Sfn

Orthodox theology

The Eastern Orthodox Churches and the Oriental Orthodox Churches teach "the conditional security of the believer".Template:Sfn "According to [...] all of the Church’s spiritual writers, a man must be humble in order to stay on the right path and attain that for which he seeks."Template:Sfn

Lutheran theology

The Lutheran Churches teach that true Christian believers can fall away from the faith into apostasy.Template:SfnTemplate:Sfn

Anabaptist theology

Anabaptist theology shares certain soteriological similarities with Arminianism.Template:SfnTemplate:Sfn It traditionally teaches conditional security.Template:Sfn In particular, Mennonite soteriology has been historically consistent with Arminianism, whereas the doctrines of Calvinist soteriology have been rejected.Template:Sfn However in the 20th century, particularly in North America, some Mennonites, have adopted the doctrine of eternal security.Template:Sfn

Arminian theology

Arminianism upholds conditional security, affirming the possibility of apostasy. Arminians believe that a true Christian can fall from grace and be damned and oppose any concept of eternal security.Template:Sfn Moreover, they stress that justification alone is insufficient during Christian journey. This viewpoint, especially emphasized by Wesleyan-Arminians, underscores the necessary transformative process of sanctification.Template:Sfn In this framework, the believer's assurance rests solely on their present relationship with Christ by grace through faith.Template:Sfn In other words, for Arminians, assurance is grounded in the evidence of ongoing sanctification.Template:Sfn

General objections

Tension in the subject of faith

In the different views on eternal security, Arminians often note a tension between present faith in Jesus and faith in a past event.Template:Sfn In the Calvinist version, this event seems to be election.Template:Sfn In the non-Calvinist versions, the past event is regeneration.Template:Sfn Both types of faith in a past event appear to hold equal significance in ensuring final salvation alongside the present faith in Jesus.Template:Sfn Arminians contend that genuine faith should be unique and focused solely on Jesus.Template:SfnTemplate:Sfn

A form of Christian universalism

The different views on eternal security affirm the universal forgiveness of sins from birth to death. This parallels the concept of Christian universalism, suggesting the universal forgiveness of sins for all humans, both during their lives and after death.Template:Sfn

See also

• Backsliding
• Conditional preservation of the saints
• Five Crowns
• Perseverance of the saints

Notes and references

Sources

• Template:Cite CE1913