Perseverance of the saints (or preservation of the saints or eternal security) is a controversial Christian doctrine which maintains that none who are truly saved can be condemned for their sins or finally fall away from the faith. The doctrine appears in two different forms: (1) the traditional Calvinist doctrine found in the Reformed Christian confessions of faith, and (2) the non-traditional doctrine found in some Baptist and other evangelical churches. In a sense, both can describe Christian believers as "once saved, always saved", but the two forms attach a different meaning to the word saved — namely, whether or not it necessarily involves sanctification, the process becoming holy by rejecting sin and obeying God's commands. Because of this difference, traditional Calvinist Christians tend to prefer the historical term "perseverance of the saints", which is one of the so-called five points of Calvinism, and advocates of the non-traditional doctrine usually prefer the less technical terms "eternal security", "unconditional assurance", and "once saved, always saved" to characterize their teaching.

The two views are similar and are often confused, and though they reach the same end (namely, eternal security in salvation), they reach it by different paths. Non-traditionalists seek to moderate the perceived harshness of Calvinism as it is found in the Reformed confessions, whereas traditional Calvinists insist that the non-traditional doctrine ignores certain key Bible passages and would be rejected by Calvin and the Reformed churches, which have both firmly advocated the necessity of good works and with which non-traditionalists seek to align themselves historically to some degree. Other Christians such as Roman Catholics and Arminians reject both versions of the doctrine.

The traditional doctrine

The Reformed tradition has consistently seen the doctrine of perseverance as a natural consequence to its general scheme of predestination in which God has chosen some men and women unto salvation and has cleared them of their guilty status by atoning for their sins through Jesus's sacrifice. According to these Calvinists, God has irresistibly drawn the elect to put their faith in himself for salvation by regenerating their hearts and convincing them of their need. Therefore, they continue, since God has made satisfaction for the sins of the elect, they can no longer be condemned for them, and through the help of the Holy Spirit, they must necessarily persevere as Christians and in the end be saved.

Traditional Calvinists also believe that all who are born again and justified before God necessarily and inexorably proceed to sanctification. Indeed, failure to proceed to sanctification in their view is evidence that the person in question was not truly saved to begin with. Proponents of this doctrine distinguish between an action and the consequences of an action, and suggest that after God has regenerated someone, the person's will cannot reverse its course. It is argued that God has changed that person in ways that are outside of his or her own ability to alter fundamentally, and he or she will therefore persevere in the faith.

Theologian Charles Hodge summarizes the thrust of the Calvinist doctrine ():

Perseverance..is due to the purpose of God , to the work of Christ , to the indwelling of the Holy Spirit , and to the primal source of all, the infinite, mysterious, and immutable love of God.

On a practical level, Calvinists do not claim to know who is elect and who is not, and the only guide they have are the verbal testimony and good works (or "fruit") of each individual. Any who "fall away" (that is, do not persevere unto death) must not have been truly converted to begin with, though Calvinists don't claim to know with certainty who did and who did not persevere.

The non-traditional doctrine

The non-traditional doctrine has been espoused by Charles Stanley, Norman Geisler, Zane Hodges, Bill Bright, and others. This view, like the traditional Calvinist view, emphasizes that people are saved purely by an act of divine grace that does not depend at all on the deeds of the individual, and for that reason, advocates insist that nothing the person can do can affect his or her salvation. The non-traditional doctrine views the person's character and life after receiving the gift of salvation as independent from the gift itself, which is the main point of differentiation from the traditional view, or, in other words, it asserts that justification (that is, being declared righteous before God on account of Christ) does not necessarily result in sanctification (that is, a progressively more righteous life).

The doctrine sees

Evangelical criticism

Proponents of the non-traditional view sometimes label themselves as moderate Calvinists, by which they usually mean they drop at least one of the five points of Calvinism (usually, limited atonement) and make some other modifications to the Calvinistic system. In this context, the modification they advocate is that a person's status before God does not necessarily influence his or her life, a belief which is sometimes referred to as carnal Christianity.

Traditional Calvinism has uniformly asserted that "no man is a Christian who does not feel some special love for righteousness" (Institutes ) and has rejected carnal Christianity as a form antinomianism. Thus, these Calvinists claim that the moderationists deviate too widely from Calvin and the accepted Reformed doctrine to be called Calvinists at all. Arminianism has likewise rejected the non-tranditional Calvinist view for the opposite reason: namely, that the view denies the Arminian doctrine that true Christians can lose their salvation.

History of the doctrine

Main article: History of Calvinist-Arminian debate

The traditional doctrine is one of the five points of Calvinism that were defined at the Synod of Dordrecht during the Quinquarticular Controversy with the Arminian Remonstrants, who objected to the general predestinarian scheme of Calvinism. Wesleyanism agrees with from Arminianism that true Christians can fall away, but they disagree over whether or not such fallen Christians can return again to salvation (Wesleyans believe they can, and Arminians deny that they can).

The traditional doctrine of perseverance is articulated in the Canons of Dordrecht (chapter 5), the Westminster Confession of Faith (Chapter XVII), the 1689 Baptist Confession of Faith (Chapter 17), and may also be found in other Reformed Confessions. Nonetheless, the doctrine is most often mentioned in connection with other salvific schemes and is not a major locus of Reformed systematic theology (for instance, it does not even get a subheading in the three volume Systematic Theology by Hodge). It is, however, seen by many as the necessary consequence of Calvinism and of trusting in the promises of God.

Traditional Calvinism voiced its opposition to carnal Christianity and the non-traditional doctrine in the recent controversy over "Lordship salvation".

Biblical evidence for the doctrine

In addition to fitting neatly in the over-arching Calvinist soteriology, traditionalists and non-traditionalists alike find specific support for the doctrine in various passages from the Bible (all quotations are from the ESV):

• John 5:24: "Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life."
• John 6:37-40: "All that the Father gives me will come to me, and whoever comes to me I will never cast out. For I have come down from heaven, not to do my own will but the will of him who sent me. And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day."
• John 10:28-29: "I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father's hand."
• Romans 5:9-10: "Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life."
• Romans 8:1: "There is therefore now no condemnation for those who are in Christ Jesus." (Some later manuscripts append " who walk not according to the flesh (but according to the Spirit)")
• Romans 8:31-39: "What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God's elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died--more than that, who was raised--who is at the right hand of God, who indeed is interceding for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, 'For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.' No, in all these
  
  
  
  things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord."
• Romans 11:29: "For the gifts and the calling of God are irrevocable."
• 1 Corinthians 1:4-9: "I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus, that in every way you were enriched in him in all speech and all knowledge--even as the testimony about Christ was confirmed among you--so that you are not lacking in any spiritual gift, as you wait for the revealing of our Lord Jesus Christ, who will sustain you to the end, guiltless in the day of our Lord Jesus Christ. God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord."
• Ephesians 4:30: "And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption."
• Philippians 1:6: "And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ."
• Hebrews 7:25: "Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them."
• Hebrews 13:5: "Keep your life free from love of money, and be content with what you have, for he has said, 'I will never leave you nor forsake you.'"
• 1 Peter 1:5: " by God's power are being guarded through faith for a salvation ready to be revealed in the last time."
• Jude 1:24: "Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy,"

Also, arguing a fortiori, traditional Calvinists support their doctrine with Romans 8:32: "He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?" That is, they ask, if God did the hard work providing a way for salvation, can he not also keep men in it to the end?

Difficult passages

Calvinists freely admit that their interpretation is not without difficulties. One apparent consequence is that not all who "have shared in the Holy Spirit" (Acts ) are necessarily regenerate. This is a consequence Calvinists are willing to accept since the Bible also says that King Saul had the "Spirit of God" in some sense and even prophesied by it (1 Samuel ; ; etc.) but was not a follower of God.

A central (and somewhat controversial) passage that is said by opponents to contradict this doctrine is Hebrews , which says that "those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come" can "fall away." Calvinists suggest that the passage never states the people in question were regenerate (or "true Christians"), and thus, they may well have been part of the church community and had the advantages concomitant with that membership (citing the benefits of being a member of the covenant community in the Old Testament mentioned in ) without being truly "saved" — as with King Saul. In an effort to corroborate this interpretation, they also cite such passages as I John 2:19: "They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us."

Some other passages put forth against the Calvinist doctrine include:

• 1 Corinthians 9:25-27: "Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. So..I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified."
• Hebrews 3:12-14: "Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God.. For we share in Christ, if indeed we hold our original confidence firm to the end."
• 2 Peter 2:20: "For if, after they have escaped the defilements of the world through the knowledge of our Lord and Savior Jesus Christ, they are again entangled in them and overcome, the last state has become worse for them than the first."
• Colossians 1:21-23: "And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death..if indeed you continue in the faith."
• Revelation 3:2-5: "Wake up, and strengthen what remains and is about to die, for I have not found your works complete in the sight of my God.. Yet you have still a few names in Sardis, people who have not soiled their garments, and they will walk with me in white, for they are worthy. The one who conquers will be clothed thus in white garments, and I will never blot his name out of the book of life. I will confess his name before my Father and before his angels."

In general, proponents of the doctrine interpret those passages, which that encourage the church community to persevere in the faith but seem to indicate that some members of the community might fall away, as hortatory rather than objective in character. That is, they view the prophets and apostles as writing "from the human perspective," in which the members of the elect are unknowable and all should "work out own salvation" (Philippians ) and "make calling and election sure" (), rather than "from the divine perspective," in which those who will persevere, according to Calvinism, are well known. The primary objection to this approach is that it might equally be said that these difficult passages bear the objective meaning while the passages urged to support this doctrine of perseverance are hortatory in a positive sense, revealing God's perpetual grace towards believers.

Objections to the doctrine

The primary objection lodged against the doctrine is that such teaching will lead to license. That is, objectors contend that if people know they can never lose their salvation they will feel free to sin without fear of eternal consequences.

Calvinists contend that this charge is justly leveled against the non-tradition doctrine, which doesn't see sanctification as a necessary component of salvation, and in the controversy over Lordship salvation, Calvinists themselves argued against the the proponents of the non-traditional doctrine. However, Calvinists themselves, and many other non-Calvinist evangelicals, insist that a truly converted heart will necessarily follow after God and live in accordance with his precepts, though perfection is not achievable, struggles with sin will continue, and some temporary "backsliding" may occur.

The Arminian View

Main article: Conditional preservation of the saints

The central tenet of the Arminian view is that believers are preserved from all external forces that might attempt to separate them from God but that these same believers can themselves willingly repudiate their faith. Thus, their salvation is conditional on remaining faithful.

Traditional Calvinists do not dispute that salvation requires faithfulness, and the point of difference between these Calvinists and Arminians is over whether God allows true Christians to fall away. Non-traditional Calvinists agree with traditional Calvinists that salvation cannot be lost but with the Arminians that true Christians can finally repudiate their faith.

The Roman Catholic view

Calvinists, in common with most other Protestant groups, rely on sola scriptura, a doctrine which sees the authority of tradition as derivative and secondary, rather than on par, with that of the Bible, whereas the Roman Catholic interpretation of the Bible rests on the teaching of the Magisterium. Thus, Catholics often argue against the doctrine of perseverance because it seems to originate outside the received tradition of the Church. During the Counter-Reformation, Jansenist Catholics put forth an alternate understanding of the accepted tradition and especially of St. Augustine's doctrines of original sin and predestination, but the Jansenist interpretation of the scriptures and tradition, which naturally results in a doctrine of perseverance similar to the Calvinist's, was ultimately rejected by the Church.

The twenty-second Canon of the Council of Trent has this to say regarding perseverance: "If anyone says that the one justified either can without the special help of God persevere in the justice received, or that with that help he cannot, let him be anathema." The Catholic Encyclopedia describes the doctrine as synergistic (rather than monergistic): "he power of perseverance is neither in the human will alone nor in God's grace solely, but in the combination of both, i.e., Divine grace aiding human will, and human will co-operating with Divine grace."

The Catholic view differs from that of the Calvinists less than it may first appear, for Calvinists claim that they do not reduce man to a volitionless puppet and can thus agree that, after regeneration, divine grace aids human will and human will cooperates with that grace (compare ). The point of distinction is in whether God permits men to "fall away." Roman Catholics affirm that they can, and Calvinists, as described above, deny that they can if they are truly regenerate because, it is claimed, God keeps them from it.

References

Traditional Calvinist view

• Thomas R. Schreiner & Ardel B. Caneday (2001). The Race Set Before Us: A Biblical Theology of Perseverance and Assurance. Inter-Varsity Press. (ISBN 0830815554)
• D. Martyn Lloyd-Jones. Romans 8:17-39: The Final Perseverance of the Saints. Banner of Truth. ISBN 0851512313
• A. W. Pink (2001). Eternal Security. Sovereign Grace Pub. ISBN 1589601955

Non-traditional Calvinist view

• Charles Stanley (1990). Eternal Security: Can You Be Sure?. Nelson Books. ISBN 0840790953
• Robert N. Wilkin (2005). Secure and Sure: Grasping the Promises of God. Grace Evangelical Society. ISBN 0964139278
• Joseph C. Dillow (1992). The Reign of the Servant Kings: A Study of Eternal Security and the Final Significance of Man. Schoettle Publishing Co. ISBN 1564530957

Arminian view

• Fidelis Nwaka. The Absurdity of Eternal Security Doctrine. ISBN 1413404529
• Timothy Williams. Bad Fruit: The Result of Once Saved Always Saved. ISBN 1579215564
• Daniel Corner. The Believer's Conditional Security: Eternal Security Refuted. ISBN 0963907689
• Daniel Corner. The Myth of Eternal Security. ISBN 0963907662
• Benny Prince. Once Saved, Always?: The False Doctrine Of Eternal Security. ISBN 1418498556

Multiple views

• J. Matthew Pinson, ed. (2002). Four Views on Eternal Security. Zondervan. ISBN 0310234395

Non-traditional Calvinist view

• by Charles Stanley

Arminian view

• by John Wesley
• by John Wesley
• by Steve Witzki
• by Steve Witzki