Many of our discussion thus far have dealt with the nature of God's saving grace- election, atonement, etc. But what good are these blessings if they can be forfeited through our own actions? Also, how do we even know that we will continue to be Christians throughout the rest of our lives? Is there something that can cause us to fall away? is there anything in the gospel to assure us that we will endure and make it to heaven? Is it possible for someone who is elect, regenerated, and atoned for to turn away from Christ? The answers to these questions is why the doctrine of the perseverance of the saints is necessary.
Traditionally speaking, most throughout church history have held to eternal security. However, very early on, it seems as if some of our first fathers believed in some type of conditional perseverance. By conditional perseverance, I mean that if one does not persevere in the faith, they can lose their salvation; thus there is always the possibility of falling away. Thus, the ability to persevere is really found in the will of the person.
It wasn't until Augustine that we see some sort of "eternal security" being taught. He taught that not only does God give His elect the gift of faith, but also the gift of perseverance.
The doctrine did not come under major dispute until the rise of Jacobos Arminius (1560-1609). For Arminius, eternal security was conditional- it was conditioned on the Christians continuance in the faith, which means that there was always the possibility of falling away.
His teaching denied the view of Augustine, as well as the Reformer John Calvin. This teaching of conditional security came to a head during the Synod of Dort (1618) in which the Calvinisitc doctrine of perseverance was defended and the Arminian version condemned.
Here are some other names that you may be familiar with and the belief that they held.
John Wesley- conditional perseverance.
Jonathan Edwards- unconditional perseverance.
Adam Clarke- conditional perseverance.
Charles Spurgeon- unconditional perseverance.
In recent times, those who deny the traditional doctrine of the perseverance of the saints tend to be more Methodist/Wesleyan/Arminian in their theology, while those who hold to the doctrine tend to be more Reformed in their theology. Most Baptist have followed the Reformed view.
Before we move on, we need to refine our terms a little more. Thus far, the way that I have used the term "eternal security" is synonymous with "perseverance of the saints" or "unconditional perseverance." Historically, this is how the phrase has been used. It refers to the fact that the person who has been elect, born again, repented and exercised faith in Christ, is thus eternally secure. There is nothing that they have done to earn their salvation and there is nothing they can do to forfeit it.
Today, however, the term "eternal security" is usually presented without reference to "perseverance of the saints," and has been the mantra of "easy believism." It is also known as "once saved, always saved," and carries with it the connotation that someone can live all of their life in willful sin, showing no signs of regeneration, and still be confident of salvation because they have "prayed a prayer" or made a "profession of faith" at one point in their life. This goes against the historical and biblical understanding of the Reformed doctrine of perseverance of the saints.
For example, here is what the Westminster Confession of Faith (1646), a Reformed confession, states about the doctrine,
I. They whom God hath accepted in his Beloved, effectually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved.
II. This perseverance of the saints depends, not upon their own free-will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ; the abiding of the Spirit and of the seed of God within them; and the nature of the covenant of grace; from all which ariseth also the certainty and infallibility thereof.
III. Nevertheless they may, through the temptations of Satan and of the world, the prevalancy of corruption remaining in them, and the neglect of the means of their perseverance, fall into grievous sins; ad for a time continue therein: whereby they incur God's displeasure, and grieve his Holy Spirit; come to be deprived of some measure of their graces and comforts; have their hearts hardened, and their consciences wounded; hurt and prevalancy others, and bring temporal judgments upon themselves
1.Those whom God hath accepted in the beloved, effectually called and sanctified by his Spirit, and given the precious faith of his elect unto, can neither totally nor finally fall from the state of grace, but shall certainly persevere therein to the end, and be eternally saved, seeing the gifts and callings of God are without repentance, whence he still begets and nourisheth in them faith, repentance, love, joy, hope, and all the graces of the Spirit unto immortality; and though many storms and floods arise and beat against them, yet they shall never be able to take them off that foundation and rock which by faith they are fastened upon; notwithstanding, through unbelief and the temptations of Satan, the sensible sight of the light and love of God may for a time be clouded and obscured from them, yet he is still the same, and they shall be sure to be kept by the power of God unto salvation, where they shall enjoy their purchased possession, they being engraven upon the palm of his hands, and their names having been written in the book of life from all eternity.
( John 10:28, 29; Philippians 1:6; 2 Timothy 2:19; 1 John 2:19; Psalms 89:31, 32; 1 Corinthians 11:32; Malachi 3:6 )
2.This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father, upon the efficacy of the merit and intercession of Jesus Christ and union with him, the oath of God, the abiding of his Spirit, and the seed of God within them, and the nature of the covenant of grace; from all which ariseth also the certainty and infallibility thereof.
( Romans 8:30 Romans 9:11, 16; Romans 5:9, 10; John 14:19; Hebrews 6:17, 18; 1 John 3:9; Jeremiah 32:40 )
3.And though they may, through the temptation of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of means of their preservation, fall into grievous sins, and for a time continue therein, whereby they incur God's displeasure and grieve his Holy Spirit, come to have their graces and comforts impaired, have their hearts hardened, and their consciences wounded, hurt and scandalize others, and bring temporal judgments upon themselves, yet shall they renew their repentance and be preserved through faith in Christ Jesus to the end.
( Matthew 26:70, 72, 74; Isaiah 64:5, 9; Ephesians 4:30; Psalms 51:10, 12; Psalms 32:3, 4; 2 Samuel 12:14; Luke 22:32, 61, 62 )
All true believers endure to the end. Those whom God has accepted in Christ, and sanctified by His Spirit, will never fall away from the state of grace, but shall persevere to the end. Believers may fall into sin through neglect and temptation, whereby they grieve the Spirit, impair their graces and comforts, and bring reproach on the cause of Christ and temporal judgments on themselves; yet they shall be kept by the power of God through faith unto salvation. ver fall away from the state of grace, but shall persevere to the end. Believers may fall into sin through neglect and temptation, whereby they grieve the Spirit, impair their graces and comforts, and bring reproach on the cause of Christ and temporal judgments on themselves; yet they shall be kept by the power of God through faith unto salvation.
Up to this point, we have examined the history of this doctrine. In our next post, we will examine the bible to see which view (unconditional or conditional) holds up under the light of scripture.