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The conditional preservation of the saints, or commonly conditional security, is the Arminian belief that believers are kept safe by God in their saving relationship with Him upon the condition of a persevering faith in Christ.[1] Arminians find the Scriptures describing both the initial act of faith in Christ, "whereby the relationship is effected, and the persevering faith in Him whereby the relationship is sustained."[2] The relationship of "the believer to Christ is never a static relationship existing as the irrevocable consequence of a past decision, act, or experience."[3] Rather, it is a living union "proceeding upon a living faith in a living Savior."[4] This living union is captured in this simple command by Christ, "Remain in me, and I in you" (John 15:4).[5]
According to Arminians, biblical saving faith expresses itself in love and obedience to God (Galatians 5:6; Hebrews 5:8-9).[6] In the Arminian Confession of 1621, the Remonstrants (or Arminian leaders) affirmed that true or living faith operates through love,[7] and that God chooses to give salvation and eternal life through His Son, "and to finally glorify all those and only those truly believing in his name, or obeying his gospel, and persevering in faith and obedience until death ... "[8]
Arminians believe that "It is abundantly evident from the Scriptures that the believer is secure."[9] Furthermore, believers have assurance in knowing there is no external power or circumstance that can separate them from the love of God they enjoy in union with Christ (Romans 8:35-39; John 10:27-29).[10] Nevertheless, Arminians see numerous warnings in Scripture directed to genuine believers about the possibility of falling away in unbelief and thereby becoming severed from their saving union with God through Christ.[11] Arminians hold that if a believer becomes an unbeliever (commits apostasy), they necessarily cease to partake of the promises of salvation and eternal life made to believers who continue in faith and remain united to Christ.[12] Therefore, Arminians recognize the importance of warning believers about the danger of apostasy and exhorting them to persevere in faith as a means of building them up in their faith and encouraging them to mature spiritually, which is a sure and biblical way to avoid apostasy.[13]
Free Will Baptist scholar Robert Picirilli states:
Appropriately last among the points of tension among Calvinism and Arminianism is the question whether those who have been regenerated must necessarily persevere (or be preserved) or may apostatize and be lost.... Arminius himself and the original Remonstrants avoided a clear conclusion on this matter. But they raised the question. And the natural implications of the views at the heart of Arminianism, even in its early stages as a formal movement, tended to question whether Calvinism's assumptions of necessary perseverance was truly Biblical. Those tendencies indicated by the questions raised did not take long to reach fruition, and thus Calvinism and Arminianism have come to be traditionally divided on this issue.[14]
Prior to the time of the debate between Calvinists and the Arminians at the Synod of Dort (1618–1619), the view in the early church appears to be on the side of conditional security. From his research of the writings of the early church fathers (AD 90–313), patristic scholar David W. Bercot arrived at this conclusion: "Since the early Christians believed that our continued faith and obedience are necessary for salvation, it naturally follows that they believed that a 'saved' person could still end up being lost."[15]
Jacobus Arminius (1560–1609) arrived at the same conclusion in his own readings of the early church fathers. In responding to Calvinist William Perkins arguments for the perseverance of the saints, he wrote: "In reference to the sentiments of the [early church] fathers, you doubtless know that almost all antiquity is of the opinion, that believers can fall away and perish."[16] On another occasion he notes that such a view was never "reckoned as a heretical opinion," but "has always had more supporters in the church of Christ, than that which denies its possibility ...."[17] Arminius' opinion on the subject is clearly communicated in this relatively brief statement:
My sentiments respecting the perseverance of the Saints are, that those persons who have been grafted into Christ by true faith, and have thus been made partakers of his life-giving Spirit, possess sufficient powers [or strength] to fight against Satan, sin, the world and their own flesh, and to gain the victory over these enemies — yet not without the assistance of the grace of the same Holy Spirit. Jesus Christ also by his Spirit assists them in all their temptations, and affords them the ready aid of his hand; and, provided they stand prepared for the battle, implore his help, and be not wanting to themselves, Christ preserves them from falling. So that it is not possible for them, by any of the cunning craftiness or power of Satan, to be either seduced or dragged out of the hands of Christ. But I think it is useful and will be quite necessary in our first convention, [or Synod] to institute a diligent inquiry from the Scriptures, whether it is not possible for some individuals through negligence to desert the commencement of their existence in Christ, to cleave again to the present evil world, to decline from the sound doctrine which was once delivered to them, to lose a good conscience, and to cause Divine grace to be ineffectual. Though I here openly and ingenuously affirm, I never taught that a true believer can, either totally or finally fall away from the faith, and perish; yet I will not conceal, that there are passages of scripture which seem to me to wear this aspect; and those answers to them which I have been permitted to see, are not of such a kind as to approve themselves on all points to my understanding. On the other hand, certain passages are produced for the contrary doctrine [of unconditional perseverance] which are worthy of much consideration.[18]
For Arminius the believer’s security is conditional—"provided they stand prepared for the battle, implore his help, and be not wanting to themselves." This complements what Arminius says elsewhere in his writings: "God resolves to receive into favor those who repent and believe, and to save in Christ, on account of Christ, and through Christ, those who persevere [in faith], but to leave under sin and wrath those who are impenitent and unbelievers, and to condemn them as aliens from Christ."[19] In another place he writes: "[God] wills that they, who believe and persevere in faith, shall be saved, but that those, who are unbelieving and impenitent, shall remain under condemnation."[20]
After the death of Arminius in 1609, the Remonstrants maintained their leader's view on conditional security and his uncertainty regarding the possibility of apostasy. This is evidenced in the fifth article drafted by its leaders in 1610:
That those who are incorporated into Christ by a true faith, and have thereby become partakers of his life-giving Spirit, have thereby full power to strive against Satan, sin, the world, and their own flesh, and to win the victory; it being well understood that it is ever through the assisting grace of the Holy Ghost; and that Jesus Christ assists them through his Spirit in all temptations, extends to them his hand, and if only they are ready for the conflict, and desire his help, and are not inactive, keeps them from falling, so that they, by not craft or power of Satan, can be misled nor plucked out of Christ's hand, according to the Word of Christ, John 10:28: 'Neither shall any man pluck them out of my hand.' But whether they are capable, through negligence, of forsaking again the first beginnings of their life in Christ, of again returning to this present evil world, of turning away from the holy doctrine which was delivered them, of losing a good conscience, of becoming devoid of grace, that must be more particularly determined out of the Holy Scripture, before we ourselves can teach it with full persuasion of our minds.[21]
Sometime between 1610, and the official proceeding of the Synod of Dort (1618), the Remonstrants became fully persuaded in their minds that the Scriptures taught that a true believer was capable of falling away from faith and perishing eternally. They formalized their views in "The Opinion of the Remonstrants" (1618). Points three and four in the fifth article read:
True believers can fall from true faith and can fall into such sins as cannot be consistent with true and justifying faith; not only is it possible for this to happen, but it even happens frequently. True believers are able to fall through their own fault into shameful and atrocious deeds, to persevere and to die in them; and therefore finally to fall and to perish.[22]
Picirilli remarks: "Ever since that early period, then, when the issue was being examined again, Arminians have taught that those who are truly saved need to be warned against apostasy as a real and possible danger."[23]
John Goodwin (1593–1665) was a Puritan who "presented the Arminian position of falling away in Redemption Redeemed (1651)"[24] which drew a lot of attention from Calvinists.[25] In his book, English bishop Laurence Womock (1612–1685) provides numerous scriptural references to the fifth article concerning perseverance delivered by the later Remonstrants.[26] Philip van Limborch (1633–1712) penned the first complete Remonstrant Systematic Theology in 1702 that included a section on apostasy.[27] In 1710, a minister in the Church of England, Daniel Whitby (1638–1726), published a major work criticizing the five points of Calvinism—which involves their doctrine of unconditional perseverance.[28]
John Wesley (1703–1791), the founder of Methodism, was an outspoken defender of conditional security and critic of unconditional security. In 1751, Wesley defended his position in a work titled, "Serious Thoughts Upon the Perseverance of the Saints." In it he argued that a believer remains in a saving relationship with God if he "continue in faith" or "endureth in faith unto the end."[29] Wesley affirmed that a child of God, "while he continues a true believer, cannot go to hell."[30] However, if he makes a "shipwreck of the faith, then a man that believes now may be an unbeliever some time hence" and become "a child of the devil."[31] He then adds, "God is the Father of them that believe, so long as they believe. But the devil is the father of them that believe not, whether they did once believe or no."[32] Like his Arminian predecessors, Wesley was convinced from the testimony of the Scriptures that a true believer may abandon faith and the way of righteousness and "fall from God as to perish everlastingly."[33]
From John Wesley onward, it looks as if every Methodist/Wesleyan pastor, scholar, or theologian in print has opposed unconditional perseverance: Thomas Olivers (1725–1799);[34] John Fletcher (1729–1783);[35] Joseph Benson (1748–1821);[36] Leroy M. Lee (1758–1816);[37] Adam Clarke (1762–1832);[38] Nathan Bangs (1778–1862);[39] Richard Watson (1781–1833);[40] Samuel Wakefield (1799–1895);[41] Luther Lee (1800–1889);[42] Amos Binney (1802–1878);[43] William H. Browning (1805–1873);[44] Daniel D. Whedon (1805–1885);[45] Thomas N. Ralston (1806–1891);[46] Thomas O. Summers (1812–1882);[47] Albert Nash (1812–1900);[48] John Miley (1813–1895);[49] Philip Pugh (1817–1871);[50] Randolph S. Foster (1820–1903);[51] William Burt Pope (1822–1903);[52] B. T. Roberts (1823–1893);[53] Daniel Steele (1824–1914);[54] Benjamin Field (1827–1869);[55] John Shaw Banks (1835–1917);[56] and Joseph Agar Beet (1840–1924).[57]
Arminian scholar Robert Shank writes,
The English word apostasy is derived from the Greek noun, apostasia. Thayer defines apostasia as 'a falling away, defection, apostasy; in the Bible sc. from the true religion.' The word appears twice in the New Testament (Acts 21:21, 2 Thessalonians 2:3). Its meaning is well illustrated in its use in Acts 21:21, ... "you are teaching apostasy (defection) from Moses." ... A kindred word is the synonym apostasion. Thayer defines apostasion, as used in the Bible, as "divorce, repudiation." He cites Matthew 19:7 and Mark 10:4, ... "a bill of divorce [apostasion].” He also cites Matthew 5:31, ... "let him give her a bill of divorce [apostasion]." He cites the use of apostasion by Demosthenes as "defection, of a freedman from his patron." Moulton and Milligan cite the use of [apostasion] as a "bond of relinquishing (of property sold) ... a contract of renunciation ... the renunciation of rights of ownership." They also cite the use of apostasion "with reference to 'a deed of divorce.'" The meaning of the [related] verb aphistēmi ... is, of course, consonant with the meaning of the nouns. It is used transitively in Acts 5:37, ... "drew away people after him." Intransitively, it means to depart, go away, desert, withdraw, fall away, become faithless, etc.[58]
I. Howard Marshall notes that aphistemi "is used of giving up the faith in Luke 8:13; 1 Timothy 4:1 and Hebrews 3:12, and is used of departure from God in the LXX [i.e., Septuagint, the Greek translation of the Old Testament]."[59] Marshall also notes that "the failure to persist in faith is expressed by [other Greek] words which mean falling away, drifting and stumbling...."[60]
Shank concluded: "An apostate, according to the New Testament definition, is one who has severed his union with Christ by withdrawing from an actual saving relationship with Him. Apostasy is impossible for men who have not entered into a saving relationship with God... The warnings against succumbing to the ugly peril of apostasy are directed ... to men who obviously are true believers."[61] J. Rodman Williams adds,
One of the mistakes made by those who affirm the invariable continuance of salvation is the viewing of salvation too much as a "state." From this perspective, to be saved is to enter into "a state of grace." However true it is that one moves into a new realm—whether it is called the kingdom of God, eternal life, or other like expression—the heart of the matter is the establishment of a new relationship with God. Prior to salvation, one was "without God" or "against God," cut off from His presence. Now through Jesus Christ reconciliation—"at-one-ment with God"—has occurred. Moreover, the Holy Spirit, who becomes present, is not merely some force or energy but God Himself in a new and intimate relationship. Hence, if a person begins to "drift away," it is not from some static condition or "state" but from a Person. It is a personal relationship that thereby is betrayed, broken, forfeited; this is the tragic meaning of apostasy. It is not so much giving up something, even so marvellous as salvation, but the forsaking of a Person. Surely through such an action salvation too is forfeited. But the critical matter is the severing of a relationship with the personal God.[62]
Marshall finds four biblical dangers that could serve as precursors to committing apostasy:[63]
Marshall concludes: "The New Testament contains too many warnings about the danger of sin and apostasy for us to be complacent about these possibilities.... These dangers are real and not 'hypothetical.'"[64] Methodist scholar Ben Witherington would add: "The New Testament suggests that one is not eternally secure until one is securely in eternity. Short of that, there is the possibility of apostasy or rebellion against God by one who has believed in Christ. Apostasy, however, is not to be confused with the notion of accidentally or unconsciously "falling away." Apostasy is a conscious, wilful rebellion against God ... Unless one commits such an act of apostasy or rebellion, one need not worry about one's salvation, for God has a firm grip on the believer."[65]
With apostasy being a real possibility for Christians, Arminians seek to follow the example that New Testament writer's provide in urging Christians to persevere.[66] Scot McKnight clarifies what perseverance means and doesn't mean for Arminians:
It doesn't mean sinlessness; it doesn't mean that we are on some steady and never-failing incline up into pure sanctification; it does not deny stumbling or messy spirituality; it doesn't deny doubt and problems. It simply means that the person continues to walk with Jesus and doesn't walk away from him in a resolute manner. . . . What it means is continuing trust in God.[67]
Since Arminians view sin as "an act and attitude which . . . constitutes a denial of faith",[68] believers who persist in acting like unbelievers will eventually become one of them and share in their same destiny and doom.[69] Therefore, "the only people who need perseverance are Christians," and "the only people who can commit apostasy are Christians. Non-Christians have nothing to persevere toward or apostatize from."[70]
Below are some of the key Scriptures that Arminians have used to defend conditional security and the possibility of apostasy.
Arminians find further support for conditional security from numerous Scriptures where the verb "believes" occurs in the Greek present tense.[123] Greek scholars and commentators (both Calvinist and non-Calvinist) have noted that Greek present tense verbs refer to ongoing or continuing action.[124] Greek scholar J. Harold Greenlee supplies a literal translation of several verses where the Greek word translated "believes" (in our modern translations) occurs in the tense of continuing action.[125]
This type of evidence leads Arminians to conclude that "eternal security is firmly promised to 'the one believing'—the person who continues to believe in Christ."[126] Indeed, "True security rests in the fact that saving faith is not a single historical act, but a present-tense, up-to-date, continuing process."[127]
Those who hold to perseverance of the saints cite a number of verses to support their view. The following are some of the most commonly cited:
Arminians would argue that they have adequately provided explanations for how these verses and others can be easily reconciled with conditional security.[128]
A major difference between traditional Calvinists and Arminians is how they define apostasy (see Perseverance of the saints for the definition as it is referred to here). Traditional Calvinists say apostasy refers to people who fall away (apostatize) from a profession of faith, but who have never actually entered into a saving relationship with God through Christ.[129] As noted earlier, Arminians understand that apostasy refers to a believer who has departed from a genuine saving relationship with God by developing "an evil, unbelieving heart." (Hebrews 3:12)
In traditional Calvinism the doctrine of the perseverance of the saints "does not stand alone but is a necessary part of the Calvinistic system of theology."[130] The Calvinist doctrines of Unconditional Election and Irresistible Grace "logically imply the certain salvation of those who receive these blessings."[131] If God has eternally and unconditionally elected (chosen) some men to eternal life, and if His Spirit irresistibly applies to them the benefits of salvation, then the inescapable conclusion is that these persons will be saved forever.[132] Arminians acknowledge that the Calvinistic system is logically tight, but do not accept their doctrines of unconditional election and irresistible grace which make perseverance inevitable.[133]
On a practical level, Traditional Calvinism and Arminianism agree that Christians have security though a living and persevering faith.[134] Anthony Hoekema, longtime Professor of Calvin Theological Seminary, stated: "Peter puts it vividly: We are kept by the power of God through faith [1 Peter 1:5]—a living faith, which expresses itself through love (Galatians 5:6). In other words, we may never simply rest on the comfort of God's preservation apart from the continuing exercise of faith."[135] Hoekema even writes that he agrees with Arminian writer Robert Shank when he says,
There is no warrant in the New Testament for that strange at-ease-in-Zion definition of perseverance which assures Christians that perseverance is inevitable and relieves them of the necessity of deliberately persevering in faith, encouraging them to place confidence in some past act or experience.[136]
The non-traditional Calvinist or Free Grace view disagrees with Traditional Calvinists and Arminians in holding that saving faith in Christ must continue in order for a person to remain secure in their saving relationship with God.[137] Joseph Dillow writes:
Even though Robert Shank would not agree, it is definitely true that saving faith is "the act of a single moment whereby all the benefits of Christ's life, death, and resurrection suddenly become the irrevocable possession of the individual, per se, despite any and all eventualities."[138]
Any and all eventualities would include falling away or walking away from the Christian faith and to "cease believing."[139] What a Christian forfeits when he falls away is not his saving relationship with God but the opportunity to reign with Christ in his coming kingdom.[140] Traditional Calvinists and Arminians would strongly disagree with this view on biblical and theological grounds.[141] Calvinist Tony Lane writes:
The two historic views discussed so far [Traditional Calvinism and Arminianism] are agreed that salvation requires perseverance [in faith]. More recently, however, a third view has emerged [i.e., non-traditional Calvinist or Free Grace], according to which all who are converted will be saved regardless of how they then live. They will be saved even if they immediately renounce their faith and lead a life of debauched atheism. Many people today find this view attractive, but it is blatantly unbiblical. There is much in the New Testament that makes it clear that discipleship is not an optional extra and that remaining faithful is a condition of salvation. The whole letter to the Hebrews focuses on warning Jewish believers not to forsake Christ and so lose their salvation. Also, much of the teaching of Jesus warns against thinking that a profession of faith is of use if it is not backed up by our lives. Apart from being unbiblical, this approach is dangerous, for a number of reasons. It encourages a false complacency, the idea that there can be salvation without discipleship . . . . Also it encourages a 'tip and run' approach to evangelism which is concerned only to lead people to make a 'decision', with scant concern about how these 'converts' will subsequently live. This is in marked contrast to the attitude of the apostle Paul, who was deeply concerned about his converts' lifestyle and discipleship. One only needs to read Galatians or 1 Corinthians to see that he did not hold to this recent view. The author of Hebrews was desperately concerned that his readers might lose their salvation by abandoning Christ . . . . These three letters make no sense if salvation is guaranteed by one single 'decision for Christ'. This view is pastorally disastrous.[142]
J. Rodman Williams represents well the opinion of Arminians on this view:
Any claim to security by virtue of the great salvation we have in Christ without regard to the need for continuing in faith is totally mistaken and possibly tragic in its results. . . . A doctrine of "perseverance of the saints" that does not affirm its occurrence through faith is foreign to Scripture, a serious theological misunderstanding, and a liability to Christian existence.[143]
The following denominations affirm their belief in the possibility of apostasy in either their articles or statements of faith, or by way of a position paper.
Methodism, Christianity, Calvinism, Lutheranism, Remonstrants
United Methodist Church, Arminianism, Christianity, Anglicanism, Church of the Nazarene
Arminianism, Calvinism, Amsterdam, Five Articles of Remonstrance, Netherlands
Christianity, Lutheranism, Martin Luther, Anglicanism, Calvinism
Methodism, English language, Canada, September 11 attacks, London
Christianity, Arminianism, Methodism, Calvinism, Holiness movement
Arminianism, Calvinism, Martin Luther, Synod of Dort, Thomas Aquinas
Christianity, Atonement in Christianity, Christology, Calvinism, Trinity