While some would argue that “those who have true faith can lose their faith neither totally nor finally,” others believe that faith can be lost even though you have been a true Christian. This paper has the aim to compare Arminian and Calvinist traditions concerning the theology of perseverance of the believer and concluding with the writers’ view about this subject.
TABLE of contents
INTRODUCTION
Perseverance of salvation
Calvinist Tradition
Arminian Tradition
Election
Predestination and human freedom
Before knowledge of God
Perseverance
Salvation
Calvinistic Bible support
Arminian Bible support
Divine grace and the believers’ responsibility
CONCLUSION
BIBLIOGRAPHY
INTRODUCTION
While some would argue that “those who have true faith can lose their faith neither totally nor finally,” others believe that faith can be lost even though you have been a true Christian.[1] This paper has the aim to compare Arminian and Calvinist traditions concerning the theology of perseverance of the believer and concluding with the writers’ view about this subject.
The aspect of perseverance is just a little puzzle in the whole discussion between Calvinism and Arminianism which is linked with many aspects, especially the doctrine of election. The following paper is just focused on the main thought which brought the writer to the final conclusion that a real Christian can lose salvation. The limitation of words does not allow us to touch the aspects of adoption, or the practical aspects of how a Christian can lose salvation.
First of all, we get a brief overview about Calvinism and Arianism concerning the question of perseverance. Secondly, we look at the question of election and see how these aspects relate to perseverance. Thirdly, we touch the topic of salvation and see if perseverance is conditional or unconditional. Lastly, we notice the vital importance of having a balanced view between divine care and the responsibility of the believer.
Perseverance of Salvation
Calvinist Tradition
Calvinists believe that God has elected in His sovereign will or good pleasure certain individuals out of fallen humanity to receive eternal life.[2] They believe that election is unconditional and does not depend upon human beings performing a specific action or meeting certain conditions or terms of God. In other words, those which God chose will necessarily come to receive eternal life, because His election is from all eternity and immutable.
In the same manner, they argue that if the elect could at some point lose their salvation, God’s election of them to eternal life would not be truly effectual. Consequently, election as understood by the Calvinists requires perseverance as well. In conclusion, they believe that salvation can not be lost if God elected you.
Arminian Tradition
While statements of the Arminian view vary to some degree, their starting point is the concept that God desires all persons to be saved.[3] They point to some definite assertions of the scripture that the Lord does not want “that any should perish, but that all should reach repentance.”[4] Moreover, they believe that God’s grace is given by God to all persons indiscriminately. Arminians argue with regard to Romans 8:29 that those who are predestined by God are those who in his infinite knowledge, He is able to foresee that they will accept the offer of salvation made in Jesus Christ.[5]
Arminians affirm that all believers can have full assurance of salvation with the condition that they remain in Christ. But, because salvation is conditioned on faith, perseverance is also conditioned.[6] The theological term which is used here is Conditional Perservation of the Saints.
Consequently Arminians believe that Apostasy (turning from Christ) is possible but only committed through a deliberate, willful rejection of Jesus and renouncement of belief.[7] In other words, Arminians believe salvation can be lost.
Election
Predestination and human freedom
By looking at the question of predestination we first of all have to confess that with our human mind we will never fully comprehend. If there were not so many passages of scripture where we read about God’s will for salvation for anyone, our disability to bring divine predestination and personal human freedom of decision to a common denominator, we would just as Calvin come to the conclusion of the double predestination.[8]
However, from the perspective of the parable of the marriage of the King’s Son in Matthew 22, we see that the calling from God’s side had to be accepted (in reversal, repentance and conversion) by humans. Who does not assume God’s offer is not part of the chosen ones and he will fare like the man who can not stand up to the king without wedding dress (Matthew 22:12). Despite his appointment to the Kingdom of Heaven, he is lost. The Parable ends by telling us that: “many are called, but few are chosen,” (Matthew 22.14). The writer agrees with Donald Guthrie’s Conclusion, that the chosen ones are those which really have accepted the invitation.[9] On the other hand, he disagrees with Arminius that election is the result of a human act.[10]
[...]
[1] Anthony A. Hoekem, Saved by Grace (Grand Rapids, MI: Eerdmans, 1989), 234.
[2] Millard J. Erikson, Introducing Christian Doctrine, ed.R. Arnold Hustad (Grand Rapids, MI: Backer Academic, 2005), 300.
[3] Samuel Wakefield, A complete System of Christian Theology (Cincinnati: Hitchcock & Walden, 1869), 387.
[4] 2 Peter 3:9
[5] Erickson, 301.
[6] Robert Picirilli, Grace, Faith, Free Will: Contrasting Views of Salvation: Calvinism and Arminianism (Nashville: Randall House Publications, 2002), 203.
[7] Ibid, 204.
[8] Erich Mauerhofer, Course outline for Soteriologie , Theologische Hochschule Basel, Basel 2007, 43.
[9] Donald Guthrie, New Testament Theology (Illinois: Inter- Varsity Press, 1981).
[10] Florian Sonderheimer, Course outline Sot. 5-2 , Buchegg Bibelschule, Zürich, 2006, 2.
- Arbeit zitieren
- Immanuel Haller (Autor:in), 2007, Perseverance of Salvation, München, GRIN Verlag, https://www.grin.com/document/196317
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