Eternal security

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.

Eternal security is a doctrine providing believers with absolute assurance of their inevitable final salvation.^{[1][2][3][4][5][6]}

The concept of "eternal security" emerging around 1900 within different Evangelical groups,^[7] represents its current prevailing form within Protestantism.^[8] Indeed, the first documented occurrences of the terms supporting this concept were "security of the believers" in 1873 within Southern Baptist circles^[9] and "eternal security" in 1913 within Plymouth Brethren circles.^[10][11] This predominant form entails an unconditional eternal security which is not grounded on a Calvinist theology.^[5]

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.^[12][13] (Calvinist circles, minority view).^[8]
2. Eternal security based on the faith that regeneration leads to unconditional perseverance and then salvation.^[5] (Non-Calvinist circles, majority view).^[8]
3. Eternal security based on the faith that regeneration leads to salvation independently of perseverance.^[14] (Non-Calvinist circles, currently growing Free Grace view).^[15]

Alternative perspectives on eternal security have been proposed, some within classical theism, such as Karl Barth's implicit Christian universalism,^[6] while others lie outside of classical theism, as seen in Process Theism.^[16]

Because one practical interpretation of the Calvinist doctrine of "perseverance of the saints" leads to "eternal security",^[8] over time, the term became synonymous with the doctrine itself.^[17] By the early 20th century, "eternal security" was used as a strict synonym for "perseverance of the saints".^[18] However, given the theological significance of the term "eternal security" in common usage, it's important to distinguish them.^[19] Indeed, some Calvinist theologians reject the use of "eternal security" for their doctrine,^[20] as do proponents of non-Calvinist forms of eternal security.^[21]

The non-Calvinist forms of eternal security have been categorized by some theologians as "sub-Calvinist",^[22] or "neo-Calvinist".^[23] This terminology reflects their more recent emergence and their historical connection to Calvinist theology.^[7]

Manichaeism was a Gnostic sect founded in the 3rd century.^[24] It significantly influenced early Christian churches, introducing spiritual practices like asceticism and sacerdotalism.^[25] 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.^[24] In terms of soteriology, it maintained that God unilaterally selected the elect for salvation and the non-elect for damnation according to His will.^[26] 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.”".^[27]

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.^{[28][29][30][31][32]} 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.^[33][28] After his conversion, he taught traditional Christian theology against forms of theological determinism until 412.^[34][35][36]

However, during his conflict with the Pelagians, he seemed to reintroduce certain Manichean principles into his thought,^{[37][38][39][40]} and was accused by his opponents for so doing.^[41][42] Augustine's change in stance was notably influenced by the controversy over infant baptism with the Pelagians.^[43] Augustine's early exposure to Stoicism, which emphasized meticulous divine predeterminism, further shaped his views on infant baptism.^[44] Moreover, according to Manichean doctrine, unborn and unbaptized infants were condemned to hell due to their physical bodies.^[45] He asserted that God predetermined parents to seek baptism for their newborns, thereby linking water baptism to regeneration.^[46] It is then God who ultimately predetermines which infants are damned and which are justified.^[47]

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 (donum perseverantiae) which enables them to maintain their faith and prevents them from falling away.^[48][49][50] Without this second gift, a baptized Christian with the Holy Spirit would not persevere and ultimately would not be saved.^[51] Augustine developed this doctrine of perseverance in De correptione et gratia (c. 426–427).^[52] While this doctrine theoretically gives security to the elect who receive the gift of perseverance, individuals cannot ascertain whether they have received it.^[53][54][30]

Origen (185 – c. 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.^[55]

In Augustine's day, multiple viewpoints on the possibility of eternal damnation were discussed.^[56][57] 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.^[58] 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.^[59] Augustine in his criticism of these views does not mention exact names. Nevertheless, both Jerome (c. 342–347 – 420) and Ambrose (c. 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.^[60][61] An alternative interpretation suggests that Ambrose held Christian universalist beliefs.^[62]

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.^[63][64] 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.^[65]

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),^[66] Ratramnus (died 868),^[67] Thomas Bradwardine (1300–1349),^[68] Gregory of Rimini (1300–1358),^[69] John Wycliffe (1320s – 1384),^[70] Johann Ruchrat von Wesel (died 1481),^[71] Girolamo Savonarola (1452–1498)^[72] and Johannes von Staupitz (1460–1524).^[73]

Orthodox forms of Calvinism view God's providence as expressed through theological determinism.^[74][75] This means that every event in the world is determined by God.^[12] Concerning salvation, Calvin expressly taught that it is God's decision to determine whether an individual is saved or damned.^[76] Indeed, human actions leading to this end are also predetermined by God.^[77] In accordance, he held to the doctrine of perseverance of the saints, contending for the unconditional preservation of the elect.^[78]

According to Calvinism, apostasy is not possible for those who are true Christians.^[79] However, being a true Christian is only demonstrated by perseverance to the end.^[80] 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.^{[81][82][83][84][85]} According to this concept, the Holy Spirit can create in some people effects which are indistinguishable from those of the irresistible grace of God,^[86] producing also a visible "fruit" in their life.^[87] Temporary grace was also supported by later Calvinist theologians such as Theodore Beza, William Perkins,^[88] John Owen,^[89] A. W. Pink^[90] and Loraine Boettner.^[91] This suggests that the knowledge of being a true Christian is theoretically not accessible during life.^[92] 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.^{[93][94][95][96]}

Calvin heavily drew upon Augustinian soteriology.^[97][98] 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."^{[99][100][30]} Despite Calvin's inability to offer a clear rationale,^[93] he was more optimistic than Luther regarding this possibility.^[101] Calvin suggested that some assurance of being an elect might be possible.^[102] This possibility of assurance, based on personal introspection, was also expressed by later Calvinist theologians.^[103] It was mentioned in the Heidelberg Catechism (1563)^[104] and the Westminster Confession of Faith (1646).^[105] In the 18th century,^[106] Hyper-Calvinism encouraged introspection as a means for adherents to determine their election.^[107] The concept persisted into the 19th century.^[108] 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.^[109][110]

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.^[17] By the early 20th century, "eternal security" was used as a strict synonym for "perseverance of the saints".^[18] Besides, in broader Protestantism, "eternal security" often carries a distinct meaning.^[17] It's then important to differentiate the two due to their respective theological significance.^[19]

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" (Latin: desperatio) and the second "security" (Latin: securitas).^[109] This "eternal security" interpretation of perseverance of the saints was also explicitly condemned by the Council of Trent (1545-1563).^[111][112]

The "eternal security" view related to perseverance of the saints globally persists within Calvinist circles to this day.^[8] The Primitive Baptists, originating in Georgia in the early 20th century,^[113] officially embraced this form of eternal security due to their strong Calvinist beliefs.^[114] Eternal security is also defended in variations of Calvinist theology, such as its recent Molinist forms.^[115]

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.^[80] 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,^[116] as well as various Christian groups opposing any form of eternal security, such as Arminians.^[117]

In the 19th century, due to the rise of evangelism and missionary work, the doctrine of "perseverance of the saints" fell out of favor.^[7] From the 1830s, a departure from strict Calvinism began in the Southern Baptist circles.^[10][118] In this context, the first uses of the term "security of the believer" can be found as early as 1841.^[9] In 1945, the Southern Baptist Convention (SBC), was founded.^[119] 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.^[9] Actually, Graves, initially a strong Calvinist,^[120] later leaned toward libertarianism.^[121] He also adopted dispensationalism and began to write on it in the 1870s.^[122]

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.^[123] This shift led to the popular phrase "once saved, always saved" to describe the idea of "security of the believer".^[124] In the resulting hybrid theology, individuals have the libertarian freedom to choose faith through divine grace.^[125][126] 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.^[127][128] Furthermore, many Southern Baptists believe that the Holy Spirit preparation for faith, is exclusively through the gospel.^[129] This narrower view than the Arminian one is included in the notion of Southern Baptist traditionalism.^[129][130] Nevertheless, traditionalism is essentially characterized by a soteriology asserting eternal security for the regenerated individual.^[131]

The majority of Southern Baptists embrace a traditionalist form of Arminianism which includes a belief in eternal security,^[132] though many see Calvinism as growing in acceptance.^[133]

Dispensationalism emerged within the Reformed community, and the majority of its followers during its first century were from Calvinist backgrounds.^[134] 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.^{[135][136][137]} It was then diffused through the Bible of C. I. Scofield (1843-1921), a Presbyterian minister, with Calvinist leanings.^{[138][139][140]} Dwight L. Moody (1837-1899) adopted Brethren eschatology,^[141] contributing to the initial popularity of dispensationalism in America during the revival linked to him.^[142][143]

Dispensationalism provided a framework for reconciling the Calvinistic concept of perseverance of the saints with libertarian free will.^{[144][145][140]} 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."^[146] While initially embraced by Calvinists, dispensationalism was later adopted by Arminians, who retained the concept of "eternal security."^[147] Moody's theology exemplified this specific synthesis between Calvinism and Arminianism.^[148][149]

In this context, the term "eternal security" first appeared among the Plymouth Brethren in 1913.^[11] 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.^[150] One of the first non-Calvinist groups to adopt a dispensational orientation can be found among some Pentecostals in the mid-1920s.^[150] Started in the late 1930s, by the 1980s, the purge of dispensationalism from Reformed Christianity was largely completed.^[151]

After 1845, internal disputes split the Brethren into Exclusive and Open Brethren.^[152] The majority of Exclusive Brethren are moderate Calvinists.^[152] Open Brethren are four-point Arminians, upholding the concept of eternal security.^[153] This doctrine asserts that those genuinely regenerated will ultimately persevere. Harry A. Ironside can be mentioned as a notable advocate of this perspective.^[154]

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.^[155][156] Calvinists view divine control as respecting human responsibility while ensuring final preservation, aligning with their semicompatibilist^[157][158] theological determinism,^[74][12] and affirming its more logical legitimacy.^[159]

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).^[160][161] It is commonly associated with the Lordship salvation controversy which began in the late 1970’s to early 1980’s.^[162] However, earlier individuals such as Robert Sandeman (1718–1771)^{[163][164][162]} and Robert Govett (1813–1901)^[165][166] 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.^[167] Some prominent Independent Baptists, including Jack Hyles (1926 – 2001) and Curtis Hutson (1934 – 1995), have also advocated similar views.^[168]

Free Grace theology teaches that regeneration leads to salvation independently of personal perseverance.^[169][14] 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.^[170] 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.^[171] 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.^[172]

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.^[173][174]

The term "Hyper-Grace" has been applied to a doctrine taught by some Charismatic Christians today, such as Joseph Prince.^[175] Although the term was made by critics of the view, it has been embraced by some of those who teach it.^[176][177] 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.^[178] While resembling Free Grace theology, the latter differs by acknowledging the possibility of significant temporal consequences for sins experienced by Christians.^[179]

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.^[180][181] Many Christians argue that this perspective weakens the gospel message by neglecting the call for unbelievers to repent of their sins,^[182] thereby offering a false promise of eternal life.^[183] This criticism has been voiced across various Christian denominations, including by both Arminians and Calvinists within Protestantism.^[184]

In early Christianity spanning up to the First Council of Nicaea in 325, various perspectives on salvation existed.^[56] 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.^[185] According to this view, believer's faith leads to righteous deeds, while the absence of faith results in apostasy.^[186][187] This perspective contrasts with the notion of eternal security.

In Catholicism, Christians do not have eternal security because they can commit a mortal sin.^[188] The Church teaches that Christians may undergo the cleansing process of purgatory to attain the required holiness for entry into heaven.^[189]

The Eastern Orthodox Churches and the Oriental Orthodox Churches teach "the conditional security of the believer".^[190] "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."^[190]

The Lutheran Churches teach that true Christian believers can fall away from the faith into apostasy.^[191][192]

Anabaptist theology shares certain soteriological similarities with Arminianism.^[193][194] It traditionally teaches conditional security.^[195] In particular, Mennonite soteriology has been historically consistent with Arminianism, whereas the doctrines of Calvinist soteriology have been rejected.^[196] However in the 20th century, particularly in North America, some Mennonites, have adopted the doctrine of eternal security.^[197]

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.^[198] 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.^[199] In this framework, the believer's assurance rests solely on their present relationship with Christ by grace through faith.^[200] In other words, for Arminians, assurance is grounded in the evidence of ongoing sanctification.^[201]

In the different views on eternal security, Arminians often note a tension between present faith in Jesus and faith in a past event.^[200] In the Calvinist version, this event seems to be election.^[101] In the non-Calvinist versions, the past event is regeneration.^[154] Both types of faith in a past event appear to hold equal significance in ensuring final salvation alongside the present faith in Jesus.^[4] Arminians contend that genuine faith should be unique and focused solely on Jesus.^[202][203]

The different views on eternal security affirm the universal forgiveness of sins from birth to death for those truly regenerated. This parallels the concept of Christian universalism, suggesting the universal forgiveness of sins from birth to death for all humans.^[204]

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

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