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.
Definition and terminology
Definition
Eternal security is a doctrine providing believers with absolute assurance of their inevitable final salvation.The concept of "eternal security" emerging around 1900 within different Evangelical groups, represents its current prevailing form within Protestantism. Indeed, the first documented occurrences of the terms supporting this concept were "security of the believers" in 1873 within Southern Baptist circles and "eternal security" in 1913 within Plymouth Brethren circles. This predominant form entails an unconditional eternal security which is not grounded on a Calvinist theology.
Views
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:- Eternal security based on the faith that the believer is an elect by divine determination..
- Eternal security based on the faith that regeneration leads to unconditional perseverance and then salvation..
- Eternal security based on the faith that regeneration leads to salvation independently of perseverance..
Terminology
Because one practical interpretation of the Calvinist doctrine of "perseverance of the saints" leads to "eternal security", over time, the term became synonymous with the doctrine itself. By the early 20th century, "eternal security" was used as a strict synonym for "perseverance of the saints". However, given the theological significance of the term "eternal security" in common usage, it's important to distinguish them. Indeed, some Calvinist theologians reject the use of "eternal security" for their doctrine, as do proponents of non-Calvinist forms of eternal security.The non-Calvinist forms of eternal security have been categorized by some theologians as "sub-Calvinist", or "neo-Calvinist". This terminology reflects their more recent emergence and their historical connection to Calvinist theology.
Historical influences and developments
Manichean theological influences
was a Gnostic sect founded in the 3rd century. It significantly influenced early Christian churches, promoting spiritual practices like asceticism and sacerdotalism. 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. In terms of soteriology, it maintained that God unilaterally selected the elect for salvation and the non-elect for damnation according to His will. 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.”".Augustine's doctrine of election by predetermination
Before his conversion to Christianity in 387, Augustine of Hippo, adhered to three deterministic philosophies: Stoicism, Neoplatonism and Manichaeism, being significantly influenced by them. 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. After his conversion, he taught traditional Christian theology against forms of theological determinism until 412.However, during his conflict with the Pelagians, he seemed to reintroduce certain Manichean principles into his thought, and was accused by his opponents for so doing. Augustine's change in stance was notably influenced by the controversy over infant baptism with the Pelagians. Augustine's early exposure to Stoicism, which emphasized meticulous divine predeterminism, further shaped his views on infant baptism. Moreover, according to Manichean doctrine, unborn and unbaptized infants were condemned to hell due to their physical bodies. He asserted that God predetermined parents to seek baptism for their newborns, thereby linking water baptism to regeneration. It is then God who ultimately predetermines which infants are damned and which are justified.
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 which enables them to maintain their faith and prevents them from falling away. Without this second gift, a baptized Christian with the Holy Spirit would not persevere and ultimately would not be saved. Augustine developed this doctrine of perseverance in De correptione et gratia. While this doctrine theoretically gives security to the elect who receive the gift of perseverance, individuals cannot ascertain whether they have received it.
Views asserting eternal security independently of perseverance
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.In Augustine's day, multiple viewpoints on the possibility of eternal damnation were discussed. 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. 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. Augustine in his criticism of these views does not mention exact names. Nevertheless, both Jerome and Ambrose 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. An alternative interpretation suggests that Ambrose held Christian universalist beliefs.
Jovinian 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. 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.