Eternal security

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.

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.

[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.

[43] Augustine's early exposure to Stoicism, which emphasized meticulous divine predeterminism, further shaped his views on infant baptism.

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.

[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.

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.

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.

[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).

[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.

[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.

The process leading to eternal security unfolds as follows: Initially, the believer must embrace the Calvinist system, emphasizing unconditional election and irresistible grace.

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.

[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.

[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.

[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.

[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.

[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.

[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.

[144][145][140] According to Henry Orton Wiley, the Plymouth Brethren's doctrine of sanctification, emphasizes believers being declared righteous and sanctified.

[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.

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).

[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.

[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.