Knowledge

2095:, p. 130. "Absurd and unchristian as this system seems to us, it claimed to be the only true Christianity, and by its lofty pretentions and the personal power of many of its advocates drew much of the intellect of the age into its ranks. We may say that with other influences; (a.) it stimulates the ascetical spirit, with the degradation of marriage, the exaltation of virginity, regarding the sexual instinct as absolutely evil and to be overcome by all possible means. (b.) The introduction of pompous ceremonial into the church. (c.) The systematization of Christian doctrine. (d.) Sacerdotalism, or the belief that men possess, by virtue of their office, extraordinary power with God. (e.) As a result of this sacerdotalism, the doctrine of indulgences (though in its development other influences can be distinguished) was introduced into the church." 2502:, p. 484, ‌. "In Augustine's day a wide variety of opinions were in vogue others that the intercession of the saints would secure their salvation, others that salvation was guaranteed for those, even heretics, who had been baptized and had partaken of the Lord's body or at any rate had received these sacraments within the Catholic Church, others that all who had remained Catholics, even if they had lived disgracefully, must be saved, others that only those sinners who had neglected to practise almsgiving when alive were destined to eternal chastisement. The motive behind these ideas, Augustine claims, is a misplaced conception of God's compassion, and Holy Scripture contradicts them: 'the everlasting death of the damned, i.e. their alienation from the life of God, will abide without term'." 3721:, ch. Eternal Security: Its Meaning. "When we speak of the eternal security of the believer, what do we mean? We mean that once a poor sinner has been regenerated by the Word and the Spirit of God, once he has received a new life and a new nature, has been made partaker of the divine nature, once he has been justified from every charge before the throne of God, it is absolutely impossible that that man should ever again be a lost soul. Having said that, let me say what we do not mean when we speak of the eternal security of the believer. We do not mean that it necessarily follows that if one professes to be saved, if he comes out to the front in a meeting, shakes the preacher's hand, and says he accepts the Lord Jesus Christ as his Saviour, that that person is eternally safe." 2463:, pp. 34–35, 38. " rejects the view that justification is by faith alone, apparently because certain Christians were denying a future judgment based upon works In 8.2 Origen again shows awareness of persons who do not seem to be heretics, but who do not understand the inextricable link between faith and good works. He refers to them as he expounds Rom 10.9, where it is evident that Origen rejects their theology, insisting that belief in Christ's resurrection and public confession of his lordship profits one nothing if his resurrection is not realized in the life of the believer Gnostic and even some Christian exegetes used the 'faith alone' formulation to deny the doctrine of a future judgment according to works, but Origen repudiates this tactic." 2856:, 3:2:11. "Experience shows that the reprobate are sometimes affected in a way so similar to the elect that even in their own judgment there is no difference between them. he Lord, the better to convict them, and leave them without excuse, instills into their minds such a sense of goodness as can be felt without the Spirit of adoption Therefore, as God regenerates the elect only for ever by incorruptible seed, there is nothing to prevent an inferior operation of the Spirit from taking its course in the reprobate. Thus we dispose of the objection, that if God truly displays his grace, it must endure for ever. There is nothing inconsistent in this with the fact of his enlightening some with a present sense of grace, which afterwards proves evanescent." 2920:, ch. 14. "In addition to what has been said it is to be admitted that often times the common operations of the Spirit on the enlightened conscience lead to reformation and to an externally religious life. Those so influenced are often very strict in their conduct and diligent in their religious duties. To the awakened sinner the promises of the Gospel and the exhibition of the plan of salvation contained in the Scriptures appear not only as true but as suited to his condition. This faith continues as long as the state of mind by which it is produced continues. When that changes, he relapses into his usual state of insensibility, and his faith disappears." 3592:, ‌. "The significance of dispensationalism to the development of eternal security lies in the approach in which they divide Scripture. They viewed God as having a different plan of salvation in different times or "dispensations." This seemed to give sufficient allowance to accept the "Biblical" idea of irrefutable security and free-will at the same time. At this point the idea of a Gospel that allowed all men freedom to enter into eternal life while at the same time denying them freedom in their eternal destiny afterwards, has come to full acceptance within 20th century Christianity." 2514:, pp. 1, 65. "These writings taught that good works were not necessary to obtain eternal life, that faith alone was sufficient for salvation. If a man had the faith and was baptized, he would be saved. Consequently, every man without exception should be admitted to baptism, no matter how evil his life, and even though he had no intention of changing for the better. Moreover, the instructions given to candidates for baptism should consist only in dogmatic truths, that is, only in those truths which one must believe as distinguished from those which one must put into practice. 2832:, p. 76. " I do not see that this is any reason why He should not touch the reprobate with a taste of His grace, or illumine their minds with some glimmerings of His light, or affect them with some sense of His goodness, or to some extent engrave His Word in their hearts. Otherwise where would be that passing faith which Marks mentions (4.17)? Therefore there is some knowledge in the reprobate, which later vanishes away either because it drives its roots less deep than it ought to, or because it is choked and withers away." 2880:, p. 170. "The doctrine of temporary faith, a notion first formulated by Calvin but later developed by Beza and William Perkins, further intensified the problem of assurance in Calvinist and Puritan theology. According to them, God gives to the reprobate, whom He never intended to save in the first place, a “taste” of his grace. Based on passages such as Matt 7:21–23; Heb 6:4–6, and the parable of the Sower, Beza and Perkins attribute this false, temporary faith to an ineffectual work of the Holy Spirit." 1007: 1753:, p. 45. " (1) Some believe that if one does backslide it is sure evidence he was never truly converted. (2) Others believe that a soul once saved will be finally saved, though in the meantime he does fall away, for God will get him in some way and he will not be lost. (3) Still others believe that our sins, past, present, and future, are all forgiven and that we will go to heaven no matter what we do after conversion. All three classes argue that once a person is born again he can never be lost." 1812:, p. 175. "Three positions argue apostasy is not possible and the believer’s eventual salvation is guaranteed. The first position is the implicit universalism of Karl Barth based upon his view of election, while the Grace Evangelical Society advocates the second view—the Once-Saved-Always-Saved position—as a major plank of their doctrinal platform. Wayne Grudem argues for a third view, the Evidence-of-Genuineness position, which argues that saving faith manifests itself by perseverance." 213:" 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. 1957:, pp. 21–22. "hat recent origin does not mean that the movement is insignificant. Although only a minority of Dallas Seminary professors held a Free Grace view, Zane Hodges was an exceptionally persuasive teacher, and every year some students adopted his view. Then, through these students, the Free Grace movement gained a remarkable worldwide influence, especially in discouraging Christians from including any explicit call to repentance in their presentations of the gospel." 305: 3745:, p. 5. "This Book unquestionably teaches the free moral agency of man, that is, his free and unlimited power of choice. This power of choice is not destroyed, after he is regenerated. It remains with him. That is to say, he must exercise his power of choice every day, and decide whether he chooses to continue to fulfill the conditions whereby God conferred salvation upon him, or chooses to refuse to continue to qualify, and thus forfeits the grace he had received." 3616:, pp. 461–462. "The Plymouth idea of sanctification, like that of justification, is purely Antinomian. The believer is not only made righteous in Christ, he is made holy also. Ethically, this Antinomian doctrine breaks down all the restraints that would hinder men from sin, as set up in Arminianism and the older Calvinism. Logically, it has its issue in the doctrine of final perseverance, or what in more modern times is wrongly known as eternal security." 773:, held that believers, based on their own understanding, cannot definitively know if they are among the "elect to perseverance." Despite Calvin's inability to offer a clear rationale, he was more optimistic than Luther regarding this possibility. Calvin suggested that some assurance of being an elect might be possible. This possibility of assurance, based on personal introspection, was also expressed by later Calvinist theologians. It was mentioned in the 3178: 4072:, p. 49. "Christians of all sorts tend to agree on this point: to be finally saved, to enter eternally into the presence of God, the new heavens and the new earth, and into the 'rest,' a person needs to persevere. The oddest thing has happened in evangelicalism though. has taught the idea of 'once saved, always saved' as if perseverance were not needed. This is neither Calvinism nor Arminianism but a strange and unbiblical hybrid of both." 898: 3733:, p. 73. "Determinism and indeterminism cannot be combined; we must choose one or the other. In the ultimate and final reality of things, people either have some degree of self-determination or they don’t. Calvinism is a form of determinism. Arminians choose indeterminism largely because determinism seems incompatible with God’s goodness and with the nature of personal relationships, which includes the very nature of salvation itself." 3628:, ch. Accusations against dispensationalism's view of God's sovereignty in grace. " The history of the twentieth century provides many examples of influential leaders embracing Dispensationalism while forsaking the consistent Calvinism of their heritage in the process. Except for retaining the misstated doctrine of eternal security, Dispensationalism embraced a thoroughly Arminian theology, though few of its adherents did so consciously". 1686: 2530:, pp. 64, 65. "Augustine, however, does not mention any names, and there is no evidence either here or in any other place that he is referring to these passages from the works of Jerome. Nevertheless, both Jerome and Ambrose seemed to have shared in the not uncommon error of their time, namely, that all Christians would sooner or later be reunited to God, an error which Augustine refutes here and in a number of other places" 1780:, p. 193. "ssurance is not dependent on a confidence that one cannot apostatize in the future. This may be the place to make a passing observation about those-especially sub-Calvinists who profess "eternal security" -who insist so strongly that they would have no assurance apart from believing that they can never again be lost. I submit that this is a misplaced assurance, an expression of confidence in a doctrine." 749:. This suggests that the knowledge of being a true Christian is theoretically not accessible during life. 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. 1319: 633: 4231:, ‌. "n the 20th century, particularly in North America, some Mennonites, having come under the influence of certain Bible institutes and the literature produced by this movement and its schools, have adopted the Calvinist doctrine of the perseverance of the saints or "once in grace always in grace." In doing so, they have departed from the historic Arminianism of the Anabaptist-Mennonite movement." 4132:, Part 1, section 2, ch. 3, art. 12, §3 The Final Purification, or Purgatory, items 1030-1031. "All who die in God's grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven. The Church gives the name Purgatory to this final purification of the elect ". 3098:, p. 19, Lord's Day 7, Q. 21. "True faith is not only a knowledge and conviction that everything God reveals in his Word is true; it is also a deep-rooted assurance, created in me by the Holy Spirit, through the gospel, that out of sheer grace earned for us by Christ, not only others, but I too, have had my sins forgiven, have been made forever right with God, and have been granted salvation." 2892:, p. 402. " Owen readily admits that the Spirit occasionally induces a partial illumination of the gospel truth, which might produce some conviction of sin and reformation of behavior. For whatever its superficial resemblance to genuine conversion, it nevertheless falls short of that reality and explains the phenomenon of an apparently temporary illumination famously described in Heb. 6.4." 2733:, 3.21.7. "By predestination we mean the eternal decree of God, by which he determined with himself whatever he wished to happen with regard to every man. All are not created on equal terms, but some are preordained to eternal life, others to eternal damnation; and, accordingly, as each has been created for one or other of these ends, we say that he has been predestinated to life or to death." 2995:. "You ask me: Michael, do you know you are saved? My answer: yes. You ask me: Michael, do you have assurance? My answer: yes. You ask me: Michael, why do you believe you are saved? My answer: because today I am still believing. But I have to test this all the time, as I am not infallible. I could have a false faith, but I don’t believe I do. This ninety percent assurance will have to do." 2016:, p. 860. "e see why the phrase eternal security can be quite misleading. In some evangelical churches, instead of teaching the full and balanced presentation of the doctrine of the perseverance of the saints, pastors have sometimes taught a watered-down version, which in effect tells people that all who have once made a profession of faith and been baptized are “eternally secure.”" 2796:, p. 66. "hose who appear to live piously may be called sons of God; but since they will eventually live impiously and die in that impiety, God does not call them sons in His foreknowledge. There are sons of God who do not yet appear so to us, but now do so to God; and there are those who, on account of some arrogated or temporal grace, are called so by us, but are not so to God." 2319:, p. 30. "Infant baptism tended to be regarded as an initiation into the kingdom of God and the effects of Original Sin as mediated by society. Only adult baptism included the remission of sin. Augustine denied this traditional view: Man's nature is fundamentally disordered because of inherited sin and this involved personal guilt so that an unbaptized infant could not be save." 1986:, pp. 21–22. "It is common to hear the term “eternal security” used basically as a synonym for “the perseverance of the saints”. However, the term “eternal security” is often used in a very different and unbiblical way Hence, in common usage, the term “eternal security” can sometimes refer to a doctrine diametrically opposed to the Reformed doctrine of perseverance." 431: 4024:, p. 52. "Antinominianism, in its purest form, simply means "against the law". An antinomian is one who defines him- or herself as a Christian but believes that God has no definite law by which he or she should conduct him. The slippery slope of antinomianism is the belief that there is nothing that one cannot do that will not be covered by grace." 2542:, p. 484, ‌‌. "Jerome develops the same distinction, stating that, while the Devil and the impious who have denied God will be tortured without remission, those who have trusted in Christ, even if they have sinned and fallen away, will eventually be saved. Much the same teaching appears in Ambrose, developed in greater detail." 2001:, p. 252. "The first change in the Articles of Faith dealt with the Calvinistic doctrine of "eternal security." It was changed from saying that "all who are regenerated and born again by the Spirit of God shall never finally fall away," to "all who are regenerated and born again by the Spirit of God, and endure to the end, shall be saved."" 1797:, p. 238. "Many Evangelicals, -Especially Baptists- believe in unconditional eternal security of true believers without basing it on a Calvinist foundation. For them, belief that true believers will persevere or be divinely preserved from permanently falling away from grace is based not on systematic theology but on biblical promises." 1104:, and others seeking to uphold traditional beliefs in the face of modern challenges. One of the first non-Calvinist groups to adopt a dispensational orientation can be found among some Pentecostals in the mid-1920s. Started in the late 1930s, by the 1980s, the purge of dispensationalism from Reformed Christianity was largely completed. 2586:, pp. 36–38. "aptism was understood not simply as the regeneration of the individual, but also as the incorporation of the individual into the body of Christ, it is reasonable to conclude that Jovinian's emphasis on the indefectibility of the baptized Christian must have been rooted in a view of the Church itself as indefectible." 3250:, p. 68, n. 7. "Most strong Calvinists claim that full assurance in this life is possible. However, this is inconsistent with their other beliefs that one must maintain a life of faithful works to the end to be sure one is saved and did not really have "false assurance" during one's life and was, therefore, one of the nonelect." 875:, 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, as well as various Christian groups opposing any form of eternal security, such as 4219:. "Mennonites have been historically Arminian in their theology whether they distinctly espoused the Arminian viewpoint or not. They never accepted Calvinism either in the Swiss-South German branch or in the Dutch-North German wing. Nor did any Mennonite confession of faith in any country teach any of the five points of Calvinism." 1829:, p. 361. "By the nineteenth century, under the impact of evangelism and missions, the doctrine of perseverance of the saints was falling into disrepute. In two branches of evangelical Christianity the terms that began to replace "the perseverance of the saints" were "the security of the believers" and "eternal security"." 3146:, p. 302, vol. 1. "Election, then will be like a threefold cord let down from heaven, which the believer has a right to view as his eternal security, never to be broken- and which will draw (not drag) him sweetly through sanctification of the Spirit, and a cordial belief of the truth, into the haven of eternal rest." 2932:, pp. 201–202. "What is truly remarkable here is that persons who receive this partial and temporary illumination appear for a time to be truly elect but in fact aren't. They are deluded by a false hope. This dreadful possibility is what haunts Calvinists who struggle with the assurance and certainty of salvation." 1930:, pp. 74–75. "he original teaching of Augustine and Calvin was that some were elected or predestinated to be saved while others were elected or predestinated to be lost, from all eternity, and out of this predestination or election grows the doctrine of eternal security, viz., that the elect cannot apostatize." 2784:, p. 860, ‌"his doctrine of the perseverance of the saints, if rightly understood, should cause genuine worry, and even fear, in the hearts of any who are “backsliding” or straying away from Christ. Such persons must clearly be warned that only those who persevere to the end have been truly born again." 3382:, p. 67, ‌. " many Southern Baptists are on-point Calvinists and four-point Arminians. Although retaining perseverance of the saints and thus rejecting the possibility that one might fall from grace, Baptists otherwise generally reflect an Arminian understanding of election, atonement, and free will". 2908:. This faith which we now allude to has two ingredients which neither education nor self-effort can produce: spiritual light and a Divine power moving the mind to assent. Now a man may have both illumination and inclination from heaven, and yet not be regenerated. We have a solemn proof of this in Hebrews 6:4-6." 3856:, p. 28, ‌. "First, there is a vast field of literature that advocates for and promotes a Free Grace theological perspective predating Hodges. Robert Govett (1860) was a fellow at the University of Oxford who wrote voluminous exegetical and theological works advocating Free Grace interpretations." 1850:, p. 74. "In the majority of cases, however, the doctrine of eternal security is not grounded on the Calvinistic dogma of unconditional predestination. While all who teach eternal security are frequently called "Calvinists," actually the greater portion of them are no more than 20 percent Calvinistic." 817: 3177: 870: 3481:, p. 46. "In fact the millenarian (or dispensational premillennial) movement had strong Calvinistic ties in its American origin. The movement's immediate progenitor was John Nelson Darby, who broke with the Church of Ireland and became the leader of the separationist Plymouth Brethern group." 2517: 2518: 1084: 808: 2951:. I have replied with the truth. Since the certainty of salvation is set forth to us in Christ, it is wrong and injurious to Christ to pass over this proffered fountain of life from which supplies are available, and to toil to draw life out of the hidden recesses of God." (Emphasis added) 3580:, ch. Dwight Moody, a Premillennial Revivalist‌. "A great upstick of religiosity in America uschered in by Moody's massive 1875-1877 revival circuit transformed the spread of Brethren teachings in two ways. the first was that Moody popularized premillennialsm to the masses " 2570:. It is not referred by him, however, to the eternal and unchangeable counsel of God, but simply based on 1 Jno. iii. 9, and v. 18, and is connected with his abstract conception of the opposite moral states. He limits the impossibility of relapse to the truly regenerate, who “ 2745:, p. 37. "If God has decided our destinies from all eternity, that strongly suggests that our free choices are but charades, empty exercises in predetermined playacting. It is as though God wrote the script for us in concrete and we are merely carrying out his scenario." 3781:. "Many non-Calvinists believe this doctrine , but not because they believe the eternally secure person is sovereignty predestined by God. Calvinists insist that’s inconsistent with free will, so perseverance of the saints belongs logically with the other points of TULIP." 1901:. "Eternal Security as a special term was used by Walter Scott (Plymouth Brethren) as early as 1913 (Holness, 186). Under a section heading, "The Eternal Security of the Sheep," he writes, "Can my sins separate me from Christ or break the bond of eternal life? Impossible!" 700:. However, being a true Christian is only demonstrated by perseverance to the end. 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 368:, 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 3640:, p. 44. "John Nelson Darby puzzled over how Moody could on the one hand accept the prophetic truths concerning God's sovereignty in history, and yet inconsistently allow room for a non-Calvinist view of human ability when it came to personal salvation" 3035:, p. 213, ‌"Unlike Calvin and those in the later Reformed tradition, however, Augustine does not believe that the Christian can in this life know with infallible certitude that he is in fact among the elect and that he will finally persevere." 3190:, Session 6, ch. 16., Cannon 16. "If any one shall say, that he will for certain, of an absolute and infallible certainty, have that great gift of perseverance unto the end, unless that he have learnt this by a special revelation; let him be anathema." 3346:, p. 98, ‌. "The clearest surviving aspect of the earlier Southern Baptist Calvinism is the doctrine of the perseverance of the saints, known as the security of the believer or by less apt, but popular wording, "once saved, always saved."" 3110:, ch. 18, art. 2. "This certainty is not a bare conjectural and probable persuasion grounded upon a fallible hope; but an infallible assurance of faith founded upon the divine truth of the promises of salvation, the inward evidence of those graces ." 952: 961:, 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. Furthermore, many Southern Baptists believe that the 3769:, p. 4. "Calvinists are committed to saying that moral responsibility and any sort of free will that is necessary for moral responsibility are compatible with whatever sort of determinism is entailed by Calvinist views of providence." 4302:, p. 74, ‌‌‌"Their own faith is lacking because they will not —cannot— trust themselves completely to the love of God as expressed in the finished work of Christ, nor to the promises and privileges of either." 216: 4111: 1341:. Although the term was made by critics of the view, it has been embraced by some of those who teach it. Hyper-Grace teaches a strong form of eternal security, views fellowship with God as unconditional and denies that Christians in 858:, originating in Georgia in the early 20th century, officially embraced this form of eternal security due to their strong Calvinist beliefs. Eternal security is also defended in variations of Calvinist theology, such as its recent 818: 3262:, p. 74, ‌‌"This turns out to be a curious sort of security. In effect one says, "If I am elected to eternal life, I am eternally secure. But I cannot, in the nature of the case, be sure that I am so elected."." 728: 4255:, p. 391. "Justification is not enough for the Methodists. The Christian life cannot get along without transformation as well. Transformation is accomplished through the process of sanctification. "The one implies what 4314:, chap. 6. " is a growing, deepening, expanding faith in Christ measured by a growth in love and obedience and which looks upward to Him, not backward to some past point, as important as this may be to the “entering in.”". 3370:, p. 14. "The Baptists are a particularly interesting case study because their theology is often a hybrid of Calvinism and Arminianism. Most Baptists today are Arminian except for their belief in eternal security." 3394:, p. 38, ‌. "n American revivalism Calvinism and Arminian views gradually became combined. A clear-cut boundary between Arminianism and Calvinism gradually began to become blurred, especially among Baptists". 781: 1250:, instead of as referring to a loss of salvation. 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 3358:, p. 67. "Indeed, revivalism in SBC, as in many evangelical denominations, served to "Arminianize" the churches toward greater emphasis on free will, individual choice and salvation for "whosoever will" believe." 2868:, pp. 478–479, 3:2:11-12. " just as a tree not planted deep enough may take root, but in the process of time wither away, though it may for several years not only put forth leaves and flowers, but produce fruit." 809:"perseverance of the saints". Besides, in broader Protestantism, "eternal security" often carries a distinct meaning. It's then important to differentiate the two due to their respective theological significance. 500: 4108:, p. 65. "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." 3928:, p. 104. "Some free grace proponents claim that works always accompany saving faith, even though they are not the direct result of it. Others insist that works are not automatic and not necessary at all." 2820:, 3:24:8. "Sometimes, however, he communicates it also to those whom he enlightens only for a time, and whom afterwards, in just punishment for their ingratitude, he abandons and smites with greater blindness." 931: 3062:, p. 217, ‌. "Calvin, however, has greater confidence than Luther and the Catholic tradition before him that the believer can also have great assurance of his election and final perseverance." 2028:, p. 24. "In fact, eternal security itself is not a Calvinistic doctrine but, at least in the expressions with which I am familiar, rests on Arminian presuppositions concerning grace and free will." 1345: 1147:, 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 1918:, p. 204. "It should be conceded at the outset, and without any embarrassment, that Calvinism is indeed committed to divine determinism: the view that everything is ultimately determined by God." 1871: 356:, 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 2056:, p. 184. "I must observe, however, that not all who hold the popular doctrine called "eternal security" are really Calvinists. The position of these whom -I am calling "sub-Calvinists"- ." 3011: 1945:, pp. 1–5. "Even if a believer for all practical purposes becomes an unbeliever, his salvation is not in jeopardy… believers who lose or abandon their faith will retain their salvation." 3134:, p. 144. "Hyper-Calvinism led its adherents to hold that evangelism was not necessary and to place much emphasis on introspection in order to discover whether or not one was elect." 2307:, p. 149. "When St. Augustine is charged by Pelagius with fatalism, he does not disown the certainty and necessity, but only the popular superstitions and impieties of that system." 4326:, p. 50. "I attest that the teaching of eternal security is a form of Christian Universalism in that one is taught his or her sins are universally forgiven from birth to death." 3086:, p. 167. "The post-Reformation Calvinists and Puritans held to a view which saw assurance as a grace given subsequent to conversion and discerned by careful self-examination." 3706:, ch. Christian Brethren/Plymouth Brethren‌. "Open Brethren have tended to oscillate between Arminianism and Calvinism and seek to maintain the doctrine of eternal security." 4120:, Part 1, section 1, ch. 3, art. 1, §3 The Characteristics of Faith, items 161-162; Part 3, section 1, ch. 1, art. 8, §4 The Gravity of Sin: Mortal and Venial Sin, items 1854–1864. 3556:, ch. Dwight Moody, a Premillennial Revivalist. "Moody adopted Brethern eschatology in the same years he embraced a new language of sanctification, the Higher Life mouvement ". 1177: 3310:, p. 67. "The doctrine of eternal and unconditional election, and reprobation as taught by Calvin, and assented to by many professed Christians, we utterly repudiate ". 337: 1867:, p. 362. "On August 5, 1841, a funeral oration on John 6:37 by Edward Steane, was called The Security of Believers. The term was introduced into Southern Baptist 2574:,” and makes a distinction between the mere baptism of water and the baptism of the Spirit, which involves also a distinction between the actual and the ideal church." 2709:, p. 230. "t is reasonable to conclude that although Calvin does not avow determinism in so many words, he nevertheless adopts a broadly deterministic outlook." 135: 6036: 2971:, is disturbing. He recounts how, in his seemingly endless search for assurance of salvation, he was haunted by the question, “How can I tell if I am elected?”" 310: 3916:, p. 80. "You and I are not saved because we have an enduring faith. We are saved because at a moment in time we expressed faith in our enduring Lord." 3322:, p. 98. "The only major writing theologian who influenced Southern Baptists prior to 1930 that espoused Dispensationalism was James Robinson Graves ". 1570: 2566:, ch. 4, § 46. Opposition to Monasticism. Jovinian. "Jovinian’s second point has an apparent affinity with the Augustinian and Calvinistic doctrine of the 1151:, a critique voiced by Arminians. Calvinists view divine control as respecting human responsibility while ensuring final preservation, aligning with their 517: 457::9. While not considered heretical, he rejected their views, emphasizing that faith must be expressed through the actions of believers to be meaningful. 292: 2983:, p. 164. "Michael Eaton Nettleton: “The most that I have ventured to say respecting myself is, that I think it possible I may get to heaven.”" 4123: 1211:(1813–1901) are often seen as having had similar views prior to the modern form of Free Grace theology. This view has been associated with numerous 296: 4665: 177: 4263: 3047:, p. 213, ‌‌"Whether the believer, now in a state of grace, would remain in grace to the end was for Luther an open question." 5310:"Fallen Humanity and Its Redemption: Mainstream Sixteenth-Century Anabaptist Views vis-à-vis Arminian Baptist and Traditional Baptist Positions" 3074:, p. 217, ‌‌" “teaches that we are aware only of our call but unsure of our election, he is badly and dangerously in error.”" 805: 6005: 2175:, p. 332. "The young Augustine for a time had fellowship with it [Manichaeanism). It seems to have left a permanent impression upon him." 993: 3619: 981:. Nevertheless, traditionalism is essentially characterized by a soteriology asserting eternal security for the regenerated individual. 2040:, p. 392. " Vance says: It is the Calvinists who reject the biblical teaching of eternal security. The fifth point of the TULIP, 826:, encountered both perspectives stemming from the doctrine of perseverance of the saints. He labeled the first perspective "despair" ( 5719: 99: 5443: 5705: 1089: 785: 116: 84:". Over time, the term became a synonym of the Calvinist doctrine of perseverance independently of its practical interpretations. 919:, the doctrine of "perseverance of the saints" fell out of favor. From the 1830s, a departure from strict Calvinism began in the 405: 1124:. Open Brethren are four-point Arminians, upholding the concept of eternal security. This doctrine asserts that those genuinely 948: 131:. Indeed, the first documented occurrences of the terms supporting this concept were "security of the believers" in 1873 within 5099: 1704: 147: 2904:, pp. 18–19. "Scripture also teaches that people may possess a faith which is one of the Holy Spirit, and yet which is a 854: 72: 5985: 5573: 5414: 5350: 5195: 5088: 5051: 5023: 4995: 4867: 4848: 4811: 4762: 4693: 4627: 4536: 4415: 4367: 349: 5827: 923: 1088: 6073: 4713: 1654: 1266:, they are not necessarily its direct consequence, while others maintain that works are neither automatic nor essential. 5854: 5648: 5014: 4929: 345:, the separation of groups into elect, hearers, and sinners, the hostility to the flesh and sexual activity, and his 80:. Calvinist circles initially embraced eternal security as one of the practical interpretations of the doctrine of " 496: 5157: 978: 88: 5495: 1238: 6063: 5936: 5787: 5676: 4150: 3174: 1606: 1354: 1291: 1255: 1200: 1073: 563: 547:". His theory is not directly tied to the Augustinian idea of perseverance but rather stems from his denial of 543: 5887: 5309: 2044:, is at enmity with eternal security. Perseverance of the Saints...is not the same thing as eternal security." 6068: 4162: 842:). This "eternal security" interpretation of perseverance of the saints was also explicitly condemned by the 540: 334: 293: 1020: 5392: 3571: 1299: 1204: 1056:, contributing to the initial popularity of dispensationalism in America during the revival linked to him. 954: 933: 734: 47: 3697: 4553: 1741:, ‌. "Eternal Security, the doctrine that Christians can never apostatize after coming to faith ". 1519: 1375: 1342: 1275: 1192: 962: 924: 920: 794: 725: 132: 5997: 5807: 1714: 1512: 1287: 1065: 676: 210: 81: 5369: 5251: 268:, anticipating the gradual restoration of light from the material to the spiritual realm. In terms of 5958: 5044: 3652:, p. 40. "oody wanted to synthesize Calvinism and Arminianism. Moody was a dispensationalist, ". 1651: 1508: 1404: 1259: 1235: 1093: 660: 489: 117: 35: 2250: 1643: 1598: 1586: 1536: 1468: 1334: 1251: 1097: 872: 770: 693: 608: 580: 484:, advocated for forgiveness in salvation despite moral failings. According to this view, even if a 419: 238: 2557: 1621:. In other words, for Arminians, assurance is grounded in the evidence of ongoing sanctification. 422: 4979: 4803: 4755: 3687: 3685: 1667: 1647: 1400: 1231: 1155: 1125: 958: 656: 536: 373: 171: 164: 148: 43: 42:, has given rise to diverse interpretations, especially in relation with the defining aspects of 3757:, p. 230, ‌. " holds that this determinism is compatible with human responsibility." 376:. It is then God who ultimately predetermines which infants are damned and which are justified. 5343: 5275: 4730: 3547: 1671: 1496: 1379: 1216: 786: 738: 560: 526: 477: 473: 194: 174: 4986: 3682: 1609:. In this framework, the believer's assurance rests solely on their present relationship with 957: 5585: 5112: 4388: 1639: 1635: 1618: 1614: 1464: 1432: 1355: 1263: 1144: 928: 901: 758: 717: 160: 152: 61: 60:, belief in forms of eternal security were anecdotal. Besides, in the early 5th century, the 5138: 4572: 927:(SBC), was founded. Southern Baptist theology started to be modeled, notably by men such as 387: 5978: 5976: 5523: 4620: 4360: 4293: 4096:, p. 13. "The church fathers would affirm the reality of the phenomenon of apostasy ". 1634: 1602: 1582: 1559: 1516: 1492: 1330: 1148: 793:. Subsequently, through self-examination, they must discern the spiritual influence of the 774: 588: 552: 388: 379: 277: 250: 100: 77: 31: 4382: 1650:. Both types of faith in a past event appear to hold equal significance in ensuring final 682: 667: 8: 5612: 5328: 5126: 4773: 4574:. Translated by W. B. Johnston. Grand Rapids, MI: William B. Eerdmans Publishing Company. 4547: 3714: 3712: 1691: 1601: 1547: 1420: 1416: 1279: 1188: 616: 612: 346: 96: 87: 5733: 5697: 1566: 882: 687: 5888:"Anabaptism and James Arminius: A Study in Soteriological Kinship and Its Implications" 5550: 5232: 4952: 1440: 1396: 1161: 1121: 1113: 1037: 855: 790: 762: 709: 596: 493: 469: 322: 5874: 5148: 4974: 3709: 2346: 5981: 5850: 5783: 5766: 5672: 5644: 5569: 5554: 5410: 5346: 5270: 5219: 5191: 5084: 5047: 5019: 4991: 4925: 4863: 4844: 4807: 4758: 4689: 4623: 4532: 4411: 4363: 1424: 1283: 1212: 1203: 1152: 1129: 1069: 1033: 1025: 1017: 990: 937: 720:(sometimes called "evanescent grace") that appears and works for only a while in the 705: 652: 600: 556: 461: 92: 5146: 4913: 1674:, suggesting the universal forgiveness of sins from birth to death for all humans. 95: 5540: 5532: 5081: 4879: 4588: 4483: 3181: 843: 819: 746: 465: 186: 5660: 5593: 1064: 5907: 5563: 5457: 5185: 4899:. Leicester, England & Grand Rapids, MI: Inter-Varsity Press & Zondervan. 4786: 4618: 4493: 1532: 1408: 1407: 1239: 1224: 1049: 1045: 1010: 916: 823: 778: 425: 5744: 4444: 5435: 5128: 3253: 3173:, p. 172. "The later Calvinists and Puritans employed two syllogisms, the 3101: 1363: 1220: 1196: 1180: 1141: 1101: 1041: 835: 827: 802: 752: 672: 584: 464: 365: 357: 198: 124: 69: 65: 5301: 4159:, p. 586, Formula of Concord : Solid declaration, ch. 4, par. 31-32. 2947:, p. 126. "Men preposterously ask how they can be certain of a salvation 1191: 6057: 5223: 4377: 3065: 3038: 1428: 1359: 1338: 1322: 1307: 1247: 1208: 1117: 1077: 798: 766: 730: 604: 497: 450: 369: 246: 185: 128: 39: 6037:"A Victorian Dissenter: Robert Govett and the Doctrine of Millennial Reward" 5947: 5016: 4988: 4171:, p. 657, Formula of Concord : Solid declaration, ch. 11, par. 42. 3337: 3205: 3007:, pp. 7–9. "This is why one finds that every four pages written in the 2533: 1642: 1006: 777:(1563) and the Westminster Confession of Faith (1646). In the 18th century, 659:. This means that every event in the world is determined by God. Concerning 2238: 1303: 1295: 701: 564: 481: 318: 304: 27: 4549: 1487:. The Church teaches that Christians may undergo the cleansing process of 5738:. Translated by Buckley, Theodore Alois. London: George Routledge And Co. 5641: 5536: 4956: 4940: 4485: 4458: 3089: 1868: 1709: 1699: 1663: 1578: 1555: 1551: 1480: 1053: 1029: 974: 949: 876: 713: 664: 637: 622: 576: 559: 522: 398: 380: 353: 326: 269: 261: 230: 73: 57: 5384: 5362: 4686: 4592: 4358: 1385: 123: 5158:"67. Is perseverance of the saints the same thing as eternal security?" 2967: 2370: 1597: 1590: 1563: 1484: 1460: 1452: 1436: 1367: 1243: 912: 742: 697: 683: 627: 548: 485: 402: 384: 299: 242: 234: 190: 178: 5879: 1535: 897: 492: 5809: 5755: 5545: 5426: 3436: 1594: 1567: 1488: 1021: 883: 721: 688: 668: 648: 592: 454: 289: 285: 281: 253: 136: 50: 4427: 3055: 3053: 2777: 2775: 1483:, Christians do not have eternal security because they can commit a 1162: 397:) which enables them to maintain their faith and prevents them from 5919: 5866: 5283: 4841: 4579: 2521: 1456: 1412: 1382:, including by both Arminians and Calvinists within Protestantism. 1081: 859: 812: 570: 532: 361: 330: 209: 3373: 2859: 2505: 2059: 1911: 1909: 1907: 1471:. This perspective contrasts with the notion of eternal security. 5938: 5632: 4469:. Philadelphia: The Presbyterian and Reformed Publishing Company. 4381: 3050: 2772: 2454: 2098: 1685: 1448: 1274: 1096:, Bible-centered defense against liberal criticism, appealing to 510: 4075: 3748: 3385: 3313: 3113: 3026: 2493: 2156: 2154: 2152: 1467: 1463: 1318: 1258:. Some advocates of the Free Grace perspective argue that while 642: 632: 5131:. Vol. 1. Philadelphia: United Lutheran Publication House. 4924:] (4 ed.). St. Louis, MO: Concordia Publishing House. 4222: 3883: 3847: 3265: 2923: 2883: 2259:, pp. 227–243, ch. Augustine, the Bible and the Pelagians. 2214: 1904: 1610: 1444: 970: 518: 502: 442: 5799: 5613:"A historical examination of the doctrine of eternal security" 5587:(2 ed.). Tübingen, Germany: J. C. B. Mohr (Paul Siebeck). 3760: 3583: 2418: 1140: 679:, contending for the unconditional preservation of the elect. 460: 426: 4520: 4513:. Washington, D.C.: The Catholic University of America Press. 3448: 3137: 2149: 1732: 1662: 1176: 966: 544: 430: 237: 5500: 4429:. Translated by Hill, Edmund. Hyde Park, NY: New City Press. 4271: 4269: 2274: 1242: 1132: 1024: 753: 449: 4666:"The Perseverance of the Saints: A History of the Doctrine" 4305: 3361: 2637: 2613: 2382: 2286: 1979: 1977: 1975: 525:. An alternative interpretation suggests that Ambrose held 342: 338: 265: 257: 197:, while others lie outside of classical theism, as seen in 3835: 3402: 3400: 3241: 2911: 2760: 2601: 2262: 2127: 2125: 1773: 1771: 1362:. Many Christians argue that this perspective weakens the 579: 418:). While this doctrine theoretically give security to the 4897: 4266: 3813: 3811: 3607: 3559: 3484: 3424: 3193: 2799: 2685: 2166: 2137: 1938: 1936: 1921: 1805: 1803: 1371: 288: 273: 220: 5459: 5407: 5063: 4281: 3537: 3535: 3301: 3164: 3154: 3152: 3077: 2940: 2938: 2847: 2835: 2811: 2724: 2394: 2047: 2042: 2031: 2009: 2007: 1972: 1843: 1841: 1839: 1837: 1835: 892: 704: 5935: 5812:(Thd Thesis). Mid-America Baptist Theological Seminary. 4234: 4140: 4138: 4063: 3955: 3919: 3895: 3784: 3595: 3397: 3229: 3217: 2974: 2954: 2871: 2661: 2577: 2471: 2469: 2202: 2122: 2110: 2076: 2074: 1948: 1879: 1877: 1768: 1085: 1001: 724: 488: 453: 5760:. Vol. 6. Oak Harbor, WA: Logos Research Systems. 5749:. Vol. 3. Oak Harbor, WA: Logos Research Systems. 5277:. Vol. 2. Scottsdale: Mennonite Publishing House. 5207: 4906:"Free Grace" Theology: 5 Ways it Diminishes the Gospel 4246: 4087: 3907: 3871: 3808: 3736: 3660: 3658: 3631: 3508: 3472: 3349: 3014: 2998: 2702: 2700: 2673: 2625: 2226: 1994: 1992: 1933: 1860: 1858: 1856: 1822: 1820: 1818: 1800: 1790: 1788: 1786: 1605:, underscores the necessary transformative process of 1112: 623: 127: 5471:. Philadelphia: American Baptist Publication Society. 4830: 4529: 4317: 4186: 4174: 4099: 4051: 4039: 4027: 4015: 3796: 3532: 3412: 3277: 3149: 2935: 2895: 2589: 2442: 2298: 2178: 2086: 2004: 1960: 1894: 1892: 1832: 1744: 1386: 671:. Indeed, human actions leading to this end are also 5934: 5727:. Kansas City, MO: Beacon Hill Press of Kansas City. 5713:. Kansas City, MO: Beacon Hill Press of Kansas City. 5400:. Kansas City, MO: Beacon Hill Press of Kansas City. 4981:. Boston and Chicago: Universalist Publishing House. 4705: 4556:. Edinburgh: Calvin Translation Society. books 2, 3. 4397: 4135: 3991: 3979: 3967: 3724: 3643: 3520: 3460: 3325: 3125: 3107: 2823: 2787: 2748: 2736: 2481: 2466: 2430: 2406: 2358: 2334: 2322: 2310: 2190: 2071: 2019: 1874: 1681: 1523: 628: 300: 5205:Kurian, George Thomas; Day, Sarah Claudine (2017). 4821:Garrett, James Leo; Hinson, E. Glenn; Tull (1983). 4210: 3931: 3823: 3655: 2712: 2697: 1989: 1853: 1815: 1783: 1657: 1646:. In the non-Calvinist versions, the past event is 225: 6006:"The Orthodox Church Affirms Conditional Security" 5952:. Vol. 1. Kansas City, MO: Beacon Hill Press. 5821:. Carol Stream, IL: Tindale House Publishers, Inc. 5671:. Lafayette, IN: Sovereign Grace Publishers, Inc. 5565:Commentary on the Epistle to the Romans, Books 1-5 5033:Horton, Michael (2002). Pinson, J. Matthew (ed.). 4003: 3943: 3859: 3772: 3670: 2986: 2649: 2545: 1889: 1756: 1629: 1294:, Churches affiliated with Florida Bible College, 675:by God. In accordance, he held to the doctrine of 360:with the Pelagians. Augustine's early exposure to 5643:. Minneapolis, MN: Augsburg Fortress Publishers. 5151:. Citta del Vaticano: Libreria Editrice Vaticana. 4820: 4478:. Notre Dame, IN: University of Notre Dame Press. 4405: 4392:. Vol. 9. New York: Robert Appleton Company. 3496: 3343: 3319: 3289: 3271: 2527: 2511: 871:rationale given for the phenomenon of definitive 91:. Around the same period, it also became part of 6055: 5872: 5478:The Westminster handbook to evangelical theology 4885: 4348: 4198: 3766: 2889: 2280: 1915: 1459:(c. 260/265 – 339) emphasized the importance of 1378:. This criticism has been voiced across various 1333:" has been applied to a doctrine taught by some 1269: 1199:(1932–2008). It is commonly associated with the 1059: 813:Historical acknowledgment of the interpretations 587:, following the Augustinian teaching, included: 571:Proponents of Augustinian view of predestination 53:and the significance of personal perseverance. 5100:"The Calvinistic Heritage of Dispensationalism" 5074:. Colorado Springs, CO: Crown Publishing Group. 4784: 4771: 4636: 4449:Global Anabaptist Mennonite Encyclopedia Online 2643: 2619: 2355:, pp. 184, 196, Sermons III/8, Sermon 294. 2160: 1358:regardless of one's actions, are indicative of 5912:. Washington: U.S. Government Printing Office. 5489:. Downers Grove, Illinois: InterVarsity Press. 5480:. Louisville, KY: Westminster John Knox Press. 5177:Salvation and Sovereignty: A Molinist Approach 4886:Gribben, Crawford; Tweeddale, John W. (2022). 4673:Journal of the Evangelical Theological Society 1195:, notably through the influential advocacy of 1158:, and affirming its more logical legitimacy. 849: 5782:. Minneapolis, MN: Bethany House Publishers. 5513: 5317:The Journal for Baptist Theology and Ministry 4657:The Oxford dictionary of the Christian church 4474:Bonner, Gerald (1999). Bright, Pamela (ed.). 2220: 996: 106: 5925: 5690:. Zeeland, MI: Reformed church Publications. 5561: 5144: 4966:Dictionary of Gnosis and Western Esotericism 4641:. Oxford; New York: Oxford University Press. 4563:Concerning the Eternal Predestination of God 4342:Das Fortwirken des Manichäismus bei Augustin 4129: 4117: 3454: 3442: 3367: 2929: 2460: 1666:of sins from birth to death for those truly 887: 6030:. Kansas City, Missouri: Beacon Hill Press. 5980:. The Woodlands, TX: Grace Theology Press. 5437:. Grand Rapids: Wm. B. Eerdmans Publishing. 5284:"Salvation and Sovereignty: A Review Essay" 4622:. The Woodlands, TX: Grace Theology Press. 4362:. The Woodlands, TX: Grace Theology Press. 3694:, ch. Christian Brethren/Plymouth Brethren. 1349: 406: 392: 5828:"Calvinism and the Assurance of Salvation" 5735:Canons and Decrees of the Council of Trent 5428:. Coconut Creek, FL: Puritan Publications. 5216:A History of the Expansion of Christianity 5213: 5072:Debating Calvinism: Five Points, Two Views 4648:Ecumenical Creeds and Reformed Confessions 4436:Arminius: A Study in the Dutch Reformation 4349:Alexander, David; Johnson, Daniel (2016). 2172: 1366:by neglecting the call for unbelievers to 535:(died c. 405) maintained that a genuinely 6028:Foundations of Wesleyan-Arminian Theology 5941:. London: Presbyterian Church of England. 5926:Walls, Jerry L.; Dongell, Joseph (2004). 5731: 5657: 5629: 5544: 5451:. Kansas city: Nazarene Publishing House. 5307: 5288:Journal for Baptist Theology and Ministry 5252:"Are There Any Free Grace Denominations?" 5204: 5069: 5018:. Eugene, OR: Wipf and Stock Publishers. 4990:. Eugene, OR: Wipf and Stock Publishers. 4963: 4688:. Eugene, OR: Wipf and Stock Publishers. 4565:. London: James Clarke & Co. Limited. 4424: 3703: 3691: 3307: 3211: 3187: 2352: 2244: 2053: 2037: 1777: 1325:at the Grace Revolution Conference (2015) 1135: 1120:. The majority of Exclusive Brethren are 1107: 1092:, dispensationalism gained traction as a 1068:with libertarian free will. According to 865: 170:Eternal security based on the faith that 5959:"What Denominations Hold to Free Grace?" 5930:. Downers Grove, IL: InterVarsity Press. 5921:. Eugene, OR: Wipf and Stock Publishers. 5873:Strong, James; McClintock, John (1880). 5868:. Eugene, OR: Wipf and Stock Publishers. 5825: 5796: 5717: 5703: 5662:. Nashville: Randall House Publications. 5441: 5404: 5390: 5386:. Cambridge: Cambridge University Press. 5359: 5330:Journal of the Grace Evangelical Society 5174: 5110: 4912: 4683: 4646:CRC (1988). "The Heidelberg Catechism". 4608: 4599: 4578: 4487:. Eugene, OR: Wipf and Stock Publishers. 4464: 4406:Augustine; Lombardo, Gregory J. (1988). 4376: 4357: 4299: 4287: 4069: 3790: 3742: 3718: 3625: 3601: 3259: 3170: 3158: 3083: 3020: 2980: 2960: 2917: 2877: 2691: 2631: 2388: 2328: 2292: 2232: 2080: 2065: 1927: 1847: 1809: 1750: 1390: 1317: 1175: 1036:group. It was then diffused through the 1005: 911:In the 19th century, due to the rise of 896: 631: 429: 303: 6025: 6003: 5844: 5819:Essential Truths of the Christian Faith 5753: 5582: 5423: 5409:. Colorado Springs, CO: Patheos Press. 5381: 5340: 5327: 5298: 5155: 5013: 4985: 4876: 4857: 4838: 4829: 4797: 4508: 4491: 4467:The Reformed Doctrine of Predestination 4311: 4144: 4093: 3925: 3913: 3901: 3889: 3817: 3637: 3565: 3514: 3490: 3478: 3430: 3406: 3379: 3355: 3283: 3247: 3223: 3143: 3004: 2969:Grace Abounding to the Chief of Sinners 2949:which lies in the hidden counsel of God 2667: 2607: 2400: 1983: 1942: 1720: 1313: 1171: 984: 943: 940:and began to write on it in the 1870s. 696:is not possible for those who are true 401:. Without this second gift, a baptized 241:, introducing spiritual practices like 38:. Its development, particularly within 6056: 5994: 5975: 5956: 5885: 5863: 5816: 5764: 5742: 5699:. Lanham: University Press of America. 5638: 5634:. Nashville: B&H Publishing Group. 5591: 5487:Arminian Theology: Myths and Realities 5466: 5455: 5368: 5268: 5179:. Nashville: B&H Publishing Group. 5124: 5078: 5041: 5032: 4972: 4938: 4903: 4894: 4800:Baptist Theology: A Four-Century Study 4702: 4604:. Oxford, UK: Oxford University Press. 4569: 4560: 4545: 4482: 4473: 4455: 4442: 4323: 4252: 4228: 4216: 4180: 4168: 4156: 4105: 4081: 4057: 4045: 4021: 3937: 3841: 3802: 3577: 3553: 2992: 2944: 2865: 2853: 2829: 2817: 2805: 2793: 2781: 2742: 2730: 2679: 2655: 2595: 2583: 2563: 2551: 2475: 2448: 2424: 2376: 2364: 2316: 2304: 2268: 2256: 2208: 2184: 2143: 2104: 2092: 2025: 2013: 1966: 1954: 1898: 1738: 1705:Conditional preservation of the saints 1542: 1374:, thereby offering a false promise of 1246:or to a loss of eternal reward at the 1166: 1076:, emphasizes believers being declared 1072:, the Plymouth Brethren's doctrine of 716:formulated the concept of a temporary 352:However, during his conflict with the 221:Historical influences and developments 6034: 5945: 5805: 5777: 5694: 5610: 5493: 5484: 5475: 5432: 5281: 5249: 5230: 5183: 5135: 4825:. Macon, GA: Mercer University Press. 4823:Are Southern Baptists "Evangelicals"? 4752: 4728: 4707:. Colorado Springs, CO: Paniym Group. 4663: 4654: 4526: 4517: 4433: 4396: 4275: 4240: 4192: 4033: 4009: 3997: 3985: 3973: 3961: 3949: 3865: 3829: 3778: 3730: 3649: 3613: 3589: 3541: 3418: 3391: 3331: 3235: 3199: 3119: 3071: 3059: 3044: 3032: 2841: 2754: 2539: 2499: 2487: 2436: 2412: 2340: 1883: 1864: 1826: 1794: 1624: 893:Departure from the Calvinist paradigm 480:. Another viewpoint, emerging in the 476:, extending even to those who became 364:, which emphasized meticulous divine 167:. (Calvinist circles, minority view). 5916: 5905: 5685: 5666: 5522: 5060: 5004: 4659:. New York: Oxford University Press. 4617: 4602:Augustine: A Very Short Introduction 4581:Bulletin of the John Rylands Library 4339: 3877: 3853: 3754: 3131: 3009:Institutes of the Christian Religion 2901: 2766: 2718: 2706: 2572:plena fide in baptismate renati sunt 2247:, pp. 757–765, ch. Manichaeism. 2196: 2131: 2116: 1998: 1762: 1573: 1526: 1502: 1474: 1090:fundamentalist–modernist controversy 1002:Calvinistic dispensationalism ground 5345:. Oxford: Oxford University Press. 5097: 5083:. Oxford: Oxford University Press. 4941:"Notes on the Pelagian Controversy" 4888:T&T Clark Handbook of John Owen 4711: 4645: 4353:. Eugene, OR: Pickwick Publication. 4204: 3676: 3664: 3526: 3502: 3466: 3295: 3095: 1306:, Doctrinal Churches influenced by 1048:minister, with Calvinist leanings. 256:, contrasting a spiritual realm of 13: 5847:Eternal Security: Can You Be Sure? 5562:Origen; Scheck, Thomas P. (2009). 5303:. Grand Rapids, MI: W.B. Eerdmans. 5214:Latourette, Kenneth Scott (1945). 5125:Jacobs, Henry Eyster, ed. (1911). 5009:. Oxford: Oxford University Press. 4964:Hanegraaf, Wouter J., ed. (2005). 4860:Systematic Theology: In One Volume 4839:Geisler, Norman L. (August 2010). 4460:. Tyler, TX: Scroll Publishing Co. 14: 6085: 5070:Hunt, Dave; White, James (2009). 4650:. Grand Rapids: CRC Publications. 4351:Calvinism and the Problem of Evil 2379:, pp. 150, 160–162, 185–189. 1230:Free Grace theology teaches that 977:one is included in the notion of 801:may lead to a faith in their own 163:that the believer is an elect by 6013:Society of Evangelical Arminians 5957:Wilkin, Bob (11 February 2022). 5909:Census of Religious Bodies, 1936 5832:Society of Evangelical Arminians 5707:Conflicting Concepts of Holiness 5209:. Grand Rapids, MI: Baker Books. 5114:Eternal Security of the Believer 4881:. : Dallas Theological Seminary. 4386:. In Herbermann, Charles (ed.). 1684: 1670:. This parallels the concept of 1658:A form of Christian universalism 1589:. Arminians believe that a true 1403:in 325, various perspectives on 1310:and other Independent churches. 575:Between the 5th century and the 226:Manichean theological influences 6026:Wynkoop, Mildred Bangs (1967). 5881:. New York: Haper and Brothers. 5757:History of the Christian Church 5746:History of the Christian Church 5721:Security The False and the True 5442:Morrison, Joseph Grant (1940). 5250:Lazar, Shawn (24 August 2021). 5218:. New York: Harper & Bros. 5079:Hunter, David G. (2007-01-26). 4843:. Bloomingston: Bethany House. 4798:Garrett, James Leo Jr. (2009). 4637:Christie-Murray, David (1989). 4410:. New York, NY: Paulist Press. 4259:through his Son, the other he 3344:Garrett, Hinson & Tull 1983 3320:Garrett, Hinson & Tull 1983 3272:Garrett, Hinson & Tull 1983 1630:Tension in the subject of faith 1585:, affirming the possibility of 1254:does not necessarily result in 979:Southern Baptist traditionalism 822:, (1560-1609), a pastor of the 89:Southern Baptist traditionalism 5895:Midwestern Journal of Theology 5518:. New York, NY: HarperCollins. 5496:"What's Wrong with Calvinism?" 5456:Mozley, James Bowling (1855). 5445:A Dialogue on Eternal Security 5046:. Grand Rapids, MI: Eerdmans. 5037:. Grand Rapids, MI: Zondervan. 5035:Four Views on Eternal Security 4862:. Minneapolis: Bastion Books. 4834:. Grand Rapids, MI: Zondervan. 4832:Four Views on Eternal Security 4735:Reformed Perspectives Magazine 4664:Davis, John Jefferson (1991). 4401:. Grand Rapids, MI: Zondervan. 4399:Four Views on Eternal Security 2963:, p. 171. "John Bunyan’s 1201:Lordship salvation controversy 973:. This narrower view than the 308:Botticelli, Sandro. (c. 1480) 204: 159:Eternal security based on the 1: 6035:Yates, Kenneth (2024-04-16). 5801:. Liberty Drive: AuthorHouse. 5658:Picirilli, Robert E. (2002). 5568:. Washington, DC: CUA Press. 5467:Newman, Albert Henry (1904). 5364:. London: Epworth Publishing. 4968:. Vol. 2. Leiden: Brill. 4877:Goddard, John Howard (1948). 4684:dePrater, William A. (2015). 4552:. Vol. 2. Translated by 4531:. Lake Mary: Charisma Media. 4344:(in German). Gütersloh: Mohn. 2528:Augustine & Lombardo 1988 2512:Augustine & Lombardo 1988 1060:Emergence of eternal security 1052:(1837-1899) adopted Brethren 1032:Calvinist, and leader of the 969:, is exclusively through the 834:) and the second "security" ( 514: 506: 446: 412: 155:, and personal perseverance: 111: 5849:. Nashville: Oliver Nelson. 5806:South, Thomas Jacob (1993). 5630:Patterson, James A. (2012). 5424:McMahon, C. Matthew (2012). 5371:Cistercian Studies Quarterly 5360:Marshall, I. Howard (1969). 5136:James, Frank A. III (1998). 4975:"18. Additional Authorities" 4522:. Lake Mary: Charisma Media. 3767:Alexander & Johnson 2016 2890:Gribben & Tweeddale 2022 2281:Strong & McClintock 1880 1916:Alexander & Johnson 2016 1725: 325:(354–430), adhered to three 311:Saint Augustine in His Study 7: 5592:Paton, C. Michael (2013b). 5391:McKinley, O. Glenn (1965). 5341:Marsden, George M. (1982). 5308:MacGregor, Kirk R. (2023). 5269:Lehman, Chester K. (1956). 5231:Lazar, Shawn (2017-10-18). 5120:. Neptune, NJ: Loizeaux Br. 4757:. Birkenhead : KingsPress. 4714:"How Secure Is a Believer?" 4492:Britain, Joseph F. (1827). 4465:Boettner, Lorraine (1932). 4438:. Eugene: Wipf & Stock. 1677: 1593:can fall from grace and be 1558:. It traditionally teaches 1292:non-Denominational churches 1270:Groups adhering to the view 1193:Dallas Theological Seminary 1128:will ultimately persevere. 925:Southern Baptist Convention 850:Groups adhering to the view 10: 6090: 6074:Salvation in Protestantism 5864:Street, Nathan L. (2019). 5516:Augustine: A New Biography 5175:Keathley, Kenneth (2010). 5042:Hummel, Daniel G. (2023). 4753:Ellis, Paul (2014-04-02). 4731:"What is Hyper-Calvinism?" 4527:Brown, Michael L. (2016). 4518:Brown, Michael L. (2014). 4443:Bender, Harold S. (1953). 4333: 1715:Perseverance of the saints 1513:Oriental Orthodox Churches 1066:perseverance of the saints 997:Plymouth Brethren theology 677:perseverance of the saints 276:unilaterally selected the 211:perseverance of the saints 107:Definition and terminology 82:perseverance of the saints 26:" is the belief providing 6041:Grace Evangelical Society 5999:. Tübingen: Mohr Siebeck. 5963:Grace Evangelical Society 5845:Stanley, Charles (1990). 5514:O'Donnell, James (2005). 5382:McGrath, Alister (1998). 5299:Leonard, Bill J. (1990). 5256:Grace Evangelical Society 5237:Grace Evangelical Society 5233:"Wrath and Righteousness" 5190:. London: A&C Black. 5187:Early Christian Doctrines 5106:(11). Liberty University. 5065:. Sisters, OR: Loyal Pub. 4939:Haight, Roger D. (1974). 4456:Bercot, David W. (1989). 4084:, pp. 48, 57–65, 93. 3214:, ch. Primitive Baptists. 3108:Westminster Assembly 1946 1509:Eastern Orthodox Churches 888:Southern Baptism theology 757:Calvin heavily drew upon 317:Before his conversion to 5995:Wilson, Kenneth (2018). 5946:Wiley, H. Orton (1940). 5928:Why I am not a Calvinist 5826:Stanglin, Keith (2018). 5797:Sherling, Keith (2015). 5754:Schaff, Philip (1997b). 5718:Purkiser, W. T. (1974). 5704:Purkiser, W. T. (1972). 5686:Pink, Arthur W. (2009). 5667:Pink, Arthur W. (2001). 5494:Olson, Roger E. (2013). 5485:Olson, Roger E. (2009). 5476:Olson, Roger E. (2004). 5469:Manual of Church History 5184:Kelly, J. N. D. (2000). 5111:Ironside, H. A. (1934). 4908:. Wheaton, IL: Crossway. 4890:. London: T&T Clark. 4858:Geisler, Norman (2021). 4785:EncyclopaediaE (2024b). 4772:EncyclopaediaE (2024a). 4613:. London: Penguin books. 4609:Chadwick, Henry (1993). 4600:Chadwick, Henry (1986). 4498:The Calvinistic Magazine 3455:Walls & Dongell 2004 3445:, pp. 12–13, 16–17. 3443:Walls & Dongell 2004 3368:Walls & Dongell 2004 2930:Walls & Dongell 2004 2461:Origen & Scheck 2009 2427:, pp. 184–189, 305. 2107:, p. 130, ‌. 1248:judgement seat of Christ 1028:(1800-1882), himself an 692:According to Calvinism, 609:Johann Ruchrat von Wesel 408:De correptione et gratia 249:. Manichaeism adopted a 239:early Christian churches 142: 30:believers with absolute 24:once saved, always saved 6004:Witzki, Steve (2010a). 5771:Encyclopædia Britannica 5743:Schaff, Philip (1997). 5732:Routledge, ed. (1851). 5688:Studies on Saving Faith 5583:Oropeza, B. J. (2000). 5405:McKnight, Scot (2013). 4804:Mercer University Press 4791:Encyclopædia Britannica 4778:Encyclopædia Britannica 4703:Dillow, Joseph (2014). 4509:Burnell, Peter (2005). 4476:Augustine and the Bible 3892:, pp. 81, 116–118. 2568:perseverantia sanctorum 2068:, p. 74, ‌. 1491:to attain the required 1401:First Council of Nicaea 1380:Christian denominations 1288:Calvary Chapel churches 1156:theological determinism 759:Augustine's soteriology 657:theological determinism 149:theological determinism 44:theological determinism 5886:Sutton, Jerry (2012). 5817:Sproul, R. C. (2011). 5778:Shank, Robert (1989). 5156:Johnson, Greg (2008). 4973:Hanson, J. W. (1899). 4904:Grudem, Wayne (2016). 4895:Grudem, Wayne (1994). 4716:. Anabaptist Resources 4712:Eby, Edwin R. (2020). 4511:The Augustinian Person 2769:, pp. 39, 47, 58. 1672:Christian universalism 1455:(c. 250 – c. 325) and 1419:(Between 70 and 132), 1350:Objection to the views 1335:Charismatic Christians 1326: 1184: 1136:Objection to the views 1014: 908: 866:Objections to the view 839: 831: 787:unconditional election 644: 527:Christian universalist 474:assurance of salvation 439: 434:Portrait of Jovinian, 407: 393: 314: 284:and the non-elect for 195:Christian universalism 6064:Christian terminology 5765:Stacey, John (2024). 5594:"Doubting Calvinists" 5394:Where Two Creeds Meet 5282:Lemke, Steve (2010). 5145:John Paul II (1993). 4655:Cross, F. L. (2005). 4570:Calvin, John (1963). 4561:Calvin, John (1961). 4546:Calvin, John (1845). 4389:Catholic Encyclopedia 4340:Adam, Alfred (1968). 3704:Kurian & Day 2017 3692:Kurian & Day 2017 3212:Kurian & Day 2017 2038:Hunt & White 2009 1433:Clement of Alexandria 1391:Early Church theology 1321: 1262:may always accompany 1215:theologians, such as 1179: 1009: 929:James Robinson Graves 906:Pillars of orthodoxy. 902:James Robinson Graves 900: 655:as expressed through 635: 617:Johannes von Staupitz 539:person who undergoes 433: 307: 272:, it maintained that 153:libertarian free will 6069:Evangelical theology 5917:Toon, Peter (2011). 5695:Pokki, Timo (1999). 5639:Peters, Ted (2015). 5611:Paton, Jeff (2013). 5537:10.4102/VE.V27I2.172 5462:. London: J. Murray. 5433:Moody, Dale (1990). 5140:. Oxford: Clarendon. 5098:Ice, Thomas (2009). 5007:Calvin at the Center 4434:Bangs, Carl (1985). 3844:, p. 34, n. 10. 2644:EncyclopaediaE 2024b 2620:EncyclopaediaE 2024a 2271:, pp. 789, 835. 2161:Christie-Murray 1989 1721:Notes and references 1583:conditional security 1560:conditional security 1517:conditional security 1314:Hyper-Grace theology 1280:Independent Baptists 1172:Modern movement view 1108:Adhesion to the view 985:Adhesion to the view 944:Further developments 775:Heidelberg Catechism 712:. About that issue, 394:donum perseverantiae 389:gift of perseverance 165:divine determination 5061:Hunt, Dave (2002). 5005:Helm, Paul (2010). 4922:History of Theology 4774:"Gregory Of Rimini" 4729:Ellis, Jim (2008). 4639:A history of heresy 4593:10.7227/BJRL.47.2.3 4278:, pp. 164–169. 3202:, pp. 218–219. 3175:practical syllogism 2844:, pp. 217–218. 2808:, pp. 151–152. 2610:, pp. 160–163. 2391:, pp. 139–140. 2146:, pp. 274–277. 2134:, pp. 709–723. 2119:, pp. 715–716. 1692:Christianity portal 1548:Anabaptist theology 1543:Anabaptist theology 1447:(c. 185 – c. 253), 1443:(c. 170 – c. 235), 1439:(c. 155 – c. 220), 1423:(died c. 108/140), 1421:Ignatius of Antioch 1417:Epistle of Barnabas 1399:spanning up to the 1167:Free Grace theology 1122:moderate Calvinists 613:Girolamo Savonarola 509:342–347 – 420) and 472:served as absolute 5949:Christian theology 5525:Verbum et Ecclesia 5271:"Eternal Security" 4945:Philippine Studies 4918:Teologins historia 4425:Augustine (1994). 4408:On Faith and Works 4383:"Manichæism"  2965:Pilgrim’s Progress 2295:, p. 232-233. 2223:, pp. 45, 48. 1625:General objections 1603:Wesleyan-Arminians 1554:similarities with 1441:Hippolytus of Rome 1397:early Christianity 1327: 1185: 1015: 936:. He also adopted 909: 856:Primitive Baptists 791:irresistible grace 710:irresistible grace 647:Orthodox forms of 645: 597:Thomas Bradwardine 440: 323:Augustine of Hippo 315: 5987:978-0-9981385-4-1 5575:978-0-8132-1736-9 5416:978-1-629-21469-6 5352:978-0-19-503083-9 5197:978-0-8264-5252-8 5090:978-0-19-153553-6 5053:978-0-802-87922-6 5025:978-1-4982-8516-2 4997:978-1-4982-8516-2 4869:978-1-7376546-0-5 4850:978-0-7642-0844-7 4813:978-0-88146-129-9 4764:978-1-927230-40-4 4695:978-1-4982-0454-5 4629:978-0-9981385-4-1 4538:978-1-62998-920-4 4417:978-0-8091-0406-2 4369:978-0-9981385-4-1 4243:, pp. 31–38. 4130:John Paul II 1993 4118:John Paul II 1993 3964:, pp. 6, 10. 3880:, pp. 28–32. 3568:, pp. 46–47. 3493:, pp. 85–86. 3433:, pp. 10–13. 3238:, pp. 76–77. 3122:, ch. Conclusion. 2694:, pp. 42–43. 2403:, pp. 85–86. 2211:, pp. 41–94. 1574:Arminian theology 1562:. In particular, 1533:Lutheran Churches 1527:Lutheran theology 1503:Orthodox theology 1475:Catholic theology 1284:Plymouth Brethren 1276:Southern Baptists 1153:semicompatibilist 1130:Harry A. Ironside 1070:Henry Orton Wiley 1034:Plymouth Brethren 1026:John Nelson Darby 1018:Dispensationalism 991:Southern Baptists 938:dispensationalism 771:Augustinian friar 706:effectual calling 601:Gregory of Rimini 557:Pseudo-Chrysostom 462:eternal damnation 93:Plymouth Brethren 20:Eternal security, 6081: 6050: 6048: 6047: 6031: 6022: 6020: 6019: 6010: 6000: 5991: 5972: 5970: 5969: 5953: 5942: 5931: 5922: 5913: 5902: 5892: 5882: 5869: 5860: 5841: 5839: 5838: 5822: 5813: 5802: 5793: 5774: 5761: 5750: 5739: 5728: 5726: 5714: 5712: 5700: 5691: 5682: 5669:Eternal Security 5663: 5654: 5635: 5626: 5624: 5623: 5617:Eternal Security 5607: 5605: 5604: 5588: 5579: 5558: 5548: 5519: 5510: 5508: 5507: 5490: 5481: 5472: 5463: 5452: 5450: 5438: 5429: 5420: 5401: 5399: 5387: 5378: 5365: 5356: 5337: 5324: 5314: 5304: 5295: 5278: 5265: 5263: 5262: 5246: 5244: 5243: 5227: 5210: 5201: 5180: 5171: 5169: 5168: 5152: 5141: 5132: 5121: 5119: 5107: 5104:Article Archives 5094: 5075: 5066: 5057: 5038: 5029: 5010: 5001: 4982: 4969: 4960: 4935: 4909: 4900: 4891: 4882: 4873: 4854: 4835: 4826: 4817: 4794: 4781: 4768: 4749: 4747: 4746: 4725: 4723: 4721: 4708: 4699: 4680: 4670: 4660: 4651: 4642: 4633: 4614: 4611:The Early Church 4605: 4596: 4575: 4566: 4557: 4542: 4523: 4514: 4505: 4488: 4479: 4470: 4461: 4452: 4439: 4430: 4421: 4402: 4393: 4385: 4373: 4354: 4345: 4327: 4321: 4315: 4309: 4303: 4297: 4291: 4285: 4279: 4273: 4264: 4250: 4244: 4238: 4232: 4226: 4220: 4214: 4208: 4202: 4196: 4190: 4184: 4178: 4172: 4166: 4160: 4154: 4148: 4142: 4133: 4127: 4121: 4115: 4109: 4103: 4097: 4091: 4085: 4079: 4073: 4067: 4061: 4055: 4049: 4043: 4037: 4031: 4025: 4019: 4013: 4007: 4001: 3995: 3989: 3983: 3977: 3971: 3965: 3959: 3953: 3947: 3941: 3935: 3929: 3923: 3917: 3911: 3905: 3899: 3893: 3887: 3881: 3875: 3869: 3863: 3857: 3851: 3845: 3839: 3833: 3827: 3821: 3815: 3806: 3800: 3794: 3788: 3782: 3776: 3770: 3764: 3758: 3752: 3746: 3740: 3734: 3728: 3722: 3716: 3707: 3701: 3695: 3689: 3680: 3674: 3668: 3662: 3653: 3647: 3641: 3635: 3629: 3623: 3617: 3611: 3605: 3599: 3593: 3587: 3581: 3575: 3569: 3563: 3557: 3551: 3545: 3539: 3530: 3529:, pp. 3, 6. 3524: 3518: 3512: 3506: 3500: 3494: 3488: 3482: 3476: 3470: 3469:, pp. 2, 8. 3464: 3458: 3457:, pp. 7–20. 3452: 3446: 3440: 3434: 3428: 3422: 3416: 3410: 3404: 3395: 3389: 3383: 3377: 3371: 3365: 3359: 3353: 3347: 3341: 3335: 3329: 3323: 3317: 3311: 3305: 3299: 3293: 3287: 3281: 3275: 3269: 3263: 3257: 3251: 3245: 3239: 3233: 3227: 3221: 3215: 3209: 3203: 3197: 3191: 3185: 3179: 3168: 3162: 3156: 3147: 3141: 3135: 3129: 3123: 3117: 3111: 3105: 3099: 3093: 3087: 3081: 3075: 3069: 3063: 3057: 3048: 3042: 3036: 3030: 3024: 3018: 3012: 3002: 2996: 2990: 2984: 2978: 2972: 2958: 2952: 2942: 2933: 2927: 2921: 2915: 2909: 2899: 2893: 2887: 2881: 2875: 2869: 2863: 2857: 2851: 2845: 2839: 2833: 2827: 2821: 2815: 2809: 2803: 2797: 2791: 2785: 2779: 2770: 2764: 2758: 2752: 2746: 2740: 2734: 2728: 2722: 2716: 2710: 2704: 2695: 2689: 2683: 2677: 2671: 2665: 2659: 2653: 2647: 2641: 2635: 2629: 2623: 2617: 2611: 2605: 2599: 2593: 2587: 2581: 2575: 2561: 2555: 2549: 2543: 2537: 2531: 2525: 2519: 2509: 2503: 2497: 2491: 2485: 2479: 2473: 2464: 2458: 2452: 2446: 2440: 2434: 2428: 2422: 2416: 2410: 2404: 2398: 2392: 2386: 2380: 2374: 2368: 2362: 2356: 2350: 2344: 2338: 2332: 2326: 2320: 2314: 2308: 2302: 2296: 2290: 2284: 2278: 2272: 2266: 2260: 2254: 2248: 2242: 2236: 2230: 2224: 2218: 2212: 2206: 2200: 2199:, pp. 1–25. 2194: 2188: 2182: 2176: 2170: 2164: 2158: 2147: 2141: 2135: 2129: 2120: 2114: 2108: 2102: 2096: 2090: 2084: 2078: 2069: 2063: 2057: 2051: 2045: 2035: 2029: 2023: 2017: 2011: 2002: 1996: 1987: 1981: 1970: 1964: 1958: 1952: 1946: 1940: 1931: 1925: 1919: 1913: 1902: 1896: 1887: 1881: 1872: 1862: 1851: 1845: 1830: 1824: 1813: 1807: 1798: 1792: 1781: 1775: 1766: 1760: 1754: 1748: 1742: 1736: 1694: 1689: 1688: 1451:(c. 210 - 258), 1435:(150 – c. 215), 1431:(100 – c. 165), 1207:(1718–1771) and 1080:and sanctified. 989:The majority of 965:preparation for 921:Southern Baptist 844:Council of Trent 820:Jacobus Arminius 761:. However, both 747:Loraine Boettner 615:(1452–1498) and 607:(1320s – 1384), 585:predetermination 516: 508: 448: 437: 417: 414: 410: 396: 187:classical theism 133:Southern Baptist 70:predetermination 16:Christian belief 6089: 6088: 6084: 6083: 6082: 6080: 6079: 6078: 6054: 6053: 6045: 6043: 6017: 6015: 6008: 5988: 5967: 5965: 5890: 5857: 5836: 5834: 5790: 5780:Life in the Son 5767:"John Wycliffe" 5724: 5710: 5679: 5651: 5621: 5619: 5602: 5600: 5576: 5505: 5503: 5448: 5417: 5397: 5353: 5312: 5260: 5258: 5241: 5239: 5198: 5166: 5164: 5117: 5091: 5054: 5026: 4998: 4932: 4914:Hägglund, Bengt 4870: 4851: 4814: 4765: 4744: 4742: 4719: 4717: 4696: 4668: 4630: 4554:Henry Beveridge 4539: 4418: 4370: 4336: 4331: 4330: 4322: 4318: 4310: 4306: 4298: 4294: 4286: 4282: 4274: 4267: 4257:God does for us 4251: 4247: 4239: 4235: 4227: 4223: 4215: 4211: 4203: 4199: 4191: 4187: 4179: 4175: 4167: 4163: 4155: 4151: 4143: 4136: 4128: 4124: 4116: 4112: 4104: 4100: 4092: 4088: 4080: 4076: 4068: 4064: 4056: 4052: 4044: 4040: 4032: 4028: 4020: 4016: 4008: 4004: 3996: 3992: 3984: 3980: 3972: 3968: 3960: 3956: 3948: 3944: 3936: 3932: 3924: 3920: 3912: 3908: 3900: 3896: 3888: 3884: 3876: 3872: 3864: 3860: 3852: 3848: 3840: 3836: 3828: 3824: 3816: 3809: 3801: 3797: 3789: 3785: 3777: 3773: 3765: 3761: 3753: 3749: 3741: 3737: 3729: 3725: 3717: 3710: 3702: 3698: 3690: 3683: 3675: 3671: 3667:, pp. 8–9. 3663: 3656: 3648: 3644: 3636: 3632: 3624: 3620: 3612: 3608: 3600: 3596: 3588: 3584: 3576: 3572: 3564: 3560: 3552: 3548: 3540: 3533: 3525: 3521: 3513: 3509: 3501: 3497: 3489: 3485: 3477: 3473: 3465: 3461: 3453: 3449: 3441: 3437: 3429: 3425: 3417: 3413: 3405: 3398: 3390: 3386: 3378: 3374: 3366: 3362: 3354: 3350: 3342: 3338: 3330: 3326: 3318: 3314: 3306: 3302: 3294: 3290: 3282: 3278: 3270: 3266: 3258: 3254: 3246: 3242: 3234: 3230: 3222: 3218: 3210: 3206: 3198: 3194: 3186: 3182: 3169: 3165: 3157: 3150: 3142: 3138: 3130: 3126: 3118: 3114: 3106: 3102: 3094: 3090: 3082: 3078: 3070: 3066: 3058: 3051: 3043: 3039: 3031: 3027: 3019: 3015: 3003: 2999: 2991: 2987: 2979: 2975: 2959: 2955: 2943: 2936: 2928: 2924: 2916: 2912: 2900: 2896: 2888: 2884: 2876: 2872: 2864: 2860: 2852: 2848: 2840: 2836: 2828: 2824: 2816: 2812: 2804: 2800: 2792: 2788: 2780: 2773: 2765: 2761: 2753: 2749: 2741: 2737: 2729: 2725: 2717: 2713: 2705: 2698: 2690: 2686: 2678: 2674: 2666: 2662: 2654: 2650: 2642: 2638: 2630: 2626: 2618: 2614: 2606: 2602: 2594: 2590: 2582: 2578: 2562: 2558: 2550: 2546: 2538: 2534: 2526: 2522: 2516: 2515: 2510: 2506: 2498: 2494: 2486: 2482: 2474: 2467: 2459: 2455: 2447: 2443: 2435: 2431: 2423: 2419: 2411: 2407: 2399: 2395: 2387: 2383: 2375: 2371: 2363: 2359: 2351: 2347: 2339: 2335: 2327: 2323: 2315: 2311: 2303: 2299: 2291: 2287: 2279: 2275: 2267: 2263: 2255: 2251: 2243: 2239: 2231: 2227: 2219: 2215: 2207: 2203: 2195: 2191: 2183: 2179: 2173:Latourette 1945 2171: 2167: 2159: 2150: 2142: 2138: 2130: 2123: 2115: 2111: 2103: 2099: 2091: 2087: 2079: 2072: 2064: 2060: 2052: 2048: 2036: 2032: 2024: 2020: 2012: 2005: 1997: 1990: 1982: 1973: 1965: 1961: 1953: 1949: 1941: 1934: 1926: 1922: 1914: 1905: 1897: 1890: 1882: 1875: 1863: 1854: 1846: 1833: 1825: 1816: 1808: 1801: 1793: 1784: 1776: 1769: 1761: 1757: 1749: 1745: 1737: 1733: 1728: 1723: 1690: 1683: 1680: 1660: 1632: 1627: 1576: 1550:shares certain 1545: 1529: 1505: 1495:for entry into 1477: 1427:(2nd century), 1409:Clement of Rome 1393: 1388: 1352: 1337:today, such as 1316: 1272: 1225:Charles Stanley 1205:Robert Sandeman 1174: 1169: 1164: 1138: 1110: 1098:fundamentalists 1062: 1050:Dwight L. Moody 1044:(1843-1921), a 1011:Dwight L. Moody 1004: 999: 987: 946: 917:missionary work 895: 890: 885: 868: 852: 824:Reformed Church 815: 779:Hyper-Calvinism 755: 735:William Perkins 708:and subsequent 690: 685: 630: 625: 573: 435: 428: 415: 302: 228: 223: 207: 145: 114: 109: 34:of their final 22:also known as " 17: 12: 11: 5: 6087: 6077: 6076: 6071: 6066: 6052: 6051: 6032: 6023: 6001: 5992: 5986: 5973: 5954: 5943: 5932: 5923: 5914: 5903: 5883: 5870: 5861: 5856:978-0840790958 5855: 5842: 5823: 5814: 5803: 5794: 5788: 5775: 5762: 5751: 5740: 5729: 5715: 5701: 5692: 5683: 5677: 5664: 5655: 5650:978-1506400419 5649: 5636: 5627: 5608: 5589: 5580: 5574: 5559: 5531:(2): 710–728. 5520: 5511: 5491: 5482: 5473: 5464: 5453: 5439: 5430: 5421: 5415: 5402: 5388: 5379: 5366: 5357: 5351: 5338: 5325: 5305: 5296: 5279: 5266: 5247: 5228: 5211: 5202: 5196: 5181: 5172: 5153: 5142: 5133: 5122: 5108: 5095: 5089: 5076: 5067: 5058: 5052: 5039: 5030: 5024: 5011: 5002: 4996: 4983: 4970: 4961: 4936: 4931:978-0758613486 4930: 4910: 4901: 4892: 4883: 4874: 4868: 4855: 4849: 4836: 4827: 4818: 4812: 4795: 4782: 4769: 4763: 4750: 4726: 4709: 4700: 4694: 4681: 4661: 4652: 4643: 4634: 4628: 4615: 4606: 4597: 4587:(2): 275–297. 4576: 4567: 4558: 4543: 4537: 4524: 4515: 4506: 4489: 4480: 4471: 4462: 4453: 4440: 4431: 4422: 4416: 4403: 4394: 4378:Arendzen, John 4374: 4368: 4355: 4346: 4335: 4332: 4329: 4328: 4316: 4304: 4292: 4290:, p. 267. 4280: 4265: 4245: 4233: 4221: 4209: 4197: 4195:, p. 170. 4185: 4173: 4161: 4149: 4134: 4122: 4110: 4098: 4086: 4074: 4062: 4050: 4038: 4036:, p. 162. 4026: 4014: 4002: 3990: 3978: 3966: 3954: 3942: 3930: 3918: 3906: 3904:, p. 315. 3894: 3882: 3870: 3858: 3846: 3834: 3822: 3807: 3795: 3783: 3771: 3759: 3747: 3735: 3723: 3708: 3696: 3681: 3669: 3654: 3642: 3630: 3618: 3606: 3594: 3582: 3570: 3558: 3546: 3544:, p. 226. 3531: 3519: 3507: 3495: 3483: 3471: 3459: 3447: 3435: 3423: 3421:, p. 225. 3411: 3409:, p. 158. 3396: 3384: 3372: 3360: 3348: 3336: 3324: 3312: 3308:Patterson 2012 3300: 3288: 3276: 3264: 3252: 3240: 3228: 3226:, p. 212. 3216: 3204: 3192: 3188:Routledge 1851 3180: 3163: 3148: 3136: 3124: 3112: 3100: 3088: 3076: 3064: 3049: 3037: 3025: 3013: 2997: 2985: 2973: 2953: 2934: 2922: 2910: 2906:non-saving one 2894: 2882: 2870: 2858: 2846: 2834: 2822: 2810: 2798: 2786: 2771: 2759: 2757:, p. 217. 2747: 2735: 2723: 2721:, p. 268. 2711: 2696: 2684: 2672: 2660: 2648: 2636: 2634:, pp. 37. 2624: 2612: 2600: 2598:, p. 275. 2588: 2576: 2556: 2544: 2532: 2520: 2504: 2492: 2490:, p. 484. 2480: 2465: 2453: 2451:, p. 317. 2441: 2439:, p. 213. 2429: 2417: 2415:, p. 101. 2405: 2393: 2381: 2369: 2357: 2353:Augustine 1994 2345: 2343:, p. 701. 2333: 2321: 2309: 2297: 2285: 2273: 2261: 2249: 2245:Hanegraaf 2005 2237: 2225: 2221:O'Donnell 2005 2213: 2201: 2189: 2187:, p. 361. 2177: 2165: 2148: 2136: 2121: 2109: 2097: 2085: 2070: 2058: 2054:Picirilli 2002 2046: 2030: 2018: 2003: 1988: 1971: 1969:, p. 188. 1959: 1947: 1932: 1920: 1903: 1888: 1886:, p. 364. 1873: 1852: 1831: 1814: 1799: 1782: 1778:Picirilli 2002 1767: 1765:, p. 481. 1755: 1743: 1730: 1729: 1727: 1724: 1722: 1719: 1718: 1717: 1712: 1707: 1702: 1696: 1695: 1679: 1676: 1659: 1656: 1631: 1628: 1626: 1623: 1607:sanctification 1575: 1572: 1552:soteriological 1544: 1541: 1528: 1525: 1504: 1501: 1476: 1473: 1392: 1389: 1387: 1384: 1364:gospel message 1351: 1348: 1315: 1312: 1302:influenced by 1300:Local churches 1296:Bible churches 1271: 1268: 1256:sanctification 1221:Norman Geisler 1213:dispensational 1197:Zane C. Hodges 1183:(unknown date) 1173: 1170: 1168: 1165: 1163: 1160: 1149:responsibility 1137: 1134: 1109: 1106: 1074:sanctification 1061: 1058: 1042:C. I. Scofield 1003: 1000: 998: 995: 986: 983: 945: 942: 934:libertarianism 894: 891: 889: 886: 884: 881: 867: 864: 851: 848: 814: 811: 754: 751: 689: 686: 684: 681: 629: 626: 624: 621: 591:(c. 808–868), 572: 569: 427: 424: 416: 426–427 366:predeterminism 358:infant baptism 329:philosophies: 301: 298: 294:kingdom of God 262:material realm 227: 224: 222: 219: 206: 203: 199:Process Theism 183: 182: 175: 168: 144: 141: 113: 110: 108: 105: 66:predestination 15: 9: 6: 4: 3: 2: 6086: 6075: 6072: 6070: 6067: 6065: 6062: 6061: 6059: 6042: 6038: 6033: 6029: 6024: 6014: 6007: 6002: 5998: 5993: 5989: 5983: 5979: 5974: 5964: 5960: 5955: 5951: 5950: 5944: 5940: 5939: 5933: 5929: 5924: 5920: 5915: 5911: 5910: 5906:USBC (1941). 5904: 5901:(2): 121–139. 5900: 5896: 5889: 5884: 5880: 5876: 5871: 5867: 5862: 5858: 5852: 5848: 5843: 5833: 5829: 5824: 5820: 5815: 5811: 5810: 5804: 5800: 5795: 5791: 5785: 5781: 5776: 5772: 5768: 5763: 5759: 5758: 5752: 5748: 5747: 5741: 5737: 5736: 5730: 5723: 5722: 5716: 5709: 5708: 5702: 5698: 5693: 5689: 5684: 5680: 5674: 5670: 5665: 5661: 5656: 5652: 5646: 5642: 5637: 5633: 5628: 5618: 5614: 5609: 5599: 5595: 5590: 5586: 5581: 5577: 5571: 5567: 5566: 5560: 5556: 5552: 5547: 5542: 5538: 5534: 5530: 5526: 5521: 5517: 5512: 5501: 5497: 5492: 5488: 5483: 5479: 5474: 5470: 5465: 5461: 5460: 5454: 5447: 5446: 5440: 5436: 5431: 5427: 5422: 5418: 5412: 5408: 5403: 5396: 5395: 5389: 5385: 5380: 5377:(3): 255–277. 5376: 5372: 5367: 5363: 5358: 5354: 5348: 5344: 5339: 5335: 5331: 5326: 5323:(2): 173–188. 5322: 5318: 5311: 5306: 5302: 5297: 5293: 5289: 5285: 5280: 5276: 5272: 5267: 5257: 5253: 5248: 5238: 5234: 5229: 5225: 5221: 5217: 5212: 5208: 5203: 5199: 5193: 5189: 5188: 5182: 5178: 5173: 5163: 5159: 5154: 5150: 5149: 5143: 5139: 5134: 5130: 5129: 5123: 5116: 5115: 5109: 5105: 5101: 5096: 5092: 5086: 5082: 5077: 5073: 5068: 5064: 5059: 5055: 5049: 5045: 5040: 5036: 5031: 5027: 5021: 5017: 5012: 5008: 5003: 4999: 4993: 4989: 4984: 4980: 4976: 4971: 4967: 4962: 4958: 4954: 4950: 4946: 4942: 4937: 4933: 4927: 4923: 4919: 4915: 4911: 4907: 4902: 4898: 4893: 4889: 4884: 4880: 4875: 4871: 4865: 4861: 4856: 4852: 4846: 4842: 4837: 4833: 4828: 4824: 4819: 4815: 4809: 4805: 4802:. Macon, GA: 4801: 4796: 4792: 4788: 4783: 4779: 4775: 4770: 4766: 4760: 4756: 4751: 4740: 4736: 4732: 4727: 4715: 4710: 4706: 4701: 4697: 4691: 4687: 4682: 4678: 4674: 4667: 4662: 4658: 4653: 4649: 4644: 4640: 4635: 4631: 4625: 4621: 4616: 4612: 4607: 4603: 4598: 4594: 4590: 4586: 4582: 4577: 4573: 4568: 4564: 4559: 4555: 4551: 4550: 4544: 4540: 4534: 4530: 4525: 4521: 4516: 4512: 4507: 4503: 4499: 4495: 4490: 4486: 4481: 4477: 4472: 4468: 4463: 4459: 4454: 4450: 4446: 4445:"Arminianism" 4441: 4437: 4432: 4428: 4423: 4419: 4413: 4409: 4404: 4400: 4395: 4391: 4390: 4384: 4379: 4375: 4371: 4365: 4361: 4356: 4352: 4347: 4343: 4338: 4337: 4325: 4320: 4313: 4308: 4301: 4300:Purkiser 1972 4296: 4289: 4288:Marshall 1969 4284: 4277: 4272: 4270: 4262: 4258: 4254: 4249: 4242: 4237: 4230: 4225: 4218: 4213: 4206: 4201: 4194: 4189: 4183:, p. 86. 4182: 4177: 4170: 4165: 4158: 4153: 4146: 4141: 4139: 4131: 4126: 4119: 4114: 4107: 4102: 4095: 4090: 4083: 4078: 4071: 4070:McKnight 2013 4066: 4060:, p. 77. 4059: 4054: 4048:, p. 74. 4047: 4042: 4035: 4030: 4023: 4018: 4011: 4006: 4000:, p. 59. 3999: 3994: 3988:, p. 21. 3987: 3982: 3976:, p. 11. 3975: 3970: 3963: 3958: 3951: 3946: 3939: 3934: 3927: 3922: 3915: 3910: 3903: 3898: 3891: 3886: 3879: 3874: 3867: 3862: 3855: 3850: 3843: 3838: 3831: 3826: 3820:, p. 75. 3819: 3814: 3812: 3805:, p. 21. 3804: 3799: 3793:, p. 83. 3792: 3791:Anderson 2017 3787: 3780: 3775: 3768: 3763: 3756: 3751: 3744: 3743:Morrison 1940 3739: 3732: 3727: 3720: 3719:Ironside 1934 3715: 3713: 3705: 3700: 3693: 3688: 3686: 3679:, p. 12. 3678: 3673: 3666: 3661: 3659: 3651: 3646: 3639: 3634: 3627: 3626:Sherling 2015 3622: 3615: 3610: 3604:, p. 53. 3603: 3602:Purkiser 1974 3598: 3591: 3586: 3579: 3574: 3567: 3562: 3555: 3550: 3543: 3538: 3536: 3528: 3523: 3517:, p. 72. 3516: 3511: 3504: 3499: 3492: 3487: 3480: 3475: 3468: 3463: 3456: 3451: 3444: 3439: 3432: 3427: 3420: 3415: 3408: 3403: 3401: 3393: 3388: 3381: 3376: 3369: 3364: 3357: 3352: 3345: 3340: 3334:, p. 38. 3333: 3328: 3321: 3316: 3309: 3304: 3297: 3292: 3285: 3280: 3273: 3268: 3261: 3260:Purkiser 1972 3256: 3249: 3244: 3237: 3232: 3225: 3220: 3213: 3208: 3201: 3196: 3189: 3184: 3176: 3172: 3171:Keathley 2010 3167: 3160: 3159:Stanglin 2018 3155: 3153: 3145: 3140: 3133: 3128: 3121: 3116: 3109: 3104: 3097: 3092: 3085: 3084:Keathley 2010 3080: 3073: 3068: 3061: 3056: 3054: 3046: 3041: 3034: 3029: 3023:, p. 19. 3022: 3021:McKinley 1965 3017: 3010: 3006: 3001: 2994: 2989: 2982: 2981:Keathley 2010 2977: 2970: 2966: 2962: 2961:Keathley 2010 2957: 2950: 2946: 2941: 2939: 2931: 2926: 2919: 2918:Boettner 1932 2914: 2907: 2903: 2898: 2891: 2886: 2879: 2878:Keathley 2010 2874: 2867: 2862: 2855: 2850: 2843: 2838: 2831: 2826: 2819: 2814: 2807: 2802: 2795: 2790: 2783: 2778: 2776: 2768: 2763: 2756: 2751: 2744: 2739: 2732: 2727: 2720: 2715: 2708: 2703: 2701: 2693: 2692:dePrater 2015 2688: 2681: 2676: 2669: 2664: 2657: 2652: 2645: 2640: 2633: 2632:dePrater 2015 2628: 2621: 2616: 2609: 2604: 2597: 2592: 2585: 2580: 2573: 2569: 2565: 2560: 2553: 2548: 2541: 2536: 2529: 2524: 2513: 2508: 2501: 2496: 2489: 2484: 2478:, p. 56. 2477: 2472: 2470: 2462: 2457: 2450: 2445: 2438: 2433: 2426: 2421: 2414: 2409: 2402: 2397: 2390: 2389:Hägglund 2007 2385: 2378: 2373: 2367:, p. 40. 2366: 2361: 2354: 2349: 2342: 2337: 2330: 2329:Chadwick 1965 2325: 2318: 2313: 2306: 2301: 2294: 2293:Chadwick 1993 2289: 2282: 2277: 2270: 2265: 2258: 2253: 2246: 2241: 2235:, p. 14. 2234: 2233:Chadwick 1986 2229: 2222: 2217: 2210: 2205: 2198: 2193: 2186: 2181: 2174: 2169: 2163:, p. 89. 2162: 2157: 2155: 2153: 2145: 2140: 2133: 2128: 2126: 2118: 2113: 2106: 2101: 2094: 2089: 2082: 2081:Arendzen 1913 2077: 2075: 2067: 2066:Purkiser 1972 2062: 2055: 2050: 2043: 2039: 2034: 2027: 2022: 2015: 2010: 2008: 2000: 1995: 1993: 1985: 1980: 1978: 1976: 1968: 1963: 1956: 1951: 1944: 1939: 1937: 1929: 1928:McKinley 1965 1924: 1917: 1912: 1910: 1908: 1900: 1895: 1893: 1885: 1880: 1878: 1870: 1866: 1861: 1859: 1857: 1849: 1848:Purkiser 1972 1844: 1842: 1840: 1838: 1836: 1828: 1823: 1821: 1819: 1811: 1810:Keathley 2010 1806: 1804: 1796: 1791: 1789: 1787: 1779: 1774: 1772: 1764: 1759: 1752: 1751:McKinley 1965 1747: 1740: 1735: 1731: 1716: 1713: 1711: 1708: 1706: 1703: 1701: 1698: 1697: 1693: 1687: 1682: 1675: 1673: 1669: 1665: 1655: 1653: 1649: 1645: 1641: 1637: 1622: 1620: 1616: 1612: 1608: 1604: 1600: 1599:justification 1596: 1592: 1588: 1584: 1580: 1571: 1569: 1565: 1561: 1557: 1553: 1549: 1540: 1538: 1534: 1524: 1522: 1518: 1514: 1510: 1500: 1498: 1494: 1490: 1486: 1482: 1472: 1470: 1466: 1462: 1458: 1454: 1450: 1446: 1442: 1438: 1434: 1430: 1429:Justin Martyr 1426: 1422: 1418: 1414: 1410: 1406: 1402: 1398: 1383: 1381: 1377: 1373: 1369: 1365: 1361: 1360:antinomianism 1357: 1347: 1344: 1340: 1339:Joseph Prince 1336: 1332: 1324: 1323:Joseph Prince 1320: 1311: 1309: 1305: 1301: 1297: 1293: 1289: 1285: 1281: 1277: 1267: 1265: 1261: 1257: 1253: 1252:justification 1249: 1245: 1241: 1237: 1233: 1228: 1226: 1222: 1218: 1217:Charles Ryrie 1214: 1210: 1209:Robert Govett 1206: 1202: 1198: 1194: 1190: 1182: 1178: 1159: 1157: 1154: 1150: 1146: 1143: 1133: 1131: 1127: 1123: 1119: 1118:Open Brethren 1115: 1105: 1103: 1099: 1095: 1091: 1086: 1083: 1079: 1075: 1071: 1067: 1057: 1055: 1051: 1047: 1043: 1039: 1035: 1031: 1027: 1023: 1019: 1012: 1008: 994: 992: 982: 980: 976: 972: 968: 964: 960: 956: 951: 941: 939: 935: 930: 926: 922: 918: 914: 907: 904:. In: (1900) 903: 899: 880: 878: 874: 863: 861: 857: 847: 846:(1545-1563). 845: 841: 837: 833: 829: 825: 821: 810: 806: 804: 803:predetermined 800: 799:introspection 796: 792: 788: 783: 780: 776: 772: 768: 764: 760: 750: 748: 744: 740: 736: 732: 731:Theodore Beza 727: 723: 719: 715: 711: 707: 703: 699: 695: 680: 678: 674: 673:predetermined 670: 666: 662: 658: 654: 650: 643: 640:. In: (1909) 639: 634: 620: 619:(1460–1524). 618: 614: 611:(died 1481), 610: 606: 605:John Wycliffe 603:(1300–1358), 602: 599:(1300–1349), 598: 594: 590: 586: 582: 578: 568: 566: 562: 558: 554: 550: 546: 542: 538: 534: 530: 528: 524: 520: 512: 504: 499: 498:1 Corinthians 495: 491: 487: 483: 479: 475: 471: 467: 463: 458: 456: 452: 444: 432: 423: 421: 409: 404: 400: 395: 390: 386: 382: 377: 375: 371: 370:water baptism 367: 363: 359: 355: 350: 348: 344: 340: 336: 332: 328: 327:deterministic 324: 320: 313: 312: 306: 297: 295: 291: 287: 283: 279: 275: 271: 267: 263: 259: 255: 252: 248: 247:sacerdotalism 244: 240: 236: 232: 218: 214: 212: 202: 200: 196: 192: 188: 180: 176: 173: 169: 166: 162: 158: 157: 156: 154: 150: 140: 138: 134: 130: 129:Protestantism 126: 121: 119: 104: 103:" teaching. 102: 98: 94: 90: 85: 83: 79: 75: 71: 67: 63: 59: 54: 52: 49: 45: 41: 40:Protestantism 37: 33: 29: 25: 21: 6044:. Retrieved 6040: 6027: 6016:. Retrieved 6012: 5996: 5977: 5966:. 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W. Pink 698:Christians 653:providence 589:Gottschalk 383:and lived 243:asceticism 191:Karl Barth 189:, such as 179:Free Grace 139:theology. 112:Definition 97:Free Grace 76:and other 5555:170573550 5546:2263/2551 5502:. 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