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Alrighty, we now get to the final doctrine that is central to Arminianism. Perseverance is an important topic to Christianity, especially in this day in age in where in many areas, the church is either dead or filled to the balconies with complacency; where a mere one 1 out of 10 people in full time ministry are still running the race at the age of 60 (not to suggest those who leave ministry actually apostatize-- many likely just get burned out). This is a time where the Christian community is challenged in every conceivable direction, from carnal sin to hypocrisy to heretical or contrachristian religious groups.

Needless to say, it is crucial to know exactly what the commands, promises, and conditions are for continuing on in faith.

For this analysis, there is no better place to start than Romans 8:

v. 1: Therefore there is now no condemnation for those who are in Christ Jesus.

To set the contextual stage, this continues on from Paul's expression of his inability to serve God under the law (some commentators think he is representing the state of the Jewish people under the Law). Chapter 7 wraps up by alluding to the hope we have in Christ, that He sets us free from slavery to sin (see also John 8:34-36). Paul goes on to say that we have been set free from the law of sin (v. 2-4. "have been" in the past perfect tense, meaning this is a complete freedom; though no one disputes that we still sin).

Paul continues, then we see this:

vv. 12-17a: So then, brethren, we are under obligation, not to the flesh, to live according to the flesh-- for if you are living according to the flesh, you must die; but if by the Spirit you are putting to death the deeds of the body, you will live. For all who are being led by the Spirit of God, these are sons of God. For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, "Abba! Father!" The Spirit Himself testifies with our spirit that we are children of God, and if children, heirs also, heirs of God and fellow heirs with Christ, ...

Here is the second major promise for our analysis. If we have the Spirit, we are children of God, not pointing to some distant piety (as some modern people think Christianity is about), but to a close familial relationship with the Father. Also, as children, we are heirs to salvation. However...

V. 17b: ...if indeed we suffer with Him so that we may also be glorified with Him.

We now see an important qualification. We are heirs if an only if we suffer with Christ for the sake of being glorified. The idea here is that being in Christ will bring strife from the culture, and even our very own family (cf. Matt. 10:34-39). Thus, one cannot be a disciple of Christ and hope to make it through life without "rocking the boat.;" The world is diametrically opposed to God and His people, and thus one must expect suffering if one holds to hope in Christ. Notice, the action verb here, "to suffer" is present tense, suggesting a continual condition. We must continue to suffer, implying we are to continue to go against the world. To apostatize, give in, and conform to the world, assuming for the moment it is possible (we'll get to that), will end the suffering, but it will also nullify the promise.

Paul goes on to describe the glory promised above, which isn't even comparable to the sufferings in Christ (vv. 18-25). Next, we see that the Spirit will help us in our times of need (26-27). Also, ...

vv. 28-30: And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.

We've looked at this text before, but it is noteworthy for our analysis. It is worth asking, who are foreknown here? The knee jerk response is to say, "the believer;" however, in light of v. 17 above, we should qualify that as, "the believer who perseveres to the end." This passage in and of itself isn't clear enough to assert that Christians will persevere; only that some who were "foreknown" will be predestined, called, justified, and glorified. It could be that all believers will be saved, but that isn't apparent here.

vv. 35-39: Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Just as it is written,
"For your sake we are being put to death all day long;
We were considered as sheep to be slaughtered."
But in all these things we overwhelmingly conquer through Him who loved us. For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.

Here, we are assured that through Christ, we conquer all trials and persecutions. This doesn't state that we necessarily will always have Christ, however. Notice that it doesn't say nothing will separate us from God, but from His love. I would argue from a high view of God's love that we will be loved even if we were to fall away. Nevertheless, this promise is vital in that those who persevere through Christ have the love of Christ to sustain them.

Of course, no discussion of the topic of salvational security would be complete without covering the famous passage from 1 John:

And the testimony is this, that God has given us eternal life, and this life is in His Son. He who has the Son has the life; he who does not have the Son of God does not have the life. These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life. 1 John 5:11-13.

This passage is always worth citing against those who don't believe we can know whether we are saved (I've seen Catholics say this, though I don't know if the RCC officially teaches that). Indeed, usually those who dispute any form of security do so because they believe that works are critical to salvation (or, at least that a sin in a Christian's life is sufficient for one to be condemned). However, in the context John draws a sharp line, that it is by belief or disbelief that one's destiniy is set. As long as you have faith, you are saved. Now, works and repentance of sin is important to the Christian life, but in light of John 15-- as well as the Semitic Totality Concept-- they are the result of faith and God's grace. For this reason, I reject another view within Arminianism which holds that backslidden Christians "lose" salvation until (or unless) they return to right standing in God. (I believe that a backslide can eventually become final, but that issue will be addressed shortly.) Regardless, it is important that John draws the line, because in doing so, he presents our assurance of salvation as being conditional on whether we believe in Christ or not.

But in light of that, it is natural to raise the question, can an authentic Christian stop believing, nullifying the assurance they had in salvation? We have assurance, if we believe, but can we stop believing? Calvinists say no, since it is logical that if God unconditionally elects Christians, why would He "unelect" someone? There are a few noteworthy passages that Calvinists think make their case:

Jesus said, "My sheep hear My voice, and I know them, and they follow Me; and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand." John 10:27-28. First it is noted that the sheep will "never perish," as though if one is a "sheep," they can never lose salvation. There is a sense where this is indeed true; however, the question must be raised, what is a "sheep," here? Jesus' language is intentionally elusive. May a person "start" being a sheep, or "cease" being a sheep? Jesus doesn't clarify, nor does he seem to intend to in context. So at the very least, the "never perish" phrase of the verse in inconclusive. This leaves us with the statement, "and no one will snatch them out of my hand." That is, Jesus will ensure that no false Christ will deceive us, nor that any attempt to force us to reject Christ will be successful. However, Calvinists assume that this means we also cannot "snatch" ourselves out if Jesus' hand. This cannot be so, because the term "snatch" implies something from "outside" grabbing something "inside" and taking it away. We cannot assert that this passage means we cannot intentionally walk away from Christ, and remain honest to how Jesus intentionally worded his statement.

Another notion that is often used to support the view that once a person is saved, they are always saved, is the imagery Paul uses of "being sealed by the Spirit." Here is the actual text: And when you heard the word of truth (the gospel of your salvation)—when you believed in Christ-you were marked with the seal of the promised Holy Spirit, who is the down payment of our inheritance, until the redemption of God’s own possession, to the praise of his glory. Ephesians 1:13-14, NET. Also, And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. Ephesians 4:30, NET. The argument often stems from the view that if God seals you, and indeed if He seals you with the Holy Spirit, then it is impossible for us to break that seal. The seal would have to be broken, they reason, in order for a Christian to apostisize.

However, this argument goes too far. Paul is drawing from the imagery of his day -- the seal. Regard another context where Paul uses the same imagery ZIBBC reports, "...Seals in antiquity were widely used and extremely important to commerce and everyday life. On a document, the seal serves as a signature, guaranteeing its authenticity. Parcels could be sealed to ensure that their contents were not disturbed in transit. The seal itself was made of stone, metal, or ivory, which was then pressed into soft wax or lead to make a distinctive impression."¹ Yet seals were by no means indestructable. In fact, it may have been a crime to break a seal (if in fact you were not the one whom the property belongs to), however a seal is physically destructable. Jesus' tomb was sealed with a Roman seal (cf. Matt. 27:66). Yet, presumably it was broken when the stone was rolled back one Sunday morning. Thus, Paul's usage seems to actually suggest the opposite, one may free oneself from the seal of the Holy Spirit, but not without considerable effort.

However what if in reality, we are actually missing Paul's point? What if there is something else in the imagery Paul is trying to call to mind? The ancient seal also would have an intricate image, which was unique to the owner of the seal.² Hence, by being sealed by the Spirit, we bear God's image... not just as Adam did, but in a unique, personal way. Hence, looking at the context of Eph. 4:30, I find it bizarre that Paul would be talking about salvation when refering to the seal. However, the mandate to not grieve the Spirit makes perfect sense if in fact the seal represents God's image imprinted on us. Why return to the same old ways, when we bear His mark? While it would be more challenging to argue from the context, I can see someone using this view as well in regards to Paul's usage of the seal imagery in Eph. 1:13-14. But even if not, as noted above a seal also signified ownership, so in context it may represent God's ownership of the Christian rather than unbreakability of such.

It is also argued by Calvinists that, if one "falls away" from faith, it really means that they were never Christians to begin with. That is, they are nominal or self-professed Christians who never really committed to Christ in faith. There are indeed some people who this applies to; we see it often in modern Christian churches where "pew warmers" last year are now not even attending church, or some are even followers of a nonChristian religion or atheism. We find one popular prooftext in the Parable of the Sower:

And He spoke many things to them in parables, saying, "Behold, the sower went out to sow; ... [some seeds] fell on the rocky places, where they did not have much soil; and immediately they sprang up, because they had no depth of soil. But when the sun had risen, they were scorched; and because they had no root, they withered away." Matthew 13:3,5-6. Jesus explains, "The one on whom seed was sown on the rocky places, this is the man who hears the word and immediately receives it with joy; yet he has no firm root in himself, but is only temporary, and when affliction or persecution arises because of the word, immediately he falls away." Matthew 13:20-21. Calvinists often argue that the fact that the word couldn't take root implies these people (soils) didn't have real faith. Arminians often argue that the fact the word was received with joy implies they did have faith! I believe both are using the passage illicitely, and Jesus doesn't tell us enough to really say either way. (In fact, I believe the rocky soil could represent both possibilities). Jesus' point is, whatever the nature of this falling away is, these people (1) originally showed a joyous acceptance of Jesus' word, but (2) due to trials and persecutions no longer show interest in the Gospel.

So, are there any passages that suggest one can fall away from faith? Next round, we have a look and see...

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Notes and Citations:

1. Arnold, Clinton E. ed. Zondervan Illustrated Bible Backgrounds Commentary. vol. 3. p. 203. Zondervan. Grand Rapids, MI. 2002.

2. ibid.