Conditional preservation of the saints

The conditional preservation of the saints, or conditional perseverance of the saints, or commonly conditional security, is the Arminian Christian belief that believers are kept safe by God in their saving relationship with him upon the condition of a persevering faith in Christ.^[1] Arminians find the Scriptures describing both the initial act of faith in Christ, "whereby the relationship is effected", and the persevering faith in him "whereby the relationship is sustained."^[2] The relationship of "the believer to Christ is never a static relationship existing as the irrevocable consequence of a past decision, act, or experience."^[3] Rather, it is a living union "proceeding upon a living faith in a living Savior."^[4] This living union is captured in the simple command by Christ, "Remain in me, and I in you" (John 15:4).^[5]

According to Arminians, biblical saving faith expresses itself in love and obedience to God (Galatians 5:6; Hebrews 5:8–9).^[6]^[7] In the Remonstrant Confession of 1621, the first Remonstrants affirmed that true or living faith operates through love,^[8] and that God chooses to give salvation and eternal life through his Son, "and to finally glorify all those and only those truly believing in his name, or obeying his gospel, and persevering in faith and obedience until death".^[9]

Arminians believe that "It is abundantly evident from the Scriptures that the believer is secure."^[10] Furthermore, believers have assurance in knowing there is no external power or circumstance that can separate them from the love of God they enjoy in union with Christ (Romans 8:35–39;^[11] John 10:27–29).^[12]^[13] Nevertheless, Arminians see numerous warnings in Scripture directed to genuine believers about the possibility of falling away in unbelief and thereby becoming severed from their saving union with God through Christ.^[14] Arminians hold that if a believer becomes an unbeliever (commits apostasy), they necessarily cease to partake of the promises of salvation and eternal life made to believers who continue in faith and remain united to Christ.^[15]

Therefore, Arminians seek to follow the biblical writers in warning believers about the real dangers of committing apostasy. A sure and Biblical way to avoid apostasy is to admonish believers to mature spiritually in their relationship with God in union with Christ and through the power of the Spirit.^[16] Maturity takes place as Christ-followers keep on meeting with fellow believers for mutual encouragement and strength; exhorting each to love God and others;^[17] to continue growing in the grace and knowledge of their Lord and Savior Jesus Christ;^[18] and to persevere in faith in prayerful dependence upon God through various trials and temptations.^[19]

^ James Arminius, The Works of Arminius, 2:465, 466; 3:412, 413. Mark A. Ellis, The Arminian Confession of 1621, 77–78; 112–13. The Confession was primarily composed by Arminius' protégé Simon Episcopius (1583–1643), and approved by the Remonstrant Pastors in 1620. The first Dutch edition was published in 1621 and the Latin edition in 1622. For more background on the Confession see the "Introduction" by Ellis, v-xiii). French L. Arrington, Unconditional Eternal Security: Myth or Truth?, 63, 180. Stephen M. Ashby, "Reformed Arminianism," Four Views on Eternal Security, 163–166. Frederick W. Claybrook, Once Saved, Always Saved? A New Testament Study of Apostasy, 216–218. I. Howard Marshall, Kept by the Power of God: A Study of Perseverance and Falling Away, 210. David Pawson, Once Saved, Always Saved? A Study in Perseverance and Inheritance, 18–21. Robert Picirilli, Grace, Faith, Free Will. Contrasting Views of Salvation: Calvinism and Arminianism, 192. W. T. Purkiser, Security: The False and the True, 27–33. Robert Shank, Life in the Son: A Study of the Doctrine of Perseverance, 51–71. John Wesley, The Works of John Wesley, 10:284–298. J. Rodman Williams, Renewal Theology: Systematic Theology from a Charismatic Perspective, 2:119–127. Dale M Yocum, Creeds in Contrast: A Study in Calvinism and Arminianism, 128–129.
^ Shank, Life in the Son, 92; cf. Arrington, Unconditional Eternal Security: Myth or Truth? 182. Marshall writes: "The Christian life is a life which is continually sustained by the power of God. It does not merely depend upon a once-for-all gift of God received in the moment of conversion, but is a continual relationship to God in which His gracious gifts are received by faith" (Kept by the Power, 22).
^ Shank, Life in the Son, 116. cf. Williams, Renewal Theology 2:127, 134–135. Brenda Colijn writes: "Salvation is not a transaction but an ongoing relationship between the Rescuer and the rescued, between the Healer and the healed. The best way to ensure faithfulness is to nurture that relationship. Final salvation, like initial salvation, is appropriated by grace through faith(fulness) (Ephesians 2:8–10; 1 Peter 1:5)... Salvation is not a one-time event completed at conversion. It involves a growth in relationship ... that is not optional or secondary but is essential to what salvation means" (Images of Salvation in the New Testament, 140–141).
^ Shank, Life in the Son, 116. In another place Shank writes: "The faith on which our union with Christ depends is not the act of some past moment. It is a present living faith in a living Savior" (Life in the Son, 66).
^ Shank, Life in the Son, 43, 116.
^ Hebrews 5:8–9
^ Shank, Life in the Son, 7, 197, 218–219; Arrington, Unconditional Eternal Security: Myth or Truth? 182; Claybrook, Once Saved, Always Saved? A New Testament Study of Apostasy, 24–25. Brenda Colign writes: "The New Testament nowhere supports an understanding of saving faith as mere intellectual assent divorced from obedience. Saving faith entails faithfulness. Believers are saved by grace through faith for works (Ephesians 2:8–10). According to Hebrews, Jesus is 'the source of eternal salvation for all who obey him' (Heb 5:9). The 'things that belong to salvation' include faithfulness, patience and loving service (Hebrews 6:9–12). As James points out, the faith necessary for salvation is a faith that expresses itself in works (James 2:14–17)" (Images of Salvation in the New Testament, 140). Scot McKnight writes: "Perseverance ... is both belief and believing, trusting and obeying. ... Perseverance is an indicator of what faith is all about, not a specialized version of faith for the most advanced. True and saving faith, the kind Jesus taught, and that James talks about in James 2, and that Paul talks about in all his letters, is a relationship that continues. ... True faith is marked by steady love ..." (A Long Faithfulness: The Case for Christian Perseverance, 49).
^ The Arminian Confession of 1621, 76, 111.
^ The Arminian Confession of 1621, 74; see also 78–80. John Wesley wrote: "But he [Christ] has done all which was necessary for the conditional salvation of all mankind; that is, if they believe; for through his merits all that believe to the end, with the faith that worketh by love, shall be saved (The Works of John Wesley, "An Extract from 'A Short View of the Differences Between the Moravian Brethren,'" 10:202).
^ Shank, Life in the Son, 55 fn. 3; cf. Marshall, Kept by the Power of God, 199–200; Williams, Renewal Theology, 2:120–122, 130–135.
^ Romans 8:39
^ John 10:27–29
^ Shank, Life in the Son, 59, 211; Ashby, "Reformed Arminianism," 123, 163. George A. Turner and Julius R. Mantey write: "It is comforting to know that 'final perseverance' is a glorious possibility and that no combination of external circumstances can sever the believer from Christ (cf. Rom. 8:35–39; John 10:28)" (The Evangelical Commentary: The Gospel According to John, 304). Ben Witherington says: "Verses 28–29 [in John 10] say not only that Jesus' sheep are granted eternal life, and so will never perish, but also that 'no one will snatch them out of ... the Father's hand.' This speaks to the matter of being 'stolen' by outside forces or false shepherds. ... Both John 10:28 and Rom. 8:38–39 are texts meant to reassure [followers of Christ] that no outside forces or being can snatch one out of the firm grasp of God" (John's Wisdom: A Commentary on the Fourth Gospel, 190–91, 389 fn. 72)
^ Marshall, Kept by the Power of God, 157; Shank, Life in the Son, 158–164, 262; Arrington, Unconditional Eternal Security: Myth or Truth? 180.
^ Picirilli, Grace, Faith, Free Will, 201; Ashby, "Reformed Arminianism," 123–125, 167; Arrington, Unconditional Eternal Security: Myth or Truth? 62; The Works of John Wesley, 10:297–298.
^ Picirilli, Grace, Faith, Free Will, 207; Arrington, Unconditional Eternal Security: Myth or Truth? 184–185.
^ B. J. Oropeza, Church Under Siege of Persecution and Assimilation: The General Epistles and Revelation, Apostasy in the New Testament Communities, Volume 3 [Oregon: Cascade Books, 2012], 30–33; 47–48.
^ Gene L. Green, Baker Exegetical Commentary on the New Testament: Jude and Peter [Grand Rapids: Baker Academic, 2008], 339–343.
^ B. J. Oropeza, In the Footsteps of Judas and Other Defectors: the Gospels, Acts, and Johannine Letters, Apostasy in the New Testament Communities, Volume 3 [Eugene: Cascade Books, 2011]: 129–130.

[1] James Arminius, The Works of Arminius, 2:465, 466; 3:412, 413. Mark A. Ellis, The Arminian Confession of 1621, 77–78; 112–13. The Confession was primarily composed by Arminius' protégé Simon Episcopius (1583–1643), and approved by the Remonstrant Pastors in 1620. The first Dutch edition was published in 1621 and the Latin edition in 1622. For more background on the Confession see the "Introduction" by Ellis, v-xiii). French L. Arrington, Unconditional Eternal Security: Myth or Truth?, 63, 180. Stephen M. Ashby, "Reformed Arminianism," Four Views on Eternal Security, 163–166. Frederick W. Claybrook, Once Saved, Always Saved? A New Testament Study of Apostasy, 216–218. I. Howard Marshall, Kept by the Power of God: A Study of Perseverance and Falling Away, 210. David Pawson, Once Saved, Always Saved? A Study in Perseverance and Inheritance, 18–21. Robert Picirilli, Grace, Faith, Free Will. Contrasting Views of Salvation: Calvinism and Arminianism, 192. W. T. Purkiser, Security: The False and the True, 27–33. Robert Shank, Life in the Son: A Study of the Doctrine of Perseverance, 51–71. John Wesley, The Works of John Wesley, 10:284–298. J. Rodman Williams, Renewal Theology: Systematic Theology from a Charismatic Perspective, 2:119–127. Dale M Yocum, Creeds in Contrast: A Study in Calvinism and Arminianism, 128–129.

[2] Shank, Life in the Son, 92; cf. Arrington, Unconditional Eternal Security: Myth or Truth? 182. Marshall writes: "The Christian life is a life which is continually sustained by the power of God. It does not merely depend upon a once-for-all gift of God received in the moment of conversion, but is a continual relationship to God in which His gracious gifts are received by faith" (Kept by the Power, 22).

[3] Shank, Life in the Son, 116. cf. Williams, Renewal Theology 2:127, 134–135. Brenda Colijn writes: "Salvation is not a transaction but an ongoing relationship between the Rescuer and the rescued, between the Healer and the healed. The best way to ensure faithfulness is to nurture that relationship. Final salvation, like initial salvation, is appropriated by grace through faith(fulness) (Ephesians 2:8–10; 1 Peter 1:5)... Salvation is not a one-time event completed at conversion. It involves a growth in relationship ... that is not optional or secondary but is essential to what salvation means" (Images of Salvation in the New Testament, 140–141).

[4] Shank, Life in the Son, 116. In another place Shank writes: "The faith on which our union with Christ depends is not the act of some past moment. It is a present living faith in a living Savior" (Life in the Son, 66).

[5] Shank, Life in the Son, 43, 116.

[6] Hebrews 5:8–9

[7] Shank, Life in the Son, 7, 197, 218–219; Arrington, Unconditional Eternal Security: Myth or Truth? 182; Claybrook, Once Saved, Always Saved? A New Testament Study of Apostasy, 24–25. Brenda Colign writes: "The New Testament nowhere supports an understanding of saving faith as mere intellectual assent divorced from obedience. Saving faith entails faithfulness. Believers are saved by grace through faith for works (Ephesians 2:8–10). According to Hebrews, Jesus is 'the source of eternal salvation for all who obey him' (Heb 5:9). The 'things that belong to salvation' include faithfulness, patience and loving service (Hebrews 6:9–12). As James points out, the faith necessary for salvation is a faith that expresses itself in works (James 2:14–17)" (Images of Salvation in the New Testament, 140). Scot McKnight writes: "Perseverance ... is both belief and believing, trusting and obeying. ... Perseverance is an indicator of what faith is all about, not a specialized version of faith for the most advanced. True and saving faith, the kind Jesus taught, and that James talks about in James 2, and that Paul talks about in all his letters, is a relationship that continues. ... True faith is marked by steady love ..." (A Long Faithfulness: The Case for Christian Perseverance, 49).

[8] The Arminian Confession of 1621, 76, 111.

[9] The Arminian Confession of 1621, 74; see also 78–80. John Wesley wrote: "But he [Christ] has done all which was necessary for the conditional salvation of all mankind; that is, if they believe; for through his merits all that believe to the end, with the faith that worketh by love, shall be saved (The Works of John Wesley, "An Extract from 'A Short View of the Differences Between the Moravian Brethren,'" 10:202).

[10] Shank, Life in the Son, 55 fn. 3; cf. Marshall, Kept by the Power of God, 199–200; Williams, Renewal Theology, 2:120–122, 130–135.

[11] Romans 8:39

[12] John 10:27–29

[13] Shank, Life in the Son, 59, 211; Ashby, "Reformed Arminianism," 123, 163. George A. Turner and Julius R. Mantey write: "It is comforting to know that 'final perseverance' is a glorious possibility and that no combination of external circumstances can sever the believer from Christ (cf. Rom. 8:35–39; John 10:28)" (The Evangelical Commentary: The Gospel According to John, 304). Ben Witherington says: "Verses 28–29 [in John 10] say not only that Jesus' sheep are granted eternal life, and so will never perish, but also that 'no one will snatch them out of ... the Father's hand.' This speaks to the matter of being 'stolen' by outside forces or false shepherds. ... Both John 10:28 and Rom. 8:38–39 are texts meant to reassure [followers of Christ] that no outside forces or being can snatch one out of the firm grasp of God" (John's Wisdom: A Commentary on the Fourth Gospel, 190–91, 389 fn. 72)

[14] Marshall, Kept by the Power of God, 157; Shank, Life in the Son, 158–164, 262; Arrington, Unconditional Eternal Security: Myth or Truth? 180.

[15] Picirilli, Grace, Faith, Free Will, 201; Ashby, "Reformed Arminianism," 123–125, 167; Arrington, Unconditional Eternal Security: Myth or Truth? 62; The Works of John Wesley, 10:297–298.

[ReferenceA-16] Picirilli, Grace, Faith, Free Will, 207; Arrington, Unconditional Eternal Security: Myth or Truth? 184–185.

[17] B. J. Oropeza, Church Under Siege of Persecution and Assimilation: The General Epistles and Revelation, Apostasy in the New Testament Communities, Volume 3 [Oregon: Cascade Books, 2012], 30–33; 47–48.

[18] Gene L. Green, Baker Exegetical Commentary on the New Testament: Jude and Peter [Grand Rapids: Baker Academic, 2008], 339–343.

[19] B. J. Oropeza, In the Footsteps of Judas and Other Defectors: the Gospels, Acts, and Johannine Letters, Apostasy in the New Testament Communities, Volume 3 [Eugene: Cascade Books, 2011]: 129–130.

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