Eternal security

Eternal security, also known as "once saved, always saved" is the belief providing Christian believers with absolute assurance throughout their lives of their inevitable salvation. The term has been also used as a synonym for doctrines that offer theoretical security to the elect, although not guaranteeing absolute assurance to all believers. Throughout its historical development and theological influences, diverse interpretations have emerged, especially in relation with the defining aspects of theological determinism and libertarianism, as well as the importance of perseverance.

In the 15th century, Calvinist circles initially embraced eternal security as one of the practical interpretations of the doctrine of "perseverance of the saints". In the early 20th century, it started to become a defining doctrine of the Southern Baptist traditionalism. Around the same period, it also became part of Plymouth Brethren theology. In the 1980s, the Free Grace movement voiced this doctrine independently of the notion of personal perseverance, with subsequent variations emerging such as the "Hyper-Grace" teaching.

Definition and terminology

The concept of "eternal security" emerging around 1900 within different Evangelical groups, represents its current prevailing form within Protestantism. Indeed, the first documented occurrences of the terms supporting this concept were "security of the believers" in 1873 within Southern Baptist circles and "eternal security" in 1913 within Plymouth Brethren circles. This predominant form entails an unconditional eternal security which is not grounded on a Calvinist theology.

Other similar forms of eternal security exist, all aligned with a shared definition. According to this perspective, eternal security is a doctrine providing believers with absolute assurance throughout their lives of their inevitable salvation.

1. Eternal security based on the faith that the believer is an elect by divine determination. (Calvinist circles, minority view).
2. Eternal security based on the faith that regeneration leads to unconditional perseverance and then salvation. (Non-Calvinist circles, majority view).
3. Eternal security based on the faith that regeneration leads to salvation independently of perseverance. (Generally non-Calvinist Free grace theology movement, currently growing view).

The non-Calvinist forms of eternal security have been categorized by some theologians as "sub-Calvinist", or "neo-Calvinist". This terminology reflects their more recent emergence and their historical connection to Calvinist theology.

The term "eternal security" has also been used as a synonym for Calvinist doctrine of the "perseverance of the saints". However regarding its usage and theological significance it has to be distinguished with the forms of eternal security above mentioned. Indeed, some Calvinist theologians reject the use of this term to describe orthodox Calvinist doctrine, as well as proponents of non-Calvinist doctrine of eternal security.

Alternative perspectives on eternal security have been proposed, some within classical theism, such as Karl Barth's implicit Christian universalism, while others lie outside of classical theism, as seen in Process Theism.

History

The Reformed view of the perseverance of the saints has been foreshadowed by Augustine, Jovinian and Gottschalk, although not necessarily formulating their views identically. Augustine accepted the doctrine that the Holy Spirit is received at water baptism producing regeneration (salvation), he tried to explain why some regenerated babies continued in the faith while other baptized infants would fall away from the faith and even live immoral lives in debauchery. Both groups possessed the Holy Spirit, so how can one account for the difference? Augustine concluded that God must give a second gift of grace called perseverance. The gift of perseverance is only given to some baptized infants, although it cannot be lost once received. Augustine did not believe that his doctrine of perseverance was a new invention, thus Augustine also claimed that Cyprian taught a similar doctrine concerning perseverance.

Jovinian (died: 405 AD) was an early church theologian often seen as a proto-Reformer in the 4th century, he believed that a person who was once regenerate could never be subverted by the devil. Thus his teaching has similarities to what Augustine and John Calvin taught, as he limits the impossibility of relapse to the truly regenerate.

According to Ken Wilson, a view more similar to Free Grace theology was also in existence during the early church period. Augustine mentioned a group of Christians who held that salvation was achieved without any good deeds done by the individual, excluding repentance and perseverance in good works. These Christians believed that although Christians can experience God's temporal judgement, they would enter heaven regardless of their future actions. Augustine was heavily critical of their views. Jody Dillow additionally quoted Pseudo-Chrysostom (6th century) as holding to the view held by some Free Grace theologians that the one who does not obey will be in the kingdom but not "reign" with Christ.

Eternal security based on election by predetermination

Calvinist theology

Calvinist orthodoxy

Orthodox forms of Calvinism view God's providence as expressed through theological determinism. This means that every event in the world is determined by God. Concerning salvation, Calvin expressly taught that it is God's decision to determine whether an individual is saved or damned. In accordance, he held to the doctrine of perseverance of the saints, contending for the unconditional preservation of the elect.

Within Reformed Christianity, the term "eternal security" is occasionally employed as a synonym for the doctrine of perseverance of the saints. However, within broader Protestantism, it more often carries a distinct meaning, that may or may not be based on Calvinist theology. When it is, it thus presents a competing perspective to the doctrine of perseverance of the saints.

Apostasy and assurance

According to Calvinism, apostasy is not possible for those who are true Christians. 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 common grace might include effects that cannot be distinguished from effectual calling and subsequent irresistible grace. About that issue, Calvin formulated the concept of a temporary grace (sometimes called "evanescent grace") that appears and works for only a while in the reprobate but then to disappears. According to this concept, the Holy Spirit can create in some people effects which are indistinguishable from those of the irresistible grace of God, producing also a visible "fruit" in their life. Temporary grace was also supported by later Calvinist theologians such as Theodore Beza, William Perkins, John Owen, A. W. Pink and Loraine Boettner. This suggests that the knowledge of being a true Christian is practically not accessible during life.

Eternal security view

According to Augustine, the gift of perseverance is granted only to certain regenerated individuals. Therefore, both Augustine and Luther, who was an Augustinian friar, held that believers, based on their own understanding, cannot definitively know if they are among the "elect to perseverance." Calvin is known to heavily drew upon Augustine soteriology. However, despite Calvin's inability to offer a clear rationale, he was more optimistic than Luther regarding this possibility. Indeed, Calvin suggested that it might be possible to have some assurance of being an elect. This possibility of assurance, based on personal introspection, as expressed by Calvin was also expressed by later Calvinist theologians, for instance in the Westminster Confession of Faith. This assurance forms the foundation of unconditional eternal security within Calvinist circles. The process leading to eternal security involves three Reformed teachings: Firstly, there's the belief that progress in personal sanctification is minimal, that may lead to a normalization of sin. Secondly, the doctrine of unconditional election and irresistible grace instills confidence in one's predetermined salvation. Lastly, the idea of the perseverance of the saints can suggest that individuals will remain elect regardless of their actions.

In Calvinist circles, thus, two competing beliefs emerge regarding "perseverance of the saints": One acknowledges explanations of apostasy like "evanescent grace," which avoids offering to the believer absolute assurance of salvation during life. The other rejects these explanations, asserting that the believers, through introspection, can know with certainty that they are elect, thus allowing belief in eternal security. Jacobus Arminius, (1560-1609) as a pastor of the Reformed Church, was confronted to this two perspectives stemming from the perseverance of the saints. He called the first "despair" (Latin: desperatio) and the second "security" (Latin: securitas).

Groups adhering to the view

The "eternal security" view related to perseverance of the saints globally persists within Calvinist circles to this day. The primitive Baptists were originated in Georgia during the early 1900s. As strongly Calvinists, they have adopted officially this form of eternal security. Eternal security is also defended in variations of Calvinist theology, such as its Molinist form.

Objections to the view

The doctrine of eternal security stemming from the perseverance of the saints, has faced criticism for its perceived inconsistency. According to orthodox Calvinism, though an elect possesses "eternal security," believers cannot know they are elect until they persevere to the end. Regardless of the rationale given for the phenomenon of definitive apostasy, this reality undermines the practical utility of perseverance of the saints in a believer's life, hindering the assurance of salvation and eternal security. 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 Arminians.

Eternal security based on inevitable perseverance due to regeneration

Southern Baptism theology

Departure from the Calvinist paradigm

In the 19th century, due to the rise of evangelism and missionary work, the doctrine of "perseverance of the saints" fell out of favor. From the 1830s, a departure from strict Calvinism began in the Southern Baptist circles. In this context, the first uses of the term "security of the believer" can be found as early as 1841. In 1945, the Southern Baptist Convention (SBC), was founded. Southern Baptist theology started to be modeled, notably by men such as James Robinson Graves and W. P. Bennett, who first used the terminology of "security" respectively in 1873 and 1895. Graves, initially a strong Calvinist, later leaned toward libertarianism. He also adopted dispensationalism and began to write on it in the 1870s.

Further developments

Similarly, other SBC theologians from the early twentieth century also moved away from Calvinism theology, maintaining only the determinist concept of "perseverance of the saints" within a libertarian worldview. This shift led to the popular phrase "once saved, always saved" to describe the idea of "security of the believer". In the resulting hybrid theology, individuals have the libertarian freedom to choose faith through divine grace. However, regardless of subsequent actions after regeneration, 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 Holy Spirit preparation for faith, is exclusively through the gospel. This narrower view than the Arminian one is included in the notion of Southern Baptist traditionalism. Nevertheless, traditionalism is essentially characterized by a soteriology asserting eternal security for the regenerated individual.

Adhesion to the view

The majority of Southern Baptists embrace a traditionalist form of Arminianism which includes a belief in eternal security, though many see Calvinism as growing in acceptance.

Plymouth Brethren theology

Calvinistic dispensationalism ground

Dispensationalism emerged within the Reformed community, and the majority of its followers during its first century were from Calvinist backgrounds. It developed as a system from the teachings of John Nelson Darby (1800-1882), himself an Anglican Calvinist, and leader of the Plymouth Brethren group. It was then diffused through the Bible of C I. Scofield (1843-1921), a Presbyterian minister, with Calvinist leanings. Dwight L. Moody (1837-1899) adopted Brethren eschatology, contributing to the initial popularity of dispensationalism in America during the revival linked to him.

Emergence of eternal security

Dispensationalism provided a framework for reconciling the Calvinistic concept of perseverance of the saints with libertarian free will. According to Wiley, the Plymouth Brethren's doctrine of sanctification, emphasizes believers being declared righteous and sanctified. Holiness is therefore imputed rather than imparted. This eternal "position" logically leads to the doctrine of "eternal security." While initially embraced by Calvinists, dispensationalism was later adopted by Arminians, who retained the concept of "eternal security." Moody's theology exemplified this specific synthesis between Calvinism and Arminianism.

In this context, the term "eternal security" first appeared among the Plymouth Brethren in 1913. In the 1920s, amidst the fundamentalist–modernist controversy, dispensationalism gained traction as a conservative, Bible-centered defense against liberal criticism, appealing to fundamentalists, Pentecostals, and others seeking to uphold traditional beliefs in the face of modern challenges. 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.

Adhesion to the view

After 1845, internal disputes split the Brethren into Exclusive and Open Brethren. The majority of Exclusive Brethren are moderate Calvinists. Open Brethren are four-point Arminians, upholding the concept of eternal security. This doctrine asserts that those genuinely regenerated will ultimately persevere. Harry A. Ironside can be mentioned as a notable advocate of this perspective.

Objection to the views

This perspective on eternal security asserts the existence of libertarian free will, 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 responsibility, a critique voiced by Arminians. Calvinists view divine control as respecting human responsibility while ensuring final preservation, aligning with their semicompatibilist theological determinism, and affirming its legitimacy.

Eternal security based on regeneration independently of perseverance

Free grace theology

Modern movement view

The modern Free Grace movement originated primarily from the perspective of some faculty members at Dallas Theological Seminary, notably through the influential advocacy of Zane C. Hodges (1932–2008). It is commonly associated with the Lordship salvation controversy which began in the late 1970’s to early 1980’s. However, earlier individuals such as Robert Sandeman (1718–1771) and Robert Govett (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 dispensational theologians, such as Lewis Sperry Chafer, Charles Ryrie, Norman Geisler, Charles Stanley and others.

Free grace theology teaches that regeneration leads to salvation independently of personal perseverance. Free Grace theologians generally interpret warnings in the New Testament such as is found in Hebrews as either referring to temporary discipline for disobedient Christians or to a loss of eternal reward at the judgement seat of Christ, 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 justification does not necessarily result in sanctification. Some advocates of the Free Grace perspective argue that while works may always accompany saving faith, they are not necessarily its direct consequence, while others maintain that works are neither automatic nor essential.

Groups adhering to the view

Free Grace theology has been mainly taught by individuals among: Southern Baptists, Independent Baptists, Plymouth Brethren, Calvary Chapel churches, non-Denominational churches, Churches affiliated with Florida Bible College, Bible churches, Local churches influenced by Watchman Nee, Doctrinal Churches influenced by R. B. Thieme and other Independent churches.

Hyper-Grace theology

The term "Hyper-Grace" has been applied to a doctrine taught by some Charismatic Christians today, such as Joseph Prince. 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 eternity will have different degrees of rewards. While resembling Free Grace theology, the latter differs by acknowledging the possibility of significant temporal consequences for sins experienced by Christians.

Objection to the views

Views that downplay the importance of perseverance, holding that eternal security is solely ensured by initial faith regardless of one's actions, are indicative of antinomianism.

Theologies generally rejecting the doctrine of eternal security

Catholic theology

In Catholicism, Christians do not have eternal security because they can commit a mortal sin. The Church teaches that Christians are subject to the cleansing torment of purgatory before entrance into heaven.

Orthodox theology

The Eastern Orthodox Churches and the Oriental Orthodox Churches teach "the conditional security of the believer". "According to ... all of the Church’s spiritual writers, a man must be humble in order to stay on the right path and attain that for which he seeks."

Lutheran theology

The Lutheran Churches teach that true Christian believers can fall away from the faith into apostasy.

Anabaptist theology

Anabaptist theology shares certain soteriological similarities with Arminianism. It traditionally teaches conditional security. In particular, Mennonite soteriology has been historically consistent with Arminianism, whereas the doctrines of Calvinist soteriology have been rejected. However in the 20th century, particularly in North America, some Mennonites, have adopted the doctrine of eternal security.

Arminian theology

Arminianism emerged in the 17th century based on the ideas of Jacobus Arminius in reaction to Calvinism. Arminianism holds that human free will is incompatible with divine determinism but compatible with divine foreknowledge. Thus, Arminianism speaks of predestination through foreknowledge. Arminians also believe in conditional security and therefore in the possibility of apostasy. They hold that a true Christian can fall from grace and be damned and oppose any concept of eternal security. Moreover, they stress that justification alone is insufficient during Christian journey. This viewpoint, especially emphasized by Wesleyan-Arminians, underscores the necessary transformative process of sanctification. In this framework, the believer's assurance rests solely on their present relationship with Christ through faith. Said differently, for Arminians, assurance is based on evidence of sanctification.

General objections

Tension in the subject of faith

In the different views on eternal security, Arminians often note a tension between present faith in Jesus and faith in a past event. In the Calvinist version, this event seems to be election. Conversely, in the non-Calvinist versions, the past event is regeneration, which also involves a form of election. Both types of faith in a past event appear to hold equal significance in ensuring final salvation alongside the present faith in Jesus. Arminians contend that genuine faith should be unique and focused solely on Jesus.

A form of Christian universalism

The different views on eternal security affirm the universal forgiveness of sins from birth to death for those who are believed to benefit from it. This parallels the concept of Christian universalism, suggesting ultimate salvation for all human beings regardless of their actions.

See also

• Backsliding
• Conditional preservation of the saints
• Five Crowns
• Perseverance of the saints

Notes and references

Citations

Sources

• Alexander, David; Johnson, Daniel (2016). Calvinism and the Problem of Evil. Eugene, OR: Pickwick Publication.
• Bangs, Carl (1985). Arminius: A Study in the Dutch Reformation. Eugene: Wipf & Stock.
• Bender, Harold S. (1953). "Arminianism". Global Anabaptist Mennonite Encyclopedia Online.
• Boettner, Lorraine (1932). The Reformed Doctrine of Predestination. Philadelphia: The Presbyterian and Reformed Publishing Company.
• Bowman, Donna (2009). "Eternal Security from the Perspective of Process Theology". Perspectives on Eternal Security: Biblical, Historical, and Philosophical. Eugene, OR: Wipf and Stock Publishers.
• Burnell, Peter (2005). The Augustinian Person. Washington, D.C.: The Catholic University of America Press.
• Brown, Michael L. (2014). Hyper-Grace: Exposing the Dangers of the Modern Grace Message. Lake Mary: Charisma Media.
• Brown, Michael L. (2016-05-03). The Grace Controversy: Answers to 12 Common Questions. Lake Mary: Charisma Media. ISBN 978-1-62998-920-4.
• Calvin, John (1845). Institutes of the Christian Religion; a New Translation by Henry Beveridge. Vol. 3. Translated by Henry Beveridge. Edinburgh: Calvin Translation Society.
• Calvin, John (1961). Concerning the Eternal Predestination of God. London: James Clarke & Co. Limited.
• Calvin, John (1963). The Epistle of Paul the Apostle to the Hebrews and the First and Second epistles of St Peter. Translated by W. B. Johnston. Grand Rapids, MI: William B. Eerdmans Publishing Company.
• Calvin, John (2008). Institutes of the Christian Religion. Peabody: Hendrickson.
• Chay, Fred (2017). A Defense of Free Grace Theology: With Respect to Saving Faith, Perseverance, and Assurance. The Woodlands, TX: Grace Theology Press. ISBN 978-0-9981385-4-1.
• Davis, John Jefferson (1991). "The Perseverance of the Saints: A History of the Doctrine" (PDF). Journal of the Evangelical Theological Society. 34 (2).
• Eby, Edwin R. (2020). "How Secure Is a Believer?". Anabaptist Resources. Retrieved 19 May 2022.
• Ellis, Paul (2014-04-02). The Hyper-Grace Gospel: A Response to Michael Brown and Those Opposed to the Modern Grace Message. Birkenhead [Auckland]: KingsPress. ISBN 978-1-927230-40-4.
• Garrett, James Leo Jr. (2009). Baptist Theology: A Four-Century Study. Macon, GA: Mercer University Press. ISBN 978-0-88146-129-9.
• Garrett, James Leo; Hinson, E. Glenn; Tull (1983). Are Southern Baptists "Evangelicals"?. Macon, GA: Mercer University Press.
• Geisler, Norman L. (August 2010). Chosen But Free: A Balanced View of God's Sovereignty and Free Will. Bloomingston: Bethany House. ISBN 978-0-7642-0844-7.
• Geisler, Norman (October 2021). Systematic Theology: In One Volume. Minneapolis: Bastion Books. ISBN 978-1-7376546-0-5.
• Goddard, John Howard (1948). The Contribution of John Nelson Darby to Soteriology, Ecclesiology, and Eschatology. [s.l.]: Dallas Theological Seminary.
• Gribben, Crawford; Tweeddale, John W. (2022). T&T Clark Handbook of John Owen. London: T&T Clark.
• Grudem, Wayne (1994). Systematic Theology: An Introduction to Biblical Doctrine. Leicester, England & Grand Rapids, MI: Inter-Varsity Press & Zondervan.
• Grudem, Wayne (2016). "Free Grace" Theology: 5 Ways it Diminishes the Gospel. Wheaton, IL: Crossway.
• Harwood, Adam (2016). "Is the traditional Statement Semi-Pelagian". In Allen, David L. (ed.). Anyone Can Be Saved: A Defense of "Traditional" Southern Baptist Soteriology. Eugene, OR: Wipf and Stock Publishers. ISBN 978-1-4982-8516-2.
• Helm, Paul (2010). Calvin at the Center. Oxford: Oxford University Press.
• Henkins, Eric (2016). "Southern Baptists' Core Soteriological Conviction and Contributions". In Allen, David L. (ed.). Anyone Can Be Saved: A Defense of "Traditional" Southern Baptist Soteriology. Eugene, OR: Wipf and Stock Publishers. ISBN 978-1-4982-8516-2.
• Horton, Michael; Geisler, Norman L.; Ashby, Stephen M.; Harper, J. Stevens (2002). Pinson, J. Matthew (ed.). Four Views on Eternal Security. Grand Rapids, MI: Zondervan.
• Hummel, Daniel G. (2023). The Rise and Fall of Dispensationalism: How the Evangelical Battle over the End Times Shaped a Nation. Grand Rapids, MI: Eerdmans. ISBN 978-0-802-87922-6.
• Hunt, Dave (2002). What Love is This?: Calvinism's Misrepresentation of God. Sisters, OR: Loyal Pub.
• Hunt, Dave; White, James (2009). Debating Calvinism: Five Points, Two Views. Colorado Springs, CO: Crown Publishing Group.
• Ice, Thomas (2009). "The Calvinistic Heritage of Dispensationalism". Article Archives (11). Liberty University.
• Ironside, H. A. (1934). Eternal Security of the Believer (PDF). Neptune, NJ: Loizeaux Br.
• John Paul II (1993). Catechism of the Catholic Church Second Edition Apostolic Constitution Fidei Depositum. Citta del Vaticano: Libreria Editrice Vaticana.
• Johnson, Greg (2008). "67. Is perseverance of the saints the same thing as eternal security?". Monergism.
• Keathley, Kenneth (2010). Salvation and Sovereignty: A Molinist Approach. Nashville: B&H Publishing Group.
• Klotz, Joseph (29 June 2015). "Three Examples of How Lutherans Deny Justification by Faith Alone: A Response – Part Two of Two". Steadfast Lutherans. Retrieved 7 April 2022.
• Kurian, George Thomas; Day, Sarah Claudine (2017). The Essential Handbook of Denominations and Ministries. Grand Rapids, MI: Baker Books.
• Lazar, Shawn (2017-10-18). "Wrath and Righteousness". Grace Evangelical Society. Retrieved 2023-07-23.
• Lazar, Shawn (24 August 2021). "Are There Any Free Grace Denominations?". Grace Evangelical Society. Retrieved 2023-04-18.
• Lehman, Chester K. (1956). "Eternal Security". The Mennonite Encyclopedia: A Comprehensive Reference Work on the Anabaptist-Mennonite Movement. Vol. 2. Scottsdale: Mennonite Publishing House.
• Lemke, Steve (2010). "Salvation and Sovereignty: A Review Essay". Journal for Baptist Theology and Ministry. 7 (1).
• Leonard, Bill J. (1990). God's Last and Only Hope: The Fragmentation of the Southern Baptist Convention. Grand Rapids, MI: W.B. Eerdmans.
• MacGregor, Kirk R. (2023). "Fallen Humanity and Its Redemption: Mainstream Sixteenth-Century Anabaptist Views vis-à-vis Arminian Baptist and Traditional Baptist Positions" (PDF). The Journal for Baptist Theology and Ministry. 20 (2): 173–188.
• Makidon, Michael D. (2002). "From Perth to Pennsylvania: The Legacy Of Robert Sandeman". Journal of the Grace Evangelical Society. 15 (1).
• Marsden, George M. (1982). Fundamentalism and American Culture: The Shaping of Twentieth Century Evangelicalism, 1870-1925. Oxford: Oxford University Press. ISBN 978-0-19-503083-9.
• Marshall, I. Howard (1969). Kept by the power of God : a study of perseverance and falling away. London: Epworth Publishing.
• McKinley, O. Glenn (1965). Where Two Creeds Meet (PDF). Kansas City, MO: Beacon Hill Press of Kansas City.
• McMahon, C. Matthew (2012). Augustine's Calvinism: The Doctrines of Grace in Augustine's Writings. Coconut Creek, FL: Puritan Publications.
• Moody, Dale (1990). The Word of Truth: A Summary of Christian Doctrine Based on Biblical Revelation. Grand Rapids: Wm. B. Eerdmans Publishing.
• Morrison, Joseph Grant (1940). A Dialogue on Eternal Security (PDF). Kansas city: Nazarene Publishing House.
• Olson, Roger E. (2004). The Westminster handbook to evangelical theology. Louisville, KY: Westminster John Knox Press.
• Olson, Roger E. (2013). "What's Wrong with Calvinism?". Roger E. Olson: My evangelical, Arminian theological musings. Patheos. Retrieved 2018-09-27.
• Paton, C. Michael (2013b). "Doubting Calvinists". Credo House.
• Paton, Jeff (2013). "A historical examination of the doctrine of eternal security". Eternal Security.
• Patterson, James A. (2012). James Robinson Graves: Staking the Boundaries of Baptist Identity. Nashville: B&H Publishing Group.
• Peters, Ted (2015). God--The World's Future: Systematic Theology for a New Era, Third Edition. Minneapolis, MN: Augsburg Fortress Publishers. ISBN 978-1506400419.
• Picirilli, Robert E. (2002). Grace, Faith, Free Will: Contrasting Views of Salvation: Calvinism and Arminianism. Nashville: Randall House Publications.
• Pink, Arthur W. (2001). Eternal Security. Lafayette, IN: Sovereign Grace Publishers, Inc. ISBN 1589601955.
• Pink, Arthur W. (2009). Studies on Saving Faith. Zeeland, MI: Reformed church Publications.
• Pokki, Timo (1999). America's Preacher and His Message: Billy Graham's View of Conversion and Sanctification. Lanham: University Press of America.
• Purkiser, W. T. (1972). Conflicting Concepts of Holiness (PDF). Kansas City, MO: Beacon Hill Press of Kansas City.
• Shank, Robert (1989). Life in the Son. Minneapolis, MN: Bethany House Publishers. ISBN 1556610912.
• Sherling, Keith (2015). Evangelical Bible Doctrine: Articles in Honor of Dr. Mal Couch. Liberty Drive: AuthorHouse.
• South, Thomas Jacob (1993). The response of Andrew Fuller to the Sandemanian view of saving faith (Thd Thesis). Mid-America Baptist Theological Seminary.
• Stanley, Charles (1990). Eternal Security: Can You Be Sure?. Nashville: Oliver Nelson. ISBN 978-0840790958.
• Stanglin, Keith D.; McCall, Thomas H. (2012). Jacob Arminius: Theologian of Grace. New York: Oxford University Press.
• Stanglin, Keith (2018). "Calvinism and the Assurance of Salvation". Society of Evangelical Arminians. Retrieved 2021-05-26.
• Street, Nathan L. (2019). On the Frontlines: Exposing Satan’s Tactics to Destroy a Generation. Eugene, OR: Wipf and Stock Publishers.
• Sutton, Jerry (2012). "Anabaptism and James Arminius: A Study in Soteriological Kinship and Its Implications" (PDF). Midwestern Journal of Theology. 11 (2): 121–139.
• Walls, Jerry L.; Dongell, Joseph (2004). Why I am not a Calvinist. Downers Grove, IL: InterVarsity Press.
• Wiley, H. Orton (1940). Christian theology. Vol. 1. Kansas City, MO: Beacon Hill Press.
• Wilkin, Bob (11 February 2022). "What Denominations Hold to Free Grace?". Grace Evangelical Society. Retrieved 2023-01-10.
• Witzki, Steve (2010a). "The Orthodox Church Affirms Conditional Security" (PDF). Society of Evangelical Arminians. Retrieved 2023-01-13.
• Yates, Kenneth (2024-04-16). "A Victorian Dissenter: Robert Govett and the Doctrine of Millennial Reward". Grace Evangelical Society. Retrieved 2024-04-16.