Four Views on Eternal Security

154 Pages·2002·14.48 MB·English

by  J. Matthew Pinson

DoestheBiblesupporttheconceptof"oncesaved,alwayssaved;'orcanaper
son lose hisorhersalvation? HowdotheScriptures portraythecomplexinterplay
betweengraceand freewill?Theseand related questionsareexploredfromdiffer
entangles inthisthought-provokingCounterpointsvolume.
Thecontributorseach statetheircaseforoneoffourprominentviewsoneternal
security: classicalCalvinist,moderate Calvinist,reformedArminian,andWesleyan
Arminian. Inkeepingwith theforum approach oftheCounterpointsseries,each
viewisfirstpresented byitsproponent,thencritiquedanddefended.Thisfairand
respectfulapproach allowsyou toweighforyourselfthestrengthsandweaknesses
ofthedifferentdoctrinal stances. Byfurnishingyouwithscholarlyandthought-
fulperspectivesonthetopicofeternal security,thisbookhelpsyousiftthrough
opposingviewstoarriveatyourowninformed conclusions.
TheCounterpointsseriesprovidesaforumforcomparisonandcritiqueofdifferentviewsonissues
importanttoChristians.Counterpointsbooksaddresstwocategories:ChurchLifeandExploringTheol
ogy.CompleteyourlibrarywithotherbooksintheCounterpointsseries.
Coverdesign:RobMonacelli
Coverphoto:VeerInc.
THEOLOGYISYSTEMATICTHEOLOGYISOTERIOLOGY&SALVATION
Z O N D ERVAN'"
WWW.ZONDERVAN.COM
FOURVIEWS ON
ETERNAL SECURllY
Books in the Counterpoints Series
Church Life FOUR VIEWS ON
Evaluating theChurch Growth Movement
Exploring theWorship Spectrum
Two Views onWomen inMinistry ETERNAL SECU RllY
WhoRunstheChurch?
Exploring Theology
AreMiraculous GiftsforToday?
Five Views onApologetics
Five Views onLawandGospel
Five Views onSanctification
Four Views onEternal Security
Four Views onHell
Four Views onSalvation inaPluralistic World
Four Views ontheBookofRevelation
HowJewish IsChristianity?
ShowThem NoMercy · Michael S. Horton
Three Views onCreation andEvolution
· Norman L. Geisler
Three Views onEastern OrthodoxyandEVangelicalism
Three Views ontheMillenniumandBeyond · Stephen M. Ashby
Three Views ontheRapture · J. Stephen Harper
StanleyN. Gundry (S.T.D.,Lutheran School of Theol
ogy at Chicago) isvice presidentand editor-in-chiefat
Zondervan. He graduated summaCUmlaudefrom both
the LosAngeles BaptistCollege and TalbotTheological · Stanley N. Gundry series editorie ~
Seminarybeforereceivinghis M.5.T. degreefrom Union
College,UniversityofBritishColumhia, and his S.T.D. · J. Matthew Pinson general editor
EXPLORINGTHEOLOGY
degree from LutheranSchool ofTheOlogyatChicago.
With more thanthirty-five years ofteaching, pastoring,
and publishingexperience,he isthe <mthorofLoveThem
in:TheProclamation Theology ofD. L.Moodyand coauthor
ofTheNIV Harmony oftheGospels.
ZONDERVAN'M
GRANDRAPIDS,MICHIGAN49530USA
CONTENTS
Introduction:J. MatthewPinson 7
1. A CLASSICALCALVINISTVIEW 21
MICHAELS.HORTON
Responses
NormanL. Geisler 43
StephenM.Ashby 48
J. StevenHarper 55
ZONDERVAN'M
2. A MODERATECALVINISTVIEW 61
NORMANL. GEISLER
FourViews on EternalSecurity Responses
Copyright©2002 byJ.MatthewPinson
MichaelS.Horton 113
Requestsfor informationshouldbeaddressedto:
StephenM.Ashby 122
Zondervan, Grand Rapids, Michigan 49530 J. StevenHarper 130
LibraryofCongressCataloging-in-PublicationData 3. A REFORMED ARMINIANVIEW 135
Four viewsoneternalsecurity/J.MatthewPinson, general editor. STEPHENM.ASHBY
p.cm.-(Counterpoints) Responses
Includes bibliographicalreferences and indexes.
ISBN-10:0-310-23439-5 (pbk.) MichaelS.Horton 188
ISBN-13:978-0-310-23439-5 NormanL.Geisler 197
1.Salvation. 2. Assurance(Theology). 3.Perseverance(Theology). J. StevenHarper 201
I.Pinson,J.Matthew, 1967- II.Counterpoints(GrandRapids,Mich.).
BT752.F682002
4. AWESLEYAN ARMINIAN VIEW 207
234-dc21 2001046639
J. STEVENHARPER
AllScripturequotations, unlessotherwiseindicated,are taken from theHoly Bible:
Responses
NewInternational Yersion",NIV®. Copyright©1973,1978, 1984 byInternational
BibleSociety.UsedbypermissionofZondervan. Allrights reserved. MichaelS.Horton 256
Allrights reserved. No partofthis publicationmaybereproduced, storedina NormanL. Geisler 267
retrieval system, ortransmittedinanyform or byany means-electronic,mechani StephenM.Ashby 271
cal, photocopy,recording,or anyother-exceptfor briefquotationsinprinted
reviews, withoutthe priorpermissionofthe publisher. Glossary 283
Printedinthe UnitedStatesofAmerica AbouttheContributors 287
ScriptureIndex 289
05 06 07 08 09 10 /-:-Dell 10 9 8 7 6 5
Subject Index 295
INTRODUCTION
J. Matthew Pinson
Among the most hotly debated topics in the history of
Christiantheologyhasbeentheperseveranceofthesaints. Per
haps thereasonfor the intenseinterestin this subjectisthatthe
doctrine of perseverancerelates closelyto the assurance ofsal
vation. Christians oftenassociate the questions "How canIbe
sureIamsaved?" and"Am Ieternallysecurein mysalvation?"
One's answer to one of those questions often affects his or her
answer to the other. Perhapsbecause of this very practical rea
son-becauseit cuts to theheartof Christianexperience-per
severance has been a chief source of controversy among
Christians.
Besides the subject's long history and integral connection
withChristianspirituality, the doctrine ofperseverance serves
as ahandy gauge of one's theological vantage point. Persever
ance touches so manyother doctrinal themes-free will, grace,
predestination, atonement, justification, sanctification, spiritu
ality.Thus, the waypeoplehandle this subjecttells agreatdeal
aboutwheretheylocate themselveson the theologicalspectrum.
When we look at how theologians present the doctrine of per
severance,we canget aglimpseintotheway theydo theology.
Abook like this is needed. Encountering the doctrines of
perseverance from theological traditions other than our own
should help us betterunderstand the biblical picture of salva
tion in Christ. It should free us from undue reliance on and
recourse to our own traditions. Furthermore, it should help us
7
Introduction I 9
8 I FourViewson Eternal Security
God is sovereign overhis creation, Calvin argued, he mustbe
refine our own positions in light of the criticisms of other d<ic
the sole act?r in the salva~ionof his human creatures. Any
trinal traditions. Finally,seeing four viewson perseverancecom
response, pnor to regeneration, from a depraved humanbeing
pared and contrastedwitheach otherwill help clear up muddy
would makeGod less thansovereignin human redemption.
thinking that too oftencharacterizespopularevangelical teach
. Thus,divinegrace isan expressionofdivinesovereignty. In
ing on this subject.
hIS grace God chooses,orpredestines,whomhe wills tobe saved
The views debated here are four historicalProtestantposi
(the elect) and whom he wills to be damned (the reprobate).
tions-twoCalvinistand two Arminian. Each ofthese perspec
Tho~ewhomGod predestinesto salvation,he irresistiblydraws
tives is rooted in a particular set of intellectual, historical, and
tohimselfandregenerates. Inthemhe effectsfaith inJesusChrist,
culturalcircumstances, and eachhas beenmoldedby centuries
a?d through faith the regenerate are justified by the imputed
of theologicaldebateaswell as the spiritualexperienceofChris
nghteousness of Christ. Calvin's picture of God's redemptive
tian communities. All these views draw from the broad stream
plan results in a perspective that sees the elect preserved-and
of Reformation theology. The Classical Calvinist view arises
thus persevering-infaith and holiness untildeath. For Calvin,
from the thought of John Calvin and his Reformed successors
electiontosalvationisunconditional,andthereforeperseverance
on the continent and in Britain. The moderate Calvinist
in salvationisunconditional. Those Godeffectuallycallstohim
approach emerges from nineteenth- and twentieth-century
selfwillbe irresistiblypreservedin astateofgrace.
appropriationsoftheCalvinisttheologicalheritage,particularly
Agenerationafter Calvin, officialdisagreementon the doc
among Calvinist Baptists and other free-church groups. The
trine of predestination began to surface in the Reformed
Reformed Arminian perspective traces itself to the Dutch
churcheson thecontinent.This controversycenteredonJacobus
~eformedtheologianJacobus Arminiusand to the GeneralBap
Arminius, who developed an approach to predestination and
tist movement thatoriginated in seventeenth-centuryEngland.
grace that differed starkly from Calvin's. In opposition to
The WesleyanArminian position finds its roots in the teaching
Arminius and his followers, the Reformed churches held the
of John and Charles Wesley and early Methodist thinkers in
Synod of Dort in 1618-19, which expelled the Remonstrants,
eighteenth-centuryEngland.
Arminius'sfollowers. Thatsynodsystematizedandcrystallized
The contributors to this volume wereselected to represent
Calvin'stheologyofsalvationinto whatpeoplehavesincecalled
theirrespectivetheologicaltraditions.Thatdoes notimply,how
the "fivepointsofCalvinism"or the"doctrinesofgrace." Many
ever, that everyone from a particular tradition will agree with
people have remembered these doctrines with the help of an
whatthe contributorfrom thattraditionsays. Itdoesmeanthat
acronym, TULIP:
each contributorwill attempttosetforth apositionthatiswithin
theboundsofmainstreamscholarlyopinionwithinhis owntra T - Total depravity
dition. Inwhatremainsofthis introduction,Iwillbrieflydiscuss U - Unconditionalelection
the historical and theologicalbackgroundofeach viewandsum L - Limitedatonement
marizeeachcontributor'sbasic approach. I - Irresistible grace
P - Perseverance ofthesaints
CLASSICALCALVINISM
Contemporary Calvinists debate whether Calvin taught
"double predestination." This doctrine holds that God uncon
.The Classical Calvinistapproachtothe doctrineofcontinu
ditionally chooses the elect for salvation without regard to his
ance in salvationfinds its originin the thoughtofthesixteenth
foreknowledge oftheirfaith or goodworks. He unconditionally
centurySwiss ReformerJohnCalvin. He developed a doctrinal
predestines the reprobate to damnation without regard to his
system,withroots inAugustine, thatpositedthe sovereigntyof
foreknowledge oftheirunbeliefor sin. Inotherwords,did God
Godas akey organizingprinciplein Christianthought. Because
10 I FourViewson EternalSecurity Introduction I 11
simply "pass over" the nonelect, allowing them to be damned Calvinistic Baptists revised the Westminster Confession (excis
for their sin, or did he foreordain peopleto damnationwithout ing paedobaptist and presbyterial ecclesiology) in the Second
regard to theirsin?' LondonConfessionof 1689.5
Calvinists also disagree on whether Calvin believed in a Inchapter1,Michael S.Hortonoffersacontemporaryinter
particularIlimitedatonement(thatChristdiedonly forthe elect) pretationoftheClassicalCalvinistviewpoint. BecauseScripture
or a general/unlimited atonement (that Christ died for all teaches that election to salvation is unconditional, he argues,
humanity). Yet Classical Calvinism, as it took shape in the necessary perseverance follows. Since believers did nothing to
scholastic theology of the sixteenth and seventeenth centuries, getintoa stateof grace, theycandonothing to getout. Ifgrace
subscribedtoparticularredemptionandthuslimitedatonement. isirresistiblebeforeconversion,thenit remains irresistibleafter
Many advocates of what is popularly known as "four-point conversion. Final perseveranceisacertainandnecessarypartof
Calvinism" think of themselves as Classical Calvinists as well. Paul'sorderofsalvation(ordosalutis)in Romans8:29-30. Those
This view found its first expression in the thought of the whom the Fatherhaselected andwhomthe Son haspurchased
seventeenth-centuryFrenchReformed theologian MoiseAmyraut. through his death and whom the Holy Spirit has irresistibly
His system, knownasAmyraldism,taughtthe universalityofthe drawnto himselfmustofnecessitypersevere.
atonement while still maintaining the other doctrines of the Hortoncontendsthatthis isthe teachingofHolyScripture.
Canons ofDort. Amyraut and his colleagues insisted that they Heusescovenanttheologyas anexplanatorygridfor interpret
were simplyrecapturing the spiritofCalvinhimself, who, they ing the "eternalsecurity"passagesand the warningpassagesin
said,held a universal atonement. Amyrautwas tried for heresy the New Testament. Tounderstand these texts, we must pre
three times, yetwas nevercondemned. However, the Formula suppose the biblical paradigm of the covenant of redemption,
HelveticConsensus (1675)staunchlyopposedhis system.' thecovenantof works, and the covenantof grace. Byso doing,
ThoughAmyraldismplayed a minor role in the Reformed Hortonsays, we canmakebettersenseoftheseeminglycontra
theologicalscene/theCalvinismof Dortbecame entrenched in dictoryverseson eternalsecurityandapostasytowhichCalv~­
seventeenth- and eighteenth-century Reformed scholastic the ists and Arminians respectively appeal. Then, he argues, it
ology. Itlives on in confessions such as the Westminster Con becomes clear thatwarning passagesinthe New Testamentdo
fession of Faith, which appeared in the middle seventeenth not addressbelievers. Rather,they cautionunbelieverswhohave
centuryand exerted an unparalleled effect on the development participated in the covenant by virtue of their baptism and
ofReformed theology.'Thisapproachtosalvationinfluencedthe churchmembership. Thus,Hortonfits squarelyin the tradition
Reformed churcheson the continentandin Britain(particularly ofCalvinistic covenanttheology.
Puritans, Presbyterians, Independents, andSeparatists). Italso
became the beliefof the Particular Baptists, who originated in
MODERATE CALVINISM
mid-seventeenth-centuryEnglandfrom the Independents.These
ModerateCalvinismis the phrase Ihave chosento desig
'JoelE.Hamptonpresentsaconvincingcase for Calvin'sbeliefin the latter natethosewhocomeoutofaCalvinistheritagebuthavesignif
optionin "TheEqualUltimacyQuestioninCalvin'sViewofReprobation: IsPre
icantlymoderated theirCalvinism,especially its predestinarian
destinationReally'Double'?"Integrity:AJournalofChristianThought1(2000):103-13.
elements. Most Baptists today fit this description, as well as a
'SeeBrianArmstrong,CalvinismandtheAmyrautHeresy(Madison,Wis.:Univ.
host ofevangelicals infree-church congregations,denominations,
ofWisconsinPress,1969).
'AmyraldisminfluencedthedevelopmentofProtestanttheologyinAmerica,
particularlyamongBaptistsanddispensationalists. 'SeeThomasJ.Nettles,ByHisGraceandforHisGlory:AHistorical,Theological,
'Oneofthe bestsuccincttreatmentsofClassicalCalvinistsoteriologyisJ.I. andPracticalStudyoftheDoctrinesofGraceinBaptistLife(GrandRapids: Baker,1986),
Packer's"IntroductoryEssay" tothe PuritanJohn Owen'sTheDeathofDeathinthe and SamuelWaldron, A ModernExposition ofthe1689BaptistConfession ofFaith
DeathofChrist(London:BannerofTruth, 1959). (Durham,Eng.:EvangelicalPress,1989).
12 I FourViewson Eternal Security Introduction I 13
and parachurch groups. The most common form of moderate any rate, ModerateCalvinismbecamethe majorityviewamong
Calvinism holds to a Moderated version of total depravity and Baptists in the late nineteenth and early twentieth centuries.
tothe perseveranceofthe saints. Yetiteitherjettisonsthe middle Many dispensationalists in groups like the Plymouth Brethren
three points of TULIP or reinterprets them in a way thatdiffers and the Biblechurchmovementalso moderated theirCalvinism
radicallyfrom ClassicalCalvinism. considerably.
Curiously, the first people to hold such views started as Some of those I am calling Moderate Calvinists have
GeneralBaptists,theArminianBaptistswhooriginatedin early recently begun to refer to themselves as moderate Arminians."
seventeenth-centuryEngland.Agroup ofGeneralBaptists in the Others within the Southern Baptist Convention, for example,
late seventeenthcenturybegantomoderate theirArminianism. nowespouseafull-blownArminianism,completewiththe pos
Theydidso to the pointthatitchangedfrom abelief in the pos sibilityof loss ofsalvation."
sibility of apostasyfrom the Christian life to the unconditional Inchapter2,NormanGeisler presentsthe ModerateCalvin
perseveranceofthe saints. They,likeotherGeneralBaptists, had ist perspective. He argues that Classical Calvinism's under
alwaysaffirmed totaldepravity. Afterthe shiftto unconditional standing of predestination, the extent of the atonement, and
perseverance,theycontinued tohold to electionconditionedon effectualcallinghaveno scripturalsupport. He stressesthatthe
foreseen faith, general (unlimited) atonement, and resistible NewTestamentteaches thatGod will preservein grace the one
grace. They articulated this perspective in a confession of faith who has once been regenerate. Thus, the loss of salvation is
entitled"TheOrthodoxCreed" (1689).6 impossible. Christians are eternally secure,based on the impu
Itisdoubtful,however,thattheseearlygeneral-atonement tation of Christ's righteousness and God's unconditional
Baptists had anyconnectionwith later Moderate Calvinists in promisesto thebeliever. Ratherthanmerelf disca~dingthe tr~­
the Baptist tradition. Moderate Calvinism is a nineteenth- and ditional TULIP formulation, however, Ceisler remterprets It,
twentieth-centuryphenomenon.SomehistoriansarguethatBap arguing that each point of Calvinism can be held in either a
tists in NorthAmerica began to soften the hard edges of tradi strongor moderatesense.
tionalCalvinismin the nineteenth century. This doctrinal shift, He also distinguisheshimselffrom Classical Calvinismand
theymaintain,coincidedwiththe spreadofthe SeparateBaptist Arminianisminhis understandingofassurance. He arguesthat,
movementand the wideacceptanceofthe NewHampshireCon while strong Calvinism offers security for thebelievers, it can
fession ofFaith." not offer present assurance that one is indeed elect. While
Baptist theologians in both the North and South held as Arminianismcan offerpresentassurance,itcannotoffersecurity.
strenuous a brand ofCalvinism as thatof their Princeton Pres
Cf. Clark R. Youngblood, "Perseverance and Apostasy," in HasOur Theology
byteriancolleagues. However, Baptists in the pew, aflame with
Changed? SouthernBaptistThoughtSince1845,ed. PaulBasden(Nashville:Broad
the fires of frontier revivalism, began to moderate the strict
man& Holman,1994),114-34.
Calvinismoftheirforebears," Otherhistoriansplacethe erosion lOSee,e.g..W.WileyRichards,WhyIAmNotaCalvinist(Graceville,Fla.:Har-
of traditional BaptistCalvinism in the early twentieth century grave,1999).
with teachers such as E.Y. Mullins and 1. R Scarborough."At "SeeDale Moody,Apostasy:AStudyintheEpistletotheHebrewsandinBaptist
History(Greenville,S.c.:Smyth& Helwys,1997).(Thelate DaleMoodywasfired
"TheOrthodoxCreed,"inWilliam1.Lumpkin,ed.,BaptistConfessionsofFaith fromSouthernBaptistTheologicalSeminaryowingtohisbeliefinthe possibilityof
(ValleyForge, Pa.:Judson,1959),297-334. apostasy.AnumberofSouthernBaptistshavesinceacceptedhisviewson perse
'Lumpkin,ed.,BaptistConfessionsofFaith,360;H.LeonMcBeth,TheBaptistHer verance.Thisshowstheimportanceofthe doctrineofeternalsecurityinthenation's
itage:FourCenturiesofBaptistWitness(Nashville:Broadrnan,1987),210-11, 704,774. largestProtestantdenomination.)Theseareinterestingdevelopments,giventhe
'w.WileyRichards,WindsofDoctrines:TheOriginandDevelopmentofSouthern resurgenceofClassicalCalvinismintheSouthernBaptistConvention,whichisevi
BaptistTheology(Lanham,Md.:Univ.PressofAmerica,1991),45-59,124-27,193-94. dencedby the growthofthe FoundersConference,afellowshiporganizedfor the
'Nettles,ByHisGraceandforHisGlory,246-64;TomNettles,"TheRiseand promulgationoforthodoxCalvinism(seeYoungblood,"PerseveranceandApos
DemiseofCalvinismAmongSouthernBaptists,"TheFounders/ournaI19/20:6-21. tasy,"124-28).
14 I FourViewsonEternal Security
Introduction I 15
ModerateCalvinism,he contends,has the "bestofbothworlds"
grace), he retained Reformed categories on the meaningof sin
in that it alone offers true assurance and security. Geisler pre
and redemption.
sents~ model thatholdsin tensionthe freedom ofhumanbeings
Therehas beenconfusiononwhetherArminiusbelievedit
to resist the grace God offers them before conversion and the
was possibleforaonce-regeneratepersontoapostatize,owingto
absolute eternal security of the individual who has received
statementshe madein his DeclarationofSentiments. Yetallagree
Christthroughfaith. In this way, he attempts to strikeabalance
that Arminius at least laid the groundwork for the Arminian
betweenClassicalCalvinismandArminianism.
teaching that it is possible for the Christian to fall from grace.
Arminius believed that not all regenerate persons are elect. He
REFORMED ARMINIANISM defined the elect as only those regenerate persons who perse
vere in astate ofgrace to theend oflife:"Since Election tosalva
Reformed Arminianismhas its roots in the thought of the
tioncomprehends within its limits not only Faith, but likewise
Dutch theologian Jacobus Arrninius, the central anti-Calvinist
perseverancein Faith...believers and the elect are notcorrectly
figure in the DutchReformedChurchat the turnofthe sixteenth
takenfor the samepersons.'?'
century.MostinterpretersofArminiushaveseenhimas aonce
ThispositionshowsthatArminiusbelievedapostasyispos
supralapsarianCalvinistwho rejected Reformed theology after
sible; otherwise,he wouldhavesaidthatall regeneratepersons
an attemptto refutethe anti-CalvinistDirck Coomheert.YetCarl
are also elect.Statementslike thesehaveled scholarslike Bangs
Bangsha~ correctlyargued thatArminius simply reflected and
andR.T.Kendallto concludethatArminiusbelievedin the pos
syst~mahzedananti-Calvinistundercurrentthathadbeenpre
sibility of apostasy." Yethis position does not imply th~t~in
sentinthe Reformed churchessincethetimeofCalvin,particu causes loss of salvation in a believer. The only way a Christian
larlyamongthe laity,"
can lose salvation is by renouncing his or her faith in Christ.
This position is called Reformed Arminianism because
Arminiusstatedthatitis"impossibleforbelievers,aslongas they
Arminius claimed to be a Reformed theologian within the
remain believers,to declinefrom salvation.""
boundsofboththe HeidelbergCatechismand BelgicConfession
Reformed Arminians take their cues from Arminius him
ofFaith."Bangspresents"Anniniusas aReformedTheologian "
self and thus diverge from the mainstream of subsequent
positing a milieu within the continental Reformed churches in
Arminianism. They are Reformedin theirunderstandingofo~ig­
~ate ~ix~eenth c~ntury
the that was broader than Calvinistpre
inal sin, depravity,humaninability, the natureofatonement,JUs
destinarianism.t-ThISperspectivegoes againstthe cornmonten
tification sanctification, and the Christian life. Reformed
dency to read laterArminian themes intoArminius. Itseeshis
Arminians subscribeto the penalsatisfactionunderstanding of
theologyas a developmenjofReformed theology rather thana
atonementandjustificationby theimputationofChrist'sact!ve
departurefrom It.ManypeopleconfuselaterArminianismwith
and passive obedience to the believer. Thus, onlyby departmg
Ar~inius'sArminianism. Theytherefore fail to recognize that
from Christthroughunbelief-adecisiveact ofapostasy-cana
while he veered from Calvinism on the question of how one
Christian lose his or her salvation. Furthermore, they argue,
comes to be in a state of grace (predestination, free will, and
apostasyis an irrevocablecondition."These perspectives mark
. "CarlBangs,"ArrniniusandtheReformation,"ChurchHistory30(1961):155
"JamesArrninius, TheWorksofJames Arminius, trans. James Nichols and
60;Idem,Arminius,A Study intheDutchReformation(GrandRapids:Zondervan,
WilliamNichols,3vols. (GrandRapids: Baker,1986),2:68.
1985),141-42.Thisanti-Calvinistpostureevidenceditselfmostamongthelaityand
"Bangs,"Arrniniusand ReformedTheology,"186-87;seealso R.T.Kendall,
magistratesbutwas notabsentamongtheclergy.
CalvinandEnglishCalvinismto1649(Oxford: OxfordUniv.Press, 1978).
. "CarlBangs, "ArminiusAsaReformedTheologian,"in TheHeritageofJohn
Arrninius,Works, 1:742(italicsadded).
Caluin,ed.John H.Bratt(GrandRapids:Eerdrnans,1973),216-17. 17
"TheReformedArminianviewsthatlossofsalvationresultsonlyfrom apos
14In addition to the above-cited works, see Car! Bangs, "Arminius and
tasy throughunbeliefandsuchapostasyisirrevocableare sharedby suchrecent
ReformedTheology"(Ph.D. diss.,UniversityofChicago,1958).
scholarsasDale Moody,1.HowardMarshall,and ScotMcKnight.