The very nature of faith includes continuance. Once we are persuaded to place our full reliance upon Christ, this reliance grows. Since our faith responds to an objective God, changes occur and continue to occur within us. The depth and intensity of our persuasion is increased by the working of the Holy Spirit within us. God builds into our character the patience and courage needed to persevere in faith. Faith that only “began” and never went on, may turn out to have been only an emotional stirring. Biblical faith touched the whole man and sets into motion a growth process.
The doctrine of continuance in faith is called “perseverance” and is much disputed among theologians. Our English word “perseverance” comes from the Latin perseverare and is synonymous with persistence and steadfastness. The Greek word proskartereo is a little clearer in meaning: “to persist in adherence to a thing, to be intently engaged in, to remain constantly in a place; to continually attend upon.”
Two eminent theologians have taken opposite views regarding the doctrine of perseverance, and ever since the Christian Church has been divided into two camps: the Calvinistic and the Armenian, each named after its founder. John Calvin (1509-1564) was a contemporary of Martin Luther. His influence resulted in spreading the Reformation in Switzerland. He wrote many important books but is most known for his doctrinal treatise, The Institutes of the Christian Religion.
The well-known “five points of Calvinism” are often summarized by the simple acrostic “TULIP”:
(1) Total depravity—man’s whole nature was ruined by sin; he is completely helpless in regard to salvation.
(2) Unconditional election—God chose a remnant from among mankind according to His sovereign will.
(3) Limited redemption—Christ’s atoning death, burial, and resurrection applies only to the elect.
(4) Irresistible regenerating grace—All those whom God has elected will be called, justified, and will be carried to completion of salvation through the initiative of God.
(5) Perseverance of the elect—All those in whom God has initiated salvation will continue; they are kept eternally secure by God.
These points are closely intertwined and depend upon one another.
Many people opposed Calvin’s views and claimed that they could lead to antinomianism, the idea that grace allows us to do whatever we wish since our salvation is eternally secure in Christ. The fore- most opponent to Calvinism was a Dutch theologian named Jacob Arminius (1560-1609). Arminius did not speak and write as much as his followers later published in his name. The five counterpoints of Arminianism attempted to restore an emphasis on man’s free will in response to God’s persuading grace:
(1) God determined before the foundation of the world to save those who believe on Christ and persevere in faith until the end.
(2) Christ’s redemption is for all, but only those who will believe actually appropriate the benefits of salvation.
(3) Sinful man must be born again and renewed before he can understand, think, will, or do anything God considers good.
(4 ) Apart from God’s grace, man is helpless; but it is up to him whether or not to respond to God’s grace-it is not irresistible.
(5) victory over sin becomes available to all who are made partakers of Christ by faith; true believers will be overcomers.
Both sides of this argument are based on Scripture. The reason this can be is that in Scripture this doc- trine is paradoxical. Both emphases are there. In cases like this we must be careful to examine the entire Bible to see how each Scripture relates to all others on the same subject. Balance is essential.
The Bible teaches that continuance is a spontaneous and natural result of faith:
These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren (Acts 1:14). And they continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers (Acts 2:42).