Difference between revisions of "Perseverance"

<p> In the NIV the term "perseverance" occurs thirteen times, all in the New Testament. Verbal forms appear a total of eight times. The noun always translates the [[Greek]] word <i> hypomone </i> [Ὑπομονή]; the verbs translate several Greek verbs ( <i> hypomeno </i> [Ὑπομένω Ἀπομένω], <i> epimeno </i> [Ἐπιμένω], and <i> kartereo </i> [Καρτερέω]). </p> <p> The root of <i> hypomone </i> [Ὑπομονή], the verb <i> meno </i> [Μένω], is often used of God's permanence in contrast to the mutability of human beings and the world. In <i> hypomone </i> [Ὑπομονή] there is the idea of energetic resistance, steadfastness under pressure, and endurance in the face of trials. </p> <p> In the [[Septuagint]] the word refers to either confidence in or tense expectation of ("waiting on") the power or the faithfulness of God, who delivers his people (Psalm 37:9; Isaiah 51:5; Micah 7:7; Zephaniah 3:8 ). It is closely linked with the idea of hope (Psalm 5:11; 7:1; 15:1; 16:7 ). </p> <p> Passing into Judaism, <i> hypomone </i> [Ὑπομονή] appears as an inward work, of great profit to the righteous in [[Hebrew]] life. [[Abraham]] persevered in ten temptations (Jub. 17-18); Isaac, Noah, and the prophets stood fast (4Macc 13:12; 15:31; 16:21); the mother and her seven sons withstood the cruelty of the tyrant (16:1; 17:7) and conquered him (1:11). Such behavior was done "for the sake of God" (16:19). </p> <p> In the New Testament, the main sense of <i> hypomone </i> [ 2 Corinthians 12:12 ); others, more passive, show perseverance under suffering (2 Thessalonians 1:4 ). Such a stance— [[Paul]] boasting of the believers because of their steadfastnessstands in contrast to the ethics of the Greek world, which regarded this as demeaning behavior. </p> <p> There are two main strands of teaching about perseverance in the New Testament: (1) the indicative or doctrinal-type statements, which basically describe the nature and the presence of this virtue in the lives of believers; and (2) the imperative or hortatory statements, stressing the need for or the results of perseverance. The only exception to this general pattern is one text in which Paul makes reference to "Christ's perseverance" (2 Thessalonians 3:5 ). [[Many]] scholars regard the genitive case here as subjective, denoting [[Christ]] as the model of perseverance for believers. Such understanding accords well with the frequent New [[Testament]] references to Christ as the example for his followers (1 Peter 2:21; 1 John 2:6 ). </p> <p> The indicative or descriptive texts occur in the letters of Paul and James, in Hebrews, and in the Apocalypse. They refer to perseverance on the part of Paul (2 Corinthians 12:12 ), his converts (2 Thessalonians 1:4 ), Job (James 5:11 ), [[Moses]] (Hebrews 11:27 ), and the believers in [[Ephesus]] and [[Thyatira]] (Revelation 2:2-3,19 ). </p> <p> Paul's life consisted of many sufferings and hardships (see 2 Corinthians 11:23-33 ), circumstances associated with his ministry as an apostle. The word of the Lord to the newly converted Paul through [[Ananias]] was, "I will show him how much he must suffer for my name" (Acts 9:16 ). As apostle, in both the synagogues and to [[Gentile]] audiences, he persisted, [[God]] working through him signs, wonders, and miracles. </p> <p> Paul's converts in [[Thessalonica]] had endured persecutions and trials, their lives marked by perseverance and faith. They had suffered from their own countrymen (1 Thessalonians 2:14 ); they had undergone trials (3:3). Paul was concerned that the tempter might have tempted them (3:5). [[Yet]] they had persevered in faith (3:7) and would be counted worthy of the kingdom of God for which they suffered (2 Thessalonians 1:5 ). </p> <p> James appeals to Job as an example of those who had persevered. While the prophets were examples of patience ( <i> makrothymia </i> [5:10, a term meaning "longsuffering" or "forbearance" ), Job's experience mirrored perseverance. He remained steadfast under very difficult situations. The conclusion James draws is that "the Lord is full of compassion and mercy" (5:11), probably basing his statement on the conclusion of the story of Job (42:10,12), where the blessing of the Lord on Job is described. </p> <p> According to the [[Epistle]] to the Hebrews, Moses persevered in the face of the [[Egyptian]] king's anger "because he saw him who is invisible" (Hebrews 11:27 ). One "sees" the "invisible" by faith, an expression used three times to describe Moses' response (11:24,27, 28). </p> <p> Finally, in two of the letters addressed to the churches of Asia, the risen Lord assures believers that he knows of their perseverance (Revelation 2:2-3,19 ). In the face of threats against orthodox teaching and against hardships they stood fast. The former were pressures from without; the latter inward endurance of trial, whatever the source. </p> <p> The imperative or hortatory sorts of statements occur once in the [[Gospels]] (Luke 8:15 ), and in the letters of Paul (Romans 5:3-4; 1 Timothy 4:16 ), James (1:3-4,12), Peter (2 Peter 1:6 ), and the epistle to the Hebrews (10:36; 12:1). </p> <p> In the parable of the sower, those who hear and produce a crop stand in contrast to the second and third types in the parable who fall away in time of trial, for they do not remain constant in adversity and they apostasize, or do not grow into maturity (Luke 8:13-14 ). Thus, Jesus' parable is meant to encourage believers to produce "for the long haul." </p> <p> In Paul's only use of the noun <i> hypomone </i> [ Romans 5:3-4 ) he shows the crucial importance of growth between justification (5:1) and the anticipated glory (5:2). In the interim there will be suffering, but that produces steadfastness, which in turn produces (approved) character. But, one may ask, how does this occur? Do not many rebel at suffering, and even curse God? Here the end of the process is in view, what suffering finally achieves. </p> <p> Timothy is called to persevere ( <i> epimeno </i> [ 1 Timothy 4:16 ). His persevering will result in his personal reputation being saved (cf. 1 Corinthians 9:27 ), and the people to whom he ministers attaining salvation. </p> <p> [[Similar]] to Paul's words in Romans is the text in James 1:3-4 . [[Testing]] leading to approval or showing genuineness, "develops perseverance. [[Perseverance]] must finish its work so that you may be mature and complete." But an important addition by James is the promise of "the crown of life" to those who, by their perseverance, show their love for God (1:12). Those who do persevere show their confidence in God's goodness and care, their sense that God loves them. That is an important motivation for withstanding the trial. </p> <p> The list in which perseverance occurs in 2 Peter 1:5-7 is more extensive. This literary form, sometimes called <i> climax </i> or <i> gradatio, </i> was common in [[Stoicism]] and Greek popular philosophy, and occurs also in early [[Christian]] writings, although it is found otherwise only in Romans 5:3-5 among the New Testament lists of virtues. This example of perseverance is set between God's gift of life (1:3-4) and the anticipation of being welcomed into the eternal kingdom of Christ (1:11). It is because of what God has bestowed that believers are exhorted to employ faith in producing virtue. Each of those listed is the means whereby the next is produced. </p> <p> The writer of Hebrews stresses the need to persevere in order to "receive what he [God] had promised" (10:36). The expression "you need to persevere" underlines the moral effort involved in doing the will of God, and thus being eligible to receive the salvation God has promised (see 11:39). In 12:1 the writer calls on readers to divest themselves of everything that would hinder running the race, and persevere, while fixing their eyes on Jesus. He is the supreme model of perseverance, and the one who gives ultimate motivation. </p> <p> Because God has bestowed the gift of life by grace through faith, continuance is urged upon believers. [[Growth]] into maturity is of the nature of salvation (1 Peter 2:2 b). God's grace continues to uphold and enable. [[Faith]] must be nurtured and strengthened. [[Hope]] points forward to the eschatological climax of salvation. That which God has prepared as an inheritance of believers can be attained. To those who persist he will give eternal life (Romans 2:7 ). </p> <p> [[Walter]] M. Dunnett </p> <p> <i> See also </i> [[Assurance]]; [[Endurance]] </p> <p> <i> Bibliography </i> . F. Hauck, <i> TDNT, </i> 4:581-87; A. S. Martin, <i> DAC, </i> 2:186-90; J. M. Gundry Volf, <i> Paul and Perseverance </i> . </p>

<p> Is the continuance in any design, state, opinion, or course of action. The perseverance of the saints is their continuance in a state of grace to a state of glory. This doctrine has afforded considerable matter for controversy between the [[Calvinists]] and Arminians. We shall briefly here state the arguments and objections. And, first, the perfections of [[God]] are considered as strong arguments to prove this doctrine. God, as a Being possessed of infinite love, faithfulness, wisdom, and power, can hardly be supposed to suffer any of his people finally to fall into perdition. This would be a reflection on his attributes, and argue him to be worse than a common father of his family. His love to his people is unchangeable, and therefore they cannot be the objects of it at one time and not at another, John 13:1 . Zephaniah 3:17 . Jeremiah 31:3 . His faithfulness to them and to his promise is not founded upon their merit, but his own will and goodness: this, therefore, cannot be violated, Malachi 3:6 . Numb. 23: 19. His wisdom foresees every obstacle in the way, and is capable of removing it, and directing them into the right path. It would be a reflection on his wisdom, after choosing a right end, not to choose right means in accomplishing the same, Jeremiah 10:6-7 . His power is insuperable, and is absolutely and perpetually displayed in their preservation and protection, 1 Peter 1:5 . </p> <p> 2. [[Another]] argument to prove this doctrine is their union to Christ, and what he has done for them. They are said to be chosen in him, Ephesians 1:4 . united to him, Ephesians 1:23 . the purchase of his death, Romans 8:34 . Titus 2:14; the objects of his intercession, Romans 5:10 . Romans 8:34 . 1 John 2:1-2 . Now if there be a possibility of their finally falling, then this choice, this union, his death and intercession, may all be in vain, and rendered abortive; an idea as derogatory to the divine glory, and as dishonourable to [[Jesus]] Christ, as possibly can be. </p> <p> 3. It is argued, from the work of the Spirit, which is to communicate grace and strength equal to the day, Philippians 1:6 . 2 Corinthians 1:21-22 . If, indeed, divine grace were dependent on the will of man, if by his own power he had brought himself into a state of grace, then it might follow that he might relapse into an opposite state when that power at any time was weakened; but as the perseverance of the saints is not produced by any native principles in themselves, but by the agency of the [[Holy]] Spirit, enlightening, confirming, and establishing them, of course, they must persevere, or otherwise it would be a reflection on this [[Divine]] agent, Romans 8:9 . 1 Corinthians 6:11 . John 4:14 . John 16:14 . </p> <p> 4. Lastly, the declarations and promises of [[Scripture]] are very numerous in favour of this doctrine, Job 17:9 . Psalms 94:14 . Psalms 125:1-5 : Jeremiah 32:40 . John 10:28 . John 17:12 . 1 Corinthians 1:8-9 . 1 Peter 1:5 . Proverbs 4:18 . all which could not be true, if this doctrine were false. There are objections, however, to this doctrine, which we must state. </p> <p> 1. There are various threatenings denounced against those who apostatize, Ezekiel 3:20 . Hebrews 6:3; Hebrews 6:6 . Psalms 125:3-5 . Ezekiel 18:24 . To this it is answered, that some of these texts do not so much as suppose the falling away of a truly good man; and to all of them, it is said, that they only show what would be the consequence if such should fall away; but cannot prove that it ever in fact happens. </p> <p> 2. It is foretold as a future event that some should fall away, Matthew 24:12-13 . John 15:6 . Matthew 13:20-21 . To the first of these passages it is answered, that their love might be said to wax cold without totally ceasing; or there might have been an outward zeal and show of love where there never was a true faith. To the second it is answered, that persons may be said to be in [[Christ]] only by an external profession, or mere members of the visible church, John 15:2 . Matthew 13:47-48 . As to Matthew, ch. 13: 5: 20, 21. it is replied, that this may refer to the joy with which some may entertain the offers of pardon, who never, after all, attentively considered them. </p> <p> 3. It is objected that many have in fact fallen away, as David, Solomon, Peter, Alexander, Hymeneus, &c. to which it is answered, that David, Solomon, and Peter's fall, were not total; and as to the others, there is no proof of their ever being true Christians. </p> <p> 4. It is urged, that this doctrine supersedes the use of means, and renders exhortations unnecessary. To which it may be answered, that perseverance itself implies the use of means, and that the means are equally appointed as well as the end: nor has it ever been found that true [[Christians]] have rejected them. They consider exhortations to be some of the means they are to attend to in order to promote their holiness: Christ and his apostles, though they often asserted this doctrine, yet reproved, exhorted, and made use of means. </p> <p> See EXHORTATION, MEANS. </p> <p> 5. Lastly, it is objected that this doctrine gives great encouragement to carnal security and presumptuous sin. To which it is answered, that this doctrine, like many others, may be abused, by hypocrites, but cannot be so by those who are truly serious, it being the very nature of grace to lead to righteousness, Tit.ii. 10, 12. Their knowledge leads to veneration; their love animates to duty; their faith purifies the heart; their gratitude excites to obedience; yea, all their principles have a tendency to set before them the evil of sin, and the beauty of holiness. </p> <p> See Witby and Gill of the [[Five]] Points; Cole on the [[Sovereignty]] of God; Doddridge's Lectures, lec. 179; [[Turretini]] Comp. Theologiae; loc. 14. p. 156; OEconomia Witsii, lib. 3: cap. 13; Toplady's Works, p. 476, vol. v; Ridgley's [[Body]] of Div. qu. 79. </p>

<p> [[God]] requires of [[Christians]] not only that they believe the gospel, but also that they persevere in living according to the gospel, regardless of the difficulties they meet. [[Perseverance]] is proof of the genuineness of faith and leads to spiritual maturity (John 8:31; Acts 14:22; Romans 5:3-4; Colossians 1:21-23; Hebrews 3:12-14; Hebrews 4:1-11; Hebrews 6:11-12). </p> <p> When [[Jesus]] called people to believe in him, he made it clear that he was calling them into a continuous relationship with himself. [[Belief]] involved more than just a momentary decision; it involved a life of following him as a true disciple to the end (Mark 8:34-38; Mark 13:13; Luke 9:57-62; John 15:4-6; cf. John 6:60; cf. John 6:66-68). In one of his parables Jesus showed that some people profess to be believers, but later, by their lack of perseverance, prove not to be (Mark 4:15-20). </p> <p> Christians are able to persevere because of the power of God working within them (Philippians 1:6; Colossians 1:11; 1 Peter 1:5; Judges 1:24; Revelation 3:10). In addition to giving his people the promise of his power, God demands that they exercise self-discipline and effort. Christians must be on their guard and persistent in prayer if they are to endure firmly to the end (Luke 21:36; Colossians 4:2). </p> <p> If people have true faith in God, they will prove it by their steadfast trust in his power and promises. Their perseverance is not something God rewards by giving them salvation, but something that gives proof of their salvation. It shows that their faith is genuine (Mark 13:13; Mark 13:22-23; Luke 21:36; Philippians 3:13-14; 2 Timothy 4:7-8). </p> <p> At times people may be tempted to give up their [[Christian]] commitment. The source of their troubles may be the trials of life, persecution, desire for personal prosperity, worry, laziness or false teaching (Mark 4:17-18; Mark 13:13; 1 Timothy 4:1; 1 Timothy 6:10; Hebrews 2:1; Hebrews 10:32-39). Christians can fight against these temptations by training themselves in godliness, resisting the pressures of the world, continuing steadfastly in the truth they have believed, learning more of God through the Scriptures, and giving themselves wholeheartedly to whatever work God has entrusted to them (2 Thessalonians 2:14-15; 1 Timothy 4:7; 1 Timothy 4:15; 1 Timothy 6:11-12; 2 Timothy 2:10; 2 Timothy 3:14-17; Hebrews 4:14; Hebrews 6:1-3; Hebrews 10:23; Judges 1:20-21). </p> <p> The outcome of Christian endurance will be the experience of salvation in its fullest expression at the return of Jesus [[Christ]] (Romans 8:24-25; 2 Timothy 4:7-8; 1 Peter 1:6-9; Revelation 2:26-28). The expectation of Christ’s return is therefore a constant incentive to perseverance (Matthew 24:45-51; 1 Thessalonians 5:23; 2 Timothy 2:11-12; James 5:8; 2 Peter 3:14; 2 Peter 3:17; 1 John 2:28). </p>

Ephesians 6:18 <i> proskarteresei </i> Hebrews 12:1 <i> hupomones </i> <p> The background setting for the idea of perseverance blossomed out of the context of persecution and temptation. The believer was expected faithfully to endure and to remain steadfast in the face of opposition, attack, and discouragement. The New [[Testament]] writers were forthright in advising believers to be consistent in prayer (Ephesians 6:18; Philippians 4:6 ), and they employed athletic imagery to remind [[Christians]] to be effectual as they trained in the ways of [[God]] (1 Corinthians 9:24-27; Romans 12:11-12; Hebrews 12:1-12 ). Israel's failure of faithfulness in the Exodus was also a haunting picture for Christians, and the inspired New Testament writers found it to be an important basis for warning (see 1 Corinthians 10:1-14; Hebrews 3:7-19 ). They were committed to making absolutely clear that the requirements of [[Christian]] living were recognized as an essential element of Christian believing. [[Authentic]] life and true belief are both necessary parts of being a Christian. </p> <p> While the warnings are very stern, especially in Hebrews (Hebrews 2:3; Hebrews 6:1-8; Hebrews 10:26-31 ), the New Testament writers were firmly convinced that those who truly committed themselves to [[Christ]] should persevere to the end because they had gained a new perspective and become a people who would not treat lightly the biblical admonitions (compare Hebrews 6:9-12; Hebrews 10:39 ). They believed Christians would finish the race because Christians would focus their attention on Jesus, the lead runner and model finisher of their faith (Hebrews 2:10; Hebrews 12:1-2 ). </p> <p> In the early church Christians wrestled with the problem of the renouncers during and after periods of persecution. </p> <p> Christians found in the model of Peter's restoration (John 21:1 ) an important clue. [[Restoration]] for Peter was possible, but restoration still meant his death. Restoration for Christians, therefore, could be possible, but it demanded absolute seriousness for defectors. They would be expected to persevere thereafter even in the face of death. As time passed, however, baptism became regarded by some Christians as a bath which would provide cleansing from all types of sin, including renunciation. Some would thus delay baptism almost to the time of death to guarantee that all sins in life would be expunged. The need was seen by these Christians for a final rite to care for such post-baptismal, unconfessed sins. Others found such views of baptism and extreme unction to be foreign to New Testament perspectives. </p> <p> But the perseverance of the saints is one of the great theological ideas that needs to be reaffirmed in this era. It is the human side of the salvation equation, and it deals with faithfulness of Christians in matters of God's will (James 1:25 ). It encompasses the taking seriously of human weakness, without denying the mysterious nature of God's patience with His people. It permits of judgment concerning the way people live in this world, but it does not exclude God's abundant graciousness. </p> <p> Persevering Christians take prayer seriously as a reflection of life. They recognize the way of love and forgiveness because they understand the nature of human weakness and divine help. They know they have experienced grace beyond their human capacities. Persevering Christians recognize that the warnings of the [[Bible]] are meant for them to obey and that Christ gave His life to transform their lives. [[Perseverance]] is thus a call to faithfulness, but it is also an affirmation that somehow, in spite of our failures, God will bring His committed people through the difficulties and concerns of life to their promised destiny in Christ. </p> <p> [[Gerald]] L. Borchert </p>

<p> (1): </p> <p> (n.) [[Continuance]] in a state of grace until it is succeeded by a state of glory; sometimes called final perseverance, and the perseverance of the saints. See Calvinism. </p> <p> (2): </p> <p> (n.) The act of persevering; persistence in anything undertaken; continued pursuit or prosecution of any business, or enterprise begun. </p> <p> (3): </p> <p> (n.) Discrimination. </p>

<p> PERSEVE'RANCE, n. L. perseverantia. See Persevere. </p> 1. Persistence in any thing undertaken continued pursuit or prosecution of any business or enterprise begun applied alike to good or evil. <p> [[Perseverance]] keeps honor bright. </p> <p> [[Patience]] and perseverance overcome the greatest difficulties. </p> 2. In theology, continuance in a state of grace to a state of glory sometimes called final perseverance.

<p> is the continuance in any design, state, opinion, or course of action. In theological science the perseverance of the saints is a doctrine so named, which teaches that those who are truly converted by the [[Holy]] [[Spirit]] shall never finally and totally fall from grace, but shall hold out to the end and be saved. This doctrine has afforded considerable matter for controversy between the [[Calvinists]] and Arminians, the former maintaining this doctrine of Final Perseverance, the latter denying it. We shall briefly state the arguments of the Calvinists and the objections made by the Arminians. </p> <p> The advocates of the doctrine of Final [[Perseverance]] found their belief upon the decree of God, whereby he has predestinated the elect to grace and glory; inferring that therefore they will certainly persevere;. and arguing that their perseverance is a part of their election, for [[God]] has decreed to keep such persons that they should not fall. (The [[Bible]] passage very generally quoted to prove the perseverance of the saints, in connection with foreordination, unconditional election, etc., is Romans 8:28-30.) It is thus; stated in the [[Westminster]] Assembly's [[Confession]] of Faith: "They whom God hath accepted in his beloved, effectually called and sanctified by his Spirit, canneither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the: end, and be eternally saved." According to the Calvinistic theory of regeneration, the soul is chosen by God from eternity, its conversion and regeneration are-wholly the work of the Holy Spirit, and the work, having been begun by God for his own good pleasure, will not and cannot be abandoned by him. Or, to quote, again the words of the Westminster Assembly's Confession of Faith, "This perseverance of the saints depends not upon their own free-will, but upon the immutability of the decree of election, flowing ‘ from the free and unchangeable love of God the Father: upon the efficacy of the merit and intercession of [[Jesus]] Christ; the abiding of the Spirit, and of the seed of God within them; and the nature of the covenant of grace-from all which ariseth also the certainty and infallibility thereof." "The perfections of God," says Buck, "are a strong argument to prove this doctrine. </p> <p> (1.) God, as a Being possessed of infinite love, faithfulness, wisdom, and power, can hardly be supposed to suffer any of his people finally to fall into perdition. This would be a reflection on his attributes, which are all pledged for their good, as a father of his family. His love to his people is unchangeable, and therefore they cannot be the objects of it at one time and not at another (John 13:1; Zephaniah 3:17; Jeremiah 31:3). His faithfulness to them and to his promise is not founded upon their merit, but upon his own will and goodness; this, therefore, cannot be violated (Malachi 3:6; Numbers 23:19). his wisdom foresees every obstacle in the way, and is capable of removing it, and directing them into the right path. It would be a reflection on his wisdom, after choosing a right end, not to choose right means in accomplishing the same (Jeremiah 10:6-7). His power is insuperable, and is absolutely and perpetually displayed in their preservation and protection (1 Peter 1:5). </p> <p> (2.) [[Another]] proof of this doctrine is their union to Christ, and what he has done for them. They are said to be chosen in him (Ephesians 1:4), united to him (Ephesians 1:23), the purchase of his death (Romans 8:34; Titus 2:14), the objects of his intercession (Romans 5:10; Romans 8:34; 1 John 2:1-2). Now if there be a possibility of their finally falling, then this choice, this union, his death and intercession, may all be in vain, and rendered abortive; an idea as derogatory to the divine glory, and as dishonorable to Jesus Christ, as possibly can be. </p> <p> (3.) It is proven also from the work of the Spirit, which is to communicate grace and strength equal to the day (Philippians 1:6; 2 Corinthians 1:21-22). If, indeed, divine grace were dependent on the will of man, if by his own power he had brought himself into a state of grace, then it might follow that he might relapse into an opposite state when that power at any time was weakened; but as the perseverance of the saints is not produced by any native principles in themselves, but by the agency of the Holy Spirit, enlightening, confirming, and establishing them, of course they must persevere, or otherwise it would be a reflection on this [[Divine]] [[Agent]] (Romans 8:9; Corinthians 6:11; John 4:14; John 16:14). </p> <p> (4.) Lastly, the declarations and promises of [[Scripture]] are very numerous in favor of this doctrine (Job 17:9; Psalms 94:14; Jeremiah 32:40; John 10:28; John 17:12; 1 Corinthians 1:8-9; 1 Peter 1:5; Proverbs 4:18), all of which could not be true, if this doctrine were false." </p> <p> According to the Arminian theology, on the other hand, the Spirit of God is equally ready and willing to act upon all hearts; its efficacy over some rather than others depends solely upon their own free-will in choosing Christ, and yielding to the influence of the Spirit; hence, if they thereafter choose again to reject Christ, and steel themselves against the continuing influences of the Holy Spirit, they can do so, in which case they are said to have fallen from grace. This possibility of the final apostasy of the saints, [[Arminians]] assert on the authority of Hebrews 6:4, as well as of the many warnings against falling away which the [[Scriptures]] contain (Ezekiel 7:20; Ezekiel 18:24; Hebrews 6:3; Hebrews 6:6; Psalms 135:3-5), and inasmuch as it is foretold as a future event that some should fall away (Matthew 24:12-13; John 15:6; Matthew 13:20-21), and that many have in fact fallen away, as David, Solomon, Peter, Alexander, Hymenaeus, etc. This last point has become of so much importance in the controversy that those who hold to the doctrine of the final perseverance of the saints maintain that they may temporarily fall away into sin, and suffer loss by their inconsistency and backsliding, and also that those cases in which seeming [[Christians]] abandon their [[Christian]] profession and hope altogether, are explained by the declaration that the conversion in such cases was a spurious one. The Calvinists go even so far as to claim that "the difference between Arminian and Calvinist on this subject, though very considerable, is less, practically, than has sometimes been supposed, since both agree that one may give all the external evidences of having commenced a Christian life, and yet fall away and be finally lost. The real difference between them is that the Arminians hold that in such a case the professor of religion was really a Christian, but lost his religion by turning his lack upon Christ; while the Calvinist holds that the appearances were deceitful, and the professed Christian was never really a child of God" (Dr. Lyman Abbott); or, as Mr. Edwards says of all apostates, "They had no root, no oil in their vessels." To this mode of arguing the question Arminians take decided exception, since the fact that professed saints do not persevere does not prove that all real ones will do so. More properly expressed, the Calvinistic proposition stands thus: "Professed saints do not persevere. [[Therefore]] all real saints will persevere." The exposure of the hypocrite the Arminian denies to be proof that the real saint cannot apostatize, and though [[David]] and Peter were finally restored, it does riot prove that either had grace in his heart at the time of his fall. "To assert this," says Nash, "in the case of David, is to assert that a murderer and an adulterer hath eternal life abiding in him; and to assert it in the case of Peter, is to assert that a person may be in a state of grace and yet profanely deny Christ." Besides, this doctrine absolutely places the Christian higher than [[Adam]] stood in his primeval state. (See [[Perfection]]). </p> <p> Even in his first trial Adam could fall. According to Calvinism, the Christian has reached a point where he can no more be liable to fall from God. It also removes the decision of a question from its proper jurisdiction — the final judgment — and places it at the point of conversion. It teaches that when a person becomes truly converted he is absolutely assured of eternal life, and of course his meetness for heaven is prospectively settled, and therefore, granting the conversion to be genuine, the judgment-day becomes a farce. But the most common objection raised by the Arminians is that the doctrine of final perseverance makes men careless concerning virtue and holiness, and supersedes the use of means and renders exhortation unnecessary. Its advocates, however, reply that this objection is not valid against them, "the true doctrine of Perseverance of [[Saints]] being one of perseverance in holiness and giving no encouragement to a confidence of final salvation which is not; connected with a present and even an increasing holiness," or, as Abbott puts it: "Both Calvinist and Arminian agree in urging all professed Christians to exercise diligence in making their calling and election sure, the one that they be not deceived, the other that they lose not what they have gained." The [[Church]] of England, without pronouncing any authoritative opinion on this question, declares in the 16th [[Article]] that "after we have received the Holy Ghost, we may depart from grace given, and fall into sin; and by the grace of God may rise again." "To our own safety our own sedulitv is required," is the sentiment of Hooker, in his sermon on The [[Certainty]] and Perpetuity of [[Faith]] in the Elect. See Beza, Principles; [[Whitby]] and Gill, On the [[Five]] Points; Calvin, Institutes, bk. 3, ch. 23; Williston, [[Harmony]] of Divine [[Truth]] (art. on Persev.); Cole, [[Sovereignty]] of God; Booth, [[Reign]] of Grace; Doddridge, Lectures, lect. 179; Turretin, Comp. Theology, loc. 14, p. 156; Witsius, OEconomia; lib. iii, ch. 13; Topladyt, Works, v. 476; Ridgley, [[Body]] of Divinity, qu. 79; Wesley, Works, 6:50; Fletcher, Works; Watson, Institutes; Hall, Help to Zion's; Travellers; Newton, Works; Edwards, Works, 3:509-532; Dwight, Theology, serm. 87; Fuller, Works; Goodwin, Works, p. 238, 280; Cunningham, Hist. Theol. 1:355 sq.; 2:490 sq.; Hodge, Doctrinal [[Theology]] (see Index); Whately, St. [[Paul]] (essay 4); Browne, Expos. of the XXXIX Articles; Brit. and For. Ev. Rev. 35:222; Christian Remembr. Jan. 1856, p. 158; Christian Journal, vol. 8; Nevin, in Mercersb. Rev. 1857, p. 73, 197; Griffin, [[Park]] [[Street]] Lectures; Scott, [[Synod]] of Dort, p. 220; Olivers, Perseverance; Nash, Perseverance. </p>

<p> ''''' pûr ''''' - ''''' sḗ ''''' - ''''' vēr´ans ''''' : The word occurs only once in the King James Version ( Ephesians 6:18 ), where it refers quite simply to persistence in prayer. In theology (especially in the phrase "final perseverance") the word has come to denote a special persistency, the undying continuance of the new life (manifested in faith and holiness) given by the [[Spirit]] of [[God]] to man. It is questioned whether such imparted life is (by its nature, or by the law of its impartation) necessarily permanent indestructible so that the once regenerate and believing man has the prospect of final glory infallibly assured. This is not the place to trace the history of a great and complex debate. It is more fitting here to point to the problem as connected with that supreme class of truths in which, because of our necessary mental limits, the entire truth can only be apprehended as the unrevealed but certain harmony of seeming contradictions. [[Scripture]] on the one hand abounds with assurances of "perseverance" as a fact, and largely intimates that an exulting anticipation of it is the intended experience of the believer (see John 10:28 above all, and compare among other passages Romans 8:31-37; 1 Peter 1:8 , 1 Peter 1:9 ). On the other hand, we find frequent and urgent warnings and cautions (see e.g. 1 Corinthians 8:11; 1 Corinthians 9:27 ). The teacher dealing with actual cases, as in pastoral work, should be ready to adopt both classes of utterances, each with its proper application; applying the first, e.g., to the true but timid disciple, the latter to the self-confident. Meanwhile Scripture on the whole, by the manner and weight of its positive statements, favors a humble belief of the permanence, in the plan of God, of the once-given new life. It is as if it laid down perseverance" as the divine rule for the Christian, while the negative passages came in to caution the man not to deceive himself with appearances, nor to let any belief whatever palliate the guilt and minimize the danger of sin. In the biographies of Scripture, it is noteworthy that no person appears who, at one time certainly a saint, was later certainly a castaway. The awful words of Hebrews 6:4-6; Hebrews 10:26 , Hebrews 10:27 appear to deal with cases (such as Balaam's) of much light but no loving life, and so are not precisely in point. [[Upon]] the whole subject, it is important to make "the [[Perseverance]] of the Saviour" our watchword rather than "the Perseverance of the saint." </p>