Introduction

The doctrine of "once saved, always saved," arguing that it contradicts the Bible's consistent teachings from Genesis to Revelation. It posits that this idea, which suggests salvation is guaranteed regardless of post-conversion behaviour, leads to hypocrisy and a lack of transformed living within the church. The film traces the origins of this doctrine to Augustine in the 5th century and its further development by John Calvin in the Reformation, asserting that the early church fathers and the majority of Christians throughout history did not subscribe to this view. Instead, the Bible highlights numerous New Testament passages that warn believers about the genuine possibility of apostasy and losing their salvation, emphasizing the need for ongoing faith, repentance, and holy living as the necessary response to God's grace.

The Historical Timeline

• Early Church (1st to 3rd Centuries AD): The first generation of Christians, including figures like Clement of Rome, Ignatius, and Polycarp, personally discipled by the apostles, hold to the belief that believers must obey and demonstrate faithfulness over the long term. They do not believe in "once saved, always saved." They see this idea as contrary to the testimony of Scripture and something unknown in much of early church history. The early church fathers warn against the Gnostic idea that one cannot fall away from the faith, viewing Gnosticism as heretical and its teachings on eternal security as destructive to free will and encouraging forbidden deeds.

• Early 5th Century AD: Augustine, Bishop of Hippo, begins to lay the foundation for a doctrine akin to modern Calvinism, moving away from his earlier teachings on free will. Having previously been a Manichean Gnostic, which held a view of the elect being eternally secure, Augustine incorporates elements of this idea into his Christian theology. This marks a significant transition figure in the development of the concept of perseverance or eternal security within Christian thought. Augustine writes in Latin, limiting the immediate impact of his views on the Greek-speaking Eastern Christians.

• Early 5th Century AD: Pelagius, a British monk, criticises Augustine's statement in his Confessions, "Grant what you command and command what you desire," as he sees it as undermining human responsibility and free will.

• 16th Century AD: Martin Luther, an Augustinian monk, initiates the Reformation. Although he believes it is possible for believers to commit apostasy and actively comes against the teaching of "once saved, always saved" in its absolute form, he introduces the idea that there are certain people, the elect, who are given the special gift of perseverance. His view of perseverance is similar to Augustine's, suggesting that assurance of perseverance is not possible until death.

• Post-Reformation (Following the 16th Century AD): John Calvin builds upon Augustine's teachings, particularly in his work Institutes of the Christian Religion, further developing the doctrine of "once saved, always saved" as it is largely understood today. His followers become the primary proponents of this view.

• Various Historical Periods (Following the Reformation): Various Protestant denominations and movements emerge that do not adhere to the doctrine of "once saved, always saved." These include Methodists, the Restoration Movement (Christian churches, Church of Christ), Pentecostal/charismatic circles, Anabaptists, Lutherans, and Episcopalians. The film material suggests that the vast majority of Christians throughout history and in various traditions have not believed in "once saved, always saved."

• Present Day: The debate surrounding "once saved, always saved" continues. The film material presents arguments against the doctrine, citing numerous biblical passages including 1 Corinthians 9-10, Romans 11, Hebrews 6 , Hebrews 10, 2 Peter 2, James 5, Matthew 10, Revelation 3 as warning against or refuting the idea that salvation cannot be forfeited. Proponents of conditional security and those who believe in the possibility of apostasy emphasise the importance of faithfulness, perseverance, repentance, and ongoing holiness as necessary for salvation. They argue that biblical warnings are genuine and reflect a real possibility of falling away, not merely a means to ensure perseverance for the elect. They also challenge interpretations of passages often used to support "once saved, always saved," such as the sealing of the Holy Spirit Ephesians 1, Ephesians 4 and being in the Father's hand John 10, suggesting that seals can be broken, down payments can be lost, and individuals can choose to leave God's hand. The interpretation of Romans 7 is also discussed, with the early church view of it describing Paul's pre-conversion struggle contrasted with Augustine's later view of it describing the ongoing struggle of a believer. The film material strongly advocates for the necessity of ongoing repentance, confession, and living a holy life, rejecting the idea that future sins are pre-forgiven or that one can live a life of unrepentant sin and still be assured of salvation.

The Cast of Characters

• Clement of Rome: An early Christian father, personally discipled by the apostles. The film material mentions him as holding the belief in obedience and faithfulness over the long haul, consistent with the early church's understanding that did not include "once saved, always saved."

• Ignatius: An early Christian father, personally discipled by the apostles. The film material mentions him as holding the belief in obedience and faithfulness over the long haul, consistent with the early church's understanding that did not include "once saved, always saved."

• Polycarp: An early Christian father, personally discipled by the apostles. The film material mentions him as holding the belief in obedience and faithfulness over the long haul, consistent with the early church's understanding that did not include "once saved, always saved."

• Origen: An early Christian theologian and philosopher. The film material cites his writings refuting the Gnostic belief that some individuals are saved in such a way that they cannot be lost, highlighting his opposition to the concept of eternal security found among Gnostics.

• Irenaeus: An early Christian bishop and theologian. The film material cites his writings refuting the Gnostic belief that they are saved by nature and cannot come under corruption, even while engaging in forbidden deeds, showcasing his opposition to the Gnostic concept of eternal security.

• Cyprian: An early Christian bishop and writer. The film material quotes him emphasising the need to preserve faith and the saving birth over time, comparing the Christian life to a battle, and warning against complacency after the initial beginning.

• Justin Martyr: An early Christian apologist. The film material quotes him stating that those who have confessed Christ but have gone back to the legal dispensation and denied Christ without repenting before death will not be saved, demonstrating an early belief in the possibility of falling away.

• Augustine of Hippo: A prominent theologian and philosopher who became Bishop of Hippo in the early 5th century. The film material identifies him as the figure who laid the foundation for the modern doctrine of "once saved, always saved" (or perseverance), evolving from his earlier views on free will. His prior history as a Manichean Gnostic is noted as a potential influence on this development. He is also mentioned as the one who introduced the interpretation of Romans 7 as describing the ongoing struggle of a saved person.

• Pelagius: A British monk in the early 5th century. The film material mentions his criticism of Augustine's statement in his Confessions, highlighting the debate surrounding free will and divine grace.

• Martin Luther: A key figure in the 16th-century Reformation and an Augustinian monk. While opposing the absolute idea of "once saved, always saved," he introduced the concept of perseverance as a special gift given to the elect, similar to Augustine's view that assurance is not possible until death.

• John Calvin: A prominent figure in the Reformation. The film material identifies him and his followers as the ones who took the doctrine of "once saved, always saved" further than Luther, developing it into what is known as Calvinism today, largely building on Augustine's teachings.

• Lewis Sperry Chafer: Mentioned as a strong advocate of "once saved, always saved." The film material notes his acknowledgment of the significant number of biblical passages cited by those holding the Arminian view (conditional security), indicating the scriptural weight behind the opposing view.

• Paul (the Apostle): Author of many New Testament epistles. His writings are extensively discussed in the film material, with passages like 1 Corinthians 9-10, Romans 11, Romans 7-8, and Ephesians 1, Ephesians 4 being analysed in relation to the debate on eternal security and the possibility of apostasy. The film material strongly argues that Paul's writings support the idea of conditional security and the need for perseverance.

• James: Author of the Epistle of James. The film material highlights James 5:19-20 as a clear passage demonstrating the possibility of a believer straying from the truth and the need for another believer to bring them back to save their soul from death.

• Peter (the Apostle): Author of the Epistles of 1 and 2 Peter. The film material references 2 Peter 2 as a strong statement about the possibility of a believer being lost after escaping the pollutions of the world, comparing them to a dog returning to its vomit or a sow returning to wallowing in the mire.

• Jesus Christ: The central figure of Christianity. His teachings in the Gospels and Revelation are cited as providing warnings against falling away and emphasising the need to endure to the end Matthew 10, the possibility of names being erased from the Book of Life Revelation 3, and the dangers of denying Him Matthew 10. His death on the cross is affirmed as the basis for forgiveness.

• John (the Apostle): Author of the Gospel of John, the Epistles of 1, 2, and 3 John, and the Book of Revelation. The film material references his writings concerning Gnosticism 1 John 4, his teaching on forgiveness 1 John 1, the Shepherd discourse in John 10, and the warnings in the Book of Revelation regarding names in the Book of Life.

• Arminians: A theological perspective that generally believes in conditional security, meaning that salvation can be lost. The film material identifies itself as largely aligning with this view and distinguishes between standard Arminianism and "Reformed Arminianism" regarding the relationship between sin and apostasy.

• Calvinists: A theological perspective that generally believes in eternal security, meaning that salvation, once granted, cannot be lost. The film material frames the doctrine of "once saved, always saved" as a Calvinist teaching and critiques their interpretations of various biblical passages.

• John Wesley: The founder of Methodism. The film material quotes him as not affirming that precisely the same number of people are called, justified, and glorified, suggesting that a believer may fall away between calling and glorification, aligning with the conditional security view.

The Core Tenet of Once Saved Always Saved

Based on the film provided, the core tenet of Once Saved Always Saved (OSAS), particularly as described and debated within these excerpts, is the belief in an absolute and irreversible guarantee of salvation upon initial conversion, such that a person cannot lose their salvation regardless of their future beliefs or behaviour.

This core tenet is characterised in several ways:

• It asserts that once someone has accepted Christ, they are guaranteed for all eternity.

• It suggests that it doesn't really matter how you live after you're saved; you are still saved.

• It implies that no matter what we do, no matter how we live, we're still saved.

• A related idea mentioned is that future sins are forgiven at the moment of salvation, precluding the need for future confession or repentance.

• Some proponents are described as believing it's impossible to fall away.

• The idea is critiqued as suggesting one can live an unrepentant, sinful life and somehow be a child of God, or live like hell and still enter the kingdom of heaven.

In the larger context of the Once Saved Always Saved debate presented in the film, this core tenet is viewed critically and is the subject of extensive refutation.

Historical Context: The film argues that this core tenet was unknown in the early church for the first few centuries. Early church fathers, such as Clement of Rome, Ignatius, and Polycarp, who were personally discipled by the apostles, believed in the possibility of turning from Christ. Early forms of the idea of being eternally secure, incapable of falling away, are linked by the film to Gnostics, who were considered heretics. The modern doctrine is said to have laid its foundation with Augustine of Hippo in the early 5th century, who evolved from earlier patristic views towards concepts akin to Calvinism. John Calvin is credited with taking Augustine's teaching on the perseverance of the elect further, asserting that all Christians have the gift of perseverance and will be finally and irrevocably saved, thus establishing the modern form of OSAS.

Biblical Arguments Against the Core Tenet: The film argues that the Bible, from Genesis to Revelation, constantly teaches against this core tenet. Numerous passages are interpreted as warnings to Christians about the possibility of falling away or the necessity of continued faithfulness:

• The Apostle Paul's concern about being disqualified 1 Corinthians 9:24-27 is seen as a clear example of a saved person acknowledging the possibility of forfeiting salvation.

• Romans 11 is interpreted as Paul warning believers (Gentiles grafted into the olive tree) that they can be cut off if they do not continue in God's kindness, just as Israel was.

• Hebrews 6 and Hebrews 10 are cited as blunt statements that one can lose salvation after being enlightened, tasting the heavenly gift, and becoming partakers of the Holy Spirit. Falling away leads to a fearful expectation of judgment and a fury of fire, not merely a loss of rewards.

• 2 Peter 2 describes individuals who have escaped worldly pollutions through the knowledge of Christ but become entangled again, stating that their latter end is worse than the beginning, and it would have been better for them not to have known the way of righteousness. This is likened to a washed sow returning to wallowing in the mire.

• James 5:19-20 is presented as teaching that if a believer strays from the truth, another can save his soul from death by bringing him back.

• Jesus' teachings in Matthew 24:13 and Matthew 10:22 emphasize the necessity of enduring to the end to be saved. He also warns that if disciples deny Him before men, He will deny them before the Father, and that one should fear God who can destroy both soul and body in hell.

• Revelation 3:5 is cited where Jesus promises not to erase the name of the one who overcomes from the book of life, implying that names can be erased if one does not overcome.

Reinterpretation of OSAS Proof Texts: The film also counters interpretations of passages often used to support OSAS:

• Ephesians 1 (sealed with the Holy Spirit) is explained by stating that seals can be broken, and the Holy Spirit as an "earnest" or "guarantee" is better understood as a down payment or first instalment of the inheritance, not an unconditional guarantee regardless of behaviour. Paul also warns the Ephesians against practicing sins, stating that those who do such things will not inherit the kingdom of Christ.

• John 10:27-28 (sheep in Jesus' hand) is interpreted by noting that while no one can snatch the sheep out, the sheep can choose to jump out. The promise is given to those who are actively hearing Jesus' voice and actively following Him (present tense verbs), implying the promise is conditional on continued following.

• Romans 7 (struggle with sin) is strongly argued by the film to describe the Apostle Paul's experience before conversion, not the normal, Spirit-filled life of a believer after salvation. Romans 6, Romans 8 are presented as showing the believer's victory over sin through Christ and the Holy Spirit. The film warns that quoting Romans 7 to justify ongoing wicked living is a "disastrous" misuse of the text.

• Romans 8:28-39 (the golden chain and separation from God's love) is addressed by stating that the passage lists external things that cannot separate believers from God's love (like trouble, persecution, etc.), but it does not list the believer's own sin or turning away as things that cannot separate. The film also argues that the "golden chain" (foreknew, predestined, called, justified, glorified) does not guarantee that every single individual who experiences one step will automatically complete the rest; many are called but few are chosen, and the justified must live by faith and not draw back.

Implications and Consequences of Believing the Core Tenet: According to the film, believing this core tenet can lead to negative consequences:

• It can cause people to tend to relax in their Christian life.

• It makes the "wide way acceptable" and leads to the idea of Christianising the wide way instead of following the narrow path Jesus described.

• It is seen as a major explanation for hypocrisy in the church, as people believe they don't have to live holy lives.

• It can lead to people living wicked lives while quoting scripture like Romans 7 as a license.

• It is said to destroy the fear of God, which is presented as essential for holiness and perseverance.

• It contradicts the necessity of holiness ("without holiness, no one will see the Lord").

In summary, the core tenet of OSAS, as described in the film, is the belief in an unconditional, irreversible guarantee of salvation upon initial conversion, regardless of future behaviour. The film strongly argues against this tenet, presenting historical evidence that it was not the view of the early church, interpreting numerous biblical passages as warnings against apostasy and highlighting the necessity of continued faithfulness, repentance, and holy living for salvation. The debate, as portrayed, centres on whether salvation is a sealed, irreversible state or a relationship requiring ongoing faith and obedience.

The Arguments Against Once Saved Always Saved

Based on the film provided, the arguments against the core tenet of OSAS are extensive and rooted in historical, biblical, and practical considerations. The film strongly contends that OSAS, particularly the idea of an absolute, irreversible guarantee of salvation regardless of future behaviour, is contrary to the consistent teaching of the Bible and was unknown in the early church.

Here are the main arguments presented against OSAS:

1. Historical Argument: OSAS was Unknown in the Early Church

   • The film asserts that absolutely no one in the early church believed in once saved, always saved before Augustine's teachings in the early 5th century. Patristic scholars and church historians are said not to dispute this fact.

   • The early church fathers, including those personally discipled by the apostles like Clement of Rome, Ignatius, and Polycarp, believed in the possibility of turning from Christ. They knew no other way than faithfulness over the long haul.

   • Early forms of the idea that one could never fall away were found among Gnostics, considered heretics by the early church. Figures like Origen and Irenaeus refuted Gnostic beliefs, including their assertion that the "spiritual" (meaning themselves) could never come under the power of corruption regardless of conduct, which some Gnostics used as a license for "all kinds of forbidden deeds".

   • Church fathers like Cyprian emphasised the need to preserve what has been attained in faith, stating that faith and the saving birth do not make a life by merely being received, but must be preserved. Justin Martyr explicitly taught that those who have known Christ but gone back to the legal dispensation or denied Christ and have not repented before death "will by no means be saved".

   • Augustine of Hippo, in the early 5th century, is presented as the figure who laid the foundation for the modern doctrine. He is said to have evolved from earlier patristic views towards something akin to Calvinism. His later denial of free will and declaration that man can do "absolutely nothing" toward salvation, including enduring to the end, is linked by the film to his past Manichean Gnosticism, which had a view that the elect were "always saved".

   • While Martin Luther believed in the possibility of apostasy and warned of final damnation for those who fell away, the film argues that John Calvin took Augustine's teaching further. Calvin is credited with asserting that "all Christians, anyone who comes to Christ and receives him, has the gift of perseverance and will be finally and irrevocably and inevitably saved," diverging from previous tradition.

   • The film claims that the vast majority of Christians today do not believe in once saved, always saved or the certain perseverance of the saints, citing denominations like Methodists, the Restoration Movement, Pentecostals, and Anabaptists.

2. Biblical Arguments: Warnings Against Falling Away and the Necessity of Perseverance

   • The film argues that OSAS "flies in the face of the constant teaching of the Bible from Genesis to Revelations". There are said to be over 80 passages in the New Testament that warn Christians not to lose what they have gotten.

   • The Apostle Paul's Example: Paul's words in 1 Corinthians 9:24-27 are cited as a clear passage where he expresses concern about being "disqualified" after preaching to others. The same Greek word (adokimos) is used in 2 Corinthians 13:5, which Paul uses to warn believers to examine themselves to see if they are in the faith, implying the possibility of not being in the faith (being without Christ). The film interprets this as Paul acknowledging the possibility that he, despite his service, could be "put out of this race".

   • Lessons from Israel: Paul's reference to Israel perishing in the wilderness 1 Corinthians 10 is presented as an example written for the instruction of Christians, linking it to the possibility of being disqualified.

   • Romans 11 This chapter is highlighted as containing "very clear declarations that you can absolutely forfeit your salvation". Paul's warning to Gentile believers, grafted into the olive tree, is interpreted as teaching that they can be "cut off" if they do not continue in God's kindness, just as natural branches (Israel) were. The presence of the word "if" ("if you continue in his kindness") is seen as directly contradicting an unconditional guarantee. The warning is directed at those who "stand by their faith," indicating it's for believers.

   • Hebrews Warnings: The book of Hebrews is said to have "at least a dozen passages that refute once saved, always saved". Hebrews 6 and Hebrews 10 are described as bluntly stating that "you can lose your salvation".

     • Hebrews 6:4-6 describes individuals who have been "enlightened," "tasted of the heavenly gift," "made partakers of the Holy Spirit," and "tasted the good word of God," but have "fallen away". This "tasting" is argued to mean a real experience, not just a superficial one, similar to Christ "tasting death". The passage says it's impossible to renew such people "again to repentance," implying they had repented initially.

     • Hebrews 10:26-27, Hebrews 29 warns that "if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful expectation of judgment and a fury of fire". This is said to apply to those sanctified by the blood of the covenant who have "trampled underfoot the Son of God". The author includes himself ("if we go on sinning willfully"), reinforcing it's a warning to believers. This consequence (fearful judgment, fury of fire) is explicitly stated to rule out the OSAS view that falling away only results in loss of rewards, not salvation itself.

     • The argument that warnings are merely hypothetical to get believers to persevere, even though they cannot help but persevere, is called "disingenuous" and not "quite honest". Real warnings imply real possibility.

     • The argument from the Mosaic law (death without mercy for disobedience) to the greater punishment for those who trample the Son of God and insult the Spirit Hebrews 10:28-29 is presented as an a fortiori argument: if falling away was possible and severely punished under the Old Covenant, it is even worse under the New Covenant.

   • 2 Peter 2 This chapter is called a "strong statement about the possibility of a believer being lost". It describes those who have "escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ" but are again entangled and overcome, stating their "latter end is worse for them than the beginning," and it would have been "better for them not to have known the way of righteousness". This "knowledge" is interpreted as deep, personal, experiential knowledge (epignosis), not just intellectual acquaintance. The analogy of the washed sow returning to wallowing in the mire is used to illustrate a former believer returning to sin, contrary to the Calvinist interpretation that a truly washed person could never return.

   • James 5:19-20 This passage, addressed to "Brethren" (genuine believers), states that if "any of you turn from the truth" and another converts him back, "he'll save a soul from death". The word "soul" (psuche) is argued to refer to spiritual salvation, as in James 1:21 where the word of truth is able to "save your souls". This is seen as clear evidence that a believer's soul can be in danger of death and needs to be saved by being brought back from error.

   • Jesus' Warnings:

     • Matthew 24:13 and Matthew 10:22: Jesus states that "he who endures to the end will be saved". In context Matthew 24, this follows warnings about many falling away and love growing cold, implying that not enduring means not being saved.

     • Denying Christ: Jesus warns that if disciples deny Him before men, He will deny them before the Father.

     • Fearing God: Jesus instructs disciples to "fear God who could destroy your body and soul in hell," presenting a clear salvific warning.

     • Revelation 3:5 Jesus promises, "I will not erase your name from the book of life" for the one who overcomes. This is interpreted as implying that names can be erased from the book of life if one does not overcome, posing a "possibility that your name can be erased".

3. Countering OSAS Proof Texts:

   • Ephesians 1 (Sealing): While OSAS proponents point to being "sealed with the promised Holy Spirit, who is the guarantee of our inheritance", the film argues that seals can be broken. The word translated "guarantee" (earnest) is better understood as an "earnest money" or "down payment" of the inheritance, not an unconditional guarantee regardless of behaviour. Paul's warning to the Ephesians against immorality, stating that those who practice such things "will not inherit the kingdom of Christ," contradicts the idea that sealing guarantees salvation regardless of conduct. Ephesians 4:30 also warns against "grieving the Holy Spirit," which is linked to historical examples Isaiah 63 where grieving the Spirit led to God becoming an enemy. Grieving the Spirit is seen as grieving away "the means of our salvation".

   • John 10 (Sheep in His Hand): The promise that no one can "snatch them out of my hand" is acknowledged as true ("nobody can by force take us from his hand"). However, the film argues that the sheep "can jump out of the Father's hand"; God will not force anyone to stay. The promise applies to those who are presently hearing Jesus' voice and presently following Him (indicated by present tense verbs in Greek). If someone is "no longer following Christ," they "no longer have the promises of this verse". Taking the promise without the condition is seen as the problem. The example of the unfaithful servant who is "cut in pieces and thrown with the unbelievers" Luke 12 is also used to show that a "sheep" can harden his heart and no longer hear the voice.

   • Romans 7 This passage describing a struggle with sin ("I do the very thing I hate," "making me a prisoner of the law of sin") is strongly argued to describe Paul's experience before conversion, living under the law, not the normal, Spirit-filled life of a believer. This was the understanding of the early church for centuries until Augustine. Romans 6 and Romans 8 are presented as showing the believer's death to sin and victory over sin through the Holy Spirit, contradicting the idea that Romans 7 describes typical Christian life. Using Romans 7 to justify ongoing "wicked lives" is called a "disastrous" and "heartbreaking" misuse of scripture.

   • Romans 8 (Golden Chain/Separation): The "golden chain" (foreknew, predestined, called, justified, glorified) is interpreted as showing God's saving process, but not a guarantee that everyone who experiences one step will inevitably reach glorification. The film cites John Wesley's view that Paul is not affirming the same number are in each category. They point out that "many are called, but few are chosen", and that those justified must "live by faith" and not "draw back" Hebrews 10, indicating conditions for continuing in the chain. The list of things that cannot separate believers from God's love (tribulation, persecution, etc.) are identified as external circumstances, not the believer's own sin or choice to turn away, which can cause separation.

4. Practical Arguments: Negative Consequences of Believing OSAS

   • Believing OSAS causes people to "tend to relax" in their Christian life.

   • It makes the "wide way acceptable" and leads to "Christianizing the wide way," cutting off the idea of "transformed living".

   • It is seen as a major "explanation of the hypocrisy" in the church, as people are taught they don't have to live holy lives.

   • It leads to Christians living "wicked lives" while misusing scriptures like Romans 7 as a "license".

   • It "destroys the fear of God," which the film argues is essential for holiness and perseverance.

   • It allows people to believe they can "rebel against God" and "live like hell and still enter the kingdom of heaven," which is called a "lie from the pit of hell".

   • It contradicts the biblical necessity of holiness ("without holiness, no one will see the Lord").

5. Argument Against Pre-Forgiveness of Future Sins:

   • The idea associated with some forms of OSAS, that all future sins are forgiven upon initial salvation, is rejected.

   • While past sins are forgiven at conversion, future sins are "not pre-forgiven".

   • The necessity of ongoing confession and repentance is stressed, citing 1 John 1:9. The idea of pre-forgiven future sins would make confessing sins meaningless.

   • Sin in a Christian's life, if unrepented, can "get in the way of receiving the ongoing forgiveness that Christ has already provided".

6. Clarification: Salvation is by Grace through Faith, Not Works:

   • The film preempts the argument that opposing OSAS means believing in salvation by works, calling it a "false dilemma".

   • Salvation is by "grace and through faith," not by any righteous act or earning status with God. Justification is a declaration of righteousness based on Christ's sacrifice.

   • However, saving faith is a "living faith that results in works". Good works are the "evidence of living faith" and are expected as part of the process of being sanctified. Salvation is said to result in a transformed life; a salvation that "does not issue in a transformed life has missed the whole point".

   • This transformation is enabled by the Holy Spirit writing God's law on the heart and giving believers the "ability" and "power" to do what God loves, unlike the Old Testament law which could only tell what to do but not empower it.

In summary, the film presents a multi-faceted argument against OSAS, highlighting its perceived lack of historical support in the early church and its alleged contradiction with numerous biblical warnings and teachings on the necessity of ongoing faithfulness, repentance, and holy living for salvation. The debate, as portrayed, centres on whether salvation is an unloseable state or a relationship contingent on continued faith and obedience.

The Alternative View (Conditional Security)

Based on the film, the OSAS debate revolves around whether a person, once genuinely saved, can subsequently lose their salvation. The film presents Conditional Security as the alternative view to OSAS, asserting that while salvation is initiated by grace through faith, it must be maintained through ongoing faithfulness and perseverance. This view holds that it is possible for a true believer to fall away or apostatise, with dire eternal consequences.

Here's a breakdown of what the film says about these two views and the debate:

OSAS as Described in the film:

• The core tenet of OSAS, according to proponents mentioned in the film, is that you are saved by grace alone, and how you live after being saved doesn't really matter for your ultimate salvation. While sinful living might cut a life short or result in the loss of heavenly reward, salvation itself is guaranteed for all eternity, "no matter what we do, no matter how we live". This perspective offers an "airtight guarantee of salvation, regardless of your belief or behavior".

• The film critical of OSAS contend that this doctrine can lead to a tendency to relax in one's Christian walk, making the "wide way acceptable" and effectively "Christianizing the wide way". It is seen as cutting off the whole idea of transformed living at the knees. This view is presented as a significant explanation for hypocrisy in the American church and globally, as people believe they don't have to live holy lives.

• Critics argue that the idea of being forgiven and reconciled, but then living an unrepentant, sinful life and somehow still being a child of God, is "completely contrary to the whole testimony of Scripture".

Conditional Security (The Alternative View) as Described in the film:

• Conditional Security posits that while salvation is a blessed commencement received by grace through faith, it "is a greater thing to be able to keep what you have attained". Faith and the saving birth "do not make a life by merely being received. Rather, they must be preserved".

• This view maintains that salvation is "not over till it's over," and a Christian life should not be judged in advance of death.

• It asserts that there is a real possibility of "turning from Christ" or committing "apostasy".

• Conditional Security emphasises the necessity of faithfulness "over the long haul" and transformed living, which is seen as the natural outflow and evidence of true faith, not the means of earning salvation. Works are "just the evidence of living faith".

Key Differences and Arguments Presented:

1. Biblical Warnings: A central argument against OSAS is the presence of numerous warning passages in the New Testament, estimated at over 80 by one film, which caution Christians against losing what they have in Christ or falling away.

   • Passages like 1 Corinthians 9:24-27, where the Apostle Paul speaks of disciplining his body lest he be "disqualified" (using a Greek word translated elsewhere as "without Christ"), are cited as evidence that even a devoted believer faces a real possibility of losing salvation.

   • Romans 11 is highlighted for its clear declaration that believers can "absolutely forfeit your salvation," warning Gentiles that they stand by faith if they "continue in his kindness, otherwise you also will be cut off," just like the natural branches (Israel) were. The use of "if" is seen as directly contradicting the idea of an unconditional guarantee.

   • Hebrews 6 and Hebrews 10 are described as stating "bluntly" that salvation can be lost. Hebrews 6 speaks of those who have been "enlightened and have tasted of the heavenly gift and have been made partakers of the holy spirit and have tasted the good word of god and the powers of the age to come and then have fallen away," for whom it is impossible to renew again to repentance. This passage is seen as "categorically clear" proof of forfeiting salvation, describing people who were clearly genuine believers ("partakers of the Holy Spirit," "sanctified by the blood of Christ").

   • Hebrews 10 warns that if believers "go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful expectation of judgment and a fury of fire". This refutes the idea that warnings are only about losing rewards, as it speaks of judgment and fire. The author includes himself ("if we go on sinning") in the warning, emphasising its reality for true believers.

   • 2 Peter 2 is presented as another strong statement about a believer being lost, describing those who "have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ," but then become entangled again; their "latter end is worse for them than the beginning". It would have been better for them "not to have known the way of righteousness than having known it, To turn from the holy commandment delivered to them," which is seen as clearly talking about forfeiting salvation after truly knowing it. The illustration of the dog returning to vomit and the sow returning to the mire represents a former believer who returns to their past ways.

   • James 5:19-20, addressed to "brethren" (genuine believers), says that if any among them "turn from the truth," and one converts him back, "he'll save a soul from death". This indicates that spiritual salvation ("soul") can be lost.

   • Jesus' own words in Matthew 24:13 and Matthew 10:22 ("the one who endures to the end, he will be saved") are presented as requiring perseverance for salvation. His warnings about denying Him before men resulting in Him denying them before the Father are seen as "salvific warnings".

   • Revelation 3:5 promise "I will not erase your name from the book of life" to those who overcome implies the possibility that names can be erased for those who do not overcome.

2. Interpretation of OSAS Passages: Proponents of Conditional Security offer alternative interpretations for passages often used to support OSAS:

   • Ephesians 1, which speaks of being "sealed with the promised Holy Spirit", is interpreted as meaning the Holy Spirit is a "seal of approval," a "down payment" or "earnest money" (not a full guarantee) of the inheritance to come. This sealing provides "assurance" and proof of being saved, but not necessarily "eternal security" in the OSAS sense. Furthermore, Ephesians 4:30 warns against grieving the Holy Spirit, suggesting that the Spirit's presence is conditional on faithfulness.

   • John 10:27-28, where Jesus says His sheep "shall never perish" and "no man shall pluck them out of my hand," is understood as meaning no external force can snatch them away. However, the Bible defines sheep as those who "hear my voice, and... follow me," using the present tense, implying ongoing action. The condition is following Christ; if one stops following, the promise doesn't apply. One can "jump out of the Father's hand" by choosing to walk away.

   • Romans 8:28-39, sometimes called the "golden chain" (foreknew, predestined, called, justified, glorified), is interpreted not as a guarantee that everyone in one step will reach the next, but as illustrating God's work. The list of things that cannot separate believers from God's love (tribulation, danger, etc.) refers to external circumstances, not internal sin or choosing to fall away. "There's one thing in that list that's missing. That would be you".

3. The Role of Sin, Repentance, and Holiness: The film argues that OSAS minimises the seriousness of sin after conversion.

   • Conditional Security emphasises that while forgiveness for past sins is received at salvation, future sins are not "pre-forgiven". Forgiveness for ongoing sins is received through confession and repentance. Sin without repentance can "get in the way of receiving the ongoing forgiveness".

   • Continual rebellion against God is identified as apostasy, which severs one from Christ. Persistent sin can harden the heart, making it unresponsive to the Holy Spirit and potentially leading to apostasy.

   • A transformed life and the pursuit of holiness are presented not as earning salvation, but as the necessary outcome and evidence of true faith and the work of the Spirit. Passages like the Sermon on the Mount are presented as discipleship instructions for living a godly life, not an impossible standard. Without holiness, "no one will see the Lord".

   • Victory over sin is seen as possible through the power of the Holy Spirit, and believers are expected to pursue it. Repentance is defined as a complete "turning about" or change of direction, from the "broad road that leads to destruction" to the "narrow road" of Christ.

4. Historical Context: The film strongly argues that OSAS is not the historic faith of the early church.

   • Before Augustine in the early 5th century, "absolutely no one in the early church believed in once saved, always saved". The patristic fathers believed in the possibility of apostasy.

   • OSAS teaching was instead found among the Gnostics, who were considered heretics. Figures like Origen and Irenaeus are cited as refuting the Gnostic belief that one could not fall away and was saved by nature, not conduct.

   • Augustine is presented as the figure who laid the foundation for modern OSAS, influenced by his background in Manichean Gnosticism. He evolved to deny free will and teach that only the elect would persevere, though their identity was unknown. His theology, written in Latin, was not adopted by the Greek-speaking Eastern Church.

   • Martin Luther believed apostasy was possible but thought the elect received a gift of perseverance, similar to Augustine.

   • John Calvin is seen as taking Augustine's ideas further, teaching that all Christians who receive Christ have the gift of perseverance and are "finally and irrevocably and inevitably saved," a view that diverged significantly from previous Christian tradition.

   • The film claims that the "vast majority of Christians today" do not believe in OSAS, listing major denominations like Methodists, the Restoration Movement, Pentecostals, and Anabaptists as holding to the possibility of forfeiting salvation.

In summary, the film argues that Conditional Security, or the belief in the possibility of apostasy for genuine believers, is the view supported by the consistent teaching of the Bible, numerous New Testament warnings, the historical stance of the early church, and the majority of Christian denominations today. They contend that OSAS, while prevalent in some evangelical circles, is a dangerous doctrine that undermines the need for ongoing faithfulness, holiness, repentance, and the fear of God, potentially leading believers down a path that results in eternal judgment despite an initial experience of salvation.

Overall Assessment

Based on the information presented in the film, the overwhelming conclusion drawn from the various views discussed is that the doctrine of OSAS, particularly as understood today to mean unconditional eternal security regardless of behaviour, is not supported by the Bible from Genesis to Revelation or by the teachings of the early church fathers.

Instead, the film argues that the Bible consistently warns believers about the possibility of falling away from faith (apostasy) and teaches that continued faithfulness and perseverance are necessary for final salvation.

True faith produces good works, indicating that genuine salvation results in a transformed life. The Sermon on the Mount serves as essential teaching for discipleship, and living a holy life is achievable through the Holy Spirit. Repentance entails a change of mind and heart. The necessity of perseverance, obedience, and a transformed life as indicators and requirements of true, enduring faith. True faith is an internal reality, but its evidence is external. Works are the visible manifestation of an invisible grace from the true believers.

The Nature of Dead Faith

In the Epistle of James, chapter 2. The apostle James poses a foundational question to dismantle the notion of a faith that bears no fruit.

• James 2:14-17: "What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone."

James argues that a mere verbal profession of faith is worthless if it is not accompanied by corresponding action. He uses the practical example of charity. To wish a needy person well without providing for their physical needs is an empty gesture. In the same way, to claim to have faith in God while living a life barren of the works that please Him is to possess a "dead" faith. It is a faith that is solitary, isolated, and without the life of God flowing through it. It is not that works are added to faith to accomplish salvation, but that works are the necessary evidence that saving faith is present at all.

The Visibility of True Faith

James continues by establishing that works are the sole method by which one's faith can be demonstrated to others.

• James 2:18: "Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works."

Faith, being an internal reality of the heart, is invisible to the human eye. No man can look upon another and see the state of his soul or the presence of faith. However, one's actions—the "works"—are external and visible. Therefore, James issues a challenge: it is impossible to show faith without works. The only way to provide evidence for the invisible reality of faith is through the visible manifestation of a changed life and righteous deeds. This aligns with our Lord's own teaching in Matthew 7:16, "Ye shall know them by their fruits."

The apostle concludes his argument with a powerful analogy:

• James 2:26: "For as the body without the spirit is dead, so faith without works is dead also."

A human body that has no spirit is a corpse; it has the form of a person but lacks the essential life. Likewise, a profession of faith that is not animated by the "spirit" of good works is a spiritual corpse. It has the outward form of religion but lacks the vital, life-giving power of God's grace.

Harmony With Salvation By Grace

This teaching does not contradict the doctrine of salvation by grace through faith alone, as taught extensively by the apostle Paul. Rather, it complements it. Paul establishes the foundation, and James builds upon it, showing the result.

• Ephesians 2:8-9: "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast."

These verses unequivocally declare that our salvation is a free gift, received through faith and not earned by any works we perform. This is the moment of justification, when a sinner is declared righteous before God solely on account of Christ's finished work.

However, Paul immediately follows this with a statement that explains the purpose of this salvation:

• Ephesians 2:10: "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."

Here is the perfect harmony. We are not saved by good works, but we are saved unto good works. God's act of saving us through faith is a creative act; He makes us a new "workmanship" in Christ. The purpose of this new creation is to walk in the good works that He has prepared for us. The invisible grace that saves us (Ephesians 2: 8-9) is the direct cause of the visible works that we then perform (Ephesians 2: 10). The works are the fruit, not the root, of salvation.

This is further confirmed in Titus 2:14, which states that Christ "gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." The very goal of redemption is to create a people characterized by their zeal for good works.

True faith is an internal reality, a gift of grace planted in the heart by the Holy Spirit. However, this faith is not dormant. It is a living, active, and powerful principle. As a good tree naturally and inevitably produces good fruit, so a heart truly regenerated by God's grace will naturally and inevitably produce the fruit of good works. These works do not save; they are not the cause of our justification. Instead, they are the external, visible, and irrefutable evidence that an internal, invisible work of grace has indeed taken place. They are the visible manifestation of an invisible grace.

The Divine Imperative: Ye Must Be Born Again

The Lord Jesus Christ Himself articulated this non-negotiable requirement for salvation during His nocturnal discourse with Nicodemus, a master of Israel. This conversation, recorded in the third chapter of the Gospel of John, stands as the bedrock for understanding spiritual regeneration.

• John 3:3: "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God." The Lord’s solemn introduction, "Verily, verily," underscores the gravity and certainty of His declaration. To be "born again" (Greek: anōthen, meaning "from above" or "again") is not a reformation of the old nature but the impartation of a new, divine nature. It is a spiritual birth from God, without which one lacks the spiritual life and sight necessary to even perceive the things of God’s kingdom. As it is written in 1 Corinthians 2:14: "the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned".

• John 3:5-7: "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again." Here, the Lord elaborates on the means of this new birth. To be "born of water" signifies the cleansing power of the Word of God Ephesians 5:26 and the "washing of regeneration" Titus 3:5. To be born "of the Spirit" denotes the direct, supernatural agency of the Holy Ghost in quickening a dead spirit. The Lord contrasts the natural birth ("born of the flesh"), which only produces a fallen, sinful nature, with the spiritual birth, which produces a new creature in Christ 2 Corinthians 5:17. This is not a suggestion but a divine command: "Ye must be born again."

This regeneration is a sovereign work of God, described elsewhere as being "quickened...together with Christ" Ephesians 2:5 and becoming a "new creature: old things are passed away; behold, all things are become new" 2 Corinthians 5:17.

The Unshakable Security of The Born-Again Believer

A truly born-again believer will never lose their salvation is a truth firmly established upon the character and promises of the Triune God. This doctrine, often called eternal security, rests not on the believer's ability to persevere but on God's infinite power to preserve.

• The Promise of the Son: The Lord Jesus Christ gives this unequivocal promise concerning His sheep in John 10:28-29: "And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand". Note the divine certainty: He "gives" eternal life, a present possession. He declares they "shall never perish." They are held securely in a double grip, the Son's hand and the Father's hand from which no created being ("any man") can remove them.

• The Power of the Father: The Apostle Peter declares that believers are in 1 Peter 1:5: "kept by the power of God through faith unto salvation ready to be revealed in the last time". Our salvation is not maintained by our own strength, which is frail and faltering, but we are guarded and garrisoned "by the power of God." Our inheritance is "incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you" 1 Peter 1:4. The inheritance is reserved for us, and we are preserved for the inheritance.

• The Sealing of the Spirit: When a person believes the gospel, they are sealed by the Holy Spirit. In Ephesians 1:13-14: "In whom also after that ye believed, ye were sealed with that holy Spirit of promise, Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory". A seal in ancient times signified ownership, authenticity, and security. The Holy Spirit Himself is the "earnest," or the down payment and divine guarantee, that God will complete the work He has begun Philippians 1:6.

• The Unbreakable Love of God: The Apostle Paul triumphantly concludes his argument on the believer's standing in Christ with this magnificent declaration: In Romans 8:38-39: "For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord". No external force, no spiritual power, no dimension of space or time, and indeed no created thing which includes our own selves can sever the bond of God's love for His children in Christ.

Conclusion

In summary, the Word of God is explicitly clear. Salvation begins with a supernatural act of God called the new birth, whereby He imparts spiritual life to a sinner who places their faith in the Lord Jesus Christ. Once this divine transaction occurs, the believer is eternally secure. This security is not a license for sin as for "whom the Lord loveth he chasteneth" Hebrews 12:6—but rather a glorious truth founded upon the immutable promises of God the Father, the finished work and intercession of God the Son, and the indwelling, sealing ministry of God the Holy Spirit. The one who is truly born from above is kept by the power of God and will never perish.

Also see:

• Ye Must Be Born Again
• Wesley Heavenly Surprise
• Lordship Versus Free Grace & Hyper Grace
• The Anatomy of Apostasy