Template:Comparison among Protestants
|Protestant beliefs about salvation|
|This table summarizes the classical views of three Protestant beliefs about salvation.|
|Human will||Total depravity: Humanity possesses "free will", but it is in bondage to sin, until it is "transformed".||Original Sin: Humanity possesses free will in regard to "goods and possessions", but is sinful by nature and unable to contribute to its own salvation.||Humanity possesses freedom from necessity, but not "freedom from sin” unless enabled by "prevenient grace".|
|Election||Unconditional election.||Unconditional election.||Conditional election in view of foreseen faith or unbelief.|
|Justification and atonement||Justification by faith alone. Various views regarding the extent of the atonement.||Justification for all men, completed at Christ's death and effective through faith alone.||Justification made possible for all through Christ's death, but only completed upon choosing faith in Jesus.|
|Conversion||Monergistic, through the means of grace, irresistible.||Monergistic, through the means of grace, resistible.||Synergistic, resistible due to the common grace of free will.|
|Perseverance and apostasy||Perseverance of the saints: the eternally elect in Christ will certainly persevere in faith.||Falling away is possible, but God gives gospel assurance.||Preservation is conditional upon continued faith in Christ; with the possibility of a final apostasy.|
- Table drawn from, though not copied, from Lange, Lyle W. God So Loved the World: A Study of Christian Doctrine. Milwaukee: Northwestern Publishing House, 2006. p. 448.
"Calvinism and Lutheranism Compared". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on 7 February 2009. Retrieved 26 January 2015.
Both (Lutherans and Calvinists) agree on the devastating nature of the fall and that man by nature has no power to aid in his conversions...and that election to salvation is by grace. In Lutheranism the German term for election is Gnadenwahl, election by grace--there is no other kind.
- John Calvin, Institutes of the Christian Religion, trans. Henry Beveridge, III.23.2.
- John Calvin, Institutes of the Christian Religion, trans. Henry Beveridge, II.3.5.
- John Calvin, Institutes of the Christian Religion, trans. Henry Beveridge, III.3.6.
- WELS Topical Q&A: WELS vs Assembly of God: "[P]eople by nature are dead in their tranbsgressions (sic) and sin and therefore have no ability to decide of Christ (Ephesians 2:1, 5). We do not choose Christ, rather he chose us (John 15:16) We believe that human beings are purely passive in conversion."
- Augsburg Confessional, Article XVIII, Of Free Will, saying: "(M)an's will has some liberty to choose civil righteousness, and to work things subject to reason. But it has no power, without the Holy Ghost, to work the righteousness of God, that is, spiritual righteousness; since the natural man receiveth not the things of the Spirit of God (1 Cor. 2:14); but this righteousness is wrought in the heart when the Holy Ghost is received through the Word."
- Henry Cole, trans., Martin Luther on the Bondage of the Will (London, T. Bensley, 1823), 66. The controversial term liberum arbitrium was translated "free-will" by Cole. However Ernest Gordon Rupp and Philip Saville Watson, Luther and Erasmus: Free Will and Salvation (Westminister, 1969) chose "free choice" as their translation.
- Keith D. Stanglin and Thomas H. McCall, Jacob Arminius: Theologian of Grace (Oxford University, 2012), 157-158.
- The Book of Concord: The Confessions of the Lutheran Church, XI. Election. "Predestination" means "God's ordination to salvation".
- Roger E. Olson, Arminian Theology: Myths and Realities (InterVarsity Press, 2009), 63. “Arminians accepts divine election, [but] they believe it is conditional."
- The Westminster Confession, III:6, says that only the "elect" are "effectually called, justified, adopted, sanctified, and saved." However in his Calvin and the Reformed Tradition (Baker, 2012), 45, Richard A. Muller observes that "a sizeable body of literature has interpreted Calvin as teaching "limited atonement", but "an equally sizeable body . . . [interprets] Calvin as teaching "unlimited atonement".
"Justification / Salvation". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on 27 September 2009. Retrieved 29 January 2015.
Romans 3:23-24, 5:9, 18 are other passages that lead us to say that it is most appropriate and accurate to say that universal justification is a finished fact. God has forgiven the sins of the whole world whether people believe it or not. He has done more than "made forgiveness possible." All this is for the sake of the perfect substitutionary work of Jesus Christ.
"IV. Justification by Grace through Faith". This We Believe. Wisconsin Evangelical Lutheran Synod. Retrieved 5 February 2015.
We believe that God has justified all sinners, that is, he has declared them righteous for the sake of Christ. This is the central message of Scripture upon which the very existence of the church depends. It is a message relevant to people of all times and places, of all races and social levels, for "the result of one trespass was condemnation for all men" (Romans 5:18). All need forgiveness of sins before God, and Scripture proclaims that all have been justified, for "the result of one act of righteousness was justification that brings life for all men" (Romans 5:18). We believe that individuals receive this free gift of forgiveness not on the basis of their own works, but only through faith (Ephesians 2:8–9). ... On the other hand, although Jesus died for all, Scripture says that "whoever does not believe will be condemned" (Mark 16:16). Unbelievers forfeit the forgiveness won for them by Christ (John 8:24).
- Becker, Siegbert W. "Objective Justification" (PDF). Wisconsin Lutheran Seminary. p. 1. Retrieved 26 January 2015.
"Universal Justification". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on 27 September 2009. Retrieved 5 February 2015.
Christ paid for all our sins. God the Father has therefore forgiven them. But to benefit from this verdict we need to hear about it and trust in it. If I deposit money in the bank for you, to benefit from it you need to hear about it and use it. Christ has paid for your sins, but to benefit from it you need to hear about it and believe in it. We need to have faith but we should not think of faith as our contribution. It is a gift of God which the Holy Spirit works in us.
- Augsburg Confession, Article V, Of Justification. People "cannot be justified before God by their own strength, merits, or works, but are freely justified for Christ's sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ's sake. ..."
- "Faith is a condition of justification". Keith D. Stanglin and Thomas H. McCall, Jacob Arminius: Theologian of Grace (Oxford University, 2012), 136.
- Paul ChulHong Kang, Justification: The Imputation of Christ's Righteousness from Reformation Theology to the American Great Awakening and the Korean Revivals (Peter Lang, 2006), 70, note 171. Calvin generally defends Augustine’s "monergistic view".
Diehl, Walter A. "The Age of Accountability". Wisconsin Lutheran Seminary. Retrieved 10 February 2015.
In full accord with Scripture the Lutheran Confessions teach monergism. "In this manner, too, the Holy Scriptures ascribe conversion, faith in Christ, regeneration, renewal and all the belongs to their efficacious beginning and completion, not to the human powers of the natural free will, neither entirely, nor half, nor in any, even the least or most inconsiderable part, but in solidum, that is, entirely, solely, to the divine working and the Holy Ghost" (Trigl. 891, F.C., Sol. Decl., II, 25).
- Monergism; thefreedictionary.com
- "Calvinism and Lutheranism Compared". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on 7 February 2009. Retrieved 9 February 2015.
- Roger E. Olson, Arminian Theology: Myths and Realities (InterVarsity Press, 2009), 18. "Arminian synergism" refers to "evangelical synergism, which affirms the prevenience of grace."
- The Westminster Confession of Faith, Ch XVII, "Of the Perseverance of the Saints".
"Once saved always saved". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on 27 September 2009. Retrieved 7 February 2015.
People can fall from faith. The Bible warns, "If you think you are standing firm, be careful that you don't fall" (1 Corinthians 10:12). Some among the Galatians had believed for a while, but had fallen into soul-destroying error. Paul warned them, "You who are trying to be justified by law have been alienated from Christ; you have fallen away from grace" (Galatians 5:4). In his explanation of the parable of the sower, Jesus says, "Those on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in time of testing they fall away" (Luke 8:13). According to Jesus a person can believe for a while and then fall away. While they believed they possessed eternal salvation, but when they fell from faith they lost God's gracious gift.
"Perseverence of the Saints (Once Saved Always Saved)". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on 27 September 2009. Retrieved 7 February 2015.
We cannot contribute one speck to our salvation, but by our own arrogance or carelessness we can throw it away. Therefore, Scripture urges us repeatedly to fight the good fight of faith (Ephesians 6 and 2 Timothy 4 for example). My sins threaten and weaken my faith, but the Spirit through the gospel in word and sacraments strengthens and preserves my faith. That’s why Lutherans typically speak of God’s preservation of faith and not the perseverance of the saints. The key is not our perseverance but the Spirit’s preservation.
- Bruce Demarest, The Cross and Salvation: The Doctrine of Salvation (Crossway, 1997), 437-438.
- “Many Arminians deny the doctrine of the perseverance of the saints." Bruce Demarest, The Cross and Salvation: The Doctrine of Salvation (Crossway, 1997), 35.