THE NEW SCHAFF-HERZOG
set forth in the Canons of Dort (cf. Schaff, Creeds, iii. 592 sqq.).
" Whom God calls, according to his purpose, to the communion of his Son our Lord Jesus Christ, and regenerates by the Holy Spirit, he delivers also from the dominion and slavery of sin in this life, though not altogether from the body of sin and from the infirmities of the flesh, so long as they continue in this world." (Art. I.)
" By reason of these remains of indwelling sin, and the temptations of sin and of the world, those who are converted could not persevere in a state of grace if left to their own strength. But God is faithful, who, having conferred grace, mercifully confirms, and powerfully preserves them therein, even to the end." (Art. III.)
" Of this preservation of the elect to salvation, and of their perseverance in the faith, true believers for themselves may and do obtain assurance according to the measure of their faith, whereby they arrive at the certain persuasion that they ever will continue true and living members of the Church; and that they experience forgiveness of sins, and will at last inherit eternal life." (Art. IX.)
" This certainty of perseverance, however, is so far from exciting in believers a spirit of pride, or of rendering them carnally secure, that, on the contrary, it is the real source of humility, filial reverence, true piety, patience in every tribulation, fervent prayers, constancy in suffering and in confessing the truth, and of solid rejoicing in God; so that the consideration of this benefit should serve as an incentive to the serious and constant practise of gratitude and good works, as appears from the testimonies of Scripture and the examples of saints." (Art. XII.)
" The carnal mind is unable to comprehend this doctrine of the perseverance of saints and the certainty thereof, which God hath most abundantly revealed in his Word, for the glory of his name and the consolation of pious souls, and which he impresses upon the hearts of the faithful. Satan abhors it; the world ridicules it; the ignorant and hypocrite abuse, and heretics oppose it. But the spouse of Christ hath always most tenderly loved and constantly defended it as an inestimable treasure." (Art. XV.)
This doctrine was first clearly set forth by Augustine in the Pelagian controversy (De dono perseverantice), was renewed by the Reformers, and is held by all Calvinistic churches, as a logical consequent of the doctrine of election (cf. Westminister Confession, chap. xvii.). Arminius at first hesitated about it, and then left it an open question. The later Arminians took strong ground against it, and affirmed the possibility of a total and final fall from grace. This is the position of the Wesleyan Arminians to-day in Europe and America. The Lutheran Confessions hold a middle position. The Church of England leaves room for both theories.
The doctrine of the perseverance of saints is becoming difficult to maintain, even theoretically, in view not merely of the well-known Arminian objections to it, but of the disclosures made by the psychology of Christian experience. The difficulty arises from two directions. (1) The theory of conversion: this, instead of being explained by reference to a miraculous cause or a cataclysmic act of choice, is in many cases a normal adolescent experience, with more or less of unification of the emotions and of permanence in the character (see Conversion). (2) Induction of religious experience puts it beyond question that the Christian life may after conversion be partially arrested or radically overthrown. This conception, however, in no way militates against the real grounds of Christian assurance, drawn from God's purpose of redemption and from the influence of the Spirit of God, nor
even against predestination, which, since it is subject to historical conditions, will, if not in this world yet in the future world, attain its goal in the final perfection of all souls in God (cf. F. D. E. Schleiermacher, Der christliche Glaube, §§ 117-120, new ed., Gotha, 1889). C. A. Beckwith.
Bibliography: The literature pertinent is contained in the doctrinal systems by Calvinists (e.g., Turrettin, C. Hodge, W. G. T. Shedd; see also bibliography under Presbyterians) and Methodists (C. Sheldon, B. P. Bowne; see also bibliography under Methodists). Note further:
D. Whitby, A Discourse on the Five Points, London, 1817;
E. Colet, Practical Discourse of God's Sovereignty, with
Perseverance, Philadelphia, 1854.
PERSIA. See Medo-Persia.