Christian doctrine on confidence in God and salvation
As a general term in theological use,
assurance
refers to a believer's confidence in God, God's response to prayer, and the hope of eternal salvation. In
Protestant
Christian
doctrine
, the term "assurance", also known as the
Witness of the Spirit
, affirms that the inner
witness
of the
Holy Spirit
allows the Christian
disciple
to know that they are
justified
.
[1]
[2]
Based on the writings of
St. Augustine of Hippo
,
assurance
was historically an important doctrine in
Lutheranism
and
Calvinism
, and remains a distinguishing doctrine of
Methodism
and
Quakerism
, although there are differences among these Christian traditions.
[1]
[3]
Hymns that celebrate the witness of the Holy Spirit, such as
Fanny Crosby
's "
Blessed Assurance
", are sung in Christian liturgies to celebrate the belief in assurance.
John Wesley and Methodism
[
edit
]
John Wesley
believed that all
Christians
have a faith which implies an
assurance
of
God
's forgiving love, and that one would feel that
assurance
, or the "witness of the Spirit". This understanding is grounded in
Paul
's affirmation, "...ye have received the Spirit of adoption, whereby we cry Abba, Father. The same Spirit beareth witness with our spirits, that we are the children of God..." (
Romans
8:15?16,
Wesley's translation
). This experience was mirrored for Wesley in his
Aldersgate
experience wherein he "knew" he was loved by God and that his sins were forgiven.
- "I felt my heart
strangely warmed
. I felt I
did
trust in Christ, Christ
alone
for salvation, and an
assurance
was given me that He had taken my sin,
even mine
."?
from Wesley's Journal
.
[4]
Early in his ministry Wesley had to defend his understanding of
assurance
. In 1738,
Arthur Bedford
had published a
sermon
in which he misquoted Wesley's teachings. Bedford had misunderstood Wesley as saying that a Christian could be assured of persevering in a state of salvation, the
Reformed
view.
In a letter dated September 28, 1738, Wesley wrote, "The
assurance
of which I alone speak I should not choose to call an
assurance
of salvation, but rather (with the Scriptures), the
assurance
of faith. ...[This] is not the essence of faith, but a distinct gift of the Holy Ghost, whereby God shines upon his own work, and shows us that we are justified through faith in Christ. ...The 'full assurance of faith' (
Hebrews
10.22) is 'neither more nor less than hope; or a conviction, wrought in us by the Holy Ghost, that we have a measure of the true faith in Christ.'"
[5]
The full assurance of faith taught by Methodists is the
Holy Spirit
's witness to a person who has been
regenerated
and
entirely sanctified
.
[6]
This full assurance of faith "excludes all doubt and fear since the heart has now been perfected in love", consistent with a Wesleyan?Arminian interpretation of
1 John 4:18
, which proclaims "There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love."
[7]
[6]
John Wesley emphasized that this is not an assurance about the future, but about the present state of the believer (Methodist theology teaches that
apostasy
can occur through sin or a loss of faith).
[6]
Believers can be assured that they are the adopted children of God and will be with Him for eternity if they continue in holiness by trusting in Christ and obeying God's
commandments
in this life.
[6]
The
Pilgrim Nazarene Church
, a
Methodist
denomination in the
conservative holiness
tradition, teaches:
[8]
The witness of the Spirit is that inward impression wrought on the soul whereby the Spirit of God immediately and directly assures our spirit that Bible conditions are met for salvation and the work of grace is complete in the soul (Romans 8:16). Therefore, the Spirit bears witness to both the salvation of the sinner and the sanctification of the believer (Hebrews 10: 14-15; (I John 5:10).
[8]
The
Emmanuel Association of Churches
, another Methodist denomination, states:
[2]
The witness of the Spirit is that inward impression wrought on the soul, whereby the Spirit of God immediately and directly assures our spirit that the Bible conditions are met for salvation and the work of grace is complete in the soul (Romans 8:15, 16). Therefore none should think they are either saved or sanctified until the Spirit of God has added His testimony (1 John 5:10). And if we take care to walk with God, and not grieve the Holy Ghost, we shall have an abiding testimony (Ephesians 4:30).
[2]
Quakerism
[
edit
]
The
Central Yearly Meeting of Friends
, a Holiness Quaker denomination, teaches in reference to the experiences of the
New Birth
and
Perfection
"that the Spirit of God gives to each born again person an inward witness that he is truly a child of God and to each truly sanctified person a witness that he is entirely sanctified."
[3]
Quakers hold that the "witness of the Spirit is nothing more than the communication and assurance of God through the Spirit to the inward consciousness of the seeking and the believing soul that he has received that which he desired of God, that God has both hear the prayer and performed His work of grace in the heart (Rom 8;16; I Jn. 5:14, 15)."
[3]
Baptists
[
edit
]
Baptists
teach that a "person is born again when he/she believes on the gospel of the Lord Jesus Christ (the death, burial, and resurrection) and he/she calls upon the name of the Lord."
[9]
Those who have been
born again
, according to Baptist teaching, know that they are "a child of God because the Holy Spirit witnesses to them that they are."
[9]
Lutheranism
[
edit
]
Lutheranism
accepts
monergism
, which states that salvation is by God's act alone, and rejects the teaching that humans in their fallen state have a
free will
concerning spiritual matters.
[11]
Lutherans believe that although humans have free will concerning civil righteousness, they cannot work spiritual righteousness without the Holy Spirit, since righteousness in the heart cannot be wrought in the absence of the Holy Spirit.
[12]
Lutherans believe that the elect are predestined to salvation.
[13]
According to Lutheranism, Christians should be assured that they are among the predestined.
[14]
Lutherans believe that all who trust in Jesus alone can be certain of their salvation, for it is in Christ's work and his promises in which their certainty lies.
[15]
However, they disagree with those that make predestination the source of salvation rather than Christ's suffering, death, and resurrection. Unlike
Calvinists
, Lutherans do not believe in a predestination to damnation.
[16]
Instead, Lutherans teach eternal damnation is a result of the unbeliever's sins, rejection of the forgiveness of sins, and unbelief, all of which occur when God chooses not to positively intervene during the unbeliever's lifetime.
[17]
The central final hope of the Christian is "the resurrection of the body and the life everlasting" as confessed in the
Apostles' Creed
, but Lutherans also teach that, at death, Christian souls are immediately taken into the presence of Jesus in heaven,
[18]
where they await this bodily resurrection and the second coming of Jesus on the Last Day.
[19]
Reformed
[
edit
]
Reformed Christianity
(Calvinism) has had controversies over the doctrine of assurance, many however teach that believers may have assurance of their salvation especially through the work of the
Holy Spirit
and also by looking at the character of their lives. The idea that because good works necessarily result from true faith one can gain assurance by observing evidences of faith in their life is called the
practical syllogism
.
[20]
If they believe God's promises and seek to live in accord with God's commands, then their good deeds done in response with a cheerful heart provide proof that can strengthen their assurance of salvation against doubts. This assurance is not, however, a necessary consequence of salvation, and such assurance may be shaken as well as strengthened.
[21]
The
Westminster Confession of Faith
affirms
[22]
that assurance is attainable though the wait for it may be long:
...infallible assurance doth not so belong to the essence of faith but that a true believer may wait long and conflict with many difficulties before he be partaker of it: yet, being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of ordinary means, attain thereunto. And therefore it is the duty of everyone to give all diligence to make his calling and election sure; that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance...
Additionally, the Augustinian doctrines of grace regarding
predestination
are taught in the
Reformed churches
primarily to assure believers of their salvation since the Calvinist doctrines emphasize that salvation is entirely a sovereign gift of God apart from the recipient's choice, deeds, or feelings (compare
perseverance of the saints
).
The
Marrow Brethren
, being a group inside Reformed theology instead taught that assurance is to be grounded upon the gospel, while their opponents emphasized the human element in assurance.
[23]
[24]
Anabaptism
[
edit
]
Anabaptists who belong to
Conservative Mennonite
and
New Order Amish
communities teach the belief in assurance?"that one can know the state of his soul while on earth".
[25]
This differs from the
Old Order Amish
understanding, who teach a "living hope" of salvation.
[25]
Obedience to
Jesus
and a careful keeping of the
Ten Commandments
, in addition to loving one another and being at peace with others are seen as "earmarks of the saved".
[26]
Similarities in Catholic teaching
[
edit
]
The
Catholic Church
teaches that an
infallible
certitude of final salvation, as supposed in Calvinism, is not a usual experience, as seen in the sixteenth canon of the sixth session of the
Council of Trent
:
"If any one saith, that he will for certain, of an absolute and infallible certainty, have that great gift of perseverance unto the end, unless he have learned this by special revelation; let him be anathema."
[27]
In critiquing the Reformed doctrine of the assurance of salvation, prominent Catholic
apologist
Robert Sungenis
notes a complication of the doctrine as it relates to the historic Protestant doctrine of
Sola fide
:
The burden is on the Reformed position because [it] says that a person can live his whole life thinking that he is justified by faith and yet come to the point in time where he stands at the judgment seat of God and finds out that he did not have the works that qualified the faith to be justifying faith and therefore God would say to him, "I'm sorry, you were never justified in the first place." So, if there’s anyone who lives under a cloud of terror, it’s the Reformed position because he never knows whether he did the proper works in order to qualify the faith that he needs for justification. And this is especially important because the Reformed position says that works can never enter into the faith that procures my justification, because works are all in sanctification. So, if works can never enter into the faith that I need for justification, how can they ever qualify the faith that I need for justification? So, he's in a double dilemma now.
[28]
Catholics recognize that a certainty of faith is ascribed to St.
Paul
(2 Cor 12,9) and speculate that the
Virgin Mary
also probably possessed it.
Jesus Christ
as man, however, did not need to believe since he
knew
it.
Ludwig Ott
argues that a high moral, human certainty of having sanctifying grace is possible, on the grounds that one is not conscious of an unforgiven grave sin, but by no means faith which is believing with divine certainty,
[29]
and that with some probability one can locate positive signs of predestination, which does not mean that their lack be a sign of reprobation: He lists persistent action of the virtues recommended in the
Eight Beatitudes
,
frequent Communion
, active
charity
, love for Christ and the
Church
and devotion to the
Blessed Virgin
.
[30]
Moreover, and especially, a Catholic can, and should, have certain
[31]
hope
for eternal salvation, which does not rest chiefly on a grace already received, but rather on prospective future forgiveness by God's omnipotence and mercy. The point in question is that however certain, the hope must retain its proper name and not be confused with faith. If together with a determination for sin, this hope is in danger of giving way to
presumption
.
[32]
In the Catholic tradition, a close equivalent to a doctrine of assurance has been a doctrine of final perseverance.
[33]
Compliance with
First Friday Devotions
has sometimes been taught as a means to final perseverance.
[
citation needed
]
See also
[
edit
]
References
[
edit
]
- ^
a
b
Yates, Arthur S. (2015).
The Doctrine of Assurance: With Special Reference to John Wesley
. Wipf and Stock Publishers.
ISBN
9781498205047
.
Writing to Arthur Bedford on 4th August 1738, Wesley says: 'That assurance of which alone I speak, I should not choose to call an assurance of salvation, but rather (with the Scriptures) the assurance of faith... . I think the Scriptural words are ...
- ^
a
b
c
Guidebook of the Emmanuel Association of Churches
.
Logansport
:
Emmanuel Association
. 2002. p. 9.
- ^
a
b
c
Manual of Faith and Practice of Central Yearly Meeting of Friends
.
Central Yearly Meeting of Friends
. 2018. p. 28.
- ^
"John Wesley: Journal of John Wesley ? Christian Classics Ethereal Library"
.
- ^
The discussion of Wesley's understanding of
assurance
is a revision of information presented on the website "Days of Wesley", copyright 2004, Days of Wesley, Conrad Archer,
Entry on Assurance
Archived
2005-01-22 at the
Wayback Machine
.
- ^
a
b
c
d
Abraham, William J.; Kirby, James E. (2009).
The Oxford Handbook of Methodist Studies
.
Oxford University Press
.
ISBN
9780191607431
.
- ^
1 John 4:18
: KJV
- ^
a
b
"Holiness"
.
The Witness of the Spirit
. Pilgrim Nazarene Church. 2017
. Retrieved
6 June
2018
.
- ^
a
b
Longwe, Hany (2011).
Christians by Grace?Baptists by Choice: A History of the Baptist Convention of Malawi
. African Books Collective. p. 429.
ISBN
978-99960-27-02-4
.
- ^
See
Augsburg Confession, Article XVIII: Of Free Will
- ^
1 Cor. 2:14
,
12:3
,
Rom. 8:7
,
Martin Chemnitz
,
Examination of the Council of Trent
: Vol. I. Trans. Fred Kramer, St. Louis: Concordia Publishing House, 1971, pp. 409?453, "Seventh Topic, Concerning Free Will: From the Decree of the Sixth Session of the Council of Trent".
- ^
Augsburg Confession, Article 18, Of Free Will
Archived
2008-09-15 at the
Wayback Machine
.
- ^
Acts 13:48
,
Eph. 1:4?11
,
Epitome of the Formula of Concord, Article 11, Election
Archived
2008-10-10 at the
Wayback Machine
, Mueller, J.T., Christian Dogmatics. St. Louis: Concordia Publishing House, 1934. pp. 585?589, section "The Doctrine of Eternal Election: 1. The Definition of the Term", and Engelder, T.E.W.,
Popular Symbolics
. St. Louis: Concordia Publishing House, 1934. pp. 124?128, Part XXXI. "The Election of Grace", paragraph 176.
- ^
2 Thess. 2:13
, Mueller, J. T., Christian Dogmatics. St. Louis: Concordia Publishing House, 1934. pp. 589?593, section "The Doctrine of Eternal Election: 2. How Believers are to Consider Their Election, and Engelder, T. E. W.,
Popular Symbolics
. St. Louis: Concordia Publishing House, 1934. pp. 127?128, Part XXXI. "The Election of Grace", paragraph 180.
- ^
Rom. 8:33
, Engelder, T. E. W.,
Popular Symbolics
. St. Louis, Missouri: Concordia Publishing House, 1934. pp. 127?128, Part XXXI. "The Election of Grace", paragraph 179.
- ^
1 Tim. 2:4
,
2 Pet. 3:9
,
Epitome of the Formula of Concord, Article 11, Election
Archived
2008-10-10 at the
Wayback Machine
, and Engelder's
Popular Symbolics
, Part XXXI. The Election of Grace, pp. 124?128.
- ^
Hos. 13:9
, Mueller, J. T., Christian Dogmatics. St. Louis: Concordia Publishing House, 1934. p. 637, section "The Doctrine of the Last Things (Eschatology), part 7. "Eternal Damnation", and Engelder, T.E.W.,
Popular Symbolics
. St. Louis, Missouri: Concordia Publishing House, 1934. pp. 135?136, Part XXXIX. "Eternal Death", paragraph 196.
- ^
Luke 23:42-43
,
2 Cor. 5:8
, Engelder, T. E. W.,
Popular Symbolics
. St. Louis, Missouri: Concordia Publishing House, 1934. p. 130, Part XXXIV. "The State of the Soul in the Interval Between Death and the Resurrection", paragraph 185.
- ^
"Bible Gateway passage: 1 Corinthians 15:22?24 ? English Standard Version"
.
Bible Gateway
. pp. 616?619
. Retrieved
25 April
2023
.
- ^
Beeke, Joel (2011). "The Assurance Debate". In Haykin, Michael A. G.; Jones, Mark (eds.).
Drawn Into Controversie: Reformed Theological Diversity and Debates Within Seventeenth-Century British Puritanism
.
Gottingen
, Germany:
Vandenhoeck & Ruprecht
. p. 273.
- ^
"Westminster Standards ? 1647 Westminster Confession of Faith | Reformed Theology at A Puritan's Mind"
. Chapter 18
. Retrieved
25 April
2023
.
- ^
Westminster Confession of Faith
, Chapter 18, paragraph 3
- ^
Holmes, Andrew R. (2 November 2006).
The Shaping of Ulster Presbyterian Belief and Practice, 1770?1840
. OUP Oxford.
ISBN
978-0-19-153717-2
.
- ^
VanDoodewaard, William (1 November 2011).
The Marrow Controversy and Seceder Tradition: Atonement, Saving Faith, and the Gospel offer in Scotland (1718?1799)
. Reformation Heritage Books.
ISBN
978-1-60178-329-5
.
- ^
a
b
"What's the difference between New Order and Old Order Amish?"
. Amish America. 2010
. Retrieved
22 May
2021
.
- ^
Fretz, Clarence Y.
"How To Make SURE You Are Saved"
. Anabaptists
. Retrieved
22 May
2021
.
- ^
"CT table"
.
history.hanover.edu
. 1848
. Retrieved
25 April
2023
.
- ^
Justification by Faith Debate
(
Robert Sungenis
vs
James White
), Part 19-20 of 25.
- ^
Ludwig Ott,
Fundamentals of Catholic Dogma
IV/I § 22.
- ^
Ludwig Ott,
Fundamentals of Catholic Dogma
IV/I § 12.
- ^
St.
Thomas Aquinas
,
Summa Theologica
, II/II 18 IV
- ^
See Summa Theologica, II/II 21 I for the differences. ? Let it be said, for the sake of those readers that may feel difficulty in overcoming some sins whatever, that hope in even only a future repenting, combined with a certain sorrow for the sins, is as such valid hope; that not hoping is never a legitimate way of avoiding presumption; and that despair is worse than presumption, as St. Thomas teaches in Summa Theologica, II/II 21 II.
- ^
"CATHOLIC ENCYCLOPEDIA: Final Perseverance"
.
www.newadvent.org
. 1911
. Retrieved
25 April
2023
.
Further reading
[
edit
]
- Lochman, Jan Mili? (1999), "Assurance of Salvation", in Fahlbusch, Erwin (ed.),
Encyclopedia of Christianity
, vol. 1, Grand Rapids, Michigan: William B. Eerdmans, pp.
146?147
,
ISBN
0802824137
External links
[
edit
]
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