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DOES BIBLE TEACH ONCE SAVED ALWAYS SAVED?
 
Most of the Protestants find it a great consolation to think that once Jesus comes into their hearts to make them his temple he stays there forever and regards them as his saints no matter what they do and will take them to Heaven when they die. They teach that those who are saved are always saved and will not lose their faith. Others think that once you are saved you are saved forever and cannot lose your salvation though you can lose your faith. This is all based on the idea that Jesus deals with your sins and makes atonement to God for them and that he has obeyed God in your place allowing God to overlook the fact that you are the sinner and blame him instead.

Romans 5 says that one man’s sin, Adam’s, made all sinners so one man’s, Christ’s, vicarious obedience will make all righteous. Notice that the two do the same thing but in opposite ways. Adam made all sinners for life as Paul made clear. Jesus makes us righteous for life when we turn from Adam to him. But Christians sin so it means that they will be reckoned righteous though they are not because of Christ. It is just like the way they were counted sinners in Adam though they had not done what he did. Romans 5 says they can boast that they look forward to God’s glory because of the love of God in their hearts by the power of the Holy Spirit through faith. He is not saying they are totally sure there is a Heaven for they live by faith. So he means that if there is a Heaven they are definitely going there and can say that they are. Because if we can lose salvation they cannot boast in case they fail. He warned against the latter kind of boasting. So eternal salvation is assured. Once saved, always saved.

Paul said that nothing in heaven or earth or anywhere can separate us from the love of God which is in Jesus Christ in Romans 8:36-39.

Does he mean that nothing can stop God loving us or that nothing can stop us from accepting the love of God and loving him?

He said nothing can stop God loving us in Jesus. He means that Jesus has saved us and so the love of God is in him for us. It comes to us through Jesus. Sin cannot separate us from this love which unites God with us.

Catholics will say he is just saying God loves us unconditionally. But he is saying this love only applies to “us” that is the Christians and is given through Jesus. If it were unconditional it wouldn’t be given through Jesus. Jesus has paid for our sins to enable God to love us. Nothing can take that love away from us. God only gives unconditional love to those who have been saved so they are going to Heaven.

Some want to imagine that Paul means that nothing can stop us loving God and being ready for his Heaven if we are true saved believers.  They say that before Paul said nothing could take us away from the love of God, Paul quoted a text describing a terrible persecution to death for the sake or love of God that Christians could survive by the power of God meaning that death cannot stop you loving God if you are a true believer. If so, Paul believed that even saved people who are going to Heaven can sin and hate God so he is saying that we will love God no matter what because Jesus the substitute will do the loving for us if we do not do it personally. Then that is the only way to make sense of the verses. If nothing terminates that blessed state then grace must be irrevocable and losing salvation is impossible. The verse does not imply that grace is irresistible, by the way, for it is not concerned about that kind of grace but grace we have whether we accept it or not.

Paul said that God has glorified those he has justified (Romans 8). He is not on about a future glory in Heaven. Those who are saved are glorified or as good as in Heaven right now. In the same sense, he declared that we are enthroned in Heaven now (Ephesians 2:6). If so, then we cannot lose our salvation any more than a person in Heaven can.

The Bible says that we can be right with God though we are all sinners (1 John 1:8) so sin does not make us unsaved. Romans 8 says that nobody can condemn the Christians for they are justified by God. Paul said that he was the worst of sinners even when he was an apostle (1 Timothy 1:15) so if he was saved all Christians are saved and sin cannot cost them that salvation.

The author of Second Timothy said he was sure that he would be saved or taken into Heaven (1:12). 4:18 is a statement of Paul’s assurance that he would certainly be saved.

The fact that the Bible never speaks of people losing salvation by sin infers that it cannot happen.

In John 6:53, Jesus asserts that unless his listeners symbolically munch his body and drink his blood they will not have life in them. He implied that none of his listeners were on the road to Heaven for life is the fulfilled life which is a life that is closed to God. Jesus said that those “who eat the bread that I shall give shall never die unlike the Israelites in the wilderness who ate the manna and died.”
 
Three possibilities of what is meant by “never dying” spring to mind.
 
1 Final deliverance from the two forms of death – spiritual and physical. Physical death will happen but sometime it will be done away forever.
 
2 The removal of spiritual death - being cut off from God which causes the “death” of grace in the heart.
 
Reply:  Some say Jesus was talking about physical life. He said the ancestors of the Israelites died in the desert despite eating bread from Heaven while it’s different with those who eat his bread. This could be taken to mean that the bread will not be given until the resurrection when it gives immortality so that would mean that John 6 refutes the claims of the Catholic Church that Jesus in the chapter is speaking of bread and drink becoming the body and blood of Jesus Christ.
 
But it seems, nevertheless, to be the only option. We can conclude that the symbolism is just badly expressed to dispose of the above reasoning. John’s Jesus was saying that anyone who ate his bread would never be separated from God. He was saying that God would be their friend no matter what they did for he wouldn’t be able to see their sins. This is the Protestant doctrine of salvation in spite of sin and refutes the Catholic doctrine that only those who have no sins that cut them off from God should approach the altar if it is really about the Eucharist. There is no tradition in Christianity that communion is necessary for salvation so the eating is symbolic. The eating is feeding on the body of Jesus on the cross not in communion but by spiritually appropriating the work and suffering Jesus did on the cross on your behalf? The soul cannot eat the substance of Jesus and the way described is the only way the soul can “eat” Jesus’ body. It is a spiritual eating and has nothing to do with substances or actually ingesting the body of Christ.
 
3 Removal of the possibility of physical death.
 
John didn’t mean his version of Jesus to mean physical death was taken away for the deaths of many who had been promised the life would disprove it. The Bible indicates that some of the people in the wilderness would be delivered from physical death someday so that is this option out.
 
So it seems Jesus did teach the Protestant idea of being permanently and irrevocably saved when one gets saved. No sin can make any difference.
 
Ephesians 2:4-6 says that we, the Christians, have been put to sit with Christ in the heavenly places. He is just using this way of saying that we are saved already and our salvation is guaranteed.

First Peter 1:3-5 says that an inheritance in Heaven is reserved for the true Christian. This means that he is sure that they will all go there implying that salvation is once and for all. If presently saved Christians will lose their salvation how could God who knows this reserve a place for them? It would imply that he did not know everything.

Peter also says that we are kept by God through faith to salvation. A man can keep his wife as a partner without imposing his will on her so this line does not prove that salvation is not our work when God keeps us.

The Bible says that salvation is by grace and not by works. If you had to keep some Law to avoid losing your salvation it is said this would be contradicted. But you can get a free gift and hold on to it by choice. If you change the choice by doing something bad and lose the gift that does not mean you have earned the gift by obedience.

When you repent of your current sins you should repent of your past and future sins as well. It is easy to un-repent the past and if you can repent at all you can repent of whatever you will do in the future. And you should. Jesus commanded repentance. If he saw this point then he would have believed in once for all salvation. When God would have a choice between forgiving you for you repented of the sin you now have in the past or not forgiving you. A holy God would have to do the former if his grace inspired your past repentance and if he looks on the best. A God who preferred the worst would not be good.

What does reason say about the doctrine of assurance of salvation? God could have laid down some condition for salvation. Even one would have been better than none. But he did not. This is a cheap doctrine and a daft God.

It is said that if a child of God could be lost and go to Hell you would have the absurdity of a child of God in Hell. But perhaps – assuming that we can choose Hell - even a child of God can be saved and ready for Heaven and not go there on purpose. The soul would not be sentenced to Hell by God but be there completely against God’s will. God might give it a flash of the beatific vision – the sight of God that gives us such joy that it fulfils all our needs - to get it into Heaven and to purify itself of all sin which raises the question why he can’t do that with the rest of us. He must do this with the rest of the evil saved people that he gets into Heaven which proves that the beatific vision doctrine infers that Calvinistic predestination is true. That doctrine says God chooses who will be saved and there is nothing they can do about it. Those who are chosen believe by God’s power and gift and are irresistibly drawn to faith. So their faith is not their work at all but God’s. God irresistibly attracts them to himself.
 
PERSEVERANCE OF THE SAINTS

The Five Points of Calvinism, the theology that teaches predestination by God are:
 
1 Total Depravity
2 Unconditional Election
3 Limited Atonement
4 Irresistible Grace
5 Perseverance of the Saints
 
The fifth of the Five Points of Calvinism is that the saints cannot lose their faith but always persevere. This seems to be a grave error for it is not taught in the Bible. Calvinists say that God manipulates the person to keep him true to the truth.

1 John 2:19 implies there are no apostates from Christianity just fake Christians who pretend to belong. They prove they are fakes when they walk away. That bigoted doctrine accuses ex-Christians of lying about being ex-Christians.  That is Calvinism's favourite text for saying that people who really turn to Jesus never leave him.

Some even teach the Lordship gospel which says that if you are not perfect after being saved then you are not really saved at all or lose salvation. There would be no rejoicing about being delivered from the Law of Moses in the Bible if that were the case. It would mean that salvation is utterly impossible and that the gospel is not a gospel at all. Saving faith induces repentance but that does not mean that afterwards you have to be a saint to get into Heaven.

Paul said that his Christian brethren were not perfect (1 Corinthians 3:1) and called himself the greatest of sinners in the present tense.

The Bible says we are all sinners and yet Paul said that nobody who is saved by Jesus can be condemned for sin and that nobody can condemn or bring any charge against anybody God has justified (Romans 8). God has declared the sinner innocent even though he is not. We see this from the fact that there have always been people who have nit-picked about the sins of the Christians but what Paul has in mind here is that if anybody could look into the soul of a Christian he could not accuse that Christian of any sin or of deserving punishment anymore for God will not let that happen for he has acquitted the sinner.

In 2 Timothy 2:13, we read that if we cease to believe God he will remain faithful to us for he cannot reject us. If the saved can lose their faith they do not stop being saved. Catholics who believe that anybody losing their faith cannot be saved for it is a mortal sin to lose it argue that this verse means that Jesus will continue to look after us and try and bring us back. He is faithful in this sense and not in the sense that he regards us as friends and saved no matter what we do. But the same verse says that Jesus will deny Christians if they deny or reject him. God must both remain faithful to you and reject you at the same time. He sees you are a sinner and holds it against you but then he pretends that you are not a sinner. That is the only way the statements can be reconciled. The verse teaches that once you are saved you cannot lose your salvation and are destined for Heaven for God preserves you.

It is thought that when Satan told Eve that she will not die if she disobeys God that this was the once saved always saved doctrine which shows it was a heresy. Death is taken to refer to spiritual separation from God and not death. But Eve was supposed to make a choice if she would be saved or lost to God. Christians are different for they are chosen by God. Eve was not in a position to get saved when the snake spoke with her for she had never sinned and didn’t need saving. So Satan did not originate the once saved always saved doctrine at that time.

In the First Epistle of John we read that we are not to pray for the person who commits the deadly sin and that not all sin is deadly. Catholics say that this is mortal sin which they do not believe because they pray for mortal sinners. When John bans such prayer it is plain that the sinner cannot repent. He must mean the sin of refusing to accept God’s salvation on one’s deathbed for what else could it be? The text says nothing about a saved person reverting to being an unsaved person. It could be that just as true faith and holiness is a sign of predestination, that certain sins are signs that the sinner is predestined to everlasting damnation and that God has no intention of giving that sinner the gift of faith and salvation.

Hebrews 10:26-31 allegedly says that Christians can lose salvation. But it never says, “Bad or apostate but real Christians will lose their salvation”.

James 5 promises that if a brother in the following of Jesus errs and we get him back on the right track we shall save his soul from death. But this death could be physical death for though we are going to die anyway God is supposed to punish grievous sinners by premature death – not necessarily dying young but dying younger than you should. Also, James said that faith that is accompanied by good works saves. So if a person shows no change even if they claim to be a follower of Jesus that person is going to suffer spiritual death. What he wrote does not prove that a true saved believer can lose his salvation.

In John 15, Jesus says that he is the vine and that the branches that do not bear fruit will be cut off and burnt. Whatever branch does not bear fruit in Jesus will be cut off. This seems to say you will lose salvation if you do not improve in goodness. It could mean that God will take your life quicker if you do evil. Though Christians believe that God counts them as righteous because of the blood of Christ they believe that they can cut themselves off from being friends of God. They are still friends in the imputed sense but in the real sense they are not and are cut off branches.

Calvinists should drop the doctrine of final perseverance and replace it with final preservation. The first means that the saints cannot stop believing and will not be able to go back to being unable to do good while the second means that God keeps the saints in union with him no matter if they apostatise or how much they sin and if they stop doing good altogether.

The Bible says that many will depart from the faith (1 Timothy 4:1). But you could speak that way of people who are not true Christians but who still uphold the faith and think they are true believers. Jesus prayed for Peter that his faith would not fail (Luke 22:32) but that does not prove that true Christians can stop believing. The true Christian can believe but still fail to trust God. Faith can fail you not by going away but by getting too weak to comfort you.

This doctrine of unconditional security appears to be confuted by Jesus’ assertion that the person who keeps his word will never see death (John 8:51). He means spiritual death for people will rise again whether they keep his word or not.

An extreme form of the perseverance doctrine says that true Christians cannot sin. This means that though they can do wrong actions they are not sinful anymore. God does not take offence. This is a form of antinomianism. It comes from a misinterpretation of the First Epistle of John. John wrote that whoever is begotten of God does not sin and he cannot sin because he is begotten of God. But before that John had written that if WE meaning himself and all Christians say we have no sin we are deceiving ourselves. He also said we have an advocate with God, Jesus, who prays for sinners.

Some say he only means that the person who is really saved is only God’s child when he is perfect.

Some say he only means that those who are of God do not need to sin. This does not fit the obvious sense of the words.

Some say he only means that those who are of God do not habitually sin. This does not fit the obvious sense of the words either.

I propose that John believed that we are born into God’s family and no sin can take us out of it so that we are spiritually begotten of God but he had another kind of begetting here, moral begetting. He was saying that a person who is God’s child by being moral cannot sin. There are many senses in which one can be a Son of God. This seems like a tautology like saying, “John went to Madrid because he went to the capital of Spain”. But some people write like that and John likes writing poetically.

Jesus said that whoever believes in him has eternal life (John 3:14-16). What about repentance? All Protestants claim that this faith induces repentance and the two happen simultaneously and necessarily for you if believe the word you will act as if you do. That is simplistic and false. They should know better. You have to believe first before you can consider repenting and it is when you realise you are saved you decide to repent. You cannot repent and receive Jesus into your heart as saviour and Lord unless you believe first and believe by the power of grace. Romans 4 says Abraham was saved by doing no good work at all and repentance is a good work. Even the sinner at the time of salvation is imperfect. “Whoever receives God’s gift of faith receives eternal life and will repent” would be a better interpretation of Jesus’ words. This interpretation would enable Jesus to say that salvation was by faith without mentioning repentance. If repentance isn’t necessary for salvation as this scenario shows, then neither are good works. It follows that one will be saved though a sinner and no sin can cost you your salvation.

Real repentance is acted out. For example, I can feel I really repent for stealing my friend’s ten dollars but I will have no reason to believe that my repentance is genuine until I actually give it back to him. If God required repentance for salvation then he would require good works which totally contradicts the gospel.

BAD ARGUMENTS FOR ETERNAL SECURITY

Here are some badly reasoned arguments for eternal security.

1 John 5:10, 11 says that God has given Christians living now everlasting life. Verse 13 says that this stuff was written to let the Christians know that eternal life was theirs at that time.

But the Catholic who believes that he will lose salvation by sin later on can still say he possesses eternal life now. Salvation is his and is everlasting. To say that a person has eternal salvation is not the same as saying that they cannot lose their right to it.

In John 10, Jesus says that his sheep hear his voice and that he gives them eternal life and that they will never perish and no man shall get them away from him. This seems to prove eternal security. But if Jesus means, “I give them Heaven when they die and they shall never perish there,” that is the end of the eternal security interpretation. Also, nobody might be able to take you away from God but perhaps you can leave God by yourself despite all God has done to protect you from evil?

It is said that Jesus could not intercede for us if we can go to Hell for when God always hears Jesus’ prayers (John 11:41,42) he must save all those who Jesus prayed for him to save (page 10, Eight Gospel Absurdities if a Born-Again Soul Ever Loses Salvation). But he is only praying that God will save them and if God tries to save somebody that was once saved but who has abandoned him he would be hearing Jesus’s prayer by doing so. Some would say that Jesus never asked him to save people against their will.

It is a mistake to argue that since Jesus would not have prayed for what will never happen and he prayed that none of his men would be lost that this means they would not be lost and that eternal security is true (John 17:11,12). But they could have stayed free from the state of separation from God without that doctrine being true. The Catholic Church can imagine Jesus praying that some spotless saint like St Aloysius Gonzaga will not be lost though the saint stays true through cooperation with God and not because he cannot lose his salvation. To will good to God and man is to pray. That is all your need. The objection fails to understand this.
  
BORN AGAIN
 
Jesus said you must be born again to enter the kingdom of Heaven.

It is reasoned, “You can only be born once. The Bible says we have to be born into God’s family. This simply means that when we are first reconciled to God he adopts us. This is called the Second Birth or Regeneration. If we are reborn then we must be right with God forever.” But you can be born once into the family of God and then leave that family. To return to God is not to be born again a second time but is like a person who is a wayward son or daughter returning back to fellowship with the parents. She or he is becoming a real child in the relationship sense though she or he is already a child in the physical sense.

To this it can be replied:
 
“The argument fails to understand the metaphor of being an adopted child of God. Being born again is more than just being adopted as a child of God. God only adopts those who are spiritually alive. They are not really adopted children but they become close to him and he with them when he lives inside their hearts and changes them into more righteous people. So if calling you an adopted child of God symbolises your relationship with God and you are a child for life it follows that once you are born again you are permanently born again and no sin can put God out o your heart and your salvation is assured.”
 
ANTI ASSURANCE TEXTS

The saved person can be assured that he or she will, not might, go to Heaven when he or she dies. The verses in the Bible that seem to deny this assurance of salvation, do no such thing. People who are against this doctrine believe that the Bible says that a saved person can so sin as to be eternally lost.

When the Bible seems to say that we are saved by avoiding such sin it is not meaning salvation from eternal torture by that. Salvation can be from the loss of grace or from sin or from error. When Paul told Timothy to be true to the doctrine to save himself and his people who hear him (1 Timothy 4:16) it is evident that he meant save them from error because not everybody who would hear would be saved from Hell but all would be saved from error.

Hebrews 6 says that anybody who believed in the gospel, tasted the word of God and went along with the Holy Spirit and had his gifts (the word is dorea which distinguishes the gifts from charismatic supernatural gifts which are charisma – page 419, Encyclopedia of Bible Difficulties) and then left the faith would not be restored to repentance. It says they are fit only to be burned but this is stated metaphorically for he describes their fate as being like that of land being burned for being no good. It is not said that these people will lose their salvation.

But they may not have been true Christians. They only tasted the word of God while a true Christians has assimilated it. The bit that calls them partakers of the Spirit merely means that the Holy Spirit was in them to convict them of sin. It is impossible to convert them because they are not granted any grace to save them and so are predestined to eternal damnation. Impossible is such a strong word it has to mean this. It is believed by Calvinists that the sinner is so deep in sin that he cannot repent in the godly way and turn to God by himself though he has the faculty of doing it.  He cannot use his free will for he deliberately traps himself in sin so that he cannot and only a miracle of God can end this slavery and prison so that he can be saved.  

In Hebrews 10, the author says that “we” meaning himself too, cannot be saved by a sacrifice for sins if we sin after learning the truth. The punishment will be worse than the death penalty meted out by Moses. The passage says nothing about the loss of salvation. When we are told that the punishment will be worse than being stoned to death it is evident that earthly punishment is what he means. No sacrifice can save you from that if you deserve it. He then says that we must be strong in this world and be confident which is a hint that he does not mean the true Christian can be lost eternally but that the true Christian will be punished for sin for the sake of discipline despite the sacrifice of Christ which only dealt with retribution. The Cross of Jesus paid the price for our sins meaning that man is to replace retribution for sin and lawbreaking with discipline. It would be nonsense to speak of the law of the land being able to take retribution.

Ezekiel 3:20,21 is about saving a man from death and not eternal loss. It simply says that the goodness of a man who commits a crime has to be forgotten in terms of the Law of Moses.

As for the possibility of being blotted out of God’s book we have no reason to think that this book need be the book in which the names of those who are fit for Heaven are enrolled (Exodus 32:31-33). One was blotted out of the book for sinning so the book was a record listing the holy. Moses did not believe in Heaven or everlasting salvation and he spoke of the book.

Revelation 22:19 says that anybody who interferes with the text of the Book of Revelation will not be put in the book of life. If you misrepresent the word of God you will not be saved. The verse could mean that anybody who does not believe the Bible will not have his name entered in God’s book. He or she will lose salvation for altering Revelation for there were plenty of other copies and it is not an important book. It is largely obscure.

Revelation 3:5 says that he who overcomes will not have his name blotted out of the book of life. But that does not mean that it is possible for this to happen.

You cannot work out your salvation like Philippians 2:12 commands unless you are saved already so this verse is not evidence that you can lose salvation if you neglect to do good works.

Also, Jesus said that he who endures to the end in faithfulness will be saved (Matthew 24:13). This says if you don’t persevere you will not be saved. But this is spoken in the context of tribulation and people hating God so it is most likely that Jesus means physically protecting people and spiritually making them holy by the word saved. Verse 22 says that nobody would be saved if the tribulation went on too long. It is not about salvation from Hell or the eternal loss of God at all. Besides, keeping true to the end could be a mark of being saved and not something they have to do for salvation.
 
Conclusion
 
The Bible teaches that once you are saved, you will never lose that salvation. A true Christian can die committing murder and still go to Heaven for Jesus has done all the earning of salvation for him in his place.
 
WORKS CONSULTED

A Catechism of Christian Doctrine, Catholic Truth Society, London, 1985
A Summary of Christian Doctrine Louis Berkhof, The Banner of Truth Trust, London, 1971
A Withering Branch, Joseph H Harley, John English and Co, Wexford, 1956
All One Body – Why Don’t We Agree? Erwin W Lutzer, Tyndale, Illinois, 1989
An Examination of Tulip, Robert L Sumner, Biblical Evangelism Press, Indiana. 1972
Apologia Pro Vita Sua, John Henry Newman, JN Dent & Sons Ltd, London, 1955
Born Fundamentalist, Born Again Catholic, David B Currie, Ignatius Press, San Francisco, 1996
Can a Saved Person Ever Be Lost, John R Rice, Sword of the Lord, Murfreesboro, Tennessee, 1943
Christian Answers About Doctrine, John Eddison, Scripture Union, London, 1973
Doubt The Consequences Cause and Cure, Curtis Hutson Sword of the Lord, Murfreesboro, Tennessee, 1983
Eight Gospel Absurdities if a Born-Again Soul Ever Loses Salvation John R Rice Sword of the Lord, Murfreesboro, Tennessee, 1946
Encyclopaedia of Bible Difficulties, Gleason W Archer, Zondervan, Grand Rapids, Michigan, 1982
Four Great Heresies, John R Rice, Sword of the Lord, Murfreesboro, Tennessee, 1975
How to be a Christian without Being Religious, Fritz Ridenour, Regal Books, California, 1970
HyperCalvinism, John D Rice, Sword of the Lord, Murfreesboro, Tennessee, 1970
Is it necessary for you to be baptised to be saved? Hoyt H Houchen, Guardian of Truth, Bowling Green, Kentucky
Legalism – A Smokescreen, Mike Allison, Sword of the Lord, Murfreesboro, Tennessee, 1986
Radio Replies, Vol 1, Frs Rumble and Carty, Radio Replies Press, St Paul Minnesota, 1938
Radio Replies, Vol 2, Frs Rumble and Carty, Radio Replies Press, St Paul Minnesota, 1940
Radio Replies, Vol 3, Frs Rumble and Carty, Radio Replies Press, St Paul, Minnesota, 1942
Reasons for Hope, Editor Jeffrey A Mirus, Christendom College Press, Virginia, 1982
Saved For Certain, John R Rice, Sword of the Lord, Murfreesboro, Tennessee, 1953
The Catholic Church has the Answer, Paul Whitcomb, TAN, Illinois, 1986  
The Catholicity of Protestantism Ed R Newton Flew and Rupert E Davies, Lutterworth Press, London, 1950
The Eternal Security of the Believer, Curtis Hutson, Sword of the Lord, Murfreesboro, Tennessee, 1982
The Grace of God in the Gospel, John Cheeseman, Philip Gardner, Michael Sadgrove, Tom Wright, The Banner of Truth Trust, Edinburgh, 1976
The Great Acquittal, Tony Baker, George Carey, John Tiller and Tom Wright, Fount, London, 1980
The Institutes of the Christian Religion, John Calvin, Hodder and Stoughton, London,1986
The Other Side of Calvinism, Laurence M Vance, Vance Publications Pensacola, Florida, 1991
There is no Difference for all have Sinned, John R Rice, Sword of the Lord, Murfreesboro, Tennessee, 1939
Unitarian Christianity and Other Essays, William Ellery Channing The Bobs-Merrill Company Inc, Kansas, 1957
Why I Disagree with All Five Points of Calvinism, Curtis Hutson, Sword of the Lord, Murfreesboro, Tennessee, 1980
 
BIBLE TRANSLATION USED
The Amplified Bible