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The conditional preservation of the saints, or commonly conditional security, is the Arminian belief that believers are kept safe by God in their saving relationship with Him upon the ''condition'' of a persevering faith in Christ.〔James Arminius, ''The Works of Arminius'', 2:465, 466; 3:412, 413. Mark A. Ellis, ''The Arminian Confession of 1621'', 77–78; 112–13. The Confession was primarily composed by Arminius' protégé Simon Episcopius (1583–1643), and approved by the Remonstrant Pastors in 1620. The first Dutch edition was published in 1621 and the Latin edition in 1622. For more background on the Confession see the "Introduction" by Ellis, v-xiii). French L. Arrington, ''Unconditional Eternal Security: Myth or Truth?'', 63, 180. Stephen M. Ashby, "Reformed Arminianism," ''Four Views on Eternal Security'', 163–166. Frederick W. Claybrook, ''Once Saved, Always Saved? A New Testament Study of Apostasy'', 216–218. I. Howard Marshall, ''Kept by the Power of God: A Study of Perseverance and Falling Away'', 210. David Pawson, ''Once Saved, Always Saved? A Study in Perseverance and Inheritance'', 18–21. Robert Picirilli, ''Grace, Faith, Free Will. Contrasting Views of Salvation: Calvinism and Arminianism'', 191. W. T. Purkiser, ''Security: The False and the True'', 27-33. Robert Shank, ''Life in the Son: A Study of the Doctrine of Perseverance'', 51-71. John Wesley, ''The Works of John Wesley'', 10:284-298. J. Rodman Williams, ''Renewal Theology: Systematic Theology from a Charismatic Perspective'', 2:119-127. Dale Yocum, ''Creeds in Contrast: A Study in Calvinism and Arminianism'', 128-129.〕 Arminians find the Scriptures describing both the initial act of faith in Christ, "whereby the relationship is effected, and the persevering faith in Him whereby the relationship is sustained."〔Shank, ''Life in the Son'', 92; cf. Arrington, ''Unconditional Eternal Security: Myth or Truth?'' 182. Marshall writes: "The Christian life is a life which is continually sustained by the power of God. It does not merely depend upon a once-for-all gift of God received in the moment of conversion, but is a continual relationship to God in which His gracious gifts are received by faith" (''Kept by the Power'', 22).〕 The relationship of "the believer to Christ is never a static relationship existing as the irrevocable consequence of a past decision, act, or experience."〔Shank, ''Life in the Son'', 116. cf. Williams, ''Renewal Theology'' 2:127, 134–135. Brenda Colijn writes: "Salvation is not a transaction but an ongoing relationship between the Rescuer and the rescued, between the Healer and the healed. The best way to ensure faithfulness is to nurture that relationship. Final salvation, like initial salvation, is appropriated by grace through faith(fulness) (Eph 2:8-10; 1 Pet 1:5)... Salvation is not a one-time event completed at conversion. It involves a growth in relationship ... that is not optional or secondary but is essential to what salvation means" (''Images of Salvation in the New Testament'', 140-141).〕 Rather, it is a living union "proceeding upon a living faith in a living Savior."〔Shank, ''Life in the Son'', 116. In another place Shank writes: "The faith on which our union with Christ depends is not the act of some past moment. It is a present living faith in a living Savior" (''Life in the Son'', 66).〕 This living union is captured in this simple command by Christ, "Remain in me, and I in you" (John 15:4).〔Shank, ''Life in the Son'', 43, 116.〕 According to Arminians, biblical saving faith expresses itself in love and obedience to God (Galatians 5:6; Hebrews 5:8-9).〔Shank, ''Life in the Son'', 7, 197, 218-219; Arrington, ''Unconditional Eternal Security: Myth or Truth?'' 182; Claybrook, ''Once Saved, Always Saved? A New Testament Study of Apostasy'', 24-25. Brenda Colign writes: "The New Testament nowhere supports an understanding of saving faith as mere intellectual assent divorced from obedience. Saving faith entails faithfulness. Believers are saved ''by'' grace ''through'' faith ''for'' works (Eph 2:8-10). According to Hebrews, Jesus is 'the source of eternal salvation for all who obey him' (Heb 5:9). The 'things that belong to salvation' include faithfulness, patience and loving service (Heb 6:9-12). As James points out, the faith necessary for salvation is a faith that expresses itself in works (James 2:14-17)" (''Images of Salvation in the New Testament'', 140). Scot McKnight writes: "Perseverance . . . is both belief and believing, trusting and obeying. . . . Perseverance is an indicator of what faith is all about, not a specialized version of faith for the most advanced. True and saving faith, the kind Jesus taught, and that James talks about in James 2, and that Paul talks about in all his letters, is a relationship that continues. . . . True faith is marked by steady love . . ." (''A Long Faithfulness: The Case for Christian Perseverance'', 49).〕 In the Arminian Confession of 1621, the Remonstrants (or Arminian leaders) affirmed that true or living faith operates through love,〔''The Arminian Confession of 1621'', 76, 111.〕 and that God chooses to give salvation and eternal life through His Son, "and to finally glorify all those and only those truly believing in his name, or obeying his gospel, and persevering in faith and obedience until death ... "〔''The Arminian Confession of 1621'', 74; see also 78-80. John Wesley wrote: "But he () has done all which was necessary for the conditional salvation of all mankind; that is, if they believe; for through his merits all that believe to the end, with the faith that worketh by love, shall be saved (''The Works of John Wesley'', "An Extract from 'A Short View of the Differences Between the Moravian Brethren,'" 10:202).〕 Arminians believe that "It is abundantly evident from the Scriptures that the believer is secure."〔Shank, ''Life in the Son'', 55 fn. 3; cf. Marshall, ''Kept by the Power of God'', 199-200; Williams, ''Renewal Theology'', 2:120-122, 130-135.〕 Furthermore, believers have assurance in knowing there is no ''external'' power or circumstance that can separate them from the love of God they enjoy in union with Christ (Romans 8:35-39; John 10:27-29).〔Shank, ''Life in the Son'', 59, 211; Ashby, "Reformed Arminianism," 123, 163. George A. Turner and Julius R. Mantey write: "It is comforting to know that 'final perseverance' is a glorious possibility and that no combination of external circumstances can sever the believer from Christ (cf. Rom. 8:35-39; John 10:28)" (''The Evangelical Commentary: The Gospel According to John'', 304). Ben Witherington says: "Verses 28-29 (John 10 ) say not only that Jesus' sheep are granted eternal life, and so will never perish, but also that 'no one will snatch them out of . . . the Father's hand.' This speaks to the matter of being 'stolen' by outside forces or false shepherds . . . . Both John 10:28 and Rom. 8:38-39 are texts meant to reassure (of Christ ) that no outside forces or being can snatch one out of the firm grasp of God" (''John's Wisdom: A Commentary on the Fourth Gospel'', 190-91, 389 fn. 72)〕 Nevertheless, Arminians see numerous warnings in Scripture directed to genuine believers about the possibility of falling away in unbelief and thereby becoming severed from their saving union with God through Christ.〔Marshall, ''Kept by the Power of God'', 157; Shank, ''Life in the Son'', 158-164, 262; Arrington, ''Unconditional Eternal Security: Myth or Truth?'' 180.〕 Arminians hold that if a believer ''becomes an unbeliever'' (commits apostasy), they necessarily cease to partake of the promises of salvation and eternal life made to ''believers'' who continue in faith and remain united to Christ.〔Picirilli, ''Grace, Faith, Free Will'', 201; Ashby, "Reformed Arminianism," 123–125, 167; Arrington, ''Unconditional Eternal Security: Myth or Truth?'' 62; ''The Works of John Wesley'', 10:297-298.〕 Therefore, Arminians seek to follow the biblical writers in warning believers about the real dangers of committing apostasy. A sure and biblical way to avoid apostasy is to admonish believers to mature spiritually in their relationship with God in union with Christ and through power of the Spirit.〔Picirilli, ''Grace, Faith, Free Will'', 207; Arrington, ''Unconditional Eternal Security: Myth or Truth?'' 184–185.〕 Maturity takes place as Christ-followers keep on meeting with fellow believers for mutual encouragement and strength; exhorting each to love God and others;〔B. J. Oropeza, ''Church Under Siege of Persecution and Assimilation: The General Epistles and Revelation,'' Apostasy in the New Testament Communities, Volume 3 (Cascade Books, 2012 ), 30-33; 47-48.〕 to be growing in the grace and knowledge of our Lord and Savior Jesus Christ;〔Gene L. Green, ''Baker Exegetical Commentary on the New Testament: Jude and Peter'' (Rapids: Baker Academic, 2008 ), 339-343.〕 and to persevere in faith in prayerful dependence upon God through various trials and temptations.〔 B. J. Oropeza, ''In the Footsteps of Judas and Other Defectors: the Gospels, Acts, and Johannine Letters,'' Apostasy in the New Testament Communities, Volume 3 (Cascade Books, 2011 ): 129-130. 〕 ==Historical background== (詳細はSynod of Dort (1618–1619), the view in the early church appears to be on the side of conditional security. From his research of the writings of the early church fathers (AD 90–313), patristic scholar David W. Bercot arrived at this conclusion: "Since the early Christians believed that our continued faith and obedience are necessary for salvation, it naturally follows that they believed that a 'saved' person could still end up being lost."〔''Will the Real Heretics Please Stand Up: A New Look at Today's Evangelical Church in the Light of Early Christianity'', 65. For quotes that appear to support his conclusions see "Salvation," in ''A Dictionary of Early Christian Beliefs'', edited by David Bercot, 574-585, 586-591. See also the article in the External Links by Calvinist John Jefferson Davis titled: "The Perseverance of the Saints: A History of the Doctrine," ''Journal of the Evangelical Theological Society'' 34:2 (June 1991), 213-228. He covers the key people and groups that have discussed this topic from Augustine (354-430) to 1981. For a helpful overview see B. J. Oropeza's "Apostasy and Perseverance in Church History" in ''Paul and Apostasy: Eschatology, Perseverance, and Falling Away in the Corinthian Congregation'', 1-33. From his research Oropeza makes three observations concerning apostasy and perseverance in Pre-Reformation Church History. First, there were three basic venues which could lead a Christian to apostatize: theological heresies; vices (i.e., temptations to fall back into pre-conversion practices like idolatry, immorality, etc.); and persecution. Second, those who apostatized were excommunicated from the church. Third, "the notion of perseverance involved patient endurance through persecutions and temptations" (''Paul and Apostasy'', 12).〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Conditional preservation of the saints」の詳細全文を読む スポンサード リンク
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