“We believe that continuance in a state of salvation depends upon continued obedient faith in Christ.” – Doctrine 9

Writing to Salvation Army soldiers in “The Salvationist” in 1879, General William Booth summed up the primary purpose of The Salvation Army in a forthright statement: “We are a salvation people — this is our specialty — getting people saved and keeping them saved, and then getting somebody else saved … Clear your vision … You are to be a worker together with God for the salvation of your fellow men.”

Booth’s statement reaffirmed the fundamental goal of all Christian denominations and faith groups throughout the history of the church. Salvation is the central theme of Christian theology. However, denominations interpret the nature and process of salvation in varied ways. Two leading theological viewpoints for understanding salvation are those developed by John Calvin during the Reformation in the 16th century and John Wesley during the First Great Awakening in the 18th century. Calvin and Wesley shaped Christian thought in profound ways. While both men adhered to the core tenets of Christianity, they differed in their understanding of the nature of salvation. The differences between the Calvinist and Wesleyan views on salvation center on the doctrines of predestination, free will, grace, and the security of salvation. 

The Salvation Army is thoroughly Wesleyan in theology and practice. Beginning with his early associations with the Wesleyans (under whose ministry he was converted in 1844, at age 15), and continuing throughout his life, William Booth had a deep appreciation for John Wesley. He succinctly affirmed, “To me there was one God, and John Wesley was his prophet.”

To better understand the Army’s ninth doctrine, we must review the key differences between Calvinism and Wesleyan-Arminianism about salvation.

Calvinist View of Salvation

The Calvinist understanding of salvation is based on the teachings of John Calvin (1509-1564), a French theologian who played a major role in the Protestant Reformation. Calvin’s system of theology, often referred to as reformed theology, emphasizes God’s sovereignty in all things, including salvation. Central to Calvin’s doctrine is the concept of predestination — the belief that God has already chosen, before the foundation of the world, those who will be saved. This choice, according to Calvin, is not based on any merit or action on the part of the individual but is solely an expression of God’s sovereign will.

Calvinists understand salvation as entirely the work of God. Therefore, they believe in the “perseverance of the saints,” which holds that those whom God has predestined to be saved will remain in a state of salvation and will never fall away.

Wesleyan-Arminian View of Salvation

John Wesley (1703-1791), the founder of Methodism, held a different view of salvation. He was influenced by the 16th-century theologian Jacobus Arminius (1560-1609). Arminian theology is based on the understanding of human free will. While Wesley and Calvin shared a belief in the necessity of God’s grace for salvation, Wesley rejected the idea of absolute predestination. Instead, he emphasized the role of human choice in responding to God’s offer of salvation.

One of the fundamental differences in the Wesleyan-Arminian understanding of salvation is the concept of prevenient grace. Wesley believed that God’s grace is made available to all people, enabling everyone to respond to the gospel. Therefore, every person can accept or reject God’s offer of salvation. Human free will is central to the Wesleyan-Arminian doctrine of salvation.

Wesley also emphasized the holy life of the believer after salvation as Peter described the spiritual growth of the believer: “… (Jesus) has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature [emphasis added], having escaped from the corruption that is in the world because of sinful desire (2 Peter 1:4 ESV). The salvation experience commences with confession, belief and acceptance (Romans 10:9). The salvation experience must continue as a process. It is not only an initial experience but a continuous journey of transformation. As the Apostle Paul urges the believer, “With these promises ringing in our ears,  dear friends, let us keep clear of anything that smirches body or soul. Let us prove reverence for God by consecrating ourselves to him completely” (2 Corinthians 7:1 Phillips).

Victorious Living

The ninth doctrine concisely defines the basic condition for victorious living, along with a somber warning. Victorious living depends on “continued obedient faith in Christ.” The consequential warning is the possibility for the converted to fall away and be lost. In the words of the ascended Jesus to the church in Smyrna, “Be faithful, even to the point of death, and I will give you life as your victor’s crown” (Revelation 2:10b NIV). The writer of Hebrews echoes the warning, “If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God” (Hebrews 10:26-27 NIV).

This does not mean that every time we sin, we fall away from God’s grace. A wrong action is not backsliding. What is important is the attitude that follows the action. Our many failures will not deprive us of the Holy Spirit’s presence if we turn to Him for forgiveness and renewal.

As Timothy affirmed, “Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners—of whom I am the worst. But for that very reason, I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his immense patience as an example for those who would believe in him and receive eternal life” (1 Timothy 1:15-16 NIV).

Conclusion

The Wesleyan-Arminian view of salvation is theologically rich and biblically faithful in its understanding of how God interacts with humanity. By upholding the importance of human free will, the necessity of prevenient grace, the possibility of falling from grace, and the imperative of ongoing faithfulness, this biblical understanding offers a balanced and comprehensive approach to understanding salvation. 

Followers of Christ are most accurately described as “Christians in the making.” The Christian’s life journey is one of continuous, obedient faith and growth in Christ, nurtured through prayer, Bible study, reliance on the Holy Spirit’s strength and guidance, fellowship with believers, and lifting high the name of Jesus in all aspects of life. 

The Apostle Paul underscores the divine mandate of “continued obedient faith in Christ” at the conclusion of his first letter to the church in Thessaloniki, “Be joyful always; pray continually; give thanks in all circumstances, for this is God’s will for you in Christ Jesus … Hold on to the good. Avoid every kind of evil … The one who calls you is faithful, and he will do it [emphasis added]” (1 Thessalonians 5:16-24 GNT).

Illustration by Matt Chinworth