'Once Saved, Always Saved' - Not Biblical or Rational

The Doctrine of “Once Saved, Always Saved”: A Biblical, Historical, and Theological Critique

The doctrine of “Once Saved, Always Saved” (OSAS), also known as eternal security, posits that once an individual accepts Jesus Christ as their Savior, their salvation is irrevocably secured, regardless of their subsequent actions or spiritual state. This belief, primarily associated with certain Protestant traditions, particularly within Calvinism and some evangelical circles, asserts that true believers cannot lose their salvation because God’s grace is unconditional and His election is unchangeable. 

However, this doctrine is not only unbiblical but also contradicts the teachings of the early Church Fathers, the testimony of Scripture, and the consistent position of the Catholic Church, including recent papal statements. Furthermore, OSAS can be seen as presumptuous, undermining the gravity of sin and the call to perseverance in faith. By examining Scripture, including the critical warning in Matthew 7:21, the writings of the Church Fathers, the example of Judas Iscariot, and papal teachings, this essay will demonstrate that OSAS is a theological error that misrepresents the nature of salvation, mocks God’s justice, and echoes the deceptive assurances of Satan in the Garden of Eden.

 I. Biblical Evidence Against “Once Saved, Always Saved”

Scripture provides a robust foundation for understanding salvation as a dynamic process that requires ongoing faith, repentance, and perseverance, rather than a one-time event that guarantees eternal security. Several passages explicitly warn believers against falling away, indicating that salvation can be forfeited through deliberate sin or apostasy.

 A. The Call to Perseverance

The New Testament repeatedly emphasizes the need for perseverance in faith. In Matthew 24:13, Jesus declares, “But the one who endures to the end will be saved.” This statement implies that salvation is contingent upon enduring in faith, not merely a singular moment of belief. Similarly, Hebrews 3:14 states, “For we have come to share in Christ, if indeed we hold our original confidence firm to the end.” The conditional “if” underscores that salvation is not assured unless one remains steadfast. These passages challenge the notion that a single act of faith guarantees eternal security, as they suggest the possibility of falling away.

 B. Warnings Against Apostasy

Scripture contains explicit warnings about the danger of apostasy, which directly contradicts OSAS. Hebrews 6:4-6 is particularly significant: “For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to renew them again to repentance.” This passage describes individuals who have experienced the fullness of Christian initiation—enlightenment, the Holy Spirit, and the Word—yet fall away. The impossibility of renewing their repentance suggests a severe consequence for apostasy, undermining the idea that salvation is irrevocable.

Likewise, 2 Peter 2:20-21 warns, “For if, after they have escaped the defilements of the world through the knowledge of our Lord and Savior Jesus Christ, they are again entangled in them and overcome, the last state has become worse for them than the first.” This passage indicates that those who have known Christ but return to sin are in a worse state than before, implying the loss of their salvific status. These warnings are nonsensical under OSAS, as they would be unnecessary if salvation were permanently secured.

 C. The Parable of the Vine and Branches

In John 15:1-6, Jesus uses the metaphor of the vine and branches to describe the relationship between Himself and believers. He states, “Every branch in me that does not bear fruit he takes away… If anyone does not abide in me he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned.” The phrase “in me” indicates that these branches are believers united to Christ, yet they can be “taken away” and “thrown into the fire” if they fail to bear fruit. This imagery clearly suggests that believers can be cut off from Christ, contradicting the notion of eternal security.

 D. The Example of Judas Iscariot

The case of Judas Iscariot serves as a powerful biblical counterexample to OSAS. Judas was chosen by Jesus as one of the Twelve Apostles (Matthew 10:1-4), walked with Him, witnessed His miracles, and professed faith in Him. Yet, Judas betrayed Jesus, leading to his spiritual ruin. In Acts 1:25, Peter describes Judas as having “turned aside to go to his own place,” a phrase widely interpreted as indicating his damnation. Jesus Himself refers to Judas as the “son of perdition” (John 17:12), signifying his ultimate rejection of salvation. Judas’s example demonstrates that proximity to Christ and initial faith do not guarantee salvation. His fall illustrates that salvation is not a static state but requires ongoing fidelity.

 II. The Church Fathers’ Rejection of Eternal Security

The early Church Fathers, whose writings reflect the apostolic tradition, consistently taught that salvation requires perseverance and that believers can lose their salvation through sin or apostasy. Their teachings align with Scripture and provide a historical witness against OSAS.

 A. St. Ignatius of Antioch

St. Ignatius of Antioch (d. ca. 107), a disciple of the Apostle John, emphasized the need for perseverance in his Letter to the Ephesians. He wrote, “Let us not be insensible to His kindness. For if He should act as we do, we would be lost. Therefore, having become His disciples, let us learn to live according to Christianity.” Ignatius’s warning implies that failing to live according to Christ’s teachings could lead to spiritual loss, contradicting the notion of guaranteed salvation.

 B. St. Justin Martyr

St. Justin Martyr (d. ca. 165) addressed the possibility of falling away in his First Apology. He stated, “We have been taught that only those who live according to the law of Christ will receive eternal life, and those who do not persevere in good works will not be saved.” Justin’s emphasis on perseverance and good works as conditions for salvation directly opposes OSAS.

 C. St. Irenaeus of Lyons

St. Irenaeus (d. ca. 202), in his Against Heresies, refuted early forms of determinism that resemble OSAS. He wrote, “God has given to all the power to choose… but those who turn back to their former ways, despising the grace they have received, will be deprived of eternal life.” Irenaeus’s affirmation of free will and the possibility of rejecting grace underscores the early Church’s rejection of eternal security.

 D. St. Augustine of Hippo

While St. Augustine (d. 430) is often cited by proponents of OSAS due to his doctrine of predestination, his writings actually affirm the need for perseverance. In his On the Gift of Perseverance, Augustine states, “The gift of perseverance is necessary for salvation, for without it, no one can be saved.” He acknowledges that some who receive grace may not persevere, indicating that initial faith does not guarantee final salvation. Augustine’s nuanced view opposes the simplistic assurance of OSAS.

 III. Papal Teachings and the Catholic Position

The Catholic Church has consistently rejected OSAS, emphasizing that salvation is a lifelong journey requiring cooperation with God’s grace, ongoing repentance, and perseverance in faith. Recent and historical papal teachings reinforce this position, aligning with Scripture and the Church Fathers.

 A. Pope Leo XIV’s Comments

On August 24, 2025, Pope Leo XIV addressed the presumption of salvation in his Angelus address, reflecting on the Gospel reading from Luke 13:22-30, where Jesus speaks of the “narrow gate.” The Pope stated, “Jesus calls Christians to enter through the narrow gate and challenges the presumption of those who assume they are already saved, who perform religious acts and feel that is all that is needed.” He emphasized that authentic faith “embraces our whole life” and requires “making difficult and unpopular decisions, resisting our selfish inclinations, placing ourselves at the service of others, and persevering in doing what is right when the logic of evil seems to prevail.” Pope Leo XIV further clarified that “Jesus is the true measure of our faith; he is the gate through which we must pass in order to be saved (cf. John 10:9) by experiencing his love and by working, in our daily lives, to promote justice and peace.” This teaching directly opposes OSAS by underscoring that salvation is not guaranteed by mere religious observance but demands a transformative commitment to Christ’s teachings. The Pope’s call to reject complacency and embrace the “narrow gate” of the Gospel aligns with the Catholic understanding that salvation can be lost through failure to persevere in faith and good works.

 B. Previous Papal Teachings

Historical papal teachings further support the rejection of OSAS. Pope St. John Paul II, in his 1993 encyclical Veritatis Splendor, addressed the moral implications of presuming salvation. He wrote, “The gift of salvation does not dispense Christians from the obligation to live according to the moral law… Faith must be accompanied by works of love.” This statement challenges the notion that faith alone secures salvation, emphasizing the necessity of a life aligned with God’s commandments. Similarly, Pope Benedict XVI, in his 2007 encyclical Spe Salvi, highlighted the dynamic nature of salvation: “Hope in salvation is not a passive assurance but a call to live in Christ, bearing fruit in charity and perseverance.” These teachings consistently affirm that salvation is not a one-time event but a process that can be jeopardized by sin or neglect, directly contradicting OSAS. The continuity of this position, from John Paul II and Benedict XVI to Pope Leo XIV, underscores the Catholic Church’s unwavering stance against the presumption inherent in eternal security.

 IV. The Warning of Matthew 7:21

One of the most compelling scriptural challenges to OSAS is found in Matthew 7:21, where Jesus declares, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.” This verse directly undermines the notion that a mere profession of faith or acknowledgment of Jesus as Lord guarantees salvation. The context of this passage, part of the Sermon on the Mount, emphasizes the necessity of living out one’s faith through obedience to God’s will. Jesus continues in verses 22-23, “On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’” These individuals claim familiarity with Jesus and even perform extraordinary deeds in His name, yet they are rejected because their lives do not reflect true obedience to God.

This teaching is particularly devastating to OSAS because it reveals that external professions of faith or even miraculous works do not ensure salvation if they are not accompanied by a life of righteousness. The phrase “I never knew you” suggests a lack of a genuine relationship with Christ, which requires ongoing fidelity and adherence to God’s will. This aligns with the broader biblical narrative that salvation is not a one-time transaction but a lifelong commitment. For example, St. John Chrysostom, in his Homilies on Matthew, interprets this passage as a warning against hypocrisy and presumption, stating, “It is not enough to call upon Christ’s name; we must live according to His commandments, for many will claim His name but live in opposition to His will.” The warning of Matthew 7:21 reinforces the need for perseverance and obedience, directly contradicting the OSAS claim that salvation is irrevocably secured by an initial act of faith.

Moreover, this passage connects to the example of Judas Iscariot, who called Jesus “Lord” and was among His closest disciples, yet ultimately betrayed Him. Judas’s profession of faith and proximity to Christ did not secure his salvation, as his actions demonstrated a rejection of God’s will. Matthew 7:21 thus serves as a solemn reminder that salvation requires more than verbal acknowledgment or initial belief; it demands a life transformed by obedience and fidelity, challenging the complacency fostered by OSAS.

 V. Theological Problems with “Once Saved, Always Saved”

Beyond its lack of biblical and historical support, OSAS presents several theological problems that undermine the Christian understanding of salvation, God’s justice, and human responsibility.

 A. Salvation and the Eschatological Reality

Proponents of OSAS often claim that believers are “already saved” and thus guaranteed heaven. However, this overlooks the eschatological dimension of salvation. Scripture describes salvation as a future hope as well as a present reality. In Romans 5:2, Paul speaks of “the hope of the glory of God,” indicating that salvation is not fully realized until the eschaton. Similarly, 1 Peter 1:5 refers to believers as those “who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time.” If believers were already fully saved, they would be in heaven, not on earth, where they remain subject to temptation and sin. OSAS conflates the initial grace of justification with the final gift of eternal life, ignoring the need for perseverance.

 B. Presumption and Mocking God’s Justice

OSAS fosters a presumptuous attitude that mocks God’s justice. By assuming that salvation is irrevocable regardless of one’s actions, OSAS minimizes the seriousness of sin and the need for repentance. Galatians 6:7 warns, “Do not be deceived: God is not mocked, for whatever one sows, that will he also reap.” The belief that one can sin freely while remaining “saved” echoes the deceptive words of Satan to Eve in Genesis 3:4, “You will not surely die.” Just as Satan assured Eve that disobeying God would have no consequences, OSAS falsely assures believers that their sins cannot jeopardize their salvation. This presumption undermines the fear of the Lord and the call to holiness (1 Peter 1:15-16).

 C. A License to Sin

By removing the possibility of losing salvation, OSAS risks becoming a license to sin. If believers are assured of heaven regardless of their actions, there is little incentive to avoid sin or pursue holiness. This contradicts Romans 6:1-2, where Paul asks, “Are we to continue in sin that grace may abound? By no means!” The early Church Fathers, such as St. John Chrysostom, warned against such attitudes, stating in his Homilies on Romans, “Grace does not free us from the obligation to live righteously, but calls us to a higher standard.” OSAS’s assurance of salvation can lead to spiritual complacency, undermining the transformative power of grace.

 VI. The Echo of Satan’s Deception

The OSAS doctrine bears a striking resemblance to Satan’s deception in Genesis 3:1-5. Satan questions God’s command and assures Eve that disobeying God will not lead to death, effectively promising impunity for sin. Similarly, OSAS suggests that believers can sin without consequence, as their salvation is secure. This parallels the serpent’s lie by implying that God’s warnings about sin and judgment are not to be taken seriously. The Catholic understanding, rooted in Scripture and tradition, affirms that God’s grace is abundant but not a guarantee of salvation apart from cooperation. As St. Paul warns in 1 Corinthians 10:12, “Let anyone who thinks that he stands take heed lest he fall.”

 VII. Conclusion

The doctrine of “Once Saved, Always Saved” is a theological error that lacks support in Scripture, the writings of the Church Fathers, and the teachings of the Catholic Church. Biblical passages such as Matthew 7:21, Hebrews 6:4-6, John 15:1-6, and the example of Judas Iscariot demonstrate that salvation can be lost through apostasy or unrepentant sin. The Church Fathers, including Ignatius, Justin Martyr, Irenaeus, and Augustine, consistently taught the need for perseverance in faith and good works. Papal teachings, from John Paul II and Benedict XVI to Pope Leo XIV, reinforce this view, rejecting the presumption of OSAS. Theologically, OSAS misrepresents salvation as a static event, mocks God’s justice, and risks becoming a license to sin, echoing Satan’s deception of Eve. Christians are called to live in hope, but this hope requires fidelity, repentance, and perseverance until the end. By rejecting OSAS, the Church upholds the biblical call to “work out your own salvation with fear and trembling” (Philippians 2:12).

 Sources

1. The Holy Bible, English Standard Version. Crossway, 2001.

2. Ignatius of Antioch. Letter to the Ephesians. Translated by Alexander Roberts and James Donaldson, The Ante-Nicene Fathers, Vol. 1, Eerdmans, 1885.

3. Justin Martyr. First Apology. Translated by Marcus Dods and George Reith, The Ante-Nicene Fathers, Vol. 1, Eerdmans, 1885.

4. Irenaeus of Lyons. Against Heresies. Translated by Alexander Roberts and William Rambaut, The Ante-Nicene Fathers, Vol. 1, Eerdmans, 1885.

5. Augustine of Hippo. On the Gift of Perseverance. Translated by Peter Holmes and Robert Ernest Wallis, The Nicene and Post-Nicene Fathers, Vol. 5, Eerdmans, 1887.

6. John Paul II. Veritatis Splendor. Libreria Editrice Vaticana, 1993.

7. Benedict XVI. Spe Salvi. Libreria Editrice Vaticana, 2007.

8. Pope Leo XIV. Angelus Address, August 24, 2025. National Catholic Register, www.ncregister.com.

9. Pope Leo XIV. Angelus Address, August 24, 2025. Catholic News Agency, www.catholicnewsagency.com.

10. Pope Leo XIV. Angelus Address, August 24, 2025. EWTN Great Britain, ewtn.co.uk.

11. Pope Leo XIV. Angelus Address, August 24, 2025. Catholic World Report, www.catholicworldreport.com.

12. Pope Leo XIV. Angelus Address, August 24, 2025. Catholic Culture, www.catholicculture.org.

13. Chrysostom, John. Homilies on Matthew. Translated by George Frederic Gardiner, The Nicene and Post-Nicene Fathers, Vol. 10, Eerdmans, 1888.

14. Chrysostom, John. Homilies on Romans. Translated by J.B. Morris and W.H. Simcox, The Nicene and Post-Nicene Fathers, Vol. 11, Eerdmans, 1889.

---

10. Pope Leo XIV. Angelus Address, August 24, 2025. National Catholic Register, www.ncregister.com.[](https://www.ncregister.com/cna/pope-leo-xiv-on-narrow-gate) (http://www.ncregister.com.[](https://www.ncregister.com/cna/pope-leo-xiv-on-narrow-gate))

11. Pope Leo XIV. Angelus Address, August 24, 2025. Catholic News Agency, www.catholicnewsagency.com.[](https://www.catholicnewsagency.com/news/266133/pope-leo-xiv-jesus-challenges-presumption-of-those-who-think-they-are-already-saved) (http://www.catholicnewsagency.com.[](https://www.catholicnewsagency.com/news/266133/pope-leo-xiv-jesus-challenges-presumption-of-those-who-think-they-are-already-saved))

12. Pope Leo XIV. Angelus Address, August 24, 2025. EWTN Great Britain, ewtn.co.uk.

13. Pope Leo XIV. Angelus Address, August 24, 2025. Catholic World Report, www.catholicworldreport.com.[](https://www.catholicworldreport.com/2025/08/24/pope-leo-xiv-jesus-challenges-presumption-of-those-who-think-they-are-already-saved/) (http://www.catholicworldreport.com.[](https://www.catholicworldreport.com/2025/08/24/pope-leo-xiv-jesus-challenges-presumption-of-those-who-think-they-are-already-saved/))

14. Pope Leo XIV. Angelus Address, August 24, 2025. Catholic Culture, www.catholicculture.org.[](https://www.catholicculture.org/news/headlines/index.cfm?storyid=66701) (http://www.catholicculture.org.[](https://www.catholicculture.org/news/headlines/index.cfm?storyid=66701))

Chrysostom, John. Homilies on Romans. Translated by J.B. Morris and W.H. Simcox, The Nicene and Post-Nicene Fathers, Vol. 11, Eerdmans, 1889.