Charles Stanley has since been shown to be a False Gospel repentance preacher. CS
Charles Stanley has since been shown to be a False Gospel repentance preacher. CS
One of the animated discussions which is now in the evangelical Christian scene surprisingly concerns the very issue of salvation itself. The question, therefore, of “What must I do to be saved?” is now being answered in a more complicated fashion than simply, “Believe on the Lord Jesus Christ, and you shall be saved” (Acts 16:31). Traditional fundamentalists and most Evangelicals have long held to the doctrine of salvation by faith alone. The answer has now become more elaborate than that, as Christians newly discuss whether salvation is by faith alone or by faith plus some other things.
Stated very simply, the view that is now called “Lordship Salvation” (a view rarely defined to the satisfaction of anyone) holds that the offer of salvation by grace alone through faith alone in Christ alone is false, for faith includes good works.
There are a number of deficiencies involved in this view, which should be noted:
1. It improperly understands justification by faith. Justification does not mean to be “made righteous” or to “progressively become righteous.” Rather, it means to be “declared righteous.”
It is improper to define faith as “commitment,” “dedication,” “surrender,” or any other expression which suggests a kinetic response on the part of the soul.
2. It ignores imputed righteousness. We are not saved by imparted, infused, or earned righteousness. No indeed, we are righteous by imputation.
3. It confuses justification and sanctification. To say that progressive sanctification is an “inevitable result” of salvation is evidence of doctrinal confusion. In each Christian, there may be at times a varying degree of affirmation to the leading of the Lord.
4. It misrepresents salvation itself. Salvation is presented in the Scripture in three tenses or three aspects. When I accept Christ, I have instant and eternal salvation in the sense of deliverance from the penalty of sin. As I live my life in commitment to Christ under the leadership and empowering of the Holy Spirit, I am delivered from the power of sin. Some Christians are insufficiently delivered from the power of sin, even to the extent of sickness (1 Cor 11:30) and physical death (1 Tim 1:20).
In the future, I am promised deliverance from the presence of sin. The Christian’s future in heaven is vouchsafed because of salvation by imputation and positional sanctification. When he believes, he is already seated in the heavenlies with Christ (Eph 2:6), and he is promised that he will never perish (John 10:28).
5. Lordship Salvation diminishes the value of New Testament truth for the Christian. A very high percentage of the epistles of the New Testament are written as instructions to believers. These instructions have produced conviction and commitment in millions of Christians down through the history of the Church. Lordship Salvation cancels the value of these admonitions, in that it declares that if one does not obey these instructions, one is not a Christian. Therefore, the answer to Christian imperfection (obvious in the character of many Christians) is that this person was never saved and needs to be saved. So evaporates the value of all instructions to grow in grace.
6. It holds the impossible doctrine of salvation by perfect commitment. The doctrine that one is saved by submission to the Lordship of Christ, cannot admit to the possibility of imperfect commitment. For, from a logical point of view, imperfect commitment is not, in fact, commitment. In that most honest Christians will admit to imperfect commitment, they are thereby admitting that they are not Christians. The impossibility of “perfect commitment” is a troublesome problem to the Lordshipists. So “Semi-Lordship Salvation” is what this notion is at best. We await word as to what percentage of commitment produces salvation. (Hint–the scriptural answer is zero, for salvation is by “unmerited favor,” i.e., the grace of God.)
7. Therefore, Lordship Salvation makes assurance tenuous or impossible. Submission to the Lordship of Christ as the basis of salvation holds open the possibility that at some future date one may be less than perfectly submissive. If one holds to the Lordship Salvation view, one’s basis of assurance of salvation is gone.
8. It diminishes the value of Calvary. In the Lordship view, Christ becomes less the Savior and more the Helper. Under this view, I cannot “cast my helpless soul on Him,” but rather I must cooperate with His helpfulness.
9. It equates discipleship and salvation. The advocates of salvation by commitment to Christ uncritically (and with profound lack of discernment) view the many calls of Christ to His own to come and be His disciples as the call to believe the Gospel. Consequently, the expression “Follow me” becomes the way of salvation. Hence, until one becomes a disciple, he is not a Christian. The call to become disciples of the King, extended to Jewish individuals, is very different from the call to believe and therefore be saved by grace and become a member of the Body of Christ.
10. It misunderstands repentance. To translate metanoia as “repentance” has been most unfortunate. “To do penance” is not its meaning. It means “a change of mind.” Too often this will be thoughtlessly defined as “a turning about,” “sorrow for sin,” “being sorry enough to quit,” “a complete change of character,” or “making restitution”–all such definitions are falsehoods. By these inaccurate definitions, faith in Christ is freighted with burdens impossible to bear. Such defective epistemology has demoralized many a Christian.
11. It disorganizes the Christian mind. Salvation is either by grace or by works. They cannot be mixed (Rom 11:6). Works produce no standing before God or merit for heaven. Mixing grace and works overly strains the Christian mind. With these inchoate ideas (exhumed doubtless from the vicinity of Rome) who can say with assurance “I know whom I have believed” (2 Tim 1:12)? Paul could.
These and many other considerations should be kept in mind when one examines the various ways of salvation being offered on the evangelical scene of our time. Much of the confusion of these days would be instantly resolved if we would remember that salvation is by grace alone through faith alone. To redefine these words is not permitted, for they have real, changeless, and eternal meaning. Let us then remember: “Now to him that works is the reward not reckoned of grace, but of debt. But to him that works not, but believes on Him that justifies the ungodly, his faith is counted for righteousness” (Rom 4:4-5).
We know that we are people of eternal consequence because we were made in the image of God. We were redeemed by the most precious substance in the universe, and that is the blood of Jesus Christ. We were called by the Holy Spirit into a life of great purpose.
FRANK B. MINIRTH *
The relationship between faith and works has been an issue of debate for many years. It centers around the nature of saving faith: Does it entail a response of the human will to the lordship of Christ?
Evangelicals maintain that justification is by grace through faith alone and that works are best understood as the fruit of faith. This faith is the one biblical foundation for assurance of salvation. When one becomes a Christian, he consciously believes in Christ. He does not need, nor is he required, to will a commitment to obedience, though he may do so.
Lordship Salvation advocates have extended saving faith to include a commitment to the lordship of Christ which entails obedience. This makes assurance conditional and the best anyone can hope for is to have enough good works to be somewhat confident of salvation. They believe that faith is necessary for assurance of salvation, but not sufficient. They also believe that confession, baptism, restitution, commitment, good works, surrender to Christ’s lordship, or some other requirement is necessary for salvation.
Salvation is God’s free grace-gift to each believer: “For by grace are ye saved through faith; and that not of yourselves; it is the gift of God: not of works, lest any man should boast” (Eph 2:8-9). Jesus already has paid for it in full. The only requirement for receiving forgiveness and eternal life is to believe in Christ. This is clearly based on Scripture, not on personal experience.
In about 115 NT passages, the salvation of a sinner is declared to depend only upon believing, and in about 35 passages to depend on faith, which is a synonym for believing.
Any addition to believing is anathema to God. The divine message is not “believe and pray,” “believe and confess sin,” “believe and be baptized,” “believe and repent,” or “believe and make restitution.” These added requirements have appropriate meanings in the Scriptures, but if they were essential to salvation they would never be omitted from any passage where the way to be saved is stated. (E.g., see Gal 3:22; John 1:12; 3:15-16, 18, 36; 5:24; 6:40, 47; Acts 16:31; Rom 1:16; 3:22-23; 4:24-25; 6:23).
Salvation is unconditional, meaning it cannot be earned by merit or denied because of demerit. And the moment one believes, this gift includes redemption, reconciliation, forgiveness, regeneration, justification, perfection, and glorification. This work of God is so perfect that it lasts forever (John 5:24; 10:28-29; Rom 8:1).
Christ offered assurance of this when He said, “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out” (John 6:37). Later He said, “My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand” (John 10:27-28).
Where there is a lack of assurance there is usually an impression that so long as one’s daily life is imperfect, it is unreasonable to do any more than hope for God’s mercy. No conviction of assurance can grow where the mind is still wondering whether it has really believed in a saving way.
God saves us in spite of our unworthiness and sins and keeps us saved for all eternity, because of the Cross. His divine provision calls for no payments to be made on the “installment plan.” Believers are sealed by the Holy Spirit (Eph 1:13; 4:30; 2 Cor 1:22).
III. Grace Versus Works and Law
Under grace, the children of God are delivered from the burden of a covenant of works. They are free to live in the power of the indwelling Spirit, and are accepted in Christ (Eph 1:6). This is in contrast to works (Rom 11:6). Theologically, the word works refers to acts of obedience, take willpower and labor (Eph 2:8-9; Titus 3:5).
Gracee is also in contrast to law (Gal 5:4; John 1:17). A law implies a regulation that should be kept. I have heard Christian workers say, “I tell someone about the Christian life before he becomes Christian, so he will know what to expect.” Their aim is to obtain from the person a resolution to live the Christian life. The law formula is, “If You will do good, I will bless you.” Conduct secures favor with God instead of securing favor with God through Christ.
Note the following contrasts:
|—Salvation is a gift (Eph 2:8-9; John 10:28; Rom 6:23)||—Salvation requires a payment by the individual|
|—Demerit cannot result in salvation’s being denied (Rom 5:8)||—Demerit can result in denial of salvation|
|—Personal merit cannot result in salvation (Gal 5:6; 3:22)||—Personal merit can result in salvation|
|—Grace-plus-nothing (Gal 4:9)||—Grace plus merit|
|—Starts with what Christ has done (Heb 7:16)||—Starts with what the individual must do|
|—Only believe (in Gospels over 115 times)||—Believe plus…|
|—Receive, and then do…||—Do to receive|
|—Contrasted to debt (Rom 4:4, (Rom 11:6), law (Gal 5:14)||—Consistent with debt, works, and law|
One of my psychiatric patients had been exposed to the grace-plus system, and combined with her own obsessive-compulsive personality, she succumbed to disabling guilt, frustration, and disillusionment.
She stated, “I’m going to hell. I just know it. I haven’t done enough right.”
I asked her to picture Christ on the Cross, to picture each of her sins driving a spike into His hand, and finally to visualize carrying all of her guilt up to the Cross and giving it to Christ. She had an anguished demeanor.
I shared John 6:37 and Eph 2:8-9, and explained that what we do and don’t do in the Christian life is not based on a “brownie-point” system, but on faith in Christ as our Savior. Soon a serene, peaceful look came over her face. I had introduced her to grace.
The significant fallacies of Lordship Salvation include the following:
By believing in Him, He already lives in us in the Person of the Holy Spirit, whose purpose it is to glorify Christ (2 Cor 5:17; John 15:5). As children of God, believers can enjoy a day-to-day witness of the Holy Spirit and an experience of inward transformation. Our own human resources and merits are in no way related to this experience of divine grace.
No life would ever be good enough to merit anything but condemnation from God if judged on the grounds of moral equity. On the other hand, no sinner has fallen so low, or is so weak, that he cannot find absolute rest and assurance of personal salvation by believing in Christ)
“Leading a Christian life,” therefore, has no saving value; self-improvement is not the purpose for believing in Christ. Even trying to live a perfect life would produce hopeless discouragement.
Realizing our standing in Christ, however, should not lead to laxity in our daily lives; this wonderful position is the strongest possible incentive to pure living that we can know. John 6:28-29 says, “What shall we do, that we might work the works of God?” Jesus answered and said unto them, “This is the work of God, that you believe on him whom he hath sent.”
Some people fear that they do not believe enough. A man who came to Jesus once said, “Lord, I believe; help thou mine unbelief!” (Mark 9:24). Jesus’ response demonstrates that it is not the amount of faith but the Object of faith that matters. The most feeble belief in Christ saves; and the strongest faith in self leaves one lacking. (It is Christ who saves us—belief is the tool we use to receive salvation.)
Others fear they are not committed enough. No one has ever been totally committed to anything, nor has anyone totally committed every area of his life to Christ. (Titus 3:5 reminds us that salvation is apart from any righteous deeds we do.)
What about repenting enough? God never intended for repentance to be a separate work apart from His simple plan of salvation. It occurs simultaneously with belief as one turns away from self to Christ for salvation. Repentance literally means a change of thought or attitude with respect to sin, self, and Christ. The believer realizes he is a hopeless sinner and that Christ can save him.
Many people may also fear they are not praying enough. “For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind” (2Tim 1:7; see also Rom 8:26-27). Prayer is only possible through a relationship with God through Christ; this relationship is established by placing faith in Christ. Prayer consists of praise, confession, thanksgiving, and supplication, but it is not a requirement for salvation. The key term in Scripture is to trust Christ, not to pray.
It is the divine purpose that a Christian’s conduct should be inspired by the fact that be or she is already saved and blessed with all the riches of grace in Christ Jesus, rather than by the hope that an attempted imitation of the Christian standard of conduct will result in salvation.
God will reward faithful service, but does not demand it. Our service is an expression of love for Him.
V.A “Double-Bind” Message
Untold psychological damage is done when an individual feels he is accepted on a conditional basis. This may be expressed in a contradictory message, such as “I love you, but you must…” It produces a paradox that makes choice impossible.
It is a “double-bind” message to combine grace with merit. This message asks a person to do two conflicting things. By definition, grace is God’s unmerited favor, a free gift (eternal life—Rom 6:23). This means that one cannot earn grace because this, would contradict the definition. Thus, when a minister or priest asks someone to do something for the grace of God, he has just presented the individual with an impossible choice. If the individual chooses grace, he cannot do anything for it. Yet, the minister has told him that he must do something. The person cannot win!
To see the Apostle Paul’s words about this “double-bind” message read Rom 4:1-25.
These demands are not only a denial of the doctrine of grace but are unwarranted, because God has provided no enabling power for unregenerate people to lead a perfect life. I have never met a person who has been totally successful in making Christ the Lord of his or her life. If salvation depended on consistent, personal goodness, there could not be a single saved person in the world, and therefore no grounds for assurance. So why would a person impose lordship on himself or someone else?
For example, Scripture instructs us to be baptized as a testimony to, or outward expression of, an inward reality (Acts 19:5; Rom 6:3-4; 1 Cor 12:13; Gal 3:27; and Col 2:12). However, it is not specified in the more than two hundred passages of Scripture that clearly list faith as the condition for salvation.
Confession, too, is clearly the believer’s privilege. It does not provide a basis for salvation, but rather displays its reality. Unfortunately, it is difficult to encourage confession in connection with conversion without making it seem to be meritorious.
VII. The Negative Impact of Lordship Theology
Lordship theology can have a very negative psychological impact on people’s lives. Because of this denial of grace, Christians have been occupied with futile attempts at self-keeping to the neglect of true service for God.
Many of the more anxious and depressed patients I have treated are believers who have not yet learned how to personally appropriate God’s thought patterns and behavioral principles into their lives. Many have developed negative, self-critical, judgmental beliefs that have resulted in guilt and insecurity.
Promises for future conduct can set people up for many failures, and the guilt can be overwhelming. Guilt is produced partly by the conviction of the Holy Spirit and partly by one’s own conscience.
A Christian’s conscience is molded by what parents, teachers, church, and the Bible say is right and wrong, but even those ideas are influenced by individual interpretation. No two consciences are exactly alike.
God does not want us to live with guilt. It is Christ’s desire to forgive us and to free us. As we accept His forgiveness, we are free to enjoy the blessing of John 10:10, “The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.” Christ wants us to experience the fruit of the Spirit—”love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance” (Gal 5:22-23).
There are a number of common mental defenses that can keep Christians from living a joyful, fruitful life through the power of the Holy Spirit. These are: denial, projection, intellectualization, rationalization, repression, compensation, suppression, introjection, passive-aggressive behavior, somatization, idealization, control, substitution, and displacement. These can lead to various consequences.
Depression. Unfortunately, depression often goes unrecognized, undiagnosed, and untreated. All people, including Christians, at times feel sad or blue; this is a normal human emotion. But it becomes an illness when symptoms persist and the ability to function is impaired. Trying to earn God’s acceptance by being perfectly obedient is a no-win, depressing commitment.
Pride is the downfall of many people. Christians can be proud of the many acts of goodness they perform, but they are never perfect and pure. Also, many confuse the sin of pride with the godly attribute of loving themselves in a healthy way. However, pride and self-worth are really opposites. Some “better than thou” attitudes are cover-ups for feelings of inadequacy.
Anger is also a common effect. It can start with bitterness and turn into depression. The most psychologically damaging aspect is anger turned inward; and anger against God is spiritually damaging.
Personality disorders can also result from “double-bind” messages and conditional love.
Of all personality types the obsessive-compulsives are the most susceptible to lordship theology. Lordship doctrine drives them to seek perfection (which is impossible in this life), driving them down the road to bondage. These individuals are overconscientious, overdutiful, and perfectionistic, always striving for 99%. Lordship teaching drives them to strive for 99.9%, making them even more obsessive and scrupulous regarding their values (far beyond the demands of faith and culture). Because they expect too much out of themselves, they frequently become angry with themselves, which results in depression.
Studies have shown that the majority of religious leaders lean toward compulsive personality traits. They have tendencies to become legalistic and absorbed in disputes over right and wrong. Their conscience is stricter than God’s guidelines in the Bible. They fail to distinguish between true and false guilt. They may struggle with a fear of having committed the unpardonable sin or they may fear that they haven’t really trusted Christ as their Savior. They need to be reminded of the grace and mercy of God
Perfectionistic Christians may feel overwhelmed with anger toward God (for supposedly expecting so much of them) and toward themselves (for not being perfect). They may become depressed because they forget that we are called to rest in Christ rather than to be caught up in a never-ending round of activity.
Paranoid personalities are also susceptible. These individuals are overly suspicious, hypersensitive, and distrustful. Since control is a major issue with them (their insecurities drive them to try to dominate others), they sometimes believe they are subject to all kinds of tests. Psalm 31 can offer them great comfort.
Christians with passive-aggressive personalities are likely to be halfhearted believers who irresponsibly “wait on the Lord” while criticizing others as being “less spiritual.” They may brag about being great “prayer warriors” or depend on others for support.
Those with histrionic traits tend to emphasize emotional experiences rather than God’s Word. They typically have spiritual ups and downs, and may become religiously grandiose and claim special powers and gifts.
In the worst cases, Christians can become neurotic or even psychotic if they feel that receiving or keeping salvation is conditional. Psychiatric diagnoses could include:
Psychoses—schizophrenia, brief reactive psychosis, atypical psychosis, schizoaffective disorder, etc.
Neuroses—anxiety neurosis, phobias, obsessive-compulsive neurosis, somatoform disorder, psychogenic-pain disorder, etc.
Personality disorders—paranoia, obsessive-compulsions, socio— pathology, narcissism, avoidance, cyclothymia, dysthymia, etc.
Substance abuse—alcohol, tobacco, drugs, etc.
Affective disorders—manic-depression, major depression
Adjustment disorders—secondary depression or anxiety related to current-day stresses
Others—conduct disorders, anxiety disorders, identity disorders, eating disorders, moral or religious scrupulosity, etc.
VIII. Far-Reaching Emotional Problems
Understanding why Christians have problems with their feelings, thoughts, and behavior requires dealing with all aspects of man— spiritual, psychological, and physical, and realizing that they all affect one another. A good example of the interrelations between these parts of man and the related emotional stress was described by Paul in Rom 7:18-25 and 8:1-2.
If Christians have a new life and power within them at the time of conversion, why then do they continue to have mental and emotional problems? Some may think they won’t continue to have these problems if they just live their lives as God wants them to and by avoiding doing the things that cause then painful guilt, anxiety, and stress.
But it doesn’t work that way. One reason is that the mind is a part of the soul, not a part of the spirit. The soul does not become new or have any change at the time of conversion; the spirit does.
If Christian counselors are to be effective, they must not only help their clients find balanced psychological health and freedom, but also help them realize that only the Lord Jesus can give and maintain real freedom and peace of mind.
Counselors minister to those who are estranged from God and to those who are hindered in their walk with the Lord as a result of wounds to their spirit, soul, or body. They give individualized spiritual and clinical attention to the specific needs of their clients, using four foundational, biblical emphases: love (1 Cor 13:13; 1 Thess 2:10-11); behavior (Gen 4:7); awareness (Ps 139:23-24); and God’s power within (Zech 4:6b).
Just as Christ dealt with people in different ways, Christian counselors apply many scriptural approaches in their therapy, including:
Much counsel is directed at the soul of man. However, the spirit is the innermost part of a person and is the most important part in a Christian’s search for peace. Grace can provide this peace.
The unconditional grace of God is the foundation for His relationship with man, and is also the foundation of Christian psychiatry and of my practice.
I believe we must put more emphasis on grace. It’s a concept which easily escapes many people because it is so foreign to society’s framework and our individual lifestyles. Throughout the centuries, because of our psychological makeup, it has been easier for people to gravitate to the concept of law.
Martin Luther, after years of striving in vain to be righteous, and after years of psychological pain, discovered the marvelous meaning of grace, thereby finding a solution for the basic guilt common to man. This was the beginning of the great Protestant Reformation.
How the Church views grace has widespread implications. A misconception in one direction can result in depression, while a misconception in another direction can result in a license to sin. These misconceptions not only have widespread spiritual implications, but can also do great psychological harm.
The trend of challenging the unconditional love of Christ, which is God’s system of grace, is still alive in the grace-plus-merit system. I hear Christian workers encouraging others to give their lives to Christ. But He does not want one to give—simply to receive. God has already condemned the old sin nature, and made atonement on the Cross.
Lordship theology can cause endless frustration. It can keep Christians from enjoying Christ’s deep comfort and His resources for solving problems (John 15:4-7; 1 Pet 5:7).
The power to live the Christian life is given by the indwelling power of the Holy Spirit that comes when one believes in Christ. Without this power, all actions are based on willpower (human) which God condemns (John 1:13).
The theme of the whole Bible is grace, and I urge all believers to “stand in grace” for their mental and spiritual health. Knowing that we are unconditionally loved and assured in our salvation, we can be delivered from the rat-race so many Christians are running today (Eccl 1:14; 4:4; Ps 39:4-5).
The Lord Jesus said: “And ye shall know the truth, and the truth shall make you free” (John 8:32). It is wise men and women, indeed, who seek the truth about grace. And it is these believers who can live by grace (Rom 6:14) so that all the glory will go to God. God has done so much for us and desires to do much more through us!
“The grace of our Lord Jesus Christ be with you all. Amen” (Rom 16:24).
* Dr. Minirth is a Diplomat of the American Board of Psychiatry and Neurology, President of the Minirth-Meier Clinics, Richardson, Texas, Associate Professor of Pastoral Ministries, Dallas Theological Seminary, author or co-author of 37 books, and a co-host on radio and television.
 All biblical quotations in this article are taken from the Holy Bible, King James Version.
 Lewis Sperry Chafer, Major Bible Themes (Grand Rapids: Zondervan Publishing House, 1953, by Dallas Theological Seminary), 157.
 Frank Minirth, M.D., et al., The Workaholic and His Family (Grand Rapids: Baker Book House, 1981), 87.
 Chafer, Major Bible Themes, 149.
 Frank Minirth, M.D., Christian Psychiatry (Old Tappan, NJ: Fleming H. Company, 1977), 51.
 Lewis Sperry Chafer, Salvation (Grand Rapids: Zondervan Publishing House, 1973), 43.
 Ibid., 79.
 Sophisticated Lordship theologians often admit this. But on a popular level, “make Christ Lord of your life” is often what is actually said. Ed
 Those Lordship Salvation teachers who are also “five-point” Calvinists (and there are many of them) often teach that regeneration precedes both faith and any surrender to Christ’s lordship which (in their view) true faith requires. But, again, the author addresses the issue in the way it is usually understood at the popular level. Ed.
 Chafer, Salvation, 79.
 “The NT Greek word is metanoia, literally “afterthought” or “change of mind.”
 Chafer, Salvation, 57.
 lbid., 78.
 Lewis Sperry Chafer, True Evangelism (Grand Rapids: Kregel Publications, 1993 revised edition), 19.
 Minirth, The Workaholic and His Family, 130.
 Chafer, True Evangelism, 22.
 Minirth, Christian Psychiatry, 39.
The Lie of Lordship Salvation
I just had a great honest question from a person in the UK who didn’t understand what the “lordship” debate is all about. She inquired of me, “What is Lordship Faith teaching?”
Here is my response (How would you all respond?):
Hello LR. Thanks for your question. Lordship Faith teaching (a.k.a. lordship salvation) is, in a nutshell, an outgrowth of the Calvinist teaching of perseverance—the “P” of the Calvinist acronym “TULIP.” MacArthur once wrote that lordship salvation teaching is synonymous with perseverance. Simply put, for lordship salvation advocates it is not good enough to simply trust in Christ Jesus alone for salvation (the gospel message of 1 Corinthians 15:1-8). The clear straightforward gospel message of Ephesians 2:8-9 (salvation comes by grace alone through faith alone in Christ alone) is not enough for these folks. For them salvation must include an up-front promise of strongly committed living for God followed by a lifetime of the obedient following through with that commitment OR there is a strong danger of not having done enough or having been good enough to merit heaven one day. This is where works-for-salvation come into the picture. Typical “proof” texts for this teaching include James 2 where James clearly addresses believers (“my brothers”) regarding the QUALITY of faith, not the reality of faith (see James 1:2, 16, 19; 2:1, 5, 14; 3:1). Other common lordship salvation citations come from discipleship passages of the Synoptic Gospels which were written as admonitions to believers to live lives befitting the salvation which they already possessed, NOT as added requirements for salvation. Pity the poor Christian who has an extended period of backsliding. Or how about a young Christian, truly born-again, but who still struggles with an addiction? Or what about an average churchgoer who doesn’t have an outward appearance of strong on-fire living for Christ, yet quietly loves the Lord and prays to him daily? According to Francis Chan’s definitions of “the lukewarm” in chapters 4 and 5 of “Crazy Love,” all of these people mentioned above, according to Chan, would be going to hell. How sad, how unfair that lordship teachers like Chan (I call them “fruit inspectors”) should decide who is and who isn’t going to heaven. This type of unbiblical teaching is unfairly judgmental and it absolutely decimates assurance of salvation for any who buy into such teachings.
—Bruce, on the Internet