The Origin and Error of “Once Saved, Always Saved” (OSAS): A Biblical Exposé

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The Origin and Error of “Once Saved, Always Saved” (OSAS)

A Biblical Exposé

An Authoritative Study Using the King James Bible

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Introduction: A Question of Eternal Security

The doctrine of Once Saved, Always Saved (OSAS) asserts that once a person is saved, they can never lose their salvation, regardless of future behavior, apostasy, or rebellion. It is often linked with the phrase “eternal security” in Protestant theology. This study examines the origin, evaluates the biblical claims, and provides a full refutation using only the Scripture as the final and only authority.

I. Historical Roots of OSAS (A Brief Context)

Though many today assume OSAS to be an apostolic doctrine, its systematized form arose from John Calvin's doctrine of Perseverance of the Saints (TULIP), later popularized by Baptist theologians like Charles Stanley and modern evangelical churches. However, early church fathers such as Tertullian, Origen, and even Augustine taught that apostasy was possible.

More notably, the apostles themselves warned the churches repeatedly of falling away (Acts 20:29–30; Gal. 5:4; Heb. 6:4–6), showing that the early church did not believe in unconditional security.

II. Core Error of OSAS — Misunderstanding Grace and Obedience

The heart of the OSAS error lies in conflating initial justification with final salvation. Scripture clearly teaches that believers must remain faithful (Rev. 2:10), not merely begin the race but finish it (2 Tim. 4:7–8).

III. Key Scriptures Misused by OSAS Advocates — Refuted

1. John 10:28-29 – “Neither shall any man pluck them out of my hand.”

OSAS Claim: Eternal security is guaranteed because no man can remove a believer from Christ’s hand.

Refutation: While no man can forcibly remove the sheep, the sheep may stray. The verse does not say a person cannot leave of their own will. Jesus’ sheep are those who hear His voice and follow Him (v.27)—a continuous action. Apostasy is a personal departure, not external theft.

2. Romans 8:38–39 – “Nothing shall separate us from the love of God.”

OSAS Claim: Salvation cannot be lost because nothing can separate us from God’s love.

Refutation: God's love is unwavering, but salvation is conditional on abiding in Christ (John 15:6). The passage doesn’t say a person cannot forfeit salvation—it says external forces cannot forcefully separate us. Love is not equivalent to guaranteed salvation; God loved Israel, yet judged them (Jer. 31:3 cf. Hos. 9:15).

3. Ephesians 1:13–14 – “Ye were sealed with that holy Spirit of promise.”

OSAS Claim: Being sealed by the Spirit means our salvation is permanently secured.

Refutation: The Greek word for “sealed” (σφραγίζω – sphragizō) means marked or authenticated, not irreversibly locked. Ephesians 4:30 commands: “Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.” The sealing is contingent upon not grieving Him.

IV. Irrefutable Biblical Proofs Against OSAS

Here are plain, direct Scriptures that OSAS cannot reconcile:

1. Galatians 5:4

“Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.”

Implication: One can fall from grace—this disproves “once in grace, always in grace.”

2. Hebrews 3:12–14

“Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God... For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end.”

Implication: Salvation is conditional upon continued steadfastness, not a one-time event.

3. 2 Peter 2:20–22

“For if after they have escaped the pollutions of the world through the knowledge of the Lord... they are again entangled therein... the latter end is worse with them than the beginning.”

Implication: Apostasy results in a worse state than before salvation, showing loss of salvation.

4. Revelation 3:5

“He that overcometh... I will not blot out his name out of the book of life.”

Implication: Names can be blotted out of the Book of Life. This fact alone nullifies OSAS.

V. Apostolic Warnings and Conditional Security

Scripture	Condition for Salvation
Matthew 10:22	“He that endureth to the end shall be saved.”
Colossians 1:23	“If ye continue in the faith grounded and settled.”
1 Corinthians 9:27	“Lest... I myself should be a castaway.”
Hebrews 10:26–27	“If we sin willfully… there remaineth no more sacrifice for sins.”

VI. Salvation: A Covenant Relationship, Not a Static Status

Salvation is described as:

• A walk (1 John 1:7)
• A fight (1 Tim. 6:12)
• A race (Heb. 12:1)
• A vine-branch relationship (John 15:1–6)

All of which imply continual participation. Jesus Himself said:

“If a man abide not in me, he is cast forth as a branch… and they are burned.” (John 15:6)

VII. Greek Insight – Hebrews 6:6

“If they shall fall away…”

Greek: παραπίπτω (parapiptō) – to deviate, to apostatize.

This verb shows active departure, not passive drifting. This falling away makes restoration difficult—not because God won’t forgive—but because the heart is hardened (Heb. 3:13).

VIII. Final Appeal: The Danger of a False Hope

Believing in OSAS gives false security, discouraging vigilance and repentance. But Jesus warns:

“Watch ye therefore, and pray always, that ye may be accounted worthy…” (Luke 21:36)

Salvation is God’s gift—but must be kept through faith and obedience (Phil. 2:12; Jude 21).

Conclusion: Once Saved, Always Faithful — Or Lost

The Bible consistently teaches conditional security—a believer can fall, be deceived, and ultimately lost if they do not continue in faith. Let us heed the apostolic call:

“Let us therefore fear, lest… any of you should seem to come short of it.” (Hebrews 4:1)

Endnotes: Historical Origins of OSAS

1. Charles Stanley, Eternal Security: Can You Be Sure?, Thomas Nelson Publishers, 1990.
    – Stanley wrote: “Even if a believer for all practical purposes becomes an unbeliever, his salvation is not in jeopardy.” (p. 93)
2. Tertullian, On Modesty, Chapter 21.
    – Tertullian affirms that salvation is conditional, saying: “He that endureth to the end, the same shall be saved, not he that begins but he that continues.”
3. Origen, Against Celsus, Book 3, Chapter 13.
    – Origen plainly states: “It is possible, after one has received the knowledge of God, to fall away and perish.”
4. Augustine, On Rebuke and Grace, Chapter 9.
    – Augustine acknowledged that those regenerated “can, by their own will, fall into disbelief and evil works, and so perish.”
5. Philip Schaff, History of the Christian Church, Vol. 2, Chapter 12.
    – Schaff summarizes: “The possibility of a fall after baptism and the loss of salvation was the prevailing doctrine of the ancient church.”
6. J.N.D. Kelly, Early Christian Doctrines, HarperOne, 2004 edition, p. 412.
    – Kelly confirms: “There is no doubt that the primitive Church held the possibility of falling from grace.”

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Ang Pinagmulan at Kamalian ng “Once Saved, Always Saved” (OSAS)

Isang Biblikal na Pagsisiwalat

Doktrinal na Pagsusuri gamit ang Ang Banal na Kasulatan

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Panimula: Isang Mapanganib na Katiyakan?

Ang doktrinang “Once Saved, Always Saved” (OSAS) ay nagbibigay ng kapanatagan—ngunit sa anong kapalit? Ipinapahayag nito na kapag ang isang tao ay tunay na naligtas, siya ay mananatiling ligtas, anuman ang gawin niyang kasalanan o pagtalikod. Ngunit ito ba’y naaayon sa buong aral ng Biblia? Ang pag-aaral na ito ay sumasaliksik sa katotohanan, gamit ang Kasulatan lamang bilang pamantayan. Bilang may takot sa Dios at kaliwanagan, atin pong susuriin ang doktrinang ito sa liwanag ng katotohanan.

I. Ang Apostolikong Aral ng Kaligtasan at Pagpapatuloy Nito

A. Ang Kaligtasan ay Nangangailangan ng Matalimahing Pananampalataya

Ang kaligtasan sa Biblia ay isang aktibong karanasan, isang buhay na pagtugon at pagsunod sa ebanghelyo.

•    Roma 10:13–14

“Sapagka't, ang lahat ng nagsisitawag sa pangalan ng Panginoon ay mangaliligtas. Paanong kanilang tatawagin siya na hindi nila sinampalatayanan...?”

Konteksto: Isinabuhay ang talatang ito sa Gawa 2:21–47, kung saan ang “pagtawag” ay may kasamang pagsisisi, bautismo, at pananatili sa aral ng mga apostol.

•    Juan 3:36

“Ang sumasampalataya sa Anak ay may buhay na walang hanggan; nguni’t ang hindi tumatalima sa Anak ay hindi makakakita ng buhay…”

Salitang Griyego: apeithō (ἀπειθέω) – “hindi tumatalima.” Ibig sabihin, ang hindi pagsunod ay hindi tunay na pananampalataya.

•    Hebreo 5:9

“At nang siya'y magawang sakdal, siya'y naging pinagmulan ng walang hanggang kaligtasan sa lahat ng mga nagsisunod sa kaniya.”

Hindi Mapapabulaanang Paliwanag:

Ang pananampalataya ay laging may pagkilos (Santiago 2:17, 24). Si Jesus ay tagapagligtas sa mga sumusunod, hindi sa mga nagsabing “sumampalataya” lamang.

B. Ang Kaligtasan ay Maaaring Mawala

Taliwas sa modernong aral, malinaw na itinuturo ng Biblia na ang taong naligtas na minsan ay maaaring tumalikod at mahulog.

1.    Galacia 5:4

“Kayo'y hiwalay kay Cristo, kayong mga nangagiibig na ariing-ganap sa pamamagitan ng kautusan; kayo'y nangahulog mula sa biyaya.”

Mga mananampalatayang nabautismuhan (Gal. 3:27) ang kausap dito—ngunit sila'y nangahulog mula sa biyaya..

2.    1 Corinto 10:12

“Kaya't ang nag-aakalang siya'y nakatayo, ay mag-ingat baka mabuwal.”

Babala ito sa mga Kristiyano, gamit ang Israel bilang halimbawa (v.1–11).

3.    Hebreo 3:12

“Mangagingat kayo, mga kapatid, baka sa inyo'y magkaroon ng masamang puso ng di pananampalataya, sa pagtalikod sa Dios na buhay.”

Salitang Griyego: aphistēmi (ἀφίστημι) – kusang paglayo.

4.    2 Pedro 2:20–22

“Ang huling kalagayan ay naging lalong masama sa kanila kaysa sa nang una.”

Sila'y minsang nakatakas sa kasalanan ngunit bumalik din. Hindi ito maipapaliwanag ng OSAS.

II. Ang Pinagmulan ng OSAS — Kasaysayang Paglihis sa Aral ng mga Apostol

Habang nagbabala ang mga apostol laban sa pagtalikod, ang doktrina ng OSAS ay lumitaw makalipas ang maraming siglo sa pamamagitan ng pagbabago sa doktrina.

A. Mga Binhing Inihasik ni Augustine (Ika-4 hanggang Ika-5 Siglo AD)

Bagamat nagturo si Augustine ng predestinasyon, hindi pa niya itinataguyod ang buong konsepto ng OSAS. Gayunman, siya ang nagtanim ng mga ugat nito.

B. Ang Pagbuo ni John Calvin (Ika-16 Siglo)

Si Calvin ang bumuo ng doktrinang Perseverance of the Saints, bahagi ng TULIP.

Diumano:

• Ang mga “elect” ay tiyak na mananatili sa pananampalataya.
• Ang mga tunay na ligtas ay hindi na maaaring mawala.

Ngunit:

• Taliwas ito sa 2 Pedro 2:20–22, Hebreo 6:4–6, at iba pa.
• Inaalis nito ang malayang pagpapasya ng tao matapos maligtas.
• Ginagawang “permanenteng estado” ang kaligtasan sa halip na aktibong relasyon (Juan 15:4-10).

C. OSAS sa Makabagong Evanghelismo

Sa ika-19 hanggang ika-20 siglo, naging ganito kasimple ang OSAS:

“Kapag tinanggap mo na si Jesus, ligtas ka na magpakailanman—kahit ano pang gawin mo.”

Kalat ito ngayon sa:

• Mga Baptist churches
• Evangelical groups
• TV at online ministries

Ngunit wala ni isang apostol ang nagturo nito.

III. Pagsalungat ng Kasulatan sa OSAS

A. Tinatanggihan ng OSAS ang mga Babala ng Kasulatan

1. Hebreo 6:4–6

“Sapagka't tungkol sa mga minsang naliwanagan at nakalasap ng kaloob ng kalangitan, at mga nakabahagi ng Espiritu Santo, ...At saka nahiwalay sa Dios ay di maaaring baguhin silang muli sa pagsisisi;…”

Ito ay mga totoong mananampalataya—ngunit nahulog sa matinding kapahamakan.

2. 1 Timoteo 4:1

“Nguni't hayag na sinasabi ng Espiritu, na sa mga huling panahon ang iba'y magsisitalikod sa pananampalataya,…”

Hindi ka maaaring “lumayo” kung hindi ka kailanman nasa pananampalataya.

B. Tinatanggihan ng OSAS ang Kondisyon ng mga Pangako

• Colosas 1:22–23 – “...kung kayo'y magsisipanatag sa pananampalataya…”
• Juan 8:31 – “Kung kayo'y magsipanatili sa aking salita…”
• Roma 11:22 – “...kung ikaw ay manatili... kungdi, ikaw man ay puputulin.”

Aral ng Biblia: Ang mga pangako ay may kondisyon. Ang salitang “kung” ay hindi biro.

C. Nagbubukas ang OSAS ng Pahintulot sa Kasalanan

Alam ni Pablo ang maaaring abuso:

“Magsisipanagan ba tayo sa kasalanan, upang ang biyaya ay makapanagana? Huwag nawang mangyari.” (Roma 6:1–2)

Ngunit kung iniisip mong hindi ka na maliligtas, bakit pa magpapakabanal?

• Hebreo 10:26–27 – Kusang kasalanan pagkatapos ng katotohanan ay walang natitirang alay.
• Santiago 5:19–20 – Ang naligaw sa katotohanan ay kailangang ibalik upang ang kanyang kaluluwa ay mailigtas sa kamatayan.

IV. Mga Halimbawa ng Pagtalikod sa Biblia

1. Hudas Iscariote
   Pinili ni Cristo (Juan 6:70), binigyan ng kapangyarihan (Mateo 10:1), ngunit nangahulog sa pagsalangsang (Gawa 1:25).
2. Simon na Manggagaway
   Sumampalataya at nabautismuhan (Gawa 8:13), ngunit pinagsabihan: “nasa apdo ng kapaitan” (Gawa 8:23).
3. Ananias at Safira
   Kaanib ng iglesia ngunit namatay dahil sa pagsisinungaling (Gawa 5:1–11).
4. Demas
   Kasamang manggagawa ni Pablo (Col. 4:14), ngunit iniwan siya, “yamang iniibig ang sanglibutang ito” (2 Tim. 4:10).

Ang lahat ng ito ay sumasalungat sa OSAS.

V. Mga Doktrinang Epekto ng OSAS

Aral ng OSAS	Aral ng mga Apostol
Hindi maaaring mahulog ang isang Kristiyano	Galacia 5:4 – “Kayo'y nangahulog mula sa biyaya”
Pinangangalagaan ng Dios ang elect nang walang kondisyon	1 Cor. 10:12 – “Mag-ingat baka mabuwal”
Ang mga tumalikod ay hindi kailanman naligtas	2 Pedro 2:20 – “Nakatakas... ngunit muling nasilo”
Pananampalataya lamang ang kaligtasan	Santiago 2:24 – “Hindi sa pananampalataya lamang”
Hindi na kailangan ng pagsunod	Hebreo 5:9 – “Sa lahat ng mga nagsisunod sa kaniya”

VI. Konklusyon: Magbalik sa Apostolikong Aral

Ang OSAS ay nakabatay sa teorya ng tao, hindi sa Salita ng Dios. Ito’y nagbibigay ng huwad na katiyakan ng kaligtasan na magdadala sa walang hanggang kapahamakan. Ang mga apostol ay patuloy na nagbababala:

“Huwag kayong madaya ng sinoman…” (Efeso 5:6)

“Siyasatin ninyo ang inyong sarili, kung kayo'y nangasa pananampalataya;…” (2 Cor. 13:5)

“Magtapat ka hanggang sa kamatayan,…” (Pahayag 2:10)

Hindi “Once Saved, Always Saved” kundi “Once Saved, Always Faithful.”

Endnotes: Historical Origins of OSAS

1. Charles Stanley, Eternal Security: Can You Be Sure?, Thomas Nelson Publishers, 1990.
    – Stanley wrote: “Even if a believer for all practical purposes becomes an unbeliever, his salvation is not in jeopardy.” (p. 93)
2. Tertullian, On Modesty, Chapter 21.
    – Tertullian affirms that salvation is conditional, saying: “He that endureth to the end, the same shall be saved, not he that begins but he that continues.”
3. Origen, Against Celsus, Book 3, Chapter 13.
    – Origen plainly states: “It is possible, after one has received the knowledge of God, to fall away and perish.”
4. Augustine, On Rebuke and Grace, Chapter 9.
    – Augustine acknowledged that those regenerated “can, by their own will, fall into disbelief and evil works, and so perish.”
5. Philip Schaff, History of the Christian Church, Vol. 2, Chapter 12.
    – Schaff summarizes: “The possibility of a fall after baptism and the loss of salvation was the prevailing doctrine of the ancient church.”
6. J.N.D. Kelly, Early Christian Doctrines, HarperOne, 2004 edition, p. 412.
    – Kelly confirms: “There is no doubt that the primitive Church held the possibility of falling from grace.”

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