What is the difference between Calvinism and Arminianism?

Ephesians 1:3-6

³ Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ.

⁴ For he chose us in him before the creation of the world to be holy and blameless in his sight. In love

⁵ he predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will—

⁶ to the praise of his glorious grace, which he has freely given us in the One he loves.

New International Version (NIV)

The answer

Scripture plainly holds two truths together: God chooses and predestines particular people in Christ before the foundation of the world (Ephesians 1:4-5; Romans 8:28-30), and God honestly desires all people to be saved, with Christ given as the atoning sacrifice for the whole world (1 Timothy 2:4; 2 Peter 3:9; 1 John 2:2; Titus 2:11). Calvinism and Arminianism are two summaries of how those truths fit together—each one organizing the same biblical material around a different center of emphasis.

The two traditions in one sentence

Calvinism (the Reformed tradition, carried by the Westminster Confession, the Thirty-Nine Articles, and the Baptist Confession of 1689) emphasizes that every part of salvation from beginning to end is God's work: the Father chose, the Son purchased, the Spirit draws and keeps. Arminianism (carried especially by the Remonstrants and the Methodist Articles) emphasizes that God's grace goes out to all and is truly offered to everyone, and that the human will must not be made void in receiving Christ.

The five classic points of difference

• Point — Calvinism — Arminianism
• Human condition — Total depravity: the fallen heart is dead in sin; no one can turn to God without regenerating grace (John 6:44). — The fall corrupted the will; grace must go before and work with it, but the will can resist. The Methodist Articles 8 teach that without God's grace no one can prepare himself to faith.
• Election — Unconditional election: God chose us in Christ before the foundation of the world, according to His own purpose, not on the basis of anything foreseen in us (Ephesians 1:4-5; Romans 9:11-13). — Conditional election: God elects on the basis of foreknown faith, the foreknowledge of God the Father (1 Peter 1:1-2; Romans 8:29).
• Atonement — Definite atonement: the Good Shepherd lays down His life for His sheep, and He loses none of them (John 10:11-15; John 6:39). — General atonement: Christ is the propitiation not only for our sins but for the whole world (1 John 2:2; Titus 2:11).
• Grace — Effectual calling: all whom the Father gives to the Son come to Him, and no one can come unless the Father draws him (John 6:37, 44). — Resistible grace: grace goes before and draws, but a person can refuse—as Jesus said of Jerusalem, “I would have gathered your children… and you would not” (Matthew 23:37).
• Perseverance — Perseverance of the saints: those given to the Son can never be snatched out of the Father's hand, and nothing can separate them from the love of God in Christ (John 10:28-29; Romans 8:38-39). The Westminster Confession 17.2 grounds perseverance in the decree of election and God's free love, not in human free will. — A believer can fall from grace after justification, and by the grace of God may rise again and amend his life; the Methodist Articles 12 teach this directly, and point to Hebrews 6:4-6 and 10:26-29 as warnings.

On Hebrews 6:4-6 the traditions read the same words differently: the Arminian tradition takes it as a real falling away of genuine believers; the Reformed tradition takes it as either a vivid warning against apostasy or a description of those who were partakers of the Spirit's common work without being regenerated, since John 6:39 and John 10:28-29 declare Christ loses none of His own. Both readings are ancient and both must be stated when the passage is debated.

Where the two clearly agree

Both traditions confess the same gospel core: salvation is entirely by grace through faith, not by works (Ephesians 2:8-9); the believer is blessed with every spiritual blessing in Christ (Ephesians 1:3); election is election in Christ, never apart from Him (Ephesians 1:4); and no one in either system is saved or kept by his own natural strength. Both also deny that a fallen person can prepare himself for faith without God's grace going first—the Thirty-Nine Articles 10 and the Methodist Articles 8 say almost the same words on the point.

How Scripture's own emphasis holds them together

The order Scripture gives is fixed and personal: whom God foreknew, He predestined, called, justified and glorified (Romans 8:29-30), and this is done that we would be holy and without defect before Him in love (Ephesians 1:4). At the same time, Scripture never lets the human will become an excuse: Jesus weeps over a city that would not be gathered (Matthew 23:37), and the Lord is patient, not wishing that anyone should perish (2 Peter 3:9). The difference between the two systems is not whether Scripture says each of these things; both say them plainly, side by side. The difference is which set of texts is allowed to govern how the other is read.

Answered from Scripture · reviewed November 11, 2026

Calvinism and Arminianism represent two historical, Protestant understandings of how God's sovereign grace and human responsibility intersect in salvation. While both affirm the inerrant authority of Scripture, the necessity of Christ's cross, and salvation by grace alone through faith alone, they diverge sharply on how fallen sinners are chosen, redeemed, drawn, and preserved. Examining the specific biblical texts each framework invokes reveals how both traditions seek to honor God's word while answering the deepest questions of redemption.

Total Depravity

The Extent of the Fall's Corruption

As it is written: “There is no one righteous, not even one; there is no one who understands; there is no one who seeks God. All have turned away, they have together become worthless; there is no one who does good, not even one.”

Romans 3:10-12 (NIV)

Paul piles scriptural witnesses together to prove that sin has completely disabled every person's natural moral inclination toward God.

Sin has utterly incapacitated the natural human heart, leaving no person with any innate ability or moral inclination to seek God apart from supernatural divine initiative, as Paul catalogs from the Psalms in Romans 3:10-12. Both traditions embrace the doctrine of original sin: fallen humanity is not merely bruised or disadvantaged, but spiritually ruined. Paul describes unregenerate sinners in Ephesians 2:1-3 as dead in trespasses and sins, walking according to the world, and by nature children of wrath. The prophet Jeremiah diagnoses this inward reality in Jeremiah 17:9, warning that the human heart is deceitful above all things and desperately sick. The natural mind is actually hostile to God, unable to submit to His law or please Him (Romans 8:7-8), and the natural man cannot understand the things of the Spirit of God because they are foolishness to him (1 Corinthians 2:14).

This tragic condition traces back to the dawn of history, where Genesis 6:5 and Genesis 8:21 describe every intention of the thoughts of man's heart as only evil continually from youth. David laments this inherited corruption in Psalm 51:5, and Jesus affirms in John 8:34 that whoever commits sin is a slave to sin. Where the traditions part ways is how grace responds to this depravity. Arminians appeal to Titus 2:11 and John 1:9, maintaining that God extends prevenient grace to all people, illuminating and freeing the human will sufficiently to enable every person to freely receive or resist the gospel call. Calvinists, conversely, argue that depravity renders the will in bondage until God sovereignly and resurrectively regenerates the elect.

The passages

Passage	What it says
Romans 3:10-12	Asserts that none is righteous, none understands, and none seeks for God apart from divine intervention.
Ephesians 2:1-3	Describes sinners prior to conversion as spiritually dead in trespasses and sins and by nature children of wrath.
Jeremiah 17:9	Reveals the human heart as deceitful above all things and desperately sick beyond self-cure.
Romans 8:7-8	Explains that the natural mind is hostile toward God, cannot submit to His law, and cannot please Him.
1 Corinthians 2:14	States that the natural person does not accept spiritual things because they are foolishness and spiritually discerned.
Titus 2:11	Arminian appeal that the saving grace of God has appeared to all people, offering enabling power to respond.
Genesis 6:5	Every intention of the thoughts of man's heart was only evil continually.
Genesis 8:21	The intention of man's heart is evil from his youth onward.
Psalms 51:5	David confesses being brought forth in iniquity and conceived in sin.
John 8:34	Jesus teaches that everyone who practices sin is a slave to sin.
John 1:9	Christ is the true Light who gives light to everyone coming into the world.

Unconditional vs Conditional Election

The Basis of God's Eternal Choice

For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will—

Ephesians 1:4-5 (NIV)

Paul roots election squarely before the creation of the world, based solely on the good pleasure of the Father's will.

God chose His people before the foundation of the world, predestining them for adoption according to the purpose of His own will rather than any foreseen human merit, as Ephesians 1:4-5 lays down. This theme of election represents the first great structural difference between the two frameworks. In the Reformed understanding, known as unconditional election, God's sovereign choice is grounded entirely in His free mercy. Paul explicitly underscores this in Romans 9:11-16, pointing to Jacob and Esau before they had done anything good or bad, showing that election depends not on human will or exertion, but on God who has mercy. Jesus Himself tells His disciples in John 15:16, 'You did not choose me, but I chose you.' A remnant is chosen purely by grace and not works (Romans 11:5-6), just as the Lord chose Israel in Deuteronomy 7:7-8 solely out of His sovereign covenant love, and Luke records that 'as many as were appointed to eternal life believed' (Acts 13:48).

Arminians, however, read God's eternal choice through the lens of conditional election, pointing to Romans 8:29-30 and 1 Peter 1:1-2, which declare that the elect are chosen according to the foreknowledge of God the Father. In this view, God's foreknowledge means He eternally foresaw who would freely believe through the assistance of prevenient grace, electing those believers in Christ. Believers are thus exhorted to be diligent to make their calling and election sure through perseverance and holiness (2 Peter 1:10), saved through sanctification by the Spirit and personal belief in the truth (2 Thessalonians 2:13).

The passages

Passage	What it says
Ephesians 1:4-5	States that God chose believers in Christ before the foundation of the world and predestined them for adoption according to His will.
Romans 9:11-16	Argues that God's purpose in election depends not on human will or exertion, but on God who has mercy.
Romans 8:29-30	Links foreknowledge, predestination, calling, justification, and glorification in an unbreakable sequence of divine saving purpose.
1 Peter 1:1-2	Arminian appeal that the elect are chosen according to the foreknowledge of God the Father through the Spirit's sanctification.
2 Thessalonians 2:13	Shows that God chose believers from the beginning to be saved through sanctification by the Spirit and belief in the truth.
John 15:16	Jesus declares His disciples did not choose Him, but He chose them.
Romans 11:5-6	A remnant is chosen by grace, not based on human works.
Deuteronomy 7:7-8	The Lord chose Israel out of His love, not because of their size.
Acts 13:48	As many as were appointed to eternal life believed the gospel word.
2 Peter 1:10	Believers are exhorted to be diligent to make their calling and election sure.

The Scope of the Atonement

For Whom Did Christ Suffer and Die

“I am the good shepherd; I know my sheep and my sheep know me— just as the Father knows me and I know the Father—and I lay down my life for the sheep.

John 10:14-15 (NIV)

Jesus explicitly defines the specific scope of His sacrificial death as laid down uniquely on behalf of His sheep.

Christ gave His life with particular design for His flock, declaring in John 10:14-15 that as the Good Shepherd, He specifically lays down His life for His sheep. The debate over the atonement turns on whether Christ's sacrifice was intended to secure actual salvation for the elect or to provide potential salvation for all humanity. Calvinists emphasize particular redemption, arguing that Christ's substitutionary death actually achieved what it set out to do. Paul states in Ephesians 5:25-27 that Christ loved the church specifically and gave Himself up for her, to sanctify and present her spotless. In heaven's throne room, the Lamb is praised because by His blood He ransomed people for God out of every tribe, language, people, and nation (Revelation 5:9). The Servant in Isaiah 53:11 justifies many by bearing their specific iniquities, fulfilling Matthew 1:21 where Jesus saves His people from their sins, giving His life a ransom for many (Matthew 20:28), and interceding exclusively for those given to Him (John 17:9).

Arminians argue for general or universal atonement, insisting that the cross made salvation genuinely available to every individual without exception. They lean heavily on John 3:16, where God so loved the world that whosoever believes should not perish, and 1 Timothy 2:3-6, which states that God desires all people to be saved and Christ gave Himself as a ransom for all. John declares that Jesus is the propitiation not for our sins only, but for the sins of the whole world (1 John 2:2), tasting death for everyone (Hebrews 2:9). Furthermore, 2 Corinthians 5:14-15, 2 Corinthians 5:19, Isaiah 53:6, and 2 Peter 2:1 speak of Christ dying for all and even purchasing those who bring swift destruction upon themselves.

The passages

Passage	What it says
John 10:14-15	Jesus identifies Himself as the good shepherd who knowingly lays down His life specifically for His sheep.
John 3:16	Arminian appeal that God so loved the world that whoever believes in His Son shall not perish but have eternal life.
1 Timothy 2:3-6	Arminian appeal that God desires all people to be saved and Christ gave Himself as a ransom for all.
1 John 2:2	States that Christ is the propitiation for our sins, and not for ours only but also for the whole world.
Hebrews 2:9	Arminian appeal that Jesus tasted death for everyone by the grace of God.
Ephesians 5:25-27	Reformed appeal that Christ loved the church specifically and gave Himself up for her to sanctify and present her spotless.
Revelation 5:9	Praises the Lamb for ransoming people for God by His blood from every tribe, language, people, and nation.
2 Peter 2:1	False teachers deny the Lord who bought them, bringing swift destruction.
2 Corinthians 5:14-15	One died for all, therefore all died, that those who live live for Him.
2 Corinthians 5:19	In Christ God was reconciling the world to Himself, not counting trespasses.
Isaiah 53:6	The Lord laid on Him the iniquity of us all.
Isaiah 53:11	The righteous Servant will justify many, bearing their specific iniquities.
Matthew 1:21	Jesus is named to save His people from their sins.
Matthew 20:28	The Son of Man came to give His life a ransom for many.
John 17:9	Jesus prays specifically for those the Father gave Him, not the world.

Effectual Calling vs Resistible Grace

How God Draws the Human Heart

“No one can come to me unless the Father who sent me draws them, and I will raise them up at the last day.

John 6:44 (NIV)

Jesus declares that no one has the moral power to come to Him unless the Father actively draws them and guarantees their resurrection.

In John 6:44, Jesus makes an absolute claim regarding human inability and divine initiative: no one can come to me unless the Father who sent me draws him, concluding with the unbreakable promise, "and I will raise him up on the last day." For the Reformed tradition, this "drawing" is effectual and irresistible grace. When God summons His elect, He overcomes their natural depravity, granting spiritual sight so they come freely and willingly, exactly as John 6:37 states: all whom the Father gives to the Son will come to Him, and none will ever be cast out. This internal transformation fulfills Ezekiel 36:26-27, where God sovereignly removes the heart of stone and gives a heart of flesh, actively causing His people to walk in His statutes. We see this work in real time in Acts 16:14, where the Lord opened Lydia's heart to pay attention to Paul's gospel. Such divine calling belongs to an unbreakable golden chain in Romans 8:30, linking predestination irrevocably to justification and glorification, supported by 1 Thessalonians 1:5 where the gospel comes in full power and the Holy Spirit, and John 6:65 where coming to Christ is an explicit gift granted by the Father.

In contrast, Arminian theology understands grace as genuinely resistible, contending that God grants prevenient grace to all people, enabling them to respond without compelling their will. Arminians point to Stephen's denunciation of the Sanhedrin in Acts 7:51: "You stiff-necked people... you always resist the Holy Spirit." They look to Jesus weeping over the holy city in Matthew 23:37, where He longed to gather Jerusalem's children, "and you were not willing." Similarly, Luke 7:30 notes that Pharisees and lawyers "rejected the purpose of God for themselves." From this perspective, when Jesus proclaims in John 12:32 that He will draw all people to Himself, it represents a universal enablement that sinners retain the tragic freedom to refuse.

The passages

Passage	What it says
John 6:44	Jesus states that no one can come to Him unless the Father draws him, promising to raise that person at the last day.
John 6:37	Affirms that all whom the Father gives to the Son will come to Him, and none will be cast out.
Acts 7:51	Arminian appeal citing Stephen's rebuke that his stiff-necked hearers were always resisting the Holy Spirit.
Matthew 23:37	Arminian appeal highlighting Christ's grief that He longed to gather Jerusalem's children, but they were unwilling.
Acts 16:14	Reformed appeal noting that the Lord opened Lydia's heart so that she paid close attention to Paul's message.
Ezekiel 36:26-27	God promises sovereignly to remove the heart of stone, impart a heart of flesh, and cause His people to obey.
John 6:65	No one can come to Jesus unless granted by the Father.
John 12:32	Jesus declares that when lifted up He will draw all people to Himself.
Romans 8:30	Those whom God predestined He also called, justified, and glorified.
Luke 7:30	Pharisees and lawyers rejected the purpose of God for themselves.
1 Thessalonians 1:5	The gospel came not only in word, but in power and the Spirit.

Though Calvinists and Arminians formulate the mechanics of salvation differently, both camps bow before Jesus Christ as the only Savior and confess that salvation is entirely a work of divine mercy. Grounding our assurance in the promises of God's word rather than human speculation guards our hearts in humility, charity, and worship. As believers search the Scriptures together, these doctrines ultimately urge us to marvel at the depths of God's wisdom, proclaim the gospel urgently to all nations, and rest securely in His unfailing grace.

68 passages, each cited once.

How the major Christian traditions read this

All Christian traditions confess together that salvation is entirely by the grace of God through Jesus Christ, who died for sinners and calls all people to faith and repentance (Ephesians 2:8-9; 1 Timothy 2:3-4).

Catholic

We teach that God’s grace is primary in salvation, initiating every good movement toward faith. God predestines those whom He foreknows will freely cooperate with His grace, though no one merits initial justification. Because God truly desires all people to be saved (1 Timothy 2:4), Christ died for every human being. Divine grace enables and elevates the human will rather than destroying its freedom (Philippians 2:12-13). A person can freely resist God's grace or fall from grace through mortal sin, making perseverance an ongoing gift to be sought in faith and charity (Matthew 24:13).

Scripture: 1 Timothy 2:4, Philippians 2:12-13, Matthew 24:13

Orthodox

We understand salvation through the lens of synergy (synergeia), where divine grace and human free will work in harmony. God truly desires the salvation of all and provides the grace necessary for all to repent (2 Peter 3:9). Predestination is understood according to God's eternal foreknowledge of human response, not an unconditional decree (Romans 8:29). Christ's sacrifice on the cross is universal, opening the path of deification (theosis) for all mankind (1 John 2:2). Humans retain the genuine capacity given by God to accept or resist His healing grace at any point (Acts 7:51).

Scripture: 2 Peter 3:9, Romans 8:29, 1 John 2:2, Acts 7:51

Lutheran

We hold that God unconditionally elects believers to salvation in Christ before the foundation of the world purely by grace (Ephesians 1:4-5), but we reject any decree of predestination to damnation. Christ died as the propitiation for the whole world without exception (1 John 2:2), and God genuinely desires all to be saved (1 Timothy 2:4). Grace is offered through the Word and Sacraments, but humans retain the terrible ability to resist and reject it (Matthew 23:37). We comfort anxious consciences by directing them to Christ's objective promises rather than searching hidden divine decrees.

Scripture: Ephesians 1:4-5, 1 John 2:2, 1 Timothy 2:4, Matthew 23:37

Reformed & Presbyterian

We confess the doctrines of sovereign grace summarized in the five points. Because fallen humanity is totally dead in sin and unable to seek God (Romans 3:10-12; Ephesians 2:1), God from eternity unconditionally chose a particular people for salvation solely according to His sovereign pleasure (Ephesians 1:4-5; Romans 9:11-16). In the cross, Christ effectively purchased redemption for His elect flock (John 10:14-15, 27-29). The Holy Spirit irresistibly and effectually calls the elect to life (John 6:37, 44), preserving them securely to the end so that none are ever lost (Romans 8:29-30).

Scripture: Ephesians 1:4-5, Romans 9:11-16, John 10:14-15, John 6:37, Romans 8:29-30

Anglican & Episcopal

Our historic heritage embraces predestination as set forth in Article XVII of the Thirty-Nine Articles, describing election in Christ as full of sweet and unspeakable comfort for godly persons (Ephesians 1:4-6). Simultaneously, our liturgy proclaims that Christ made on the cross a full, perfect, and sufficient sacrifice for the sins of the whole world (1 John 2:2). Within Anglicanism, both Reformed and Arminian readings find a home, united in praising God's unmerited mercy in Christ while faithfully administering the means of grace through Word and Sacrament (2 Timothy 1:9).

Scripture: Ephesians 1:4-6, 1 John 2:2, 2 Timothy 1:9

Baptist

Our churches encompass both Reformed (Particular) and Arminian (General) convictions. Reformed Baptists, following the 1689 London Baptist Confession, emphasize unconditional election and the effectual drawing of the Spirit (John 6:37, 44; Ephesians 1:4-5). General Baptists affirm that Christ tasted death for everyone and that election follows foreknown faith (Hebrews 2:9; 1 Peter 1:1-2). Both streams cherish believer's baptism and proclaim the necessity of personal repentance and faith, widely sharing the strong conviction that true believers are eternally kept by the power of God (John 10:28-29).

Scripture: John 6:37, Ephesians 1:4-5, Hebrews 2:9, 1 Peter 1:1-2, John 10:28-29

Methodist & Wesleyan

We proclaim the Arminian-Wesleyan understanding of the gospel. While humanity is depraved and incapable of turning to God on its own, prevenient grace is given to all through Christ to restore moral agency (Titus 2:11; John 1:9). God desires all to be saved, and Christ offered an unlimited atonement for every sinner (1 Timothy 2:4; 2 Corinthians 5:14-15). Election is conditional upon foreseen faith in Christ (1 Peter 1:2). Because divine grace can be resisted, believers are called to abide faithfully in Christ, knowing they must persevere in holiness (Hebrews 3:12-14).

Scripture: Titus 2:11, 1 Timothy 2:4, 2 Corinthians 5:14-15, 1 Peter 1:2, Hebrews 3:12-14

Pentecostal & Charismatic

We largely share the Arminian conviction that the gospel offer is genuine for all people and that the atonement is universal (John 3:16; 1 John 2:2). Prevenient grace empowers every person to respond to the conviction of the Holy Spirit (Acts 2:38-39). Election is based on God's foreknowledge of faith in Jesus Christ (Romans 8:29). We emphasize the dynamic work of the Spirit in empowering believers for holy living and witness, urging all Christians to hold fast their faith to the very end (Revelation 3:11).

Scripture: John 3:16, 1 John 2:2, Acts 2:38-39, Romans 8:29, Revelation 3:11

Non-denominational & Evangelical

In our churches, believers often hold varying positions along the spectrum between Calvinism and Arminianism. Many embrace unconditional election and the eternal security of the believer, resting in Christ's promise that none can pluck them from His hand (John 10:28-29; Ephesians 1:4-5). Others emphasize human responsibility, God's universal love, and the free offer of the gospel to whoever will believe (John 3:16; Romans 10:13). Across these differences, we unite around the biblical truths of salvation by grace alone through faith alone and the urgent call to evangelize the lost.

Scripture: John 10:28-29, Ephesians 1:4-5, John 3:16, Romans 10:13

Where they differ

Basis of divine election

Catholic

God's eternal decree includes foreknown cooperation with assisting grace.

Orthodox

Election is grounded in God's eternal foreknowledge of human faith.

Lutheran

Election is God's unconditional choice of believers purely by grace.

Reformed & Presbyterian

Unconditional election based solely on God's sovereign good pleasure.

Anglican & Episcopal

Article XVII affirms unconditional predestination, though views vary.

Baptist

Reformed Baptists hold unconditional election; General Baptists hold conditional.

Methodist & Wesleyan

Conditional election based on God's foreknowledge of faith in Christ.

Pentecostal & Charismatic

Election rests upon God's foreknowledge of those who believe.

Non-denominational & Evangelical

Understood either as sovereign unconditional election or based on foreknowledge.

Scripture: Ephesians 1:4-5, Romans 8:29, Romans 9:11-16, 1 Peter 1:1-2

Extent of the atonement

Catholic

Christ died for all people, offering sufficient redemption for all.

Orthodox

Christ's saving sacrifice was offered universally for the entire cosmos.

Lutheran

Christ died as propitiation for all sins of the entire world.

Reformed & Presbyterian

Definite atonement effectively securing redemption specifically for the elect.

Anglican & Episcopal

Christ made a full, perfect sacrifice for the whole world.

Baptist

Divided between definite atonement for elect and general atonement for all.

Methodist & Wesleyan

Universal atonement provided for all, effective for those who believe.

Pentecostal & Charismatic

Christ shed His blood for the salvation of every person.

Non-denominational & Evangelical

Viewed either as intended for the elect or available to all.

Scripture: 1 John 2:2, John 10:14-15, 1 Timothy 2:5-6, 2 Corinthians 5:14-15

Resistibility of saving grace

Catholic

Grace enables free will, but a person may freely resist.

Orthodox

Grace always works with human freedom and may be rejected.

Lutheran

Saving grace through the means of grace is genuinely resistible.

Reformed & Presbyterian

Special regenerating grace effectually and irresistibly draws the elect.

Anglican & Episcopal

Understood both as effectual inward drawing and as resistible grace.

Baptist

Held as irresistible drawing by Reformed, resistible by General Baptists.

Methodist & Wesleyan

Prevenient grace frees the will, but can be freely resisted.

Pentecostal & Charismatic

The Holy Spirit draws all, but individuals can resist Him.

Non-denominational & Evangelical

Viewed either as sovereignly irresistible or resistible by human will.

Scripture: John 6:44, Acts 7:51, Matthew 23:37

Perseverance of believers

Catholic

Believers can fall from grace through unrepented mortal sin.

Orthodox

Salvation can be lost if a believer abandons faith and repentance.

Lutheran

True believers can fall away, yet God preserves through His Word.

Reformed & Presbyterian

All elect believers are eternally preserved and will persevere to final glory.

Anglican & Episcopal

Both eternal perseverance and the possibility of falling away are held.

Baptist

Most affirm eternal security; some General Baptists allow apostasy.

Methodist & Wesleyan

Believers can abandon faith, forfeit salvation, and be lost.

Pentecostal & Charismatic

Believers must abide in Christ; willfully forsaking Him loses salvation.

Non-denominational & Evangelical

Widely affirms eternal security, though some teach apostasy is possible.

Scripture: John 10:28-29, Hebrews 6:4-6, Romans 8:38-39, 1 Corinthians 10:12

Your pastor can tell you where your church stands.

Scripture cited

• Romans 9:6-24
• John 6:37-44
• Ephesians 2:8-10
• 1 Timothy 2:3-6
• 2 Peter 3:9
• Romans 8:28-30