Item description for Once Saved, Always Saved (The New Westminster Pulpit) (New Westminster Pulpit Series) by R. T. Kendall...
Overview The Bible commands us to make our calling and election sure. Why is it then that so many Christians today struggle with the issue of assurance? Embracing the doctrine of eternal security, R.T. Kendall encourages the Christian struggling with legalism, bondage and fear and points us towards God's glorious promises. Once Saved, Always Saved is not a book for the complacent, as secure in our salvation we are challenged to live our lives with godly fear before the judgment seat of Christ. The New Westminster Pulpit Series is based on sermons preached weekly by R.T. Kendall while he was minister at Westminster Chapel.
Publishers Description The Bible commands us to make our calling and election sure. Why is it then that so many Christians today struggle with the issue of assurance? Embracing the doctrine of eternal security, R.T. Kendall encourages the Christian struggling with legalism, bondage and fear and points us towards God's glorious promises. Once Saved, Always Saved is not a book for the complacent, as secure in our salvation we are challenged to live our lives with godly fear before the judgment seat of Christ.The New Westminster Pulpit Series is based on sermons preached weekly by R.T. Kendall while he was minister at Westminster Chapel.
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Est. Packaging Dimensions: Length: 0.5" Width: 5.25" Height: 8.5" Weight: 0.55 lbs.
Release Date Mar 1, 2005
Publisher AUTHENTIC UK REPRINTS
Series New Westminister Pulpit
ISBN 1932805273 ISBN13 9781932805277
Availability 0 units.
More About R. T. Kendall
Dr. R. T. Kendall, renowned pastor and author, spent 25 years as senior minister of the historic Westminster Chapel in London. He has authored numerous bestselling books, conducts conferences all over the world and is a columnist for "Ministry Today". He lives with his wife, Louise, near Nashville, Tennessee.
In RT's own words... Our premise is this. It seems to us that there has been a ‘silent divorce’ in the church, speaking generally, between the Word and the Spirit. When there is a divorce, some children stay with the mother, some stay with the father.
In this divorce, there are those on the ‘word’ side and those on the ‘Spirit’ side. What is the difference?
Take those of us who represent the Word. Our message is this: we must earnestly contend for the faith ‘once delivered unto the saints’ (Jude 3), we need get back to expository preaching, sound doctrine such as justification by faith, the sovereignty of God and the internal testimony of the Spirit as taught by men like Martin Luther, John Calvin and Jonathan Edwards. What is wrong with this emphasis? Nothing. It is exactly right.
Take those whose emphasis has been on the Holy Spirit. What is the message? We need to rediscover the power that was manifested in the Book of Acts, there needs to be a demonstration of signs, wonders and miracles; we need to see the gifts of the Spirit operating in the church – that the world will once again take notice of the church so that people are left without excuse. What is wrong with this emphasis? Nothing. It is exactly right.
We believe that the need of the hour is not one or the other – but both! It is our view that this simultaneous combination will result in spontaneous combustion! And then, but almost certainly only then, will the world be shaken once again by the message of the church.
This was the message I have preached over the years at Westminster Chapel in London. This is what we are endeavoring to preach in America and around the world. This is not all we preach but it is certainly one of the main things we preach alongside the need for total forgiveness and learning to be sensitive to the voice of the Holy Spirit. We need your prayers. God bless you.
Reviews - What do customers think about Once Saved, Always Saved (The New Westminster Pulpit) (New Westminster Pulpit Series)?
Passionate but Incorrect Defense Aug 22, 2008
I enjoyed this book, and its author. He would definitely be an individual I would enjoy meeting and conversing with. He is passionate about his faith and Lord, and does a good job of expressing this. His writing style is fine, although at times it seems disjunctive.
However, his defense of the "once saved, always saved" position fell far short of proving his point to this reader. I make this concluding statement due to his constant tendency to avoid all together my position of God being totally responsible for all matters of salvation and the human to be responsible for all matters of sin and evil. He puts forward the position which Lutherans do not support of you either believe in once saved, always saved, or you add works to faith by expressing the possibility of falling away from faith. His best reasons for defending this he expresses as of a pragmatic nature. Although he does at the end move on to exegetical material, he shows his Calvinistic bias by arguing primarily from a common sense, logical position which fits well with double predestination. Lutherans certainly agree that all who are saved are saved totally and completely by God's doing, but do not find the Biblical evidence for the logical opposite. Thus, are Bible points us to the conclusion that falling away from faith is man's doing, not Gods.
His argument for God not forsaking His Son and its corollary then of not forsaking His adopted sons is not true. Adoption into God's family is not the same as the Trinitarian Sonship of Christ! It is never the parent who disowns the adopted children, but rather the adopted children who no longer claim the adoption, the name and the inheritance. The problem lies with the children,not with the parent.
Further, he has confusion over law and gospel, means of grace and emphasizes way too much the rewards out on the day of judgment. His exegesis of critical passages is flawed as he wrongly interprets the kingdom of heaven and the kingdom of God as one below, the other above, when they are both synonymous. Also, he exhibits major problems in the exegesis of 1 Cor. 3.
He is bold to make statements about Calvin knowing far more about justification by faith than Luther without providing any substance for such that could be challenged. He further mischaracterizes Luther concerning James.
A book not be to trusted concerning this vital doctrine which is intended to give comfort to the believer. Delving into the divine foreknowledge of God concerning the lost is the mistake that he follows Calvin into, which Luther never did. Luther truly followed Scripture alone, while Calvin let his reason and logic enter in at critical times, especially to answer the critical question why some are saved and others are not. Luther believed correctly that the Bible did not totally explain the mind of God on this, but rather that those who are saved are by God's total work while those who are lost do it out of their sin and evil. Calvin explained this as God's divine election to damnation, thus making God the author of their disbelief, which cannot be.
What this reviewer found totally lacking in this book is the necessary discussion about "all sins" being forgiven in the redeeming blood of Christ, which makes perseverance in the faith to be of absolute necessity. Those who fail to remain in such saving faith will not be saved in the end. The now and not yet of our faith help us to explain the statements about the kingdom of God and heaven. Kendall fails to speak clearly of this salvation and the need to continue in the faith.
For those interested in the debate between Lutherans and Calvinists on this topic pursue the wonderful book by Robert Kolb: Bound Choice, Election and Wittenberg Theological Method.
The Beauty of the Scandalous Gospel Jul 22, 2008
Kendall's book is a breath of fresh air to the current confusion over the message of the gospel today. Good reviews have already been written on Kendall's work, but I must say - more should be written. The book is thoroughly pastoral in its concern, yet engages with theological studies enough for Christians either be refreshed with its essential truths or reintroduced to the 'grace of the gospel'. For a non-Christian, this book is very helpful as an introduction to the 'gospel of grace'.
Kendall, who essentially came out of an Arminian background, came to be convinced of his security in Christ a little later in his life. He began to understand that the Gospel was scandalous and was totally something he did not deserve or could not work for; either to earn or to keep. It is a promise that God has made to the believer in Christ and the promise is the His Son who has fully accomplished all we could not, and the Triune God is at work in the Christian and keeps the Christian by His grace, not losing one (John 6).
The strengthens of this book are its pastoral care, it clarity in organization, its unwavering combating of unbiblical notions of conditional salvation-keeping, and its understanding that grace is essential and primary for the growth of the Christian. Grace (meaning what God has done for us as well as works and wills in us), is the focus-point for a believer's growth in the daily walk. Kendall does a masterful job of teaching this treasure trove of truth to every level of reader. His pastoral skill and aptitude shine through this work, as in so many of his others.
Kendall has an excellent chapter on the 'Judgment Seat of Christ' where the believer receives rewards, sections on the 'active faith' of our Lord Jesus (especially in Galatians), 'assurance' in the Christian Life, and solid expressions on how faith in Christ, by the power of the Holy Spirit, is to be the single thread throughout every Christian's life for victory over sin. I applaud him for his clarity and his ability to express these truths so succinctly. Truly, a book like this is the result of a lifetime of work at his craft and calling.
With this being said, I do have some small disagreements, though mostly within his use of Rom. 10:9, 10 to summarize/understand *only* justification. Kendall's use of the word 'confess' in its relationship to 'faith' is, at times, strained, especially in his central use of Rom. 10:9, 10 as the message of `justification salvation'. I agree with him that Romans 10:9 is a 'summary' passage of the gospel. But to try to make this verse, along with verse 10, encapsulate justification *only* misses the point Paul seems to be making, both in his immediate context in chapter 10, and in his *entire* argument throughout Romans - a deliverance from God's 'Present Wrath' on sin (Rom. 1:16-20). This deliverance can be seen in many different facets from Paul, though all these related in God's over-arching plan of redemption for His people.
The point Paul is arguing in his use of the word(s) 'save/salvation' is something much, much broader than just the first moment one enters into a right relationship with God (justification/reconciliation). I view this understanding of 'save/salvation' (call/confess) as directly correlated with the more immediate context of Rom. 8 and 9, the deliverance of Christians from present trials and death (Rom 8), and the yet future deliverance of a national, redeemed Israel physically from her oppressors (Rom. 9). These both spring forth, and come after God's people have already been 'declared righteous'.
When I see 'saved' in relation to 'confess/calls' I see a meaning better understood as a physical/outer deliverance from present wrath and persecutors. I think this understanding better captures Paul's explanation of the inner work of grace in the heart in Rom. 10:10a, while Rom 10:10b focuses on the second aspect, a deliverance from the presence of sin, trials, and present persecution. This seems to be the context in which the word 'confess' was meant to fit into, a deliverance of the Christian, not something the Christian does to *be saved*, or to *prove justification*. Clearly, a Christian will be a confessor at some point in his life and in some manner, but this isn't Paul's point in Rom. 10:9, 10 IMHO.
Other than this really, I don't have much to disagree with. Kendall does an excellent job in focusing on faith as the single instrument a person receives justification with. Kendall does well for the majority of his work explaining with strong clarity the message of 'grace alone through faith alone in Christ alone', truly the cry of the Reformation. The message of the gospel truly is antinomian ('anti-law') because it is God's final Word to man, both is verbal (scripture) and living (Christ) forms. It is the difference between Moses, the mediator of the Old Covenant, and His now gloriously resurrected Son, Jesus the Christ, the mediator of the New and Better Covenant (Hebrews).
This is an essential work every bible-believing Christian must read. Both for strong assurance of God's promises and for the thoroughly biblical motivations God gives us to achieve, by His grace, victory over sin.
Blessed Assurance! Jul 5, 2008
This is the second book by R.T. Kendall that I have read--the first being his enlightening Calvin and English Calvinism to 1649 (Oxford Theological Monographs). After appreciating the aforementioned, I decided to try another of his books when I saw that he had one out on the doctrine of eternal security. In that regard, for the Calvinist reader I give this book 5 stars, for the Arminian 4 stars. However, since Kendall dips into the well of Reformed traditions quite often, and this doctrine is widely accepted by those of us in the middle, the rating for Biblicists is 3 stars.
Here are a few quotes, which summarize the book's thesis well. In the Preface, Kendall tells the reader about his not being prepared for the "shock waves" his book sent out, and I am not surprised knowing his audience! Of course, he was accused of the inevitable charge of antinomianism--imagine that?! However, as he states, "The issue is simple: if we are assured by our good works, we are within a hair's breadth of salvation by works...What is wrong with the teaching that, though we are saved by Christ's death, we are assured of its benefit by our own works? Because it brings no assurance after all. It is `safe' teaching--that is, invulnerable to the charge of antinomianism, but, it never delivers the goods. Who can say for sure he is absolutely certain of his salvation because his good works are good enough? He will always be in doubt. The inevitable result: legalism, bondage, and fear."
How true. Kendall continues with a quote from his mentor Martyn Lloyd-Jones, "if our preaching is not accused of being antinomian it is because we haven't' really preached the gospel!" And finally, "One reformed reviewer curiously wrote that what I have taught [in this book] is true but that I shouldn't say it! This is because he thinks that a holy living is better generated by one having fear that he or she just may not be saved!"
A few other observations: ~ In a clarifying statement on the Calvinistic doctrine of Perseverance of the Saints, Kendall gives a much more biblical definition than his theological brethren would. ~ Unlike many of his tradition, the author also advocates a Free Offer of the Gospel--all those "whosoevers" in the Bible... ~ He also rejects Limited Atonement, which allows him to sincerely carry out the above Free Offer and proclaim God's love for ALL sinners as in verses like John 3:16. ~ Kendall also parts with his brethren in seeking a more biblical distinction between Grace and Mosaic Law as the believer's Rule of Life. This is very important to his developing this study against introspective Calvinistic legalism.
Although Kendall's study starts well, by the end of the 4th chapter we start to see a few cracks appearing in the foundation. ~ In advocating Christ's "passive" (that pertaining to His death) and "active" (sinless life) obedience the author gets off the biblical track in presuming that Christ's death alone was not sufficient to atone for our sins. Although Christ's sinless life was necessary for Him to become the only acceptable sacrifice for sin, it had no atoning value whatsoever. ~ The most blatant problem in "Once Saved" is in Kendall's case for Effectual/Efficient calling or Irresistible Grace which forces one to accept that regeneration precedes faith. He is quite adamant about this. Here is where we see the Calvinist's traditionally weak view on the convicting ministry of the Holy Spirit in salvation. According to the Calvinist, God clandestinely and forcibly "saves" the [elect] sinner first, then, for some mysterious reason, even though they are already saved, the Holy Spirit "irresistibly gives" (an oxymoron) them faith so they can "believe"! Go figure. To top it off, Kendall also goes on to say that his "ordo salutis", or order of salvation, is what, "both Scripture and Christian experience will bear out". It is revealing, but not surprising, that Kendall offers no such Scripture references, nor examples of these "experiences"! It should be obvious, even to the novice student of the Bible, that Scripture always places belief before regeneration. Despite his best efforts, in places even Kendall remains "entrenched" in his System. ~ In discussing the Calvinist vs. Arminian debate, Kendall repeatedly states, "Perhaps the greatest curse on theology is the defensiveness that leads to entrenchment." See above. ~ Thankfully, Kendall has also developed a biblical concept of rewards for the believer. ~ He also provides biblical evidence that true Christians can be weak and carnal. ~ Despite the fact that Kendall believes God's grace in salvation is irresistible, it somehow is not in the realm of sanctification--it becomes "voluntary". Thus, Perseverance is not an irresistible gift? ~ Kendall also believes in the Judgment Seat of Christ for believers, but in sticking to the tradition of allegorical eschatology, he lumps it together with the Great White Throne judgment of unbelievers. He doesn't differentiate in when they occur.
Finally, appendixes 1 & 2 deal mainly with Calvinist vs. Arminian issues in James and Hebrews respectively. The Biblicist will find this section interesting as it is further proof of how our mediate position places us distinctively in between the two other camps. To be any kind of a Calvinist one MUST accept ALL five points of the TULIP. To be an Arminian one MUST reject the doctrine of "once saved, always saved". For more on the inductive mediate position see Getting the Gospel Right: A Balanced View of Calvinism and Arminianism by C. Gordon Olson and mediatetheology.org
"Once Saved, Always Saved" is highly recommended for Calvinists who have struggled accepting the doctrine of eternal security, and its biblical end result--Assurance. The Arminian reader will also benefit from this study as well, if he can look at Kendall's arguments objectively and contextually and not as coming from an adversary. Even though the two may come at the issue from different angles, the Calvinist and Arminian basically arrive at the same position--works. For the Biblicist, you would do better elsewhere. Since Kendall seems to be a Calvinist in search of Biblicism, in the tradition of Spurgeon and J.C. Ryle, I may just try out another one of his books someday.
On a final note, Reformed pastor Michael Eaton's No Condemnation: A New Theology of Assurance is even better than Kendall's. In examining the same issues, Eaton admits on pg. 20, "Is it not a fact of history that the Calvinist has tended to have less assurance of salvation than the Arminian? The Arminian is at least sure of his present salvation. As the result of the high Calvinist doctrine, the Calvinist often doubts his present salvation and thus has a less contented frame of mind than his evangelical Arminian friend".
How sad but true! As the old hymn states, Blessed assurance, Jesus is mine!
Beautiful, deeply truth-filled book! Feb 23, 2004
I have believed in eternal salvation for a long time but it is very hard to find books about the subject. So many evangelical and Protestant churches teach that Christians can "lose" their salvation. What a terrible thing to teach people when it is not true! This book reminds us that God gives the gift, the Holy Spirit guides us, and Christ redeems us for all eternity. A message that needs to be restored to the church during these uncertain times.
He shall lose none... Jul 10, 2003
The below reviewer obviously does not agree with Jesus that He should lose none that the father gave Him (John 6:39- And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.) and that none shall be able to pluck His out of His hand ( John 10:28- And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.) Was Jesus not telling the truth?