The following is a precis of David Bercot’s
book,
WHAT
THE EARLY CHURCH BELIEVED ABOUT SALVATION
WHY
SHOULD WE CARE WHAT THE EARLY CHRISTIANS BELIEVED?
We pay attention to
what the early church believed because it can impact our eternity.[1]
By early church, is meant, pre-Nicaea. The early Christian era ended at the
Council of Nicaea because after that, church and state merged. The church moved
from a focus on lifestyle to a focus on theology as “theologians and church
councils begin creating new defined doctrines that all Christians had to
subscribe to or face state persecution.”[2]
The point is that we would like to hear what people believed who received the
truth firsthand from the disciples of the apostles in the first hundred years
after the last apostle died.[3]
WE
ARE SAVED BY FAITH ALONE – RIGHT?
Most people have grown
up with the Reformation doctrine of salvation that is according to Luther,
whereby works do not play a role at all.[4]
However, the full picture of Luther’s doctrine of salvation is that of
election; “if we have faith, it’s because we were predestined to have faith.
So, in the end, it’s not our faith that saves us, it’s God’s predestination
that saves or damns us.”[5]
Regardless of what people say they believe about predestination, if they “believe
we all have the ability and choice to believe in Christ or to reject Him,” then
they are not really adhering to the Reformation doctrine of salvation,[6]
especially if they pray for the lost because according to election, this would
not make a difference.[7]
This is a “modified doctrine of salvation by faith alone” – anyone who doubts
this teaching is considered unsaved – the wrong theology about salvation can
affect your salvation, but if you have the right theology about salvation then
not even sin or disobedience can affect your being saved; you have to invite
Jesus into your heart and pray the sinners prayer.[8]
So, in fact, it is not just faith alone.
It doesn’t matter if
you have faith in Jesus Christ. It doesn’t matter if you believe that He is the
son of God, if you believe in His deity or if you believe that He died for your
sins. You could believe all of those things—which almost everybody who uses the
name Christian does believe—but a typical evangelical would say no, it’s not
enough just to believe in those things. It’s not enough to have faith that
Christ is the Son of God and that He died for your sins. Rather, evangelicals
will ask, “Have you accepted Christ as your personal Savior?”[9]
The professed faith alone salvation
is really a faith plus theology. There are, in fact, considerable differences
between the evangelical Christian beliefs today and what the early Christians
believed.[10]
THE
TWO STAGES OF SALVATION
…that we are saved by grace through
faith at the time that we believe in Christ, repent of our past sins, and are
baptized in water. There’s no works involved in this at all. So Martin Luther
was partly right. However, we are involved in the salvation process—even though
salvation is a gift. We have to believe and we have to repent. Doing those things
don’t earn or merit our salvation. Rather, those are steps of responsibility on
our part.[12]
Our sins are washed away and the
slate is wiped clean; you are born again; a new creature in Christ; you are
saved; a child of God that has received the Holy Spirit; if you die that day
you have eternal life.[13]
The passages that evangelicals use to support being saved by faith cover this
first stage of salvation.
The second stage of salvation is
about maintaining (not earning) “our saved condition by holding fast to our
faith in living in obedience to Christ’s commandments,”[14]
not in a sinless perfection, but in a living, obedient, love-faith relationship
with Christ.[15]
While salvation is not earned, it is also “not determined until we die, because
we can lose our faith or our love.”[16]
For more on this, see the blog on eternal security.[17]
HEARING
IT STRAIGHT FROM THE HORSE’S MOUTH
Clement of Rome, 1.13.,
Ignatius, 1.63., Letter to Diognetus, 1.28., Polycarp, 1.33., Irenaeus, 1.450.,
Irenaeus, 1.478., Irenaeus, 1.517., Irenaeus, 1.528., are some of the quotes
that reflect the early Christian writers’ support of and belief in, the first
stage of salvation.[18]
WHAT
THE LATE SECOND CENTURY AND THIRD CENTURY WRITERS SAID ABOUT SALVATION
In the late second and
third century, a hundred hears after Clement of Rome had written his letter, “nothing
had changed as to the understanding of salvation.”[19]
Clement of Alexandria, 2.172., attests to this, as does Tertullian, 3.376., and
3.432. It is also shown to be true by men such as Origen, 9, 333., and Cyprian,
5.533., and others in the Treatise on Re-Baptism, 5.677.[20]
When we hear their beliefs about the first stage of salvation it sounds like
they believed much the same as modern evangelicals today, however, the great
difference lies in their recognition that “once we are saved we have to maintain
an obedient, love-faith relationship with Christ. If we turn back on His commandments,
we can lose our salvation.”[21]
WHAT
THE EARLY CHRISTIANS BELIEVED ABOUT THE SECOND STAGE OF SALVATION
Barnabas, 1.148., and
1.149., Clement of Rome, 1.11., 1.13., and 1.14., Ignatius, 1.51., 1.55., Second
Clement, 7.518., and 7.519., Hermas, 2.10., and 2.25., Justin Martyr, 1.165.,
and 1.217., Melito, 8.754., Theophilus, 2.93., and 2.105., Clement of Alexandria,
2.363., and 2.230., and Tertullian, 3.517., all testify to the belief in the
second stage of salvation, held to by the early Christian writers.[22]
Bercot says that these are the typical passages and that there are many more,
enough to “fill a thousand-page book with nothing except quotations from the
early Christians on salvation.”[23]
HOW
GRACE AND OBEDIENCE WORK TOGETHER
In summary, the first
stage of salvation – being saved by grace – is “a free gift, conditioned only
on our repentance, conversion, and faith. Stage two is the maintenance of this
gift “that demonstrates that we truly love Jesus,” and it manifests in
obedience.”[24] The
gift of salvation is not earned, but it is “conditioned on our truly loving
Jesus, our Lord and Savior, who said, “He who has My commandments and keeps
them, it is he who loves Me. And he who loves Me will be loved by My Father,
and I will love him and manifest Myself to him” John 14:21.”[25]
We cannot be saved without loving Christ, and we cannot love Him if we do not
obey Him.[26]
The word believe meant more than mental assent to the early church; it
included obedience. Irenaeus, the disciple of Polycarp declared plainly that “To
believe him is to do his will” (1.468). This is further verified by Irenaeus,
1.511., and 1.525., Clement of Alexandria 195, 2.350., and 2. 354., and Hippolytus,
5.181., who saw no incongruence between faith and works, or grace and
obedience.[27]
BUT
DO THE SCRIPTURES TEACH THIS?
The verses from the
Bible that relate to the first stage of salvation are well publicized, but
Scripture has more than that to say about Salvation. Some verses speak in past
tense, like Ephesians 2:8 that says, “…by grace you have been saved…”
and others speak in future tense, like Matthew 10:22 that says, “He who endures
to the end will be saved.”[28]
There is also a present tense discussion of salvation in the Bible – all three
tenses are used, showing that it is an ongoing process.[29]
The early church was
very good at starting with what Jesus said when they wanted to unpack the doctrine
of Christian living. Luther started with Paul, but the modern
dispensationalists not only start with Paul, but they place all of Jesus’
teachings into a different dispensation.[30]
“Like His apostles after Him, Jesus spoke about the first stage of salvation.
However, most of what He had to say about salvation pertains to the second
stage – if you abide…if you keep my commandments…he who does the will of My
Father...if anyone keeps my word…when I was hungry you gave me food…”[31]
We hear the second stage of salvation in “those who have done good” will be
raised “to the resurrection of life, and those who have done evil, to the
resurrection of condemnation” John 5:28-29.[32]
Luke 13:24 tells us to strive to enter. Jesus said strive! But modern
evangelicals will not use such a word in connection with salvation. The early
Christians taught what Jesus had taught.[33]
When it comes to Paul,
people also tend to focus on his verses that cover the first stage of salvation
and ignore the ones that talk about the second stage.[34]
If we do not hold fast, our faith is in vain (1 Cor. 15:1-2), and he lists
behaviour that will not inherit the kingdom of Christ and God (Eph. 5:5-6).[35]
Romans 2:6-7, “For he will render to every man according to his works: to those
who by patience in well-doing seek for glory and honor and immortality, he will
give eternal life,” and 1 Tim. 4:16 “Take heed to yourself and to the doctrine.
Continue in them, for in doing this you will save both yourself and those who
hear you,” are also key verses. Hebrews calls us to be diligent to enter the
rest (Heb. 4:11-12). James calls us to endure so that we can be approved and
receive the crown of life.[36]
Jesus Himself talks of not blotting names out of the Book of Life for those who
overcome (Rev. 3:4-5).[37]
“He talks about blotting people’s names out of the Book of Life. In other
words, we have to maintain our salvation. Our standing with Christ isn’t final
until the day we die.”[38]
BUT
WHAT ABOUT ALL THE OTHER VERSES?
What about Romans
3:27-29, 4:7-10, 11:5-7; Gal. 3:2-5; Eph. 2:4-9?[39]
These Pauline passages are not talking about salvation at all, nor obedience. “Paul
is not labeling obedience to Christ as “works.” In those three letters, Paul is
talking about works of the Mosaic Law and particularly circumcision. He is
explaining to Jewish Christians that we are not—and cannot be—saved through the
Mosaic Law. Christianity is the way of grace and faith, in contrast to the Law
of Moses.”[40]
The context for Paul’s letters is essential; he is “stressing that circumcision
is not necessary for salvation. None of us will be saved by the works of the
Law.”[41]
However, when Paul teaches on the topic of godly living, he is sure to make it
clear that the kingdom of God cannot be inherited by the unrighteous.[42]
None of the spiritual
restoration movements before Luther taught that we are saved by grace alone;
the Donatist, the Montanists, the Novatianists, the Waldensians, nor the
Lollards; “All of them taught that we are saved by grace but that we maintain
our salvation through an obedient love-faith relationship with Christ.”[43]
It wasn’t until Martin Luther that the heretical teaching of the Gnostics began
to be seen as “something in the Scriptures that no one had ever seen before…”[44]
In fact, in order to
come up with his doctrine of salvation by grace alone, Luther had to try to
change the Scriptures themselves. He literally tried to have the books of
Hebrews and James removed from the New Testament canon. When that didn’t work,
he disparaged those books so severely in his introduction to them, that
Christians ever since have been afraid to give full credence to what those two
books teach.[45]
James is clear that we
are justified by works and not by faith alone. Rahab herself was justified by
her actions when she received the Hebrew men and rescued them out another way (James
2:24-25). Obedience plays a role in salvation. Those who disagree have bought
into Luther’s propaganda; he called the book of James an epistle of straw, and
today people still believe that they cannot take the book of James at face
value.[46]
The conclusion of the matter is that “We are saved by grace, but we must live a
life of faithful obedience to retain this free gift of salvation.”[47]
ABIDING
IN CHRIST
Romans 8:1 that speaks of “no
condemnation for those in Christ” says that those who abide in Christ will not
have condemnation.[48]
Paul is reiterating John 15.[49]
“We must abide on the Vine by producing fruit. If we don’t produce fruit—which
includes godly living—then the Father will remove us from the Vine and we will
be cast into the fire.”[50]
WHEN
DID THE HISTORIC FAITH CHANGE?
The historic teaching on salvation of the early church is backed by
Scripture. The historic church changed after Constantine when church and state
mixed: “Many countries had been converted by the sword or by the command of
their kings. The reaction was that you had an enormous number of unregenerate
souls calling themselves Catholics or Christians.”[51]
The reaction of the doctrine of purgatory arose where the ungodly were assured
of heaven, leading to a mechanical salvation “that did not depend upon an
obedient love-faith relationship with Christ.”[52]
Luther was right to attack this doctrine that was false and not according to
the apostolic faith, however, he overreacted and “went to the opposite extreme
as the medieval church and said we’re saved by faith alone.”[53]
In denying the works of faith and love, Luther ended up with the same
mechanical salvation as the Catholics – which did not rely upon a relationship
with Jesus Christ.[54]
Yet, Jesus wants those who are worthy, who want to obey Him, and serve Him, and
keep his commandments, and abide in His love.[55]
“There is nothing mechanical here at all. It’s all about love. That’s what the
New Testament teaches about salvation and that is what the early Christians
believed about salvation.”[56]
[1] David Bercot, What the
Early Christians Believed About Salvation (Tyler, TX: Scroll Publishing
Co., Kindle Edition), Kindle loc. 31.
[2] Ibid., Kindle loc.
40.
[3] Ibid.
[4] Ibid., Kindle loc. 88.
[5] Ibid., Kindle loc. 95.
[6] Ibid.
[7] Ibid., Kindle loc. 104.
[8] Ibid., Kindle loc. 104-114.
[9] Ibid., Kindle loc. 114-125.
[10] Ibid., Kindle loc.
143.
[11] Ibid., Kindle loc.
210.
[12] Ibid., Kindle loc.
164.
[13] Ibid, Kindle loc. 171.
[14] Ibid., Kindle loc. 210.
[15] Ibid., Kindle loc.
220.
[16] Ibid.
[17] Voskuil, Tersia.
“Theology with Tersia Voskuil, M.Div.” What The Early Christians Believed About
Eternal Security. September 19, 2025, https://voskuil.blogspot.com/2025/09/what-early-christians-believed-about.html
[18] Ibid., Kindle loc.
242-299.
[19] Ibid., Kindle loc.
308.
[20] Ibid., Kindle loc.
314-342.
[21] Ibid, Kindle loc. 351.
[22] Ibid., Kindle loc.
352-441.
[23] Ibid., Kindle loc.
450.
[24] Ibid., Kindle loc.
459.
[25] Ibid., Kindle loc.
466.
[26] Ibid.
[27] Ibid, Kindle loc. 475-495.
[28] Ibid., Kindle loc.
511.
[29] Ibid., Kindle loc.
521.
[30] Ibid.
[31] Ibid., Kindle loc.
530-540.
[32] Ibid., Kindle loc.
540
[33] Ibid, Kindle loc. 548.
[34] Ibid.
[35] Ibid., Kindle loc.
557.
[36] Ibid.
[37] Ibid., Kindle loc.
588.
[38] Ibid., Kindle loc.
598.
[39] Ibid., Kindle loc.
603-626.
[40] Ibid, Kindle loc. 636.
[41] Ibid.
[42] Ibid.
[43] Ibid., Kindle loc.
645.
[44] Ibid.
[45] Ibid.
[46] Ibid., Kindle loc.
653.
[47] Ibid., Kindle loc.
663.
[48] Ibid, Kindle loc. 669.
[49] Ibid., Kindle loc.
676.
[50] Ibid., Kindle loc.
676-685.
[51] Ibid., Kindle loc.
686.
[52] Ibid., Kindle loc.
693.
[53] Ibid., Kindle loc.
702.
[54] Ibid.
[55] Ibid.
[56] Ibid., Kindle loc. 711.
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