Assurance (theology)

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The Holy Spirit depicted as a dove; assurance was described by John Wesley as the "Witness of the Spirit". Saint Francis of Assisi church in Piensk (13).jpg
The Holy Spirit depicted as a dove; assurance was described by John Wesley as the "Witness of the Spirit".

As a general term in theological use, assurance refers to a believer's confidence in God, God's response to prayer, and the hope of eternal salvation. In Protestant Christian doctrine, the term "assurance", also known as the Witness of the Spirit, affirms that the inner witness of the Holy Spirit allows the Christian disciple to know that they are justified. [1] [2] Based on the writings of St. Augustine of Hippo, assurance was historically an important doctrine in Lutheranism and Calvinism, and remains a distinguishing doctrine of Methodism and Quakerism, although there are differences among these Christian traditions. [1] [3] Hymns that celebrate the witness of the Holy Spirit, such as "Blessed Assurance" are sung in Christian liturgies to celebrate the belief in assurance.

Contents

John Wesley and Methodism

John Wesley believed that all Christians have a faith which implies an assurance of God's forgiving love, and that one would feel that assurance, or the "witness of the Spirit". This understanding is grounded in Paul's affirmation, "...ye have received the Spirit of adoption, whereby we cry Abba, Father. The same Spirit beareth witness with our spirits, that we are the children of God..." (Romans 8:15–16, Wesley's translation). This experience was mirrored for Wesley in his Aldersgate experience wherein he "knew" he was loved by God and that his sins were forgiven.

"I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation, and an assurance was given me that He had taken my sin, even mine."—from Wesley's Journal. [4]

Early in his ministry Wesley had to defend his understanding of assurance. In 1738, Arthur Bedford had published a sermon in which he misquoted Wesley's teachings. Bedford had misunderstood Wesley as saying that a Christian could be assured of persevering in a state of salvation, the Reformed view.

In a letter dated September 28, 1738, Wesley wrote, "The assurance of which I alone speak I should not choose to call an assurance of salvation, but rather (with the Scriptures), the assurance of faith. ...[This] is not the essence of faith, but a distinct gift of the Holy Ghost, whereby God shines upon his own work, and shows us that we are justified through faith in Christ. ...The 'full assurance of faith' (Hebrews 10.22) is 'neither more nor less than hope; or a conviction, wrought in us by the Holy Ghost, that we have a measure of the true faith in Christ.'" [5]

The full assurance of faith taught by Methodists is the Holy Spirit's witness to a person who has been regenerated and entirely sanctified. [6] This full assurance of faith "excludes all doubt and fear since the heart has now been perfected in love", consistent with a Wesleyan–Arminian interpretation of 1 John 4:18, which proclaims "There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love." (KJV) [6] John Wesley emphasized that this is not an assurance about the future, but about the present state of the believer (Methodist theology teaches that apostasy can occur through sin or a loss of faith). [6] Believers can be assured that they are the adopted children of God and will be with Him for eternity if they continue in holiness by trusting in Christ and obeying God's commandments in this life. [6]

The Pilgrim Nazarene Church, a Methodist denomination in the conservative holiness tradition, teaches: [7]

The witness of the Spirit is that inward impression wrought on the soul whereby the Spirit of God immediately and directly assures our spirit that Bible conditions are met for salvation and the work of grace is complete in the soul (Romans 8:16). Therefore, the Spirit bears witness to both the salvation of the sinner and the sanctification of the believer (Hebrews 10: 14-15; (I John 5:10). [7]

The Emmanuel Association of Churches, another Methodist denomination, states: [2]

The witness of the Spirit is that inward impression wrought on the soul, whereby the Spirit of God immediately and directly assures our spirit that the Bible conditions are met for salvation and the work of grace is complete in the soul (Romans 8:15, 16). Therefore none should think they are either saved or sanctified until the Spirit of God has added His testimony (1 John 5:10). And if we take car to all with God, and not grieve the Holy Ghost, we shall have an abiding testimony (Ephesians 4:30). [2]

Quakerism

The Central Yearly Meeting of Friends, a Holiness Quaker denomination, teaches in reference to the experiences of the New Birth and Perfection "that the Spirit of God gives to each born again person an inward witness that he is truly a child of God and to each truly sanctified person a witness that he is entirely sanctified." [3] Quakers hold that the "witness of the Spirit is nothing more than the communication and assurance of God through the Spirit to the inward consciousness of the seeking and the believing soul that he has received that which he desired of God, that God has both hear the prayer and performed His work of grace in the heart (Rom 8;16; I Jn. 5:14, 15)." [3]

Baptists

Baptists teach that a "person is born again when he/she believes on the gospel of the Lord Jesus Christ (the death, burial, and resurrection) and he/she calls upon the name of the Lord." [8] Those who have been born again, according to Baptist teaching, know that they are "a child of God because the Holy Spirit witnesses to them that they are." [8]

Lutheranism

...man's will has some liberty to choose civil righteousness, and to work things subject to reason. But it has no power, without the Holy Ghost, to work the righteousness of God, that is, spiritual righteousness...--Augsburg Confession, Art. 18: Of Free Will AugsburgConfessionArticle18FreeWill.jpg
...man's will has some liberty to choose civil righteousness, and to work things subject to reason. But it has no power, without the Holy Ghost, to work the righteousness of God, that is, spiritual righteousness...—Augsburg Confession, Art. 18: Of Free Will

Lutheranism accepts monergism, which states that salvation is by God's act alone, and rejects the teaching that humans in their fallen state have a free will concerning spiritual matters. [10] Lutherans believe that although humans have free will concerning civil righteousness, they cannot work spiritual righteousness without the Holy Spirit, since righteousness in the heart cannot be wrought in the absence of the Holy Spirit. [11] Lutherans believe that the elect are predestined to salvation. [12] According to Lutheranism, Christians should be assured that they are among the predestined. [13] Lutherans believe that all who trust in Jesus alone can be certain of their salvation, for it is in Christ's work and his promises in which their certainty lies. [14] However, they disagree with those that make predestination the source of salvation rather than Christ's suffering, death, and resurrection. Unlike Calvinists, Lutherans do not believe in a predestination to damnation. [15] Instead, Lutherans teach eternal damnation is a result of the unbeliever's sins, rejection of the forgiveness of sins, and unbelief, all of which occur when God chooses not to positively intervene during the unbeliever's lifetime. [16] The central final hope of the Christian is "the resurrection of the body and the life everlasting" as confessed in the Apostles' Creed, but Lutherans also teach that, at death, Christian souls are immediately taken into the presence of Jesus in heaven, [17] where they await this bodily resurrection and the second coming of Jesus on the Last Day. [18]

Reformed

Reformed Christianity (Calvinism) has had controversies over the doctrine of assurance, many however teach that believers may have assurance of their salvation especially through the work of the Holy Spirit and also by looking at the character of their lives. The idea that because good works necessarily result from true faith one can gain assurance by observing evidences of faith in their life is called the practical syllogism. [19] If they believe God's promises and seek to live in accord with God's commands, then their good deeds done in response with a cheerful heart provide proof that can strengthen their assurance of salvation against doubts. This assurance is not, however, a necessary consequence of salvation, and such assurance may be shaken as well as strengthened. [20]

The Westminster Confession of Faith affirms [21] that assurance is attainable though the wait for it may be long:

...infallible assurance doth not so belong to the essence of faith but that a true believer may wait long and conflict with many difficulties before he be partaker of it: yet, being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of ordinary means, attain thereunto. And therefore it is the duty of everyone to give all diligence to make his calling and election sure; that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance...

Additionally, the Augustinian doctrines of grace regarding predestination are taught in the Reformed churches primarily to assure believers of their salvation since the Calvinist doctrines emphasize that salvation is entirely a sovereign gift of God apart from the recipient's choice, deeds, or feelings (compare perseverance of the saints).

The Marrow Brethren, being a group inside Reformed theology instead taught that assurance is to be grounded upon the gospel, while their opponents emphasized the human element in assurance. [22] [23]

Anabaptism

Anabaptists who belong to Conservative Mennonite and New Order Amish communities teach the belief in assurance—"that one can know the state of his soul while on earth". [24] This differs from the Old Order Amish understanding, who teach a "living hope" of salvation. [24] Obedience to Jesus and a careful keeping of the Ten Commandments, in addition to loving one another and being at peace with others are seen as "earmarks of the saved". [25]

Similarities in Catholic teaching

The Catholic Church teaches that an infallible certitude of final salvation, as supposed in Calvinism, is not a usual experience, as seen in the sixteenth canon of the sixth session of the Council of Trent:

"If any one saith, that he will for certain, of an absolute and infallible certainty, have that great gift of perseverance unto the end, unless he have learned this by special revelation; let him be anathema." [26]

In critiquing the Reformed doctrine of the assurance of salvation, prominent Catholic apologist Robert Sungenis notes a complication of the doctrine as it relates to the historic Protestant doctrine of Sola fide :

The burden is on the Reformed position because [it] says that a person can live his whole life thinking that he is justified by faith and yet come to the point in time where he stands at the judgment seat of God and finds out that he did not have the works that qualified the faith to be justifying faith and therefore God would say to him, "I'm sorry, you were never justified in the first place." So, if there’s anyone who lives under a cloud of terror, it’s the Reformed position because he never knows whether he did the proper works in order to qualify the faith that he needs for justification. And this is especially important because the Reformed position says that works can never enter into the faith that procures my justification, because works are all in sanctification. So, if works can never enter into the faith that I need for justification, how can they ever qualify the faith that I need for justification? So, he's in a double dilemma now. [27]

Catholics recognize that a certainty of faith is ascribed to St. Paul (2 Cor 12,9) and speculate that the Virgin Mary also probably possessed it. Jesus Christ as man, however, did not need to believe since he knew it. Ludwig Ott argues that a high moral, human certainty of having sanctifying grace is possible, on the grounds that one is not conscious of an unforgiven grave sin, but by no means faith which is believing with divine certainty [28] and that with some probability one can locate positive signs of predestination, which does not mean that their lack be a sign of reprobation: He lists persistent action of the virtues recommended in the Eight Beatitudes, frequent Communion, active charity, love for Christ and the Church and devotion to the Blessed Virgin. [29] Moreover, and especially, a Catholic can, and should, have certain [30] hope for eternal salvation, which does not rest chiefly on a grace already received, but rather on prospective future forgiveness by God's omnipotence and mercy. The point in question is that however certain, the hope must retain its proper name and not be confused with faith. If together with a determination for sin, this hope is in danger of giving way to presumption. [31]

In the Catholic tradition, a close equivalent to a doctrine of assurance has been a doctrine of final perseverance. [32] Compliance with First Friday Devotions has sometimes been taught as a means to final perseverance.[ citation needed ]

See also

Related Research Articles

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Justificatio sola fide, meaning justification by faith alone, is a soteriological doctrine in Christian theology commonly held to distinguish the Lutheran and Reformed traditions of Protestantism, among others, from the Catholic, Eastern Orthodox, Oriental Orthodox, Assyrian and Anabaptist churches. The doctrine asserts that it is on the basis of faith alone that believers are made right of sin ; and not on the basis of what Paul the Apostle calls "works of the law", which sola fide proponents interpret as including not only moral, legal or ceremonial requirements but any good works or "works of charity."

<span class="mw-page-title-main">Perseverance of the saints</span> Calvinist doctrine

Perseverance of the saints is a Christian teaching that asserts that once a person is truly "born of God" or "regenerated" by the indwelling of the Holy Spirit, they will continue doing good works and believing in God until the end of their life.

<span class="mw-page-title-main">Grace in Christianity</span> Concept in Christianity

In Western Christian theology, grace is created by God who gives it as help to one because God desires one to have it, not necessarily because of anything one has done to earn it. It is understood by Western Christians to be a spontaneous gift from God to people – "generous, free and totally unexpected and undeserved" – that takes the form of divine favor, love, clemency, and a share in the divine life of God. In the Eastern Orthodox Church, grace is the uncreated Energies of God. Among Eastern Christians generally, grace is considered to be the partaking of the Divine Nature described in 2 Peter 1:4 and grace is the working of God himself, not a created substance of any kind that can be treated like a commodity.

<span class="mw-page-title-main">Salvation in Christianity</span> Saving of people from sin in Christianity

In Christianity, salvation is the saving of human beings from sin and its consequences—which include death and separation from God—by Christ's death and resurrection, and the justification entailed by this salvation.

<span class="mw-page-title-main">Justification (theology)</span> Concept of Christian theology

In Christian theology, justification is the event or process by which sinners are made or declared to be righteous in the sight of God.

Sanctification literally means "to set apart for special use or purpose", that is, to make holy or sacred. Therefore, sanctification refers to the state or process of being set apart, i.e. "made holy", as a vessel, full of the Holy Spirit of God. The concept of sanctification is widespread among religions, including Judaism and especially Christianity. The term can be used to refer to objects which are set apart for special purposes, but the most common use within Christian theology is in reference to the change brought about by God in a believer, begun at the point of salvation and continuing throughout the life of the believer. Many forms of Christianity believe that this process will only be completed in Heaven, but some believe that complete holiness is possible in this life.

<span class="mw-page-title-main">Irresistible grace</span> Calvinist theological doctrine

Irresistible grace is a doctrine in Christian theology particularly associated with Calvinism, which teaches that the saving grace of God is effectually applied to those whom he has determined to save and, in God's timing, overcomes their resistance to obeying the call of the gospel, bringing them to faith in Christ. It is to be distinguished from prevenient grace, particularly associated with Arminianism, which teaches that the offer of salvation through grace does not act irresistibly in a purely cause-effect, deterministic method, but rather in an influence-and-response fashion that can be both freely accepted and freely denied.

The means of grace in Christian theology are those things through which God gives grace. Just what this grace entails is interpreted in various ways: generally speaking, some see it as God blessing humankind so as to sustain and empower the Christian life; others see it as forgiveness, life, and salvation.

Christian perfection is the name given to the process or the event of achieving spiritual maturity or perfection; it is a theological concept that exists within many denominations of Christianity. The ultimate goal of this process is union with God characterized by pure love of God and other people as well as personal holiness or sanctification. Other terms used for this or similar concepts include entire sanctification, perfect love, the baptism with the Holy Spirit, the indwelling of the Holy Spirit, baptism by fire, the second blessing, and the second work of grace.

<span class="mw-page-title-main">Imputed righteousness</span> Doctrine in Christianity; faithful humans are accepted by God

Imputed righteousness is a concept in Christian theology proposing that the "righteousness of Christ...is imputed to [believers]—that is, treated as if it were theirs—through faith." It is on the basis of Jesus' righteousness that God accepts humans. This acceptance is also referred to as justification.

Eternal security, also known as "once saved, always saved", is the belief providing Christian believers with absolute assurance throughout their lives of their inevitable salvation. The term has been also used as a synonym for doctrines that offer theoretical security to the predetermined elect without guaranteeing absolute assurance to all believers. It typically aligns with forms of theological determinism, whether fully or partially. Eternal security is a characteristic doctrine of the Southern Baptist traditionalism. It is held in Calvinist circles and by the Plymouth Brethren. It is also held in the Free Grace movement and in the "Hyper-Grace" movement.

In Protestant Christianity, the relationship between Law and Gospel—God's Law and the Gospel of Jesus Christ—is a major topic in Lutheran and Reformed theology. In these religious traditions, the distinction between the doctrines of Law, which demands obedience to God's ethical will, and Gospel, which promises the forgiveness of sins in light of the person and work of Jesus Christ, is critical. Ministers use it as a hermeneutical principle of biblical interpretation and as a guiding principle in homiletics and pastoral care. It involves the supersession of the Old Covenant by the New Covenant and Christian theology.

In Christian theology, good works, or simply works, are a person's (exterior) actions and deeds that align with the moral teachings, emphasizing compassion, charity, kindness and adherence to biblical principles, in contrast to inner qualities such as grace or faith. Rooted in the belief that faith should manifest in positive actions, the concept underscores the importance of living out one's faith through generosity. Adherents emphasize the significance of engaging in altruism as a demonstration of their devotion to God. These actions, guided by the moral and ethical teachings of the Bible, are viewed as tangible expressions of love, obedience and righteousness within the framework of the Christian worldview. The concept of good works is intricately linked to the theological belief in salvation through faith rather than a means of earning salvation, as Christians seek to manifest their gratitude for God's grace by actively participating in acts of service to others. This theological perspective places significance on the transformative power of good works in fostering a life reflective of Christian values. Christians are often encouraged to love their neighbors, care for the unfortunate, and promote moral values in their communities.

<span class="mw-page-title-main">Wesleyan theology</span> Protestant Christian theological tradition

Wesleyan theology, otherwise known as Wesleyan–Arminian theology, or Methodist theology, is a theological tradition in Protestant Christianity based upon the ministry of the 18th-century evangelical reformer brothers John Wesley and Charles Wesley. More broadly it refers to the theological system inferred from the various sermons, theological treatises, letters, journals, diaries, hymns, and other spiritual writings of the Wesleys and their contemporary coadjutors such as John William Fletcher.

<span class="mw-page-title-main">Christian views on sin</span> Viewpoints of sin according to the Bible

In Christianity, sin is an immoral act and transgression of divine law. The doctrine of sin is central to the Christian faith, since its basic message is about redemption in Christ.

Repentance is a stage in Christian salvation where the believer acknowledges and turns away from sin. As a distinct stage in the ordo salutis its position is disputed, with some theological traditions arguing it occurs prior to faith and the Reformed theological tradition arguing it occurs after faith. In Catholic theology, Lutheran theology, Orthodox theology and Anglican theology, repentance plays a key role in Confession and Absolution.

Lutheranism is a major branch of Protestantism, identifying primarily with the theology of Martin Luther, the 16th-century German monk and reformer whose efforts to reform the theology and practices of the Catholic Church launched the Protestant Reformation.

Sola gratia, meaning by grace alone, is one of the five solae and consists in the belief that salvation comes by divine grace or "unmerited favor" only, not as something earned or deserved by the sinner. It is a Christian theological doctrine held by some Protestant Christian denominations, in particular the Lutheran and Reformed traditions of Protestantism, propounded to summarise the Protestant Reformers' basic soteriology during the Reformation. In addition, salvation by grace is taught by the Catholic Church: "By the grace of God, we are saved through our faith; this faith entails by its very nature, good works, always enabled by prior grace, without which this faith is dead."

Protestant theology refers to the doctrines held by various Protestant traditions, which share some things in common but differ in others. In general, Protestant theology, as a subset of Christian theology, holds to faith in the Christian Bible, the Holy Trinity, salvation, sanctification, charity, evangelism, and the four last things.

References

  1. 1 2 Yates, Arthur S. (2015). The Doctrine of Assurance: With Special Reference to John Wesley. Wipf and Stock Publishers. ISBN   9781498205047. Writing to Arthur Bedford on 4th August 1738, Wesley says: 'That assurance of which alone I speak, I should not choose to call an assurance of salvation, but rather (with the Scriptures) the assurance of faith... . I think the Scriptural words are ...
  2. 1 2 3 Guidebook of the Emmanuel Association of Churches. Logansport: Emmanuel Association. 2002. p. 9.
  3. 1 2 3 Manual of Faith and Practice of Central Yearly Meeting of Friends. Central Yearly Meeting of Friends. 2018. p. 28.
  4. ↑ "John Wesley: Journal of John Wesley – Christian Classics Ethereal Library".
  5. ↑ The discussion of Wesley's understanding of assurance is a revision of information presented on the website "Days of Wesley", copyright 2004, Days of Wesley, Conrad Archer, Entry on Assurance Archived 2005-01-22 at the Wayback Machine .
  6. 1 2 3 4 Abraham, William J.; Kirby, James E. (2009). The Oxford Handbook of Methodist Studies. Oxford University Press. ISBN   9780191607431.
  7. 1 2 "Holiness". The Witness of the Spirit. Pilgrim Nazarene Church. 2017. Retrieved 6 June 2018.
  8. 1 2 Longwe, Hany (2011). Christians by Grace—Baptists by Choice: A History of the Baptist Convention of Malawi. African Books Collective. p. 429. ISBN   978-99960-27-02-4.
  9. ↑ See Augsburg Confession, Article XVIII: Of Free Will
  10. ↑ 1 Cor. 2:14, 12:3, Rom. 8:7, Martin Chemnitz, Examination of the Council of Trent: Vol. I. Trans. Fred Kramer, St. Louis: Concordia Publishing House, 1971, pp. 409–453, "Seventh Topic, Concerning Free Will: From the Decree of the Sixth Session of the Council of Trent".
  11. ↑ Augsburg Confession, Article 18, Of Free Will Archived 2008-09-15 at the Wayback Machine .
  12. ↑ Acts 13:48, Eph. 1:4–11, Epitome of the Formula of Concord, Article 11, Election Archived 2008-10-10 at the Wayback Machine , Mueller, J.T., Christian Dogmatics. St. Louis: Concordia Publishing House, 1934. pp. 585–589, section "The Doctrine of Eternal Election: 1. The Definition of the Term", and Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 124–128, Part XXXI. "The Election of Grace", paragraph 176.
  13. ↑ 2 Thess. 2:13, Mueller, J. T., Christian Dogmatics. St. Louis: Concordia Publishing House, 1934. pp. 589–593, section "The Doctrine of Eternal Election: 2. How Believers are to Consider Their Election, and Engelder, T. E. W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 127–128, Part XXXI. "The Election of Grace", paragraph 180.
  14. ↑ Rom. 8:33, Engelder, T. E. W., Popular Symbolics. St. Louis, Missouri: Concordia Publishing House, 1934. pp. 127–128, Part XXXI. "The Election of Grace", paragraph 179.
  15. ↑ 1 Tim. 2:4, 2 Pet. 3:9, Epitome of the Formula of Concord, Article 11, Election Archived 2008-10-10 at the Wayback Machine , and Engelder's Popular Symbolics, Part XXXI. The Election of Grace, pp. 124–128.
  16. ↑ Hos. 13:9, Mueller, J. T., Christian Dogmatics. St. Louis: Concordia Publishing House, 1934. p. 637, section "The Doctrine of the Last Things (Eschatology), part 7. "Eternal Damnation", and Engelder, T.E.W., Popular Symbolics. St. Louis, Missouri: Concordia Publishing House, 1934. pp. 135–136, Part XXXIX. "Eternal Death", paragraph 196.
  17. ↑ Luke 23:42-43, 2 Cor. 5:8, Engelder, T. E. W., Popular Symbolics. St. Louis, Missouri: Concordia Publishing House, 1934. p. 130, Part XXXIV. "The State of the Soul in the Interval Between Death and the Resurrection", paragraph 185.
  18. ↑ "Bible Gateway passage: 1 Corinthians 15:22–24 – English Standard Version". Bible Gateway. pp. 616–619. Retrieved 25 April 2023.
  19. ↑ Beeke, Joel (2011). "The Assurance Debate". In Haykin, Michael A. G.; Jones, Mark (eds.). Drawn Into Controversie: Reformed Theological Diversity and Debates Within Seventeenth-Century British Puritanism. Göttingen, Germany: Vandenhoeck & Ruprecht. p. 273.
  20. ↑ "Westminster Standards – 1647 Westminster Confession of Faith | Reformed Theology at A Puritan's Mind". Chapter 18. Retrieved 25 April 2023.
  21. ↑ Westminster Confession of Faith, Chapter 18, paragraph 3
  22. ↑ Holmes, Andrew R. (2 November 2006). The Shaping of Ulster Presbyterian Belief and Practice, 1770–1840. OUP Oxford. ISBN   978-0-19-153717-2.
  23. ↑ VanDoodewaard, William (1 November 2011). The Marrow Controversy and Seceder Tradition: Atonement, Saving Faith, and the Gospel offer in Scotland (1718–1799). Reformation Heritage Books. ISBN   978-1-60178-329-5.
  24. 1 2 "What's the difference between New Order and Old Order Amish?". Amish America. 2010. Retrieved 22 May 2021.
  25. ↑ Fretz, Clarence Y. "How To Make SURE You Are Saved". Anabaptists. Retrieved 22 May 2021.
  26. ↑ "CT table". history.hanover.edu. 1848. Retrieved 25 April 2023.
  27. ↑ Justification by Faith Debate (Robert Sungenis vs James White), Part 19-20 of 25.
  28. ↑ Ludwig Ott, Fundamentals of Catholic Dogma IV/I § 22.
  29. ↑ Ludwig Ott, Fundamentals of Catholic Dogma IV/I § 12.
  30. ↑ St. Thomas Aquinas, S. th. II/II 18 IV
  31. ↑ see S. th. II/II 21 I for the differences. – Let it be said, for the sake of those readers that may feel difficulty in overcoming some sins whatever, that hope in even only a future repenting, combined with a certain sorrow for the sins, is as such valid hope; that not hoping is never a legitimate way of avoiding presumption; and that despair is worse than presumption, as St. Thomas teaches in S. th. II/II 21 II.
  32. ↑ "CATHOLIC ENCYCLOPEDIA: Final Perseverance". www.newadvent.org. 1911. Retrieved 25 April 2023.

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