Does Grace ammend Repentance?

I have heard the fundamentalist argument that grace covers all sins even if you continue living in sin and don’t repent. Is this a mainstream protestant belief or is this more a belief from the far right fringe groups?

God bless,

I know of a number of Protestants who believe what you say…however, though they may be a big number, they are far from all Protestants. Some believe similar things, but not quite. Calvinist theology, for instance, might say that one can’t lose one’s salvation, but that’s more or less because they believe one of The Elect simply won’t live in sin, rather than to say that one can live in sin and get away with it. A very great deal of Protestants (including the church into which I was baptized) believe that one can backslide from the faith, into sin and a state of lacking salvation if the condition isn’t repented of…which is very similar to Catholic teaching on the subject.

That I personally know of, only certain sects of Baptists (and not all Baptists, by any stretch of the imagination) believe that once in grace, one is always in grace (or will definitely die in a state of grace, at least), no matter what one does…

(As an interesting aside, some who believe “Once in Grace, always in Grace” believe that once in Grace, it’s simply impossible to return to a life of sin if the Conversion was real to begin with…similarly to Calvinism, but without the Predestination part.)

Quote from the father of Protestantism:

It suffices that
through God’s glory we have recognized the Lamb who takes away the
sin of the world. No sin can separate us from Him, even if we were to
kill or commit adultery thousands of times each day.

Martin Luther, Letter to Melancthon, 1521

Yeah, I’d forgotten about Luther, ironically enough…do Lutherans today believe Once in Grace, Always in Grace, or not? Hmm…even if so, Lutherans are by no means the majority of Protestants. Though that’s a good point that the man who set in motion the Protestant Reformation believed that way…he wasn’t by any means the father of all Protestant theology, though, to be fair.

Wesley’s thought was based on an Arminian interpretation of the Thirty-nine Articles of the Church of England but emphasized personal experience of conversion, assurance, and sanctification. He held to the doctrines of original sin, the atoning work of Christ and the work of the Holy Spirit, and the Trinity. These were the objective ground of the subjective appropriation of salvation. Justification was by faith alone, with good works as the testimony and test of faith and therefore a condition of final salvation

the only time the phrase “faith alone” is used in the entire Bible is when it is condemned (James 2:24). The epistle of James only mentions it in the negative sense.
faith also involves assent to God’s truth (1 Thessalonians 2:13), obedience to Him (Romans 1:5, 16:26), and it must be working in love (Galatians 5:6). These points appeared to be missed by the reformers, yet they are just as crucial as believing and trusting. (1 Corinthians 13:1-3) should be heeded by all it’s certainly an attention grabber( 2 And if I should have prophecy and should know all mysteries, and all knowledge, and if I should have all faith, so that I could remove mountains, and have not charity, I am nothing)
Paul speaks of faith as a life-long process, never as a one-time experience (Philippians 2:12). He never assumes he has nothing to worry about. If he did, his words in (1 Corinthians 9:24-27) would be nonsensical. He reiterates the same point again in his second letter to Corinth (2 Corinthians 13:5). He takes nothing for granted, yet all would agree if anyone was “born again” it certainly was Paul. Our Lord and Savior spoke of the same thing by “remaining in Him” (John 15:1-11).
Our faith can be shipwrecked (1 Timothy 1:19), departed from (1 Timothy 4:1), disowned (1 Timothy 5:8) wandered from (1 Timothy 6:10), and missed (1 Timothy 6:21). Christians do not have a “waiver” that exempts them from these verses. According to Jesus (Matthew 25:31-46). The people rewarded and punished are done so by their actions. And our thoughts (Matthew 15:18-20) and words (James 3:6-12) are accountable as well. These verses are just as much part of the Bible as Romans 10:8-13 and John 3:3-5.
Some will object by appealing to Romans 4:3 and stating Abraham was “declared righteous” before circumcision. Thus he was only saved by “believing” faith (Genesis 15:6), not by faith “working in love” (Galatians 5:6). Isn’t this what Paul means when he says none will be justified by “works of law” (Romans 3:28)? No, this is not what he means. He’s condemning the Old Covenant sacrifices and rituals which couldn’t justify and pointing to better things now in Christ Jesus in the New Covenant (Hebrews 7-10).
In Genesis 12-14 Abraham makes two geographical moves, builds an altar and calls on the Lord, divides land with Lot to end quarrels, pays tithes, and refuses goods from the King of Sodom to rely instead on God’s providence. He did all these works as an old man. It was certainly a struggle. After all these actions of faith, then he’s “declared righteous” (Genesis 15:6).
our salvation. It is an inheritance (Galatians 5:21), freely given to anyone who becomes a child of God (1 John 3:1), so long as they remain that way (John 15:1-11). You can’t earn it but you can lose the free gift (James 1:22). But be ye doers of the word, and not hearers only, deceiving your own selves

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