The eternal sin (often called the "unforgivable sin" or "unpardonable sin") is a concept of sin in Christian theology, wherby salvation becomes impossible. Its origin comes from statements by Jesus:
- “Truly I say unto you, All their sins shall be forgiven unto the sons of men, and whatever blasphemies they utter: but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin: because they say, ‘He has an unclean spirit’.” (Book of Mark 3:28-29)
- "He who is not with me is against me, and he who does not gather with me scatters. Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven. And whoever says a word against the Son of man will be forgiven; but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come." (Book of Matthew 12:30-32)
- (See Book of Luke 11:14-23 for the backstory for these quotes)
This concept may have been developed further in the Book of Hebrews:
- "For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come, If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame." (Book of Hebrews 6:4-6)
- For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: But that which beareth thorns and briars is rejected, and is nigh unto cursing; whose end is to be burned. (Book of Hebrews 6:7-9)
Note that there is some difference between the concept of a single "eternal sin" and one of many "eternal sins," as suggested by Jesus' quote of "...an eternal sin."
Many Christian denominations such as Evangelicals and Catholics view the issue of eternal sin as a grave importance— to deny the Holy Spirit entry into your life is to deny God's truth, and hence commit oneself to a life of serving Satan.
Calvinists are a notable exception —instead claiming that since Christ is not on Earth but in Heaven, therefore no man on Earth can commit an unforgivable sin against Christ. From a doctrinal view, they take a more liberal approach toward the issue of salvation, under the belief that God is both loving and forgiving —and that the hardline view is at odds with the principles of faith, even when applied to the sinner and the question of eternal sin.
Evangelicals, often represent a more conservative view, claiming instead that faith is not to be taken for granted, and salvation is conditional to giving oneself fully to faith. Evangelicals refer to the views that Christians cannot "fall away" from faith as the "once-saved, always-saved" view (OSAS ).
In "The Believer's Conditional Security" Dan Corner explains: "The fact that there are at least four contrasting interpretations, from the OSAS point of view, shows that at least three must be wrong! Simple logic declares this."
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Corner also notes the problems inherent to the hardline view against OSAS, claiming that it has caused at times Christians to turn away from their faith, or caused an excess fear for having committed an eternal sin. He also notes that
Saint Peter the
Apostle had numerous experiences with Jesus, including the Mt. of Transfiguration where Moses and Elijah appeared and talked with Jesus. "After all these unique, spiritual privileges and opportunities, [Peter] denied Christ three times. Yet the Apostle Peter, who already held the highest office in the church (1 Cor. 12:28), was not so mature spiritually that he could not return to Jesus.
Calvinists and other dissenters to the hardline view often look at the continuation of the Hebrews passage, which says "But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak." Here, the "beloved" is in reference to the subject, who is the recipient of Jesus' gospel —as a reminder to even the subject of God's wrath that he is a beloved creation of God. "Though we thus speak" is in reference the passages previous, which harshly condemn "those who were once enlightened, and have tasted of the heavenly gift." The passage continues:
- "For God is not unrighteous to forget your work and labour of love, which ye have showed toward his name, in that ye have ministered to the saints, and do minister. And we desire that every one of you do show the same diligence to the full assurance of hope unto the end: That you be not slothful, but followers of them who through faith and patience inherit the promises." Hebrews 6:9-11
- "For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec."
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- Those addressed were Hebrew Christians, who, discouraged and persecuted, (10:32-39) were tempted to return to Judaism. Before being received again into the synagogue they would be publicly required to make the following statements (10:29): that Jesus was not the Son of God; that His blood was rightly shed as that of a common malefactor; and that His miracles were done by the power of the evil one. All this is implied in 10:29. (That such a repudiation would have been insisted on is illustrated by the case of a Hebrew Christian in Germany, who desired to return to the synagogue, but was refused when he desired to hold on to some of the New Testament truths.) Before their conversion they had belonged to the nation which had crucified Christ; to return to the synagogue would be to crucify to themselves the Son of God afresh and put Him to an open shame; it would be the awful sin of apostasy (Heb. 6:6); it would be like the unpardonable sin for which there is no forgiveness, because the one so hardened as to commit it cannot be "renewed unto repentance"; it would be worthy of a worse punishment than that of death (10:28); it would mean incurring the vengeance of the living God. 10:30,31.
