Removal of Sin by Protestants that are saved?

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How are protestants absolved of sins that they commit AFTER they are saved and have accepted Christ as their savior:confused:
 
Hi Ken,

The answer I got several times is that if they sin they were not really saved. When I ask if they can go back to be saved once more I got answers that I could not understand. I get the impression that Protestant theology has a lot to do with feelings and sentiments.

Verbum
 
It depends on what version of Sola Fide you accept…

As an Evangelical, I never saw my salvation in jeopardy if I committed a sin. I would simply directly ask God for forgiveness and try not to sin anymore. In a sense, I believe I was already forgiveness (not that I needed to be forgiven even if I sinned).

I didn’t believe one was saved on the basis of love of God or obedience to Him. I believed that we were saved through faith alone in Jesus Christ, because He paid “all our sin debt in full.” On this basis I could have an “absolute assurance” that I was saved. (…though it was a false “absolute assurance.”)

This is a very common way of looking at things within the Evangelical world.
 
Ken_Ryan said:
How are protestants absolved of sins that they commit AFTER they are saved and have accepted Christ as their savior:confused:
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Antinomianism
The heretical doctrine that Christians are exempt from the obligations of moral law. The term first came into use at the Protestant Reformation, when it was employed by Martin Luther to designate the teachings of Johannes Agricola and his secretaries, who, pushing a mistaken and perverted interpretation of the Reformer’s doctrine of justification by faith alone to a far-reaching but logical conclusion, asserted that, as good works do not promote salvation, so neither do evil works hinder it; and, as all Christians are necessarily sanctified by their very vocation and profession, so as justified Christians, they are incapable of losing their spiritual holiness, justification, and final salvation by any act of disobedience to, or even by any direct violation of the law of God. This theory — for it was not, and is not necessarily, anything more than a purely theoretical doctrine, and many professors of Antinomianism, as a matter of fact, led, and lead, lives quite as moral as those of their opponents — was not only a more or less natural outgrowth from the distinctively Protestant principle of justification by faith, but probably also the result of an erroneous view taken with regard to the relation between the Jewish and Christian dispensations and the Scriptures of the Old and New Testaments. Doubtless a confused understanding of the Mosaic ceremonial precepts and the fundamental moral law embodied in the Mosaic code was to no small extent operative in allowing the conception of true Christian liberty to grow beyond all reasonable bounds, and to take the form of a theoretical doctrine of unlimited licentiousness.

Although the term designating this error came into use only in the sixteenth century, the doctrine itself can be traced in the teaching of the earlier heresies. Certain of the Gnostic sect — possibly, for example, Marcion and his followers, in their antithesis of the Old and New Testament, or the Carpoeratians, in their doctrine of the indifference of good works and their contempt for all human laws — held Antinomian or quasi-Antinomian views. In any case, it is generally understood that Antinomianism was professed by more than one of the Gnostic schools. Several passages of the New Testament writings are quoted in support of the contention that even as early as Apostolic times it was found necessary to single out and combat this heresy in its theoretical or dogmatic as well as in its grosser and practical form. The indignant words of St. Paul in his Epistles to the Romans and to the Ephesians (Romans 3:8, 31; 6:1; Ephesians 5:6), as well as those of St. Peter, the Second Epistle (2 Peter 2:18, 19), seem to lend direct evidence in favour of this view. Forced into a somewhat doubtful prominence by the “slanderers” against whom the Apostle found it necessary to warn the faithful, persisting spasmodically in several of the Gnostic bodies, and possibly also colouring some of the tenets of the Abigenses, Antinomianism reappeared definitely, as a variant of the Protestant doctrine of faith, early in the history of the German Reformation.
newadvent.org/cathen/01564b.htm
 
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