Though I am by no means a "Calvinist", and would not call myself Arminian, as I have never read any of his works, I have, from the testimony of Scripture, been challenged on my view that a saved person can lose their salvation. I am fully aware of the "problem" texts there are in the New Testament, which are in my opinion, srtong on the belief that one can lose their salvation. This I do not deny. However, there are certain Scriptures, especially what I have seen from the study of the Greek text, that have indeed made me question my own views. I am not here trying to debate anyome, but wonder if there are any other non-Calvinists who are not believers in the "P" of Arminianism? The very fact that Jesus Himself spaeks of the "life" of the believer as "eternal", give us a pause for thought. In Matthew 25:46, Jesus says, "and these shall go into eternal punishment; but the righteous into eternal life" It is evident from this passage, that the "duration" of the after life of both the righteous and unrighteous are in view. For the orthodox Chriatain, the "eternal" of the unrighteous is indeed as it says, "without end" (this is even stronger in the Greek of verse 41, "eis to pur to aionion", lit, "into the fire, the eternal", where the article in the Greek is repeated, with the meaning, "the fire that is everlasting". A very strong emphasis). If the "eternal" damnation of the wicked is said to be "without end"; then, by using the same adjective to describe the "life" of the just, must needs be the same in its "duration". These is no justification to take one of the uses of "aionios" in the same verse, in a different sense than the other. In John's Gospel there are at least two places where Jesus' words on "eternal life" need to be considered further. In John 10:28 He says, "and I give to them eternal life, and they shall never perish". In the following chapter we have Jesus speaking with Martha, where He says, "and whosoever lives and believes in Me shall never die" (ver.26) I have yet to see an English version that truly does justice to the Greek at both places. What Jesus really says is this: "kai ou_me apolontia eis ton aiona" (10:28), and; "ou_me apothane eis ton aiona" Firstly, note the use of the double negative in the Greek, "ou_me". When used togather, it indicated a strong denial, "never, never". We then have the part left untranslated even in the KJV, "eis ton aiona", that is, "in the (coming) age". Literally, Jesus was promising that those who put their trust in Him, would "Never, never perish, for ever" The Greek is a very strong statement for this "life" indeed being "eternal", that is, "without end". These verses, and some others, have made it untenable for me to continue to believe that a truly saved person could be lost.