This paper explores Romans 8:28-31 in the light of Calvinist and Arminian soteriology by examining how the doctrine of the eternal security or assurance of salvation reaffirms a believer?s inability to lose salvation. The study adopts a historical-critical method to reassess heated arguments triggered in Christian circles that have been lingering hitherto. The impossibility and possibility of a believer being secured eternally or losing salvation inhabit opposite polemical poles on the theological gamut. Consistently, the balance is distressed whenever one tries to stress one over the other. God predestined people consistent with His foreknowledge regarding their future choices. This idea stems from several passages of scripture that contain the concept of God?s foreknowledge. Is it thinkable for a person who is sincerely born of God to lose their place of salvation and be ultimately lost, or is this an impossibility based on the sovereign work of God in salvation? Contrary positions are often mimicked, variant interpretations of Scripture merely declared spurious, and the Christian integrity of those who hold other opinions impugned. Interlaced into any construct on eternal security is a tapestry of other theological themes including but not limited to; election, assurance, grace, atonement, justification, and sanctification. The study found out that what God begins he will infallibly bring to gracious future completion. The paper reveals that salvation granted to a believer by God?s sovereign choice predestined through His foreknowledge is eternally secured and cannot be lost therefore apostasy is not thinkable.

Keywords: Eternal Security, Apostacy, foreknowledge, Calvinists and Arminians

This study was motivated by the desire to explore comparatively the issues bordering on the unique experiences of women in two different cultures in Cross River State. The reason is that scholars have focused on the general perspectives of women’s experiences in African societies such as discrimination, exploitation, marginalisation, oppression, denied right to inheritance, and violation of rights, but have not made particular focus on the realities of women’s experiences in Yakurr and Ejagham traditional societies in particular. This study discovered that, in the Yakurr and Ejagham traditional cultures of Cross River State, women’s experiences differ considerably. The specific objectives of the study were to examine and identify the areas of contrast and similarities in the experiences of women in the two cultures. The study adopted the African feminist theory propounded by Filomina Chioma Steady and Anna Ihle. To achieve the objectives, the study was carried out through the qualitative and quantitative research methodologies. The study recommended, among other things, that since the statistical andnon-statistical evidence from the field trip showed that 62.7% of the respondents strongly agreed that women are excluded from participating in communal land issues and several other concerns, there is, therefore, the need to enact policies that will abrogate such cultural practices. This will bring about unified experiences of women to enable them speak as a voice in theirstruggle for relevance in the society. The study revealed that there is a significant mean difference of 3.98% in terms of female participation in traditional ruling council of Ejagham people as against an insignificant mean of 1.65% observed amongthe Ekori people of Yakurr both of Cross River State of Nigeria. The study concludes by recommending, among other recommendations that the Nigerian government should enact laws that will stop all forms of gender discrimination.

Keywords: Culture, Discrimination, Ejagham, Ekori, Etara, Traditional cultures, Women’s experiences, Yakurr.