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Arminianism is based on the theological ideas of the Dutch Reformed theologian Jacobus Arminius (1560–1609) and his historic supporters known as the Remonstrants. His teachings held to the five solae of the Reformation, but they were distinct in some ways from particular teachings of Martin Luther, Huldrych Zwingli, John Calvin, and other Protestant Reformers. Jacobus Arminius (Jacobus Hermanszoon) was a student of Beza (Calvin's successor) at the Theological University of Geneva. Arminianism is known as a soteriological diversification of Protestant Christianity. Dutch Arminianism was originally articulated in the Remonstrance (1610), a theological statement signed by 45 ministers and submitted to the States General of the Netherlands. The Synod of Dort (1618–19) was called by the States General to consider the Five Articles of Remonstrance. These articles asserted that
- Salvation (and condemnation on the day of judgment) was conditioned by the graciously enabled faith (or unbelief) of man;
- the Atonement is qualitatively adequate for all men, "yet that no one actually enjoys [experiences] this forgiveness of sins, except the believer..." and thus is limited to only those who trust in Christ;
- "That man has not saving grace of himself, nor of the energy of his free will," and unaided by the Holy Spirit, no person is able to respond to God’s will;
- The (Christian) grace "of God is the beginning, continuance, and accomplishment of any good", yet man may resist the Holy Spirit; and
- Believers are able to resist sin through grace, and Christ will keep them from falling, but whether they are beyond the possibility of ultimately forsaking God or "becoming devoid of grace", "must be more particularly determined."
Many Christian denominations have been influenced by Arminian views on the will of man being freed by grace prior to regeneration, notably the Baptists in the 16th century, the Methodists in the 18th century and the Seventh-day Adventist Church. Some assert that Universalists and Unitarians in the 18th and 19th centuries were theologically linked with Arminianism. Denominations such as the Anabaptists (beginning in 1525), Waldensians (pre-Reformation), and other groups prior to the Reformation have also affirmed that each person may choose the contingent response of either resisting God's grace or yielding to it.
The original beliefs of Jacobus Arminius himself are commonly defined as Arminianism, but more broadly, the term may embrace the teachings of Hugo Grotius, John Wesley, and others as well. Classical Arminianism, to which Arminius is the main contributor, and Wesleyan Arminianism, to which John Wesley is the main contributor, are the two main schools of thought. Wesleyan Arminianism is often identical with Methodism. Some Arminian schools of thought share certain similarities with Semipelagianism, believing the first step of salvation is by human will, but classical Arminianism holds that the first step of salvation is the grace of God. Historically, the Council of Orange (529) condemned semi-Pelagian thought, and is accepted by some as a document which can be understood as teaching a doctrine between Augustinian thought and semi-Pelagian thought, making it similar to Arminianism.
The two systems of Calvinism and Arminianism share both history and many doctrines, and the history of Christian theology. Arminianism is related to Calvinism historically. However, because of their differences over the doctrines of divine predestination and election, many people view these schools of thought as opposed to each other. In short, the difference can be seen ultimately by whether God allows His desire to save all to be resisted by an individual's will (in the Arminian doctrine) or if God's grace is irresistible and limited to only some (in Calvinism). Put another way, is God's sovereignty shown, in part, through His allowance of free decisions? Some Calvinists assert that the Arminian perspective presents a synergistic system of Salvation and therefore is not only by grace, while Arminians firmly reject this conclusion. Many consider the theological differences to be crucial differences in doctrine, while others find them to be relatively minor.
- 1 History
- 2 Current landscape
- 3 Theology
- 4 Arminianism and other views
- 5 See also
- 6 Notes
- 7 Further reading
- 8 External links
Jacobus Arminius was a Dutch pastor and theologian in the late 16th and early 17th centuries. He was taught by Theodore Beza, Calvin's hand-picked successor, but after examination of the Scriptures, he rejected his teacher's theology that it is God who unconditionally elects some for salvation. Instead Arminius proposed that the election of God was of believers, thereby making it conditional on faith. Arminius's views were challenged by the Dutch Calvinists, especially Franciscus Gomarus, but Arminius died before a national synod could occur.
Arminius's followers, not wanting to adopt their leader's name, called themselves the Remonstrants. When Arminius died before he could satisfy Holland's State General's request for a 14-page paper outlining his views, the Remonstrants replied in his stead crafting the Five articles of Remonstrance. After some political maneuvering, the Dutch Calvinists were able to convince Prince Maurice of Nassau to deal with the situation. Maurice systematically removed Arminian magistrates from office and called a national synod at Dordrecht. This Synod of Dort was open primarily to Dutch Calvinists (Arminians were excluded) with Calvinist representatives from other countries, and in 1618 published a condemnation of Arminius and his followers as heretics. Part of this publication was the famous Five points of Calvinism in response to the five articles of Remonstrance.
Arminians across Holland were removed from office, imprisoned, banished, and sworn to silence. Twelve years later Holland officially granted Arminianism protection as a religion, although animosity between Arminians and Calvinists continued.
The debate between Calvin's followers and Arminius's followers is distinctive of post-Reformation church history. The emerging Baptist movement in 17th-century England, for example, was a microcosm of the historic debate between Calvinists and Arminians. The first Baptists–called "General Baptists" because of their confession of a "general" or unlimited atonement, were Arminians. The Baptist movement originated with Thomas Helwys, who left his mentor John Smyth (who had moved into shared belief and other distinctives of the Dutch Waterlander Mennonites of Amsterdam) and returned to London to start the first English Baptist Church in 1611. Later General Baptists such as John Griffith, Samuel Loveday, and Thomas Grantham defended a Reformed Arminian theology that reflected more the Arminianism of Arminius than that of the later Remonstrants or the English Arminianism of Arminian Puritans like John Goodwin or Anglican Arminians such as Jeremy Taylor and Henry Hammond. The General Baptists encapsulated their Arminian views in numerous confessions, the most influential of which was the Standard Confession of 1660. In the 1640s the Particular Baptists were formed, diverging strongly from Arminian doctrine and embracing the strong Calvinism of the Presbyterians and Independents. Their robust Calvinism was publicized in such confessions as the London Baptist Confession of 1644 and the Second London Confession of 1689. Interestingly, the London Confession of 1689 was later used by Calvinistic Baptists in America (called the Philadelphia Baptist Confession), whereas the Standard Confession of 1660 was used by the American heirs of the English General Baptists, who soon came to be known as Free Will Baptists.
This same dynamic between Arminianism and Calvinism can be seen in the heated discussions between friends and fellow Methodist ministers John Wesley and George Whitefield. Wesley was a champion of Arminian teachings, defending his soteriology in a periodical titled The Arminian and writing articles such as Predestination Calmly Considered. He defended Arminianism against charges of semi-Pelagianism, holding strongly to beliefs in original sin and total depravity. At the same time, Wesley attacked the determinism that he claimed characterized unconditional election and maintained a belief in the ability to lose salvation. Wesley also clarified the doctrine of prevenient grace and preached the ability of Christians to attain to perfection. While Wesley freely made use of the term "Arminian," he did not self-consciously root his soteriology in the theology of Arminius but was highly influenced by 17th-century English Arminianism and thinkers such as John Goodwin, Jeremy Taylor and Henry Hammond of the Anglican "Holy Living" school, and the Remonstrant Hugo Grotius.
Advocates of both Arminianism and Calvinism find a home in many Protestant denominations, and sometimes both exist within the same denomination. Faiths leaning at least in part in the Arminian direction include Methodists, Free Will Baptists, Christian Churches and Churches of Christ, General Baptists, the Seventh-day Adventist Church, Church of the Nazarene, The Salvation Army, Conservative Mennonites, Old Order Mennonites, Amish and Charismatics. Denominations leaning in the Calvinist direction are grouped as the Reformed churches and include Particular Baptists, Reformed Baptists, Presbyterians, and Congregationalists. The majority of Southern Baptists, including Billy Graham, accept Arminianism with an exception allowing for a doctrine of perseverance of the saints ("eternal security"). Many see Calvinism as growing in acceptance, and some prominent Reformed Baptists, such as Albert Mohler and Mark Dever, have been pushing for the Southern Baptist Convention to adopt a more Calvinistic orientation (it should be noted, however, that no Baptist church is bound by any resolution adopted by the Southern Baptist Convention). Lutherans espouse a view of salvation and election distinct from both the Calvinist and Arminian schools of soteriology.
The current scholarly support for Arminianism is wide and varied. One particular thrust is a return to the teachings of Arminius. F. Leroy Forlines, Robert Picirilli, Stephen Ashby and Matthew Pinson (see citations) are four of the more prominent supporters. Forlines has referred to this type of Arminianism as "Classical Arminianism," while Picirilli, Pinson, and Ashby have termed it "Reformation Arminianism" or "Reformed Arminianism." Through Methodism, Wesley's teachings also inspire a large scholarly following, with vocal proponents including J. Kenneth Grider, Stanley Hauerwas, Thomas Oden, Thomas Jay Oord, and William Willimon.
Recent influence of the New Perspective on Paul movement has also reached Arminianism — primarily through a view of corporate election. The New Perspective scholars propose that the 1st-century Second Temple Judaism understood election primarily as national (Israelites) and racial (Jews), not as individual. Their conclusion is thus that Paul's writings on election should be interpreted in a similar corporate light.
Arminian theology usually falls into one of two groups — Classical Arminianism, drawn from the teaching of Jacobus Arminius — and Wesleyan Arminian, drawing primarily from Wesley. Both groups overlap substantially.
Classical Arminianism (sometimes titled Reformed Arminianism or Reformation Arminianism) is the theological system that was presented by Jacobus Arminius and maintained by some of the Remonstrants; its influence serves as the foundation for all Arminian systems. A list of beliefs is given below:
- Depravity is total: Arminius states "In this [fallen] state, the free will of man towards the true good is not only wounded, infirm, bent, and weakened; but it is also imprisoned, destroyed, and lost. And its powers are not only debilitated and useless unless they be assisted by grace, but it has no powers whatever except such as are excited by Divine grace."
- Atonement is intended for all: Jesus's death was for all people, Jesus draws all people to himself, and all people have opportunity for salvation through faith.
- Jesus's death satisfies God's justice: The penalty for the sins of the elect is paid in full through Jesus's work on the cross. Thus Christ's atonement is intended for all, but requires faith to be effected. Arminius states that "Justification, when used for the act of a Judge, is either purely the imputation of righteousness through mercy… or that man is justified before God… according to the rigor of justice without any forgiveness." Stephen Ashby clarifies: "Arminius allowed for only two possible ways in which the sinner might be justified: (1) by our absolute and perfect adherence to the law, or (2) purely by God's imputation of Christ's righteousness."
- Grace is resistible: God takes initiative in the salvation process and his grace comes to all people. This grace (often called prevenient or pre-regenerating grace) acts on all people to convince them of the Gospel, draw them strongly towards salvation, and enable the possibility of sincere faith. Picirilli states that "indeed this grace is so close to regeneration that it inevitably leads to regeneration unless finally resisted." The offer of salvation through grace does not act irresistibly in a purely cause-effect, deterministic method but rather in an influence-and-response fashion that can be both freely accepted and freely denied.
- Man has a freed will to respond or resist: Free will is granted and limited by God's sovereignty, but God's sovereignty allows all men the choice to accept the Gospel of Jesus through faith, simultaneously allowing all men to resist.
- Election is conditional: Arminius defined election as "the decree of God by which, of Himself, from eternity, He decreed to justify in Christ, believers, and to accept them unto eternal life." God alone determines who will be saved and his determination is that all who believe Jesus through faith will be justified. According to Arminius, "God regards no one in Christ unless they are engrafted in him by faith."
- God predestines the elect to a glorious future: Predestination is not the predetermination of who will believe, but rather the predetermination of the believer's future inheritance. The elect are therefore predestined to sonship through adoption, glorification, and eternal life.
- Christ's righteousness is imputed to the believer: Justification is sola fide. When individuals repent and believe in Christ (saving faith), they are regenerated and brought into union with Christ, whereby the death and righteousness of Christ are imputed to them for their justification before God.
- Eternal security is also conditional: All believers have full assurance of salvation with the condition that they remain in Christ. Salvation is conditioned on faith, therefore perseverance is also conditioned. Apostasy (turning from Christ) is only committed through a deliberate, willful rejection of Jesus and renunciation of saving faith. Such apostasy is irremediable.
The Five articles of Remonstrance that Arminius's followers formulated in 1610 state the above beliefs regarding (I) conditional election, (II) unlimited atonement, (III) total depravity, (IV) total depravity and resistible grace, and (V) possibility of apostasy. Note, however, that the fifth article did not completely deny perseverance of the saints; Arminius, himself, said that "I never taught that a true believer can… fall away from the faith… yet I will not conceal, that there are passages of Scripture which seem to me to wear this aspect; and those answers to them which I have been permitted to see, are not of such as kind as to approve themselves on all points to my understanding." Further, the text of the Articles of Remonstrance says that no believer can be plucked from Christ's hand, and the matter of falling away, "loss of salvation" required further study before it could be taught with any certainty.
The core beliefs of Jacobus Arminius and the Remonstrants are summarized as such by theologian Stephen Ashby:
- Prior to being drawn and enabled, one is unable to believe… able only to resist.
- Having been drawn and enabled, but prior to regeneration, one is able to believe… able also to resist.
- After one believes, God then regenerates; one is able to continue believing… able also to resist.
- Upon resisting to the point of unbelief, one is unable again to believe… able only to resist.
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John Wesley has historically been the most influential advocate for the teachings of Arminian soteriology. Wesley thoroughly agreed with the vast majority of what Arminius himself taught, maintaining strong doctrines of original sin, total depravity, conditional election, prevenient grace, unlimited atonement, and possibly apostasy.
Wesley departs from Classical Arminianism primarily on three issues:
- Wesley's atonement is a hybrid of the penal substitution theory and the governmental theory of Hugo Grotius, a lawyer and one of the Remonstrants. Steven Harper states "Wesley does not place the substitionary element primarily within a legal framework...Rather [his doctrine seeks] to bring into proper relationship the 'justice' between God's love for persons and God's hatred of sin...it is not the satisfaction of a legal demand for justice so much as it is an act of mediated reconciliation."
- Possibility of apostasy
- Wesley fully accepted the Arminian view that genuine Christians could apostatize and lose their salvation, as his famous sermon "A Call to Backsliders" clearly demonstrates. Harper summarizes as follows: "the act of committing sin is not in itself ground for the loss of salvation...the loss of salvation is much more related to experiences that are profound and prolonged. Wesley sees two primary pathways that could result in a permanent fall from grace: unconfessed sin and the actual expression of apostasy." Wesley disagrees with Arminius, however, in maintaining that such apostasy was not final. When talking about those who have made "shipwreck" of their faith (1 Tim 1:19), Wesley claims that "not one, or a hundred only, but I am persuaded, several thousands...innumerable are the instances...of those who had fallen but now stand upright."
- Christian perfection
- According to Wesley's teaching, Christians could attain a state of practical perfection, meaning a lack of all voluntary sin by the empowerment of the Holy Spirit, in this life. Christian perfection (or entire sanctification), according to Wesley, is "purity of intention, dedicating all the life to God" and "the mind which was in Christ, enabling us to walk as Christ walked." It is "loving God with all our heart, and our neighbor as ourselves". It is 'a restoration not only to the favour, but likewise to the image of God," our "being filled with the fullness of God". Wesley was clear that Christian perfection did not imply perfection of bodily health or an infallibility of judgment. It also does not mean we no longer violate the will of God, for involuntary transgressions remain. Perfected Christians remain subject to temptation, and have continued need to pray for forgiveness and holiness. It is not an absolute perfection but a perfection in love. Furthermore, Wesley did not teach a salvation by perfection, but rather says that, "Even perfect holiness is acceptable to God only through Jesus Christ."
Since the time of Arminius, his name has come to represent a very large variety of beliefs. Some of these beliefs, such as Pelagianism and semi-Pelagianism (see below) are not considered to be within Arminian orthodoxy and are dealt with elsewhere. Some doctrines, however, do adhere to the Arminian foundation and, while minority views, are highlighted below.
The doctrine of open theism states that God is omnipresent, omnipotent, and omniscient, but differs on the nature of the future. Open theists claim that the future is not completely determined (or "settled") because people have not made their free decisions yet. God therefore knows the future partially in possibilities (human free actions) rather than solely certainties (divinely determined events). As such, open theists resolve the issue of human free will and God's sovereignty by claiming that God is sovereign because he does not ordain each human choice, but rather works in cooperation with his creation to bring about his will. This notion of sovereignty and freedom is foundational to their understanding of love since open theists believe that love is not genuine unless it is freely chosen. The power of choice under this definition has the potential for as much harm as it does good, and open theists see free will as the best answer to the problem of evil. Well-known proponents of this theology are Greg Boyd, Clark Pinnock, Thomas Jay Oord, William Hasker, and John E. Sanders.
Some Arminians, such as professor and theologian Robert Picirilli, reject the doctrine of open theism as a "deformed Arminianism". Joseph Dongell stated that "open theism actually moves beyond classical Arminianism towards process theology." There are also some Arminians, like Roger Olson, who believe Open theism to be an alternative view that a Christian can have. The majority Arminian view accepts classical theism – the belief that God's power, knowledge, and presence have no external limitations, that is, outside of his divine nature. Most Arminians reconcile human free will with God's sovereignty and foreknowledge by holding three points:
- Human free will is limited by original sin, though God's prevenient grace restores to humanity the ability to accept God's call of salvation.
- God purposely exercises his sovereignty in ways that do not illustrate its extent – in other words, He has the power and authority to predetermine salvation but he chooses to apply it through different means.
- God's foreknowledge of the future is exhaustive and complete, and therefore the future is certain and not contingent on human action. God does not determine the future, but He does know it. God's certainty and human contingency are compatible.
Corporate view of election
The majority Arminian view is that election is individual and based on God's foreknowledge of faith, but a second perspective deserves mention. These Arminians reject the concept of individual election entirely, preferring to understand the doctrine in corporate terms. According to this corporate election, God never chose individuals to elect to salvation, but rather He chose to elect the believing church to salvation. Dutch Reformed theologian Herman Ridderbos says "[The certainty of salvation] does not rest on the fact that the church belongs to a certain "number", but that it belongs to Christ, from before the foundation of the world. Fixity does not lie in a hidden decree, therefore, but in corporate unity of the Church with Christ, whom it has come to know in the gospel and has learned to embrace in faith."
Corporate election draws support from a similar concept of corporate election found in the Old Testament and Jewish law. Indeed most biblical scholarship is in agreement that Judeo-Greco-Roman thought in the 1st century was opposite of the Western world's "individual first" mantra – it was very collectivist or communitarian in nature. Identity stemmed from membership in a group more than individuality. According to Romans 9–11, supporters claim, Jewish election as the chosen people ceased with their national rejection of Jesus as Messiah. As a result of the new covenant, God's chosen people are now the corporate body of Christ, the church (sometimes called spiritual Israel – see also Covenant theology). Pastor and theologian Dr. Brian Abasciano claims "What Paul says about Jews, Gentiles, and Christians, whether of their place in God’s plan, or their election, or their salvation, or how they should think or behave, he says from a corporate perspective which views the group as primary and those he speaks about as embedded in the group. These individuals act as members of the group to which they belong, and what happens to them happens by virtue of their membership in the group."
These scholars also maintain that Jesus was the only human ever elected and that individuals must be "in Christ" (Eph 1:3–4) through faith to be part of the elect. This was, in fact, Swiss Reformed theologian, Karl Barth's, understanding of the doctrine of election. Joseph Dongell, professor at Asbury Theological Seminary, states "the most conspicuous feature of Ephesians 1:3–2:10 is the phrase 'in Christ', which occurs twelve times in Ephesians 1:3–4 alone...this means that Jesus Christ himself is the chosen one, the predestined one. Whenever one is incorporated into him by grace through faith, one comes to share in Jesus' special status as chosen of God." Markus Barth illustrates the inter-connectedness: "Election in Christ must be understood as the election of God's people. Only as members of that community do individuals share in the benefits of God's gracious choice."
Arminianism and other views
Understanding Arminianism is aided by understanding the theological alternatives: Pelagianism, Semi-Pelagianism, Lutheranism, and Calvinism. Arminianism, like any major belief system, is frequently misunderstood both by critics and would-be supporters.
Comparison among Protestants
Arminian beliefs compared to other Protestants.
|Human will||For Calvin, humanity possesses “free will,” but it is in bondage to sin, until it is “transformed.”||For Luther, humanity possesses free-will/free choice in regard to “goods and possessions,” but regarding “salvation or damnation” people are in bondage either to God or Satan.”||For Arminius, humanity possesses freedom from necessity, but not “freedom from sin” unless enabled by “prevenient grace.”|
|Election||Unconditional election||Unconditional election||Conditional election in view of foreseen faith or unbelief.|
|Justification and atonement||Justification by faith alone. Various views regarding the extent of the atonement.||Justification by faith alone, completed at Christ's death.||Justification made possible for all through Christ's death, but only completed upon choosing faith in Jesus.|
|Conversion||Monergistic, through the means of grace, irresistible.||Monergistic, through the means of grace, resistible.||Synergistic, resistible due to the common grace of free will.|
|Perseverance and apostasy||Perseverance of the saints: the eternally elect in Christ will certainly persevere in faith.||Falling away is possible, but God gives assurance of perseverance.||Preservation is conditional upon continued faith in Christ; with the possibility of a final apostasy.|
- Arminianism supports works-based salvation – No well-known system of Arminianism denies salvation "by faith alone" and "by faith first to last". This misconception is often directed at the Arminian possibility of apostasy, which critics maintain requires continual good works to achieve final salvation. To Arminians, however, both initial salvation and eternal security are "by faith alone"; hence "by faith first to last". Belief through faith is the condition for entrance into the Kingdom of God; unbelief is the condition for exit from the Kingdom of God – not a lack of good works.
- Arminianism is Pelagian (or Semi-Pelagian), denying original sin and total depravity – No system of Arminianism founded on Arminius or Wesley denies original sin or total depravity; both Arminius and Wesley strongly affirmed that man's basic condition is one in which he cannot be righteous, understand God, or seek God.
Many Calvinist critics of Arminianism, both historically and currently, claim that Arminianism condones, accepts, or even explicitly supports Pelagianism or Semi-Pelagianism. Arminius referred to Pelagianism as "the grand falsehood" and stated that he "must confess that I detest, from my heart, the consequences [of that theology]." David Pawson, a British pastor, decries this association as "libelous" when attributed to Arminius' or Wesley's doctrine. Indeed most Arminians reject all accusations of Pelagianism; nonetheless, primarily due to Calvinist opponents, the two terms remain intertwined in popular usage.
- Arminianism denies Jesus' substitutionary payment for sins – Both Arminius and Wesley believed in the necessity and sufficiency of Christ's atonement through penal substitution. Arminius held that God's justice was satisfied individually, while Hugo Grotius and many of Wesley's followers taught that it was satisfied governmentally.
Comparison with Calvinism
Ever since Arminius and his followers revolted against Calvinism in the early 17th century, Protestant soteriology has been largely divided between Calvinism and Arminianism. The extreme of Calvinism is hyper-Calvinism, which insists that signs of election must be sought before evangelization of the unregenerate takes place and that the eternally damned have no obligation to repent and believe, and on the extreme of Arminianism is Pelagianism, which rejects the doctrine of original sin on grounds of moral accountability; but the overwhelming majority of Protestant, evangelical pastors and theologians hold to one of these two systems or somewhere in between.
- Total depravity – Arminians agree with Calvinists over the doctrine of total depravity. The differences come in the understanding of how God remedies this human depravity.
- Substitutionary effect of atonement – Arminians also affirm with Calvinists the substitutionary effect of Christ's atonement and that this effect is limited only to the elect. Classical Arminians would agree with Calvinists that this substitution was penal satisfaction for all of the elect, while most Wesleyan Arminians would maintain that the substitution was governmental in nature.
- Nature of election – Arminians hold that election to eternal salvation has the condition of faith attached. The Calvinist doctrine of unconditional election states that salvation cannot be earned or achieved and is therefore not conditional upon any human effort, so faith is not a condition of salvation but the divinely apportioned means to it. In other words, Arminians believe that they owe their election to their faith, whereas Calvinists believe that they owe their faith to their election.
- Nature of grace – Arminians believe that, through grace, God restores free will concerning salvation to all humanity, and each individual, therefore, is able either to accept the Gospel call through faith or resist it through unbelief. Calvinists hold that God's grace to enable salvation is given only to the elect and irresistibly leads to salvation.
- Extent of the atonement – Arminians, along with four-point Calvinists or Amyraldians, hold to a universal drawing and universal extent of atonement instead of the Calvinist doctrine that the drawing and atonement is limited in extent to the elect only, which many Calvinists prefer to call 'particular redemption'. Both sides (with the exception of hyper-Calvinists) believe the invitation of the gospel is universal and "must be presented to everyone [they] can reach without any distinction."
- Perseverance in faith – Arminians believe that future salvation and eternal life is secured in Christ and protected from all external forces but is conditional on remaining in Christ and can be lost through apostasy. Traditional Calvinists believe in the doctrine of the perseverance of the saints, which says that because God chose some unto salvation and actually paid for their particular sins, he keeps them from apostasy and that those who do apostatize were never truly regenerated (that is, born again) or saved. Non-traditional Calvinists and other evangelicals advocate the similar but different doctrine of eternal security that teaches if a person was once saved, his or her salvation can never be in jeopardy, even if the person completely apostatizes.
- Magnusson, Magnus (ed). Chambers Biographical Dictionary (Chambers: Cambridge University Press, 1995) 62
- Robert G. Torbet, A History of the Baptists, third edition
- "The Waldensian Way to God", Joseph Visconti, page 253 and following
- See A Statement of Traditional Southern Baptist Soteriology SBC Today.pdf, Jun 6, 2012, which was criticised by Arminian theologians since it endorses a semi-Pelagian view of soteriology.
- John Hendryx, Differences between Semi-Pelagianism and Arminian Beliefs
- Gonzalez, Justo L. The Story of Christianity, Vol. Two: The Reformation to the Present Day (New York: Harpercollins Publishers, 1985; reprint – Peabody: Prince Press, 2008) 180
- Gonzalez, Justo L. The Story of Christianity, Vol. 2: The Reformation to the Present Day (HarperCollins Publishers, 1985; reprint – Peabody: Prince Press, 2008) 225–226
- "The Baptist Faith and Message, 2000 Revision"
- Harmon, Richard W. Baptists and Other Denominations (Nashville: Convention Press, 1984) 17–18, 45–46
- Dongell, Joseph and Walls, Jerry Why I Am Not a Calvinist (Downer's Grove: Intervarsity Press, 2004) 12–13, 16–17
- Dongell 7–20
- Ashby, Stephen "Reformed Arminianism" Four Views on Eternal Security (Grand Rapids: Zondervan, 2002), 137
- Arminius, James The Writings of James Arminius (three vols.), tr. James Nichols and William R. Bagnall (Grand Rapids: Baker, 1956), I:252
- Arminius I:316
- Arminius III:454
- Ashby Four Views, 140
- Picirilli, Robert Grace, Faith, Free Will: Contrasting Views of Salvation: Calvinism and Arminianism (Nashville: Randall House Publications, 2002), 154ff
- Forlines, Leroy F., Pinson, Matthew J. and Ashby, Stephen M. The Quest for Truth: Answering Life's Inescapable Questions (Nashville: Randall House Publications, 2001), 313–321
- Arminius Writings, III:311
- Pawson, David Once Saved, Always Saved? A Study in Perseverance and Inheritance (London: Hodder & Staughton, 1996), 109ff
- Forlines, F. Leroy, Classical Arminianism: A Theology of Salvation, ch. 6
- Picirilli Grace, Faith, Free Will 203
- Picirilli 204ff
- Arminius Writings, I:254
- Ashby Four Views, 159
- Harper, Steven "Wesleyan Arminianism" Four Views on Eternal Security (Grand Rapids: Zondervan, 2002) 227ff
- Harper 239–240
- Wesley, John, "A Call to Backsliders" in The Works of John Wesley, ed. Thomas Jackson, 14 vols. (London: Wesley Methodist Book Room, 1872; repr, Grand Rapids: Baker, 1986) 3:211ff
- Wesley, John "A Plain Account of Christian Perfection", Works
- Wesley, John "The End of Christ’s Coming", Works
- Picirilli, Grace, Faith, Free Will, 40 – Picirilli actually objects so strongly to the link between Arminianism and Open theism that he devotes an entire section to his objections. See 59ff.
- Dongell, Joseph and Walls, Jerry Why I Am Not a Calvinist, 45
- Picirilli, Grace, Faith, Free Will, 42–43, 59ff
- Ashby, Four Views on Eternal Security, 146–147
- Picirilli, Grace, Faith, Free Will, 40
- Ridderbos, Herman Paul: An Outline of His Theology trans. John Richard de Witt (Grand Rapids: Eerdmans, 1975), 350–351
- Abasciano, Brian Paul’s Use of the Old Testament in Romans 9:1–9: An Intertextual and Theological Exegesis (T&T Clark Publishers, 2006), ISBN 0-567-03073-3
- Dongell, Joseph and Walls, Jerry Why I am Not a Calvinist, 76
- Barth, Markus Ephesians (Garden City, N.Y.: Doubleday, 1974), 108
- Table adapted from Lange, Lyle W. God So Loved the World: A Study of Christian Doctrine (Milwaukee: Northwestern Publishing House, 2006), 448, with the addition of specific citations.
- Table drawn from, though not copied, from Lange, Lyle W. God So Loved the World: A Study of Christian Doctrine. Milwaukee: Northwestern Publishing House, 2006. p. 448.
- John Calvin, Institutes of the Christian Religion, trans. Henry Beveridge, III.23.2.
- John Calvin, Institutes of the Christian Religion, trans. Henry Beveridge, II.3.5.
- John Calvin, Institutes of the Christian Religion, trans. Henry Beveridge, III.3.6.
- Henry Cole, trans, Martin Luther on the Bondage of the Will (London, T. Bensley, 1823), 66. The controversial term liberum arbitrium was translated “free-will” by Cole. However Ernest Gordon Rupp and Philip Saville Watson, Luther and Erasmus: Free Will and Salvation (Westminister, 1969) chose “free choice” as their translation.
- Keith D. Stanglin and Thomas H. McCall, Jacob Arminius: Theologian of Grace (Oxford University, 2012), 157-158.
- The Book of Concord: The Confessions of the Lutheran Church, XI. Election. “Predestination” means “God's ordination to salvation.”
- Roger E. Olson, Arminian Theology: Myths and Realities (InterVarsity Press, 2009), 63. “Arminians accepts divine election, [but] they believe it is conditional.”
- The Westminster Confession , III:6, says that only the “elect” are “effectually called, justified, adopted, sanctified, and saved.” However in his Calvin and the Reformed Tradition (Baker, 2012), 45, Richard A. Muller observes that “a sizeable body of literature has interpreted Calvin as teaching “limited atonement,” but “an equally sizeable body . . . [interprets] Calvin as teaching “unlimited atonement.”
- Augsburg Confession, Article V, Of Justification. People “cannot be justified before God by their own strength, merits, or works, but are freely justified for Christ's sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ's sake. . . .”
- ”Faith is a condition of justification.” Keith D. Stanglin and Thomas H. McCall, Jacob Arminius: Theologian of Grace (Oxford University, 2012), 136.
- Paul ChulHong Kang, Justification: The Imputation of Christ's Righteousness from Reformation Theology to the American Great Awakening and the Korean Revivals (Peter Lang, 2006), 70, note 171. Calvin generally defends Augustine’s “monergistic view.”
- Roger E. Olson, Arminian Theology: Myths and Realities (InterVarsity Press, 2009), 18. “Arminian synergism” refers to “evangelical synergism, which affirms the prevenience of grace.”
- The Westminster Confession of Faith, Ch XVII, “Of the Perseverance of the Saints.”
- Bruce Demarest, The Cross and Salvation: The Doctrine of Salvation (Crossway, 1997), 437-438.
- “Many Arminians deny the doctrine of the perseverance of the saints." Bruce Demarest, The Cross and Salvation: The Doctrine of Salvation (Crossway, 1997), 35.
- Pawson Once Saved, Always Saved? 121–124
- Picirilli Grace, Faith, Free Will 160ff
- Ashby Four Views on Eternal Security 142ff
- Ashby 138–139
- Arminius, Writings 2:192
- Arminius Writings, II:219ff (the entire treatise occupies pages 196–452)
- Pawson Once Saved, Always Saved?, 106
- Pawson 97–98, 106
- Picirilli Grace, Faith, Free Will, 6ff
- Picirilli Grace, Faith, Free Will 104–105, 132ff
- Ashby Four Views on Eternal Security 140ff
- Picirilli Grace, Faith, Free Will 132
- Spurgeon, Charles Haddon
- Nicole, Roger, "Covenant, Universal Call And Definite Atonement" Journal of the Evangelical Theological Society 38:3 (September 1995)
- Pinson, J. Matthew, ed. (2002). Four Views on Eternal Security. Grand Rapids: Zondervan. ISBN 0-310-23439-5.
- Forlines, F. Leroy (2011). Classical Arminianism: A Theology of Salvation. Nashville: Randall House. ISBN 0-89265-607-7.
- Forlines, F. Leroy (2001). The Quest for Truth: Answering Life's Inescapable Questions. Nashville: Randall House. ISBN 0-89265-864-9.
- Forster, Roger (2000). God's Strategy in Human History. Wipf & Stock Publishers. ISBN 1-57910-273-5.
- Heron, Alasdair I. C. (1999), "Arminianism", in Fahlbusch, Erwin, Encyclopedia of Christianity 1, Grand Rapids: Wm. B. Eerdmans, pp. 128–129, ISBN 0802824137
- Klein, William W. (1990). The New Chosen People. A Corporate View of Election. Grand Rapids: Zondervan. ISBN 0-310-51251-4.
- Mcgonigle, Herbert (2001). Sufficient Saving Grace. Carlisle: Paternoster. ISBN 1-84227-045-1.
- Olson, Roger (2006). Arminian Theology: Myths and Realities. Downers Grove: IVP Academic. ISBN 0-8308-2841-9.
- Pawson, David (1996). Once Saved, Always Saved? A Study in Perseverance and Inheritance. London: Hodder & Stoughton. ISBN 0-340-61066-2.
- Picirilli, Robert (2002). Grace, Faith, Free Will: Contrasting Views of Salvation. Nashville: Randall House. ISBN 0-89265-648-4.
- Pinson, J. Matthew (2003). "The Nature of Atonement in the Theology of Jacobus Arminius". Journal of the Evangelical Theological Society 53: 173–185.
- Pinson, J. Matthew (2003). "Will the Real Arminius Please Stand Up? A Study of the Theology of Jacobus Arminius in Light of His Interpreters". Integrity: A Journal of Christian Thought 2: 121–139.
- Shank, Robert (1989). Elect in the Son. Minneapolis: Bethany House Publishers. ISBN 1-55661-092-0.
- Walls, Jerry L.; Dongell, Joseph R. (2004). Why I Am Not a Calvinist. Downers Grove: InterVarsity Press. ISBN 0-8308-3249-1.
- Wesley, John. "The Question, 'What Is an Arminian?' Answered by a Lover of Free Grace"
- Witski, Steve. "Free Grace or Forced Grace?" from The Arminian Magazine, Spring 2001
- Satama, Mikko (2009). "Aspects of Arminian Soteriology in Methodist-Lutheran Ecumenical Dialogues in 20th and 21st Century" Master's Thesis, University of Helsinki, Faculty of Theology.
- The Works of Jacob Arminius
- The Society of Evangelical Arminians
- Pinson, J. Matthew (2003). "Will the Real Arminius Please Stand Up? A Study of the Theology of Jacobus Arminius in Light of His Interpreters". Integrity: A Journal of Christian Thought 2: 121–139.
- What is an Arminian? by John Wesley
- Sermon #58: "On Predestination" by John Wesley
- "Corporate Election in Romans 9", Journal of the Evangelical Theological Society, June 2006 by Brian Abasciano (Arminian perspective)
- The Nature of Wesleyan Theology by J. Kenneth Grider (Arminian perspective)
- Characteristics of Wesley's Arminianism by Luke L. Keefer, Jr. (Arminian perspective)
- Wesleyan Theology: Arminianism by Gregory S. Neal (from a Methodist perspective)
- Arminianism from the Catholic Encyclopedia
- Christian Cyclopedia article on Arminianism (Lutheran perspective)