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A new article of mine that, like essentially everything else on the topic here, needs to be referenced carefully in line with current scholarly literature. Charles Matthews (talk) 07:37, 5 September 2011 (UTC)
If anyone has really clear references it could be very helpful. Arminius died, and Francis Gomarus left Leiden not long afterwards. Conrad Vorstius succeeded Arminius but was in effect excluded from Leiden. Johannes Polyander (Contra-Remonstrant) was appointed, and Simon Episcopius (Remonstrant) was appointed not long after (1611 and 1612, it seems). So two vacancies were filled with people on the two sides; and what I read is the that the Leiden Curators deliberately tried to balance two moderate figures (not really successfully). So what I'm looking for is a way of replacing comments that Polyander and Episcopius each replaced Gomarus (which random reading suggests). A better account could sort this out. Charles Matthews (talk) 09:48, 2 October 2011 (UTC)
Proposed redirection of Christianity subproject talk pages
I have recently started discussion about possibly eliminating the use of a separate talk page for it here. Input from any interested editors is very welcome and encouraged. Thank you. John Carter (talk) 22:16, 29 January 2012 (UTC)
On the subjects of grace and faith, again interpreters have charged Arminius with holding semi-Pelagian and synergistic views that make God’s foreknowledge of a person’s merit the basis of redemption and that view individuals as sharing with God in their salvation.... Arminius believed that human beings have no ability to seek God or turn to him unless they are radically affected by his grace.
p. 134 (my emphasis in bold):
“...the free will of man towards the true good is not only wounded, maimed, infirm, bent, and (attenuatum) weakened; but it is also (captivatum) 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 are excited by divine grace.” Fallen human beings have no ability or power to reach out to God on their own. Arminius explained that “the mind of man in this state is dark, destitute of the saving knowledge of God, and, according to the apostle, incapable of those things which belong to the Spirit of God.” ...Sinful human beings, for Arminius, have free will, but this is not a free will that has within its power to do any good but is rather in bondage to sin. The grace of God is the only power that can bring people out of this state. Arminius was not a synergist; he did not believe that individuals share with God in their salvation. Human beings are saved by grace through faith. This excludes human merit of any kind.
I think the very label of Arminianism as synergistic is a Calvinist calumny. Any ideas on how to fix this chart? TuckerResearch (talk) 06:31, 5 October 2013 (UTC)
^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.
^ abc"Calvinism and Lutheranism Compared". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on 7 February 2009. Retrieved 26 January 2015. Both (Lutherans and Calvinists) agree on the devastating nature of the fall and that man by nature has no power to aid in his conversions...and that election to salvation is by grace. In Lutheranism the German term for election is Gnadenwahl, election by grace--there is no other kind.
^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.
^WELS Topical Q&A: WELS vs Assembly of God: "[P]eople by nature are dead in their tranbsgressions (sic) and sin and therefore have no ability to decide of Christ (Ephesians 2:1, 5). We do not choose Christ, rather he chose us (John 15:16) We believe that human beings are purely passive in conversion."
^Augsburg Confessional, Article XVIII, Of Free Will, saying: "(M)an's will has some liberty to choose civil righteousness, and to work things subject to reason. But it has no power, without the Holy Ghost, to work the righteousness of God, that is, spiritual righteousness; since the natural man receiveth not the things of the Spirit of God (1 Cor. 2:14); but this righteousness is wrought in the heart when the Holy Ghost is received through the Word."
^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".
^"Justification / Salvation". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on 27 September 2009. Retrieved 29 January 2015. Romans 3:23-24, 5:9, 18 are other passages that lead us to say that it is most appropriate and accurate to say that universal justification is a finished fact. God has forgiven the sins of the whole world whether people believe it or not. He has done more than "made forgiveness possible." All this is for the sake of the perfect substitutionary work of Jesus Christ.
^"IV. Justification by Grace through Faith". This We Believe. Wisconsin Evangelical Lutheran Synod. Retrieved 5 February 2015. We believe that God has justified all sinners, that is, he has declared them righteous for the sake of Christ. This is the central message of Scripture upon which the very existence of the church depends. It is a message relevant to people of all times and places, of all races and social levels, for "the result of one trespass was condemnation for all men" (Romans 5:18). All need forgiveness of sins before God, and Scripture proclaims that all have been justified, for "the result of one act of righteousness was justification that brings life for all men" (Romans 5:18). We believe that individuals receive this free gift of forgiveness not on the basis of their own works, but only through faith (Ephesians 2:8–9). ... On the other hand, although Jesus died for all, Scripture says that "whoever does not believe will be condemned" (Mark 16:16). Unbelievers forfeit the forgiveness won for them by Christ (John 8:24).
^"Universal Justification". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on 27 September 2009. Retrieved 5 February 2015. Christ paid for all our sins. God the Father has therefore forgiven them. But to benefit from this verdict we need to hear about it and trust in it. If I deposit money in the bank for you, to benefit from it you need to hear about it and use it. Christ has paid for your sins, but to benefit from it you need to hear about it and believe in it. We need to have faith but we should not think of faith as our contribution. It is a gift of God which the Holy Spirit works in us.
^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".
^Diehl, Walter A. "The Age of Accountability". Wisconsin Lutheran Seminary. Retrieved 10 February 2015. In full accord with Scripture the Lutheran Confessions teach monergism. "In this manner, too, the Holy Scriptures ascribe conversion, faith in Christ, regeneration, renewal and all the belongs to their efficacious beginning and completion, not to the human powers of the natural free will, neither entirely, nor half, nor in any, even the least or most inconsiderable part, but in solidum, that is, entirely, solely, to the divine working and the Holy Ghost" (Trigl. 891, F.C., Sol. Decl., II, 25).
^"Once saved always saved". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on 27 September 2009. Retrieved 7 February 2015. People can fall from faith. The Bible warns, "If you think you are standing firm, be careful that you don't fall" (! Corinthians 10:12). Some among the Galatians had believed for a while, but had fallen into soul-destroying error. Paul warned them, "You who are trying to be justified by law have been alienated from Christ; you have fallen away from grace" (Galatians 5:4). In his explanation of the parable of the sower, Jesus says, "Those on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in time of testing they fall away" (Luke 8:13). According to Jesus a person can believe for a while and then fall away. While they believed they possessed eternal salvation, but when they fell from faith they lost God's gracious gift.
^"Perseverence of the Saints (Once Saved Always Saved)". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on 27 September 2009. Retrieved 7 February 2015. We cannot contribute one speck to our salvation, but by our own arrogance or carelessness we can throw it away. Therefore, Scripture urges us repeatedly to fight the good fight of faith (Ephesians 6 and 2 Timothy 4 for example). My sins threaten and weaken my faith, but the Spirit through the gospel in word and sacraments strengthens and preserves my faith. That’s why Lutherans typically speak of God’s preservation of faith and not the perseverance of the saints. The key is not our perseverance but the Spirit’s preservation.
^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.
I came across this vague, uncited stub article recently. I think that it duplicates the subject matter of arminianism and conditional election, among others I'm sure. It doesn't seem to have enough information to be worth starting a merger discussion, but I didn't want to stir things up by nominating it for afd, so I thought I would check with you all first. If the subject matter of "decision theology" is unique enough to merit its own article, it needs some serious work. I feel like a tourist (talk) 16:21, 16 January 2014 (UTC)
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