Arminianism Warning: You are not logged in. Your IP address will be publicly visible if you make any edits. If you log in or create an account, your edits will be attributed to your username, along with other benefits.Anti-spam check. Do not fill this in! ==History== {{Further|History of the Calvinist–Arminian debate}} ===Precursor movements and theological influences=== According to [[Roger E. Olson]], Arminius' beliefs, i.e. Arminianism, did not begin with him.{{sfn|Olson|2014|p=1}} Denominations such as the [[Waldensians]] and other groups prior to the [[Reformation]] have, similarly to Arminianism, affirmed that each person may choose the contingent response of either resisting God's grace or yielding to it.{{sfn|Visconti|2003|pp=253–}} [[Anabaptism|Anabaptist]] theologian [[Balthasar Hubmaier]] also promoted much the same view as Arminius nearly a century before him.{{sfn|Olson|2014|p=1}} The [[soteriological]] doctrines of Arminianism and Anabaptism are roughly equivalent.{{sfn|Sutton|2012|p=86}}{{sfn|Bangs|1985|p=170}} In particular, [[Mennonites]] have been historically Arminian whether they distinctly espoused the Arminian viewpoint or not, and rejected Calvinism soteriology.{{sfn|Bender|1953|ps=. "Mennonites have been historically Arminian in their theology whether they distinctly espoused the Arminian viewpoint or not. They never accepted Calvinism either in the Swiss-South German branch or in the Dutch-North German wing. Nor did any Mennonite confession of faith in any country teach any of the five points of Calvinism. However, in the 20th century, particularly in North America, some Mennonites, having come under the influence of certain Bible institutes and the literature produced by this movement and its schools, have adopted the Calvinist doctrine of the perseverance of the saints or "once in grace always in grace." In doing so, they have departed from the historic Arminianism of the Anabaptist-Mennonite movement."}} [[Anabaptist theology]] seems to have influenced Jacobus Arminius.{{sfn|Sutton|2012|p=86}} At least, he was "sympathetic to the Anabaptist point of view, and Anabaptists were commonly in attendance on his preaching."{{sfn|Bangs|1985|p=170}} Similarly, Arminius mentions [[Denmark|Danish]] [[Lutheran]] theologian [[Niels Hemmingsen]] as holding the basic view of soteriology he held and he may have been influenced by Hemmingsen.{{sfn|Olson|2013b|ps=. "I am using "Arminianism" as a handy [...] synonym for "evangelical synergism" (a term I borrow from Donald Bloesch). [...] It's simply a Protestant perspective on salvation, God's role and ours, that is similar to, if not identical with, what was assumed by the Greek church fathers and taught by Hubmaier, Menno Simons, and even Philipp Melanchthon (after Luther died). It was also taught by Danish Lutheran theologian Niels Hemmingsen (d. 1600)—independently of Arminius. (Arminius mentions Hemmingsen as holding the basic view of soteriology he held and he may have been influenced by Hemmingsen.")}} ===Emergence of Arminianism=== [[File:Jacobus Arminius 02 IV 13 2 0026 01 0309 a Seite 1 Bild 0001.jpg|thumb|right|Portrait of [[Jacobus Arminius]], from ''Kupferstich aus Theatrum Europaeum'' by Matthaeus Merian in 1662]] Jacobus Arminius was a Dutch pastor and theologian in the late 16th and early 17th centuries.{{sfn|Heron|1999|p=128}} He was taught by [[Theodore Beza]], [[John Calvin|Calvin's]] hand-picked successor, but after examination of the scriptures, he rejected his teacher's theology that it is God who [[Unconditional election|unconditionally elects]] some for [[Salvation in Christianity|salvation]].{{sfn|Heron|1999|p=128}} Instead Arminius proposed that the election of God was ''of believers'', thereby making it [[Conditional election|conditional on faith]].{{sfn|Heron|1999|p=128}} Arminius's views were challenged by the Dutch Calvinists, especially [[Franciscus Gomarus]], but Arminius died before a national synod could occur.{{sfn|Wynkoop |1967 |loc=chap. 3}} Arminius died before he could satisfy the request by Holland's States General for a 14-page paper outlining his views. Arminius's followers replied in his stead, crafting the ''[[Five articles of Remonstrance]]'' (1610), in which they express their points of divergence from the stricter Calvinism of the ''[[Belgic Confession]]''.{{sfn|Wynkoop|1967|loc=chap. 3}} This is how Arminius's followers were called [[Remonstrants]], and following a ''[[Counter Remonstrance of 1611|Counter Remonstrance]]'' in 1611, Gomarus' followers were called Counter-Remonstrants.{{sfn|Loughlin|1907}} After some political maneuvering, the Dutch Calvinists were able to convince [[Maurice de Nassau|Prince Maurice of Nassau]] to deal with the situation.{{sfn|Heron|1999|p=128}} Maurice systematically removed Arminian magistrates from office and called a national synod at [[Dordrecht]]. This [[Synod of Dort]] was open primarily to Dutch Calvinists (102 people), while the Arminians were excluded (13 people banned from voting), with Calvinist representatives from other countries (28 people), 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.{{sfn|Wynkoop |1967 |loc=chap. 3}} 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.{{sfn|Heron|1999|p=128}} Most of the early Remonstrants followed a classical version of Arminianism. However, some of them such as [[Philipp van Limborch]], moved in the direction of [[semi-Pelagianism]] and rationalism.{{sfn|Olson|2009|p=23}} ===Arminianism in the Church of England=== {{Main|Arminianism in the Church of England}} In England, the so-labelled Arminian doctrines{{Sfn|Tyacke|1990|p=24|loc={{zwnj}}}} were held, in substance, before and in parallel of Arminius.{{sfn|McClintock|Strong|1880}} The [[Thirty-nine Articles of Religion]] (finalised in 1571), were sufficiently ambiguous that they were compatible with either Arminian or Calvinistic interpretations.{{sfn|McClintock|Strong|1880}} Arminianism in the [[Church of England]] was fundamentally an expression of negation of Calvinism, and only some theologians held to [[#Classical Arminianism|classical Arminianism]], but for the rest they were either [[Semi-Pelagianism|semi-Pelagian]] or [[Pelagianism|Pelagian]].{{sfn|Heron|1999|p=128}}{{sfn|McClintock|Strong|1880}}{{Sfn|Tyacke|1990|p=245|ps=. "Of the various terms which can be used to describe the thrust of religions change at the time Arminian is the least misleading. It does ''not'' mean that the Dutch theologian Jacobus Arminius was normally the source of the ideas so labelled. Rather Arminian denotes a coherent body of anti-Calvinist religious thought, which was gaining ground in various regions of early seventeenth-century Europe."}} In this specific context, contemporary historians prefer to use the term "proto-Arminians" rather than "Arminians" to designate the leanings of those divines who generally didn't follow classical Arminianism.{{sfn|MacCulloch|1990|p=94|ps=. "If we use the label "Arminian" for English Churchmen, it must be with these important qualification in mind [of been related to the theology of Arminius]; "proto-Arminian" would be a more accurate term."}} English Arminianism was represented by Arminian [[Puritans]] such as [[John Goodwin (preacher)|John Goodwin]] or [[High church|High Anglican]] Arminians such as [[Jeremy Taylor]] and [[Henry Hammond]].{{sfn|McClintock|Strong|1880}} Anglican Arminians of the 17th century such as [[William Laud]] fought Calvinist Puritans.{{sfn|McClintock|Strong|1880}} They actually saw Arminianism in terms of a [[State Church|state church]], an idea that was alien to the views of Arminius.{{sfn|Heron|1999|p=128}} This position became particularly evident under the reign (1625–1649) of [[Charles I of England]].{{sfn|McClintock|Strong|1880}} Following the [[English Civil War]] (1642–1651) [[Charles II of England]], who tolerated the [[Presbyterianism|Presbyterians]], re-instituted Arminian thought in the Church of England.{{sfn|Delumeau|Wanegffelen|Cottret|2012|pp=65-66}} It was dominant there after the [[Restoration (1660)]]{{sfn|Wallace|2011|p=233|ps=. "According to Edwards, it was only after the Restoration that non-Calvinist views come to be adopted by many of the clergy of the Church of England. Foremost among those who rejected Calvinism had been the Arminians, and Edwards appeared on the scene as a defender of Calvinism against Arminianism at a time when it was more often the Dissenters who were battling it and calling attention to the triumph of Arminianism in the Church of England."}} for some fifty years.{{sfn|McClintock|Strong|1880}} ===Baptists=== The debate between Calvin's followers and Arminius's followers is characteristic 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.{{sfn|Gonzalez|2014|pp=225–226}} 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 [[Waterland]]er Mennonites of Amsterdam) and returned to London to start the first English Baptist Church in 1611. Later General Baptists such as [[John Griffith (Baptist minister)|John Griffith]], Samuel Loveday, and [[Thomas Grantham (Baptist)|Thomas Grantham]] defended a Reformed Arminian theology that reflected the Arminianism of Arminius. The General Baptists encapsulated their Arminian views in numerous [[Creed|confessions]], the most influential of which was the [[List of Baptist confessions|Standard Confession]] of 1660. In the 1640s the [[Particular Baptists]] were formed, diverging from Arminian doctrine and embracing the strong Calvinism of the Presbyterians and [[Independent (religion)|Independents]]. Their robust Calvinism was publicized in such confessions as the [[1644 Baptist Confession of Faith|London Baptist Confession of 1644]] and the Second London Confession of 1689. 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]].{{sfn|Torbet|1963|pp=37, 145, 507}} ===Methodists=== In the [[Methodism|Methodist]]-Calvinist controversy of the early 1770s involving [[Anglican]] ministers [[John Wesley]] and [[George Whitefield]], Wesley responded to accusations of [[semi-Pelagianism]] by embracing an Arminian identity.{{sfn|Gunter|2007|p=78}} Wesley had limited familiarity with the beliefs of [[Jacobus Arminius|Arminius]] and largely formulated his views without direct reliance on Arminius' teachings.{{sfn|Gunter|2007|pp=66-68}} Wesley was notably influenced by 17th-century [[Arminianism in the Church of England|English Arminianism]] and by some Remonstrant spokesmen.{{sfn|Keefer|1987|p=89|ps=. "What Wesley knew of Arminius came to him through two basic sources. First, he knew something of Arminius through Remonstrant spokesmen. [...] Wesley's second source of Arminian theology was the English Church in general, particularly the writers of the seventeenth century. This was by far his predominant source [...]."}} However, he is recognized as a faithful representative of Arminius' beliefs.{{sfn|Gunter|2007|p=82}} Wesley defended his [[soteriology]] through the publication of a periodical titled ''[[Wesleyan Methodist Magazine|The Arminian]]'' (1778) and in articles such as ''Predestination Calmly Considered''.{{sfn|Gunter|2007|p=77}} To support his stance, he strongly maintained belief in [[total depravity]] while clarifying other doctrines notably [[prevenient grace]].{{sfn|Gunter|2007|p=81}}{{sfn|Grider|1982|p=55}} At the same time, Wesley attacked the [[determinism]] that he claimed characterized Calvinist doctrines of predestination.{{sfn|Grider|1982|pp=55-56}} He typically preached the notion of [[Christian perfection]] (fully mature, not "sinlessness").{{sfn|Heron|1999|p=128}} His system of thought has become known as [[#Wesleyan Arminianism|Wesleyan Arminianism]], the foundations of which were laid by him and his fellow preacher [[John William Fletcher]].{{sfn|Knight|2018|p=115}}{{sfn|Grider|1982|p=56}} Methodism also navigated its own theological intricacies concerning salvation and human agency.{{sfn|Grider|1982|pp=53-55}}{{sfn|Bounds|2011|p=50|loc={{zwnj}}}} In the 1830s, during the [[Second Great Awakening]], traces of [[Pelagianism|Pelagian]] influence surfaced in the [[American Holiness Movement]]. Consequently, critics of [[Wesleyan theology]] have occasionally unfairly perceived or labeled its broader thought.{{sfn|Bounds|2011|p=50|ps=. "The American Holiness movement, influenced heavily by the revivalism of Charles Finney, inculcated some of his Soft Semi-Pelagian tendencies among their preachers and teachers [...] This has provided critics of Wesleyan theology with fodder by which they pigeonhole inaccurately larger Wesleyan thought."}} However, its core is recognized to be Arminianism.{{sfn|Grider|1982|p=55}}{{sfn|Bounds|2011|p=50|loc={{zwnj}}}} ===Pentecostals=== [[Pentecostalism]] has its background in the activity of [[Charles Parham]] (1873–1929). Its origin as a movement was in the [[Azusa Street Revival]] in Los Angeles in 1906. This revival was led by [[William J. Seymour]] (1870–1922).{{sfn|Knight|2010|p=201}} Due to the Methodist and [[Holiness movement|Holiness]] background of many early Pentecostal preachers, the Pentecostal churches usually possessed practices that arose from the Wesleyan Arminianism.{{sfn|Knight|2010|p=5}}{{sfn|Satama|2009|pp=17–18}} During the 20th century, as Pentecostal churches began to settle and incorporate more standard forms, they started to formulate theology that was fully Arminian.{{sfn|Olson|2009|p=93}} Today, the two largest Pentecostal denominations in the world, the [[Assemblies of God]] and the Pentecostal Church of God denominations, hold to Arminian views such as [[prevenient grace|resistible grace]],{{sfn|Stanglin|McCall|2021|p=240|ps=. "[T]he specifically Pentecostal denominations —such as the Assemblies of God, founded in 1914— have remained broadly Arminian when it comes to the matters of free, resistible grace and choice in salvation [...]"}} [[conditional election]],{{sfn|Satama|2009|pp=17–18}} or [[Conditional preservation of the saints|conditional security of the believer]] for the first.{{sfn|AG|2017}} Summary: Please note that all contributions to Christianpedia may be edited, altered, or removed by other contributors. If you do not want your writing to be edited mercilessly, then do not submit it here. You are also promising us that you wrote this yourself, or copied it from a public domain or similar free resource (see Christianpedia:Copyrights for details). Do not submit copyrighted work without permission! Cancel Editing help (opens in new window) Discuss this page