Arminianism

===Wesleyan Arminianism===
[[File:John Wesley by George Romney.jpg|thumb|right|Portrait of [[John Wesley]], by [[George Romney (painter)|George Romney]]]]
{{further|Wesleyan theology|Methodism}}
[[John Wesley]] thoroughly agreed with the vast majority of what Arminius himself taught.{{sfn|Gunter|2007|p=82}} Wesleyan Arminianism is classical Arminianism with the addition of [[Wesleyan perfectionism]].{{sfn|Olson|2009|p=189|loc=note 20}}{{sfn|Sayer|2006|loc=Ch. Wesleyan-Arminian theology|ps=. "Evangelical Wesleyan-Arminianism has as its center the merger of both Wesley's concept of holiness and Arminianism's emphasis on synergistic soteriology."}} Here are mentioned some positions on specific issues within Wesleyan Arminianism:

====Nature of the atonement====
Steven Harper proposed that Wesley's atonement is a hybrid of the [[penal substitution]] theory and the [[Atonement (Governmental view)|governmental]] theory.{{sfn|Pinson|2002|pp=227-|ps=. "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."}} However, theologians Robert Picirilli, Roger Olson and Darren Cushman Wood consider that the view of Wesley concerning atonement is by penal substitution.{{sfn|Picirilli|2002|pp=104–105, 132–}}{{sfn|Olson|2009|p=224|ps=. "Arminius did not believe [in the governmental theory of atonement], neither did Wesley nor some of his nineteenth-century followers. Nor do all contemporary Arminians."}}{{sfn|Wood|2007|p=67}} Wesleyan Arminians have historically adopted either the penal or governmental theory of atonement.{{sfn|Olson|2009|p=224|loc={{zwnj}}}}

====Preservation and apostasy of man====
Wesley accepted the Arminian view that genuine Christians could [[Apostasy in Christianity|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."{{sfn|Pinson|2002|pp=239–240}} Wesley believed that such apostasy was not irremediable. 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."{{sfn|Wesley|Emory|1835|p=247|loc="A Call to Backsliders"}}

====Christian perfection====
One issue that typifies Wesleyan Arminianism is [[Christian perfection]].{{sfn|Heron|1999|p=128}} 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".{{sfn|Wesley|1827|p=66|loc="A Plain Account of Christian Perfection"}} It is "a restoration not only to the favour, but likewise to the image of God," our "being filled with the fullness of God".{{sfn|Wesley|Emory|1835|p=73|loc="The End of Christ's Coming"}} 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."{{sfn|Wesley|1827|p=45|loc="Of Christian Perfection"}}