How does one define God? For both Arminians and Calvinists, God is defined by how he saves. Calvinists emphasize God's sovereignty by way of his power and right to save and damn, while Arminians emphasize God's mercy and good will in extending the offer of salvation to everyone. Put another way, Calvinists define God in terms of His power while Arminians define Him in terms of His generosity.

Jerry McCant's Interpretation of Romans 5-8 is in response to a request to provide a Wesleyan view of Romans 6-8. He expands the scope to cover chapter 5, since he finds a close connection between 5 and 6. While I personally didn't like McCant's not finding original sin in Romans 5 or his saying Paul's analogies in Romans 6 & 7 have problems, McCant does make some interesting points. Overall, McCant does not find a Wesleyan 'second work of grace' in the passage.

Some problems with Calvinism based on the book, The Five Dilemmas of Calvinism by Calvinist Craig. R. Brown:

First, the chapter on Responsibility emphasizes that God decrees everything, controls everything and is the primary cause of everything. Brown says that God "pre-determines all human actions." (p. 43) Then, in his chapter on Evil he says that God "allows" sinful men to do evil deeds. How do those assertions fit together? Given what Brown said before, must not Calvinism say that God not only "allows" but also "pre-determines" men's evil deeds? It would seem so. Why slip back into Arminian language of God "allowing" something when he had already said (together with all Calvinists generally) that God decrees and pre-determines them? Is this a failure of nerve?

The apostle Paul instructs us to render to all what is due them: honor to whom honor is due (Rom. 12:7). This day, October 19, 2009, we honor the life of Jacob Arminius, who died four hundred years ago. This third-generation Reformer was a gift to God's Church ~ respected by many, even by his theological opponents. What follows is a little recorded history of the year prior to Arminius's death, and testimonies concerning Arminius's life, legacy and godliness.

First, a little history is in order. It would appear as though God, nine years before Arminius's death, was preparing his successor, as He had done with Theodore Beza respecting John Calvin. Carl Bangs records:

In Arminius’ “Apology” he tackles several charges that have been brought against him by his critics and addresses them by both demonstrating the inaccuracy of the chargers and bringing clarity to his own thoughts on various theological questions. In the following article Arminius explains the proper understanding of faith and salvation as gifts from God and the true nature of Biblical grace, while reminding his critics that the issue is not one of the need for God’s grace, but whether or not this grace should be seen as irresistible. It contains the wonderful and oft repeated analogy of a beggar receiving alms to the sinner receiving the free gift of salvation.

ARTICLE 27 (7.)

Faith is not the pure gift of God, but depends partly on the grace of God, and partly on the powers of Free Will; that, if a man will, he may believe or not believe.