For some, the debate between Arminianism and Calvinism boils down to whether salvation is monergistic or synergistic. I believe the term “synergism” is not always accurately applied to the Arminian position. The word comes from…
by Martin Glynn Unlike Calvinism with Dordt, Arminianism doesn’t really have a singular document which defines us. However, there does exist the Articles of the Remonstrants which marks the first expression of a distinctly Arminian…
The content of this post was authored by J.C. Thibodaux and is posted on his behalf.
Recently, Tim Challies did a review of Roger E. Olson’s Arminian Theology: Myths and Realities,
He cites a paragraph from the book:
“When conservative theologians declare that synergism is a heresy, they are usually referring to these two Pelagian forms of synergism. Classical Arminians agree. This is a major theme of this book. Contrary to confused critics, classical Arminianism is neither Pelagian nor semi-Pelagian! But it is synergistic. Arminianism is evangelical synergism as opposed to heretical, humanistic synergism.”
If Dr. Keith Stanglin’s book, Arminius on the Assurance of Salvation, isn’t the best book out there on Arminius, it’s certainly in the top five. Stanglin’s description of Arminius’ views has a historic flare, similar…
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Praise be to God!
For those well acquainted with the Calvinist-Arminian debate, Reformation Arminianism (or Classic Arminianism) is a theological system which emphasizes universal atonement within a framework of Calvinistic total depravity and the penal satisfaction view of the atonement (explained in the paragraphs below).
For those less acquainted with such matters, Reformation Arminianism is first of all a way of understanding how salvation is accomplished within the main lines of Protestantism, which tends to emphasize God’s free offer of salvation to all of humanity rather than a deterministic/predestinarian approach which makes salvation an impossibility for the great majority of humanity.
by James M. Leonard
Roger Olson has written a helpful volume entitled, Arminian Theology: Myths and Realities. Basically, he sets the record straight on a number of issues where Calvinist polemic has falsely depicted Arminian theology. He does this in a consistent and systematic way, first by detailing the false and extreme allegations made by mainstream Calvinists, and then refuting them by examining the theological trajectory on the given topic beginning with Arminius and passing through his earliest followers, then Wesley, and then the 19th century Wesleyan theologians, and then concluding with contemporary Arminian theologians.*
Robert E. Picirilli, in his excellent work Grace, Faith, and Free Will, broaches the subject of Divine Foreknowledge of future events.
He’s very clear on the subject, and convincing. He draws from Arminius himself and from Richard Watson, although he admits that the 19th century theologian’s style is belabored. I’m not sure what is original either to Dr. Picirilli or to his sources.
In particular, Dr. Picirilli cites the simple illustration that we ourselves know with certainty specific events which occurred yesterday, but that none of us would claim that our present knowledge of yesterday’s events caused those things to happen or that such knowledge limited our choices when we were faced with them. In the same way, God’s knowledge of the future doesn’t cause events to happen or limit the human’s freedom to choose to do one thing or another.