Depravity

Setting the Record Straight: The Current State of Reformation Arminianism (Part Three of Three Parts)

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R. C. Sproul, in his Willing to Believe, notes:

    Repeatedly the Synod of Dort charges the Remonstrants with teaching the doctrines of Pelagianism. Is not this charge overly severe and unfair? Both Arminius and the Remonstrants sought to distance themselves from pure Pelagianism.

    Arminianism is often said to be semi-Pelagian, but not, strictly speaking, Pelagian. What the fathers of Dort probably had in mind is the link between semi-Pelagianism and Pelagianism that renders the semi-Pelagian unable to escape the fundamental thesis of Pelagianism.1

But are the “fathers of Dort” right in their estimation? Is there a link between semi-Pelagianism and Arminianism? Though we agree with the Dortians that the “link between semi-Pelagianism and Pelagianism . . . renders the semi-Pelagian unable to escape the fundamental thesis of Pelagianism,” we will witness a rather glaring, broken link between semi-Pelagianism and Arminianism below.

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J.C. Thibodaux, “Response to Desiring God on Original Sin”

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The following is an analysis and response to the article, What is the biblical evidence for the imputation of Adam’s Sin?, by Desiring God Ministries, retrieved from,

http://www.desiringgod.org/ResourceLibrary/Articles/ByDate/2006/1451_What_is_the_biblical_evidence_for_the_imputation_of_Adams_Sin/

I’ve recently been debating the issue of original sin. I do hold very firmly that it is by Adam’s sin that sin entered into the world and has tainted the nature of his descendants, but am much against the idea that all men are guilty of Adam’s sin. I recently debated the subject on Reformed Mafia, and now take on an article written by the staff of John Piper’s ‘Desiring God’ ministries. We go over their primary pieces of evidence with rebuttal. Piper opens his case for the Calvinist view of original sin with:

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The New Covenant

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This post is an excerpt from the book review of Death of Death in the Death of Christ. Owen’s Argument 1: P1: The new covenant saves only believers P2: God only intended the elect to…

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Desire Isn’t Good Enough

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Outline of Edwards’ arguments in part III.V Some falsely argue we can’t perform our spiritual duties, but desire these things, so they are excusable. This entails the contradiction that we are inclined and disinclined to…

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The Biblical Doctrines of Grace (Part Two)

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For the Calvinist, the “doctrines of grace” is a synonym for TULIP theology. So, do the Biblical Doctrines of Grace of Arminianism also follow a system, such as TULIP? Arminianism proper has not historically employed an acronym as the one used for nearly four centuries by Calvinists.

Let it be stated, however, that if it had not been for the followers of Arminius (the Remonstrants) presenting their five arguments to the state to be approved as orthodox consent, then the TULIP would have never been constructed. And the original order of the Remonstrants was Conditional Election (to those in Christ), Unlimited Atonement, Total Depravity, Resistible Grace, and Conditional Perseverance.

If the Calvinists had strictly followed the Arminian system, it would have spelled ULTIP, which is a bad acronym, considering Ultip is not a word. Worse off, the Arminian acronym would have been CUTRC. The best sense which we could make out of that construct is TRUCC, also not a word.

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Is Prevenient Grace Biblical?

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Defending a term such as prevenient grace poses the same problem as defending such terms as trinity, total depravity, supra-, infra-, or sublapsarianism, or even Bible, for such terms do not appear in the Bible.

What, then, does the Arminian mean by the term prevenient grace? The word prevenient means “preceding;” thus the term, in its most simple form, means “grace which goes before,” or, “preceding grace” (or, as in ancient usage, “preventing grace”). So when the Bible claims that people are “saved by grace” (Eph. 2:8), Arminians understand that this grace must precede salvation if a person is to be saved (something which no Calvinist would deny).

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Arminianism: A Theology of Grace

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Is God’s grace irresistible? The answer to that question will be determined by your theological convictions. If God must first regenerate people (whom He has pre-selected for salvation) in order for them to believe, then…

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Arminian Grace: How Sweet the Sound

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I found this mockery at a Calvinist’s blog, who will remain nameless:

“Arminian ‘grace!’ How strange the sound, Salvation hinged on me. I once was lost, then turned around, Was blind, then chose to see.

“What ‘grace’ is it that calls for choice, Made from some good within? That part that wills to heed God’s voice, Proved stronger than my sin.

“Thru many ardent gospel pleas, I sat with heart of stone. But then some hidden good in me, Propelled me toward my home.

“When we’ve been there ten thousand years, Because of what we’ve done. We’ve no less days to sing our praise, Than when we first begun.”

I’d like to hear Chris Tomlin do something with that one! John Newton would have been proud of our Calvinist “friend.” Actually, I think Newton would have been disgusted. I think every Christian should be disgusted with the heresy mentioned in that re-working of a classic hymn. And if that encapsulated Arminian theology, I would never adhere to such nonsense.

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Prevenient Grace and Libertarian Free Will

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The content of this post was authored by J.C. Thibodaux and is posted on his behalf.

Many Calvinists point to such concepts as total depravity and bondage of the will to make the case that the will is not free, but don’t realize that they hit cleanly beside the point in that we agree that the human will is by nature enslaved to sin.

One cannot correctly understand the Arminian/Synergist view of libertarian free will without first understanding prevenient grace. Reformed theologians are correct in saying that the human will is in bondage to sin stemming from the sin of Adam,

Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be. (Romans 8:7)

Thus by nature, human beings are blind and hard-hearted towards the gospel and cannot believe in Christ of their own accord. To overcome the power of the sinful nature, something stronger than sin must enter into the equation, which can only come from God. Jesus said in John 6:44,

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