Assurance

Arminius (and Arminians) on Monergism vs. Synergism

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Arminius’s comments are presented here in the first person, as though he were addressing you personally.

On the issue of Free Will, Grace, and Synergism, let me ask, “What liberty does the will have in a sinful state?” I distinguished between five kinds of liberty as applied to the will: freedom from control of one who commands, freedom from the government of a superior, freedom from necessity, freedom from sin and its dominion, and freedom from misery. The first two apply only to God; the last, to man, but only before the fall. As for freedom from necessity, it is the very essence of the will. Without it, the will would not be the will.

Let this be distinguished from Pelagianism. I say that the will which is free from necessity may not be free from sin. That is the point in question. Is there within man a freedom of will from sin and its dominion, and how far does it extend? Or rather, what are the powers of the whole man to understand, to will, and to do that which is good? The question must be further restricted to spiritual good. The question, then, is briefly: What is the power of free will in fallen man to perform spiritual good?

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J.C. Thibodaux, “The Calvinist Mitigation of the Divine Warnings Given to the Saints”

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  Central to the debate over inevitable perseverance are the the numerous warnings in scripture cautioning the saints against falling away. A prominent explanation offered as to why the scriptures would say such things, if falling away is not truly possible for a believer, is that God uses such warnings as a means to spur Christians on to perseverance. Despite these efforts, the scriptural warnings addressed to genuine believers, some of which pronounce eternal destruction for violating certain commandments of God, constitute an airtight argument against the Calvinist teaching of inevitable perseverance of the saints, in that teaching that what the scriptures warn against could not truly occur strips the divine warnings of all relevance, making them of no effect.

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Robert Shank on Calvinist Pastors and the Warning Passages of Scripture

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In 1960 Robert Shank published a book called Life in the Son. This book was written to refute the teaching of eternal security. At the time of it’s publication Robert Shank was a Southern Baptist minister. The book caused no little stir among the Southern Baptists and it led to the author eventually leaving the Southern Baptist denomination and joining the Churches of Christ. In this book Shank writes about the way Calvinist Pastors preach and teach the warning passages in Scripture. Though a bit polemical, I found it expresses well the way Arminians view the Calvinist understanding of the warning passages. Following the quote by Shank I will give an example of what he’s talking about from popular Calvinist Pastor John Piper. Shank writes,

“Completely absurd is the assumption that men are to be sincerely persuaded that apostasy is impossible and, at the same time, sincerely alarmed by the warnings…

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The Arminian and Calvinist Ordo Salutis: A Brief Comparative Study

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The ordo salutis is the “order of salvation.” It focuses on the process of salvation and the logical order of that process. The main difference between the Arminian and Calvinist ordo concerns faith and regeneration. Strictly speaking, faith is not part of salvation in the Arminian ordo since it is the condition that is met prior to God’s act of saving. All that follows faith is salvation in the Arminian ordo while in the Calvinist ordo faith is the result of salvation in some sense. What follows is how I see the Arminian ordo compared to the Calvinist ordo along with why I find the Calvinist ordo theologically problematic.

Arminian ordo salutis:

Prevenient grace

Faith

[Union with Christ]

Justification

Regeneration

Sanctification

Glorification

Notes on Arminian ordo:

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I John 5:20; A Devotional

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But we also know that the Son of God is now here and has given us acuity so that we learn the truth and so that we are in the truth; in His Son, Jesus Christ. This is the true God and eternal life. -MGV

The beginning of the verse differs from verses 18 and 19 with the addition of the conjunction ‘de’. ‘de’ is most often translated ‘but’, and here I translate it as ‘but also’ to link it to the two proceeding verses. This indicates that this is the principle point that John has been building up to through 18 and 19. Using ‘but’ instead of ‘therefore’ shows that this thought doesn’t flow out of the proceeding thoughts, but takes the context of the proceeding thoughts and goes far beyond it to something greater.

So let us look at this line of thought:

  1. We know we are protected
  2. We know that the world is dominated by evil
  3. But we also know that Jesus is here now

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I John 5:19; A Devotional

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I John 5:19: We fully know that we are from God and that the world is laid out along the ground by evil. -MGV

Starting in the same way as verse 18, verse 19 speaks of something that we fully and completely know, being in the perfect tense. This verse is also carrying the same though as verse 18, for when is says “from God” or more literally “out of God”, it is referring to us being born of God, the quality that verse 18 is talking about. However, while that verse is talking about how we are protected by God, here it is talking about how the rest of the world is not.

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