Arminianism
Arminianism is a theological tradition in Protestantism which emerged in the early 17th century and is based on the ideas of the Dutch Reformed theologian Jacobus Arminius and his historic supporters known as Remonstrants. Dutch Arminianism was originally articulated in the Remonstrance, a theological statement submitted to the States General of the Netherlands. This expressed an attempt to moderate the doctrines of Calvinism related to its interpretation of predestination.
[|Classical Arminianism], to which Arminius is the main contributor, and [|Wesleyan Arminianism], to which John Wesley is the main contributor, are the two main schools of thought. Central to Arminian beliefs is that God's prevenient grace, which prepares regeneration, is universal and that his grace, allowing regeneration and ongoing sanctification, is resistible.
Many Christian denominations have been influenced by Arminian views, notably Baptists in the 17th century, Methodists in the 18th century, and Pentecostals in the 20th century.History
Precursor movements and theological influences
Arminius's beliefs, i.e. Arminianism, did not begin with him. Before the Reformation, groups like the Waldensians similarly affirmed individual freedom over any predetermined predestination. Anabaptist theologian Balthasar Hubmaier also promoted much the same view as Arminius nearly a century before him. The soteriological doctrines of Arminianism and Anabaptism are roughly equivalent. In particular, Mennonites have been historically Arminian whether they distinctly espoused the Arminian viewpoint or not, and rejected Calvinist soteriology. Anabaptist theology seems to have influenced Jacobus Arminius. At least, he was "sympathetic to the Anabaptist point of view, and Anabaptists were commonly in attendance on his preaching." Similarly, Arminius mentions Danish Lutheran theologian Niels Hemmingsen as holding the basic view of soteriology he held, and he may have been influenced by Hemmingsen. Another key figure, Sebastian Castellio, who opposed Calvin's views on predestination and religious intolerance, is known to have influenced both the Mennonites and certain theologians within Arminius's circle. Early critics of Arminians even cited Castellio as a primary inspiration behind the Arminian movement.Emergence
was a Dutch pastor and theologian. He was taught by Theodore Beza, Calvin's hand-picked successor, but after examination of the scriptures, he rejected his teacher's theology that it is God who unconditionally elects some for salvation. Instead Arminius proposed that the election of God was "of believers", thereby making it conditional on faith. Arminius's views were challenged by the Dutch Calvinists, especially Franciscus Gomarus.
In his Declaration of Sentiments Arminius presented his theology to magistrates of the States General of the Netherlands in The Hague. After his death, Arminius's followers continued to advance his theological vision, crafting the Five articles of Remonstrance, in which they express their points of divergence from the stricter Calvinism of the Belgic Confession. This is how Arminius's followers were called Remonstrants, and following a Counter Remonstrance in 1611, Gomarus' followers were called Counter-Remonstrants.
After some political maneuvering, the Dutch Calvinists were able to convince Prince Maurice of Nassau to deal with the situation. Maurice systematically removed Arminian magistrates from office and called a national synod at Dordrecht. This Synod of Dort was open primarily to Dutch Calvinists, while the Arminians were excluded, with Calvinist representatives from other countries, and in 1618 published a condemnation of Arminius and his followers as heretics. The Canons of Dort responded, among other topics, to Arminian doctrines, anticipating their later articulation as the Five points of Calvinism.
Arminians across Holland were removed from office, imprisoned, banished, and sworn to silence. Twelve years later, Holland officially granted Arminianism protection as a religion, although animosity between Arminians and Calvinists continued. Most of the early Remonstrants followed a classical version of Arminianism. However, some of them such as Philipp van Limborch, moved in the direction of semi-Pelagianism and rationalism.In England, the so-labelled Arminian doctrines were held, in substance, before and in parallel with those of Arminius. The Thirty-nine Articles of Religion, were sufficiently ambiguous that they were compatible with either Arminian or Calvinistic interpretations. Arminianism in the Church of England was fundamentally an expression of negation of Calvinism, and only some theologians held to [|classical Arminianism], but for the rest they were either semi-Pelagian or Pelagian. In this specific context, contemporary historians prefer to use the term "proto-Arminians" rather than "Arminians" to designate the leanings of those divines who generally didn't follow classical Arminianism. English Arminianism was represented by Arminian Puritans such as John Goodwin or High Anglican Arminians such as Jeremy Taylor and Henry Hammond. Anglican Arminians of the 17th century such as William Laud fought Calvinist Puritans. This was in some ways a label applied by their enemies and were more defined to their view of a state church, an idea that was alien to the views of Arminius. This position became particularly evident under the reign of Charles I of England. Following the English Civil War Charles II of England, who tolerated the Presbyterians, re-instituted Arminian thought in the Church of England. It was dominant there after the Restoration for some fifty years.Baptists
The Baptist tradition emerged in the early 17th-century in England. The first Baptists, led by the theologian Thomas Helwys, were later called "General Baptists" because of their doctrine of general atonement, an Arminian doctrine. Later General Baptists, such as John Griffith, Samuel Loveday, and Thomas Grantham, defended a soteriology similar to Classical Arminianism that reflected the original teaching of Arminius. The General Baptists encapsulated their views in numerous confessions, the most influential of which was the Standard Confession. In the 1640s the Particular Baptists were formed, diverging from any Arminian doctrine and embracing the strong Calvinism of the Presbyterians and Independents. Their robust Calvinism was publicized in such confessions as the First London Confession of Faith of 1644 and the Second London Confession of 1689. The Second London Confession was used by Calvinistic Baptists in America, and later revised in 1742, forming the Philadelphia Confession of Faith, whereas the Standard Confession of 1660 was used by the General Baptists and their American heirs known as Free Will Baptists.Methodists
In the Methodist-Calvinist controversy of the early 1770s involving Anglican ministers John Wesley and George Whitefield, Wesley responded to accusations of semi-Pelagianism by embracing an Arminian identity. Wesley had limited familiarity with the beliefs of Arminius and largely formulated his views without direct reliance on Arminius's teachings. Wesley was notably influenced by 17th-century English Arminianism and by some Remonstrant spokesmen. However, he is recognized as a faithful representative of Arminius's beliefs. Wesley defended his soteriology through the publication of a periodical titled The Arminian and in articles such as Predestination Calmly Considered. To support his stance, he strongly maintained belief in total depravity while clarifying other doctrines notably prevenient grace. At the same time, Wesley attacked the determinism that he claimed characterized Calvinist doctrines of predestination. He typically preached the notion of Christian perfection. His system of thought has become known as Wesleyan Arminianism, the foundations of which were laid by him and his fellow preacher John William Fletcher. Methodism also navigated its own theological intricacies concerning salvation and human agency. In the 1830s, during the Second Great Awakening, traces of Pelagian influence surfaced in the American Holiness Movement. Consequently, critics of Wesleyan theology have occasionally unfairly perceived or labeled its broader thought. However, its core is recognized to be Arminianism.Pentecostals
has its background in the activity of Charles Parham. Its origin as a movement was in the Azusa Street Revival in Los Angeles in 1906. This revival was led by William J. Seymour. Due to the Methodist and Holiness background of many early Pentecostal preachers, the Pentecostal churches usually possessed practices that arose from the Wesleyan Arminianism. During the 20th century, as Pentecostal churches began to settle and incorporate more standard forms, they started to formulate theology that was fully Arminian. Today, Pentecostal denominations such as the Assemblies of God hold to Arminian views such as resistible grace, conditional election, and conditional security of the believer.Current landscape
Protestant denominations
Advocates of Arminianism find a home in many Protestant denominations, and sometimes other beliefs such as Calvinism exist within the same denomination. The Lutheran theological tradition bears certain similarities to Arminianism and there may be some Lutheran churches that are open to it. Newer Evangelical Anglican denominations also show a level of openness to Arminian theology. Anabaptist denominations, such as the Mennonites, Hutterites, Amish and Schwarzenau Brethren, adhere to Anabaptist theology, which espouses a soteriology that is similar to Arminianism "in some respects". Arminianism is found within the General Baptists, including the subset of General Baptists known as Free Will Baptists. The majority of Southern Baptists embrace a traditionalist form of Arminianism which includes a belief in eternal security, though many see Calvinism as growing in acceptance. Certain proponents of Arminianism may be found within the Restoration movement in the Christian Churches and Churches of Christ. Additionally, it is found in the Seventh-day Adventist Church. Arminianism is taught in the Methodist churches, inclusive of those denominations aligned with the holiness movement such as the Evangelical Methodist Church, Church of the Nazarene, the Free Methodist Church, the Wesleyan Church, and the Salvation Army. It is also found in a part of the Charismatics, including the Pentecostals.