Arminianism

Jacobo Arminio, founder of the Armenian doctrine.

Arminianism is a Christian theological doctrine founded by Jacobus Arminius in the Netherlands in the early XVII century , based on the challenge of the Calvinist dogma of double predestination.

Salvation is based on man's cooperation with divine grace through faith. Against the Calvinist concept of unconditional predestination (or “election”), Arminianism teaches that predestination has been based on: (1) the foreknowledge of God, who has foreknowledge of who will and who will not believe in Christ; and (2) the will of man, by divine assistance, which is made free to believe or reject Christ.

After Arminius' death (in 1609), his tenets were formulated in the five-point manifesto Remonstrans, published in 1610 (so his followers also came to be called “remonstrants”).

Historical details

In 1618 Arminianism was condemned by the Synod of Dort or Dordrecht, convened at the request of the Netherlands Stadtholder Maurice of Nassau, who supported the intransigent and monarchical Calvinists (Franciscus Gomarus and the so-called "gomarists" or " counterdemonstratives"). Johan van Oldenbarnevelt and other main leaders of Arminianism were then executed, while many others, including Hugo Grotius and Simon Episcopius, had to go into exile.

Arminian theology contributed to the rise of Methodism in England. Not all Methodist preachers of the 18th century century were Arminians, but most were, like John Wesley himself.

Controversies between Arminians and Gomarists

Arminius firmly affirmed the need for God's grace for the redemption of every human being, but considered that grace can be rejected by man in his free will. Arminianism is opposed to the Calvinist position, where the latter teaches that some are predestined for salvation and others for perdition. Arminio considered that the atonement of Christ is for everyone and not just for some chosen ones, although not all accept it and therefore do not receive its benefits. Therefore, according to Arminians, it is possible to "fall from grace" and it is not correct to think that those who have already received grace will never be lost. Calvinism maintains that: "Already being saved, the individual is always saved."

Arminianism teaches that the removal of God by rebellion is possible despite having been part of His institution.

The Arminian position begins from the perdition and separation from God, from Luzbel himself (the devil). Having been a cherub, occupying the highest angelic rank, placed above the created angels, knowing God intimately, having been part of his kingdom for millennia, yet he decides of his own free will to rebel against the Creator. He, along with the angels that followed him, fell short of the glory of God. Adam, having been created by God together with Eve his wife, decide for that freedom granted to eat the forbidden fruit, bringing sin and destitution upon themselves and humanity. The Jewish people were freed from slavery in Egypt, which typifies being freed from sin. However, because of their sinful tendencies they did not inherit the promised land. Only Caleb and Joshua with theirs and the second and third generation of Jews entered it. The most powerful argument of Arminianism, without a doubt, is the following: "If a predetermined number of human beings were already predetermined for salvation, the coming of Jesus, the Son of God, would not have been required." The past, present and future are simultaneous for God. He in his foreknowledge already knows who managed to enter his presence, but we men don't. Therefore, we cannot determine who qualifies and who does not.

For speaking inflamed and vain words, they seduce with lusts of the flesh and dissolutions to those who had truly fled from those who live in error. They promise them freedom, and they themselves are slaves of corruption. For he that is overcome by any man is made a slave of him that overcometh him. Certainly, if they had escaped from the pollutions of the world, by the knowledge of the Lord and Savior Jesus Christ, entangled in them again, their last state is to be worse than the first. For it would have been better for them not to have known the way of righteousness, than after having known it, to turn back from the holy commandment which was given to them. But the thing of the true proverb has happened to them: The dog returns to his vomit, and the pork washed to roll in the scent.

2 Peter 2:18-22.

We were all predestined for salvation, that is, with the goal of being saved. But that does not mean that we will all necessarily be saved, because although God predestined us for salvation, he also gave us freedom to save or lose ourselves: free will.

Are there people who are born condemned to eternal torment, even if they repent and accept what Jesus did on the cross? That would not harmonize with the character of God; for He says: I call heaven and earth as witnesses today against you, that I have set before you life and death, the blessing and the curse; choose therefore life, that you and your descendants may live.

Arminian denominations are the different Methodist Churches (Methodist Episcopal Church, United Methodist Church, Free Methodist Church), the Church of the Nazarene, The Salvation Army, the Seventh-day Adventist Church, the Wesleyan Church, the Church of God, most Pentecostal Churches, the International Church of the Foursquare Gospel, the Churches of Christ, the Assemblies of God, and others in the Restoration movement (mostly Mennonite). Many Anglicans (such as C.S. Lewis) Also other Christian churches such as the Coptic Church, the Catholic Church and the Orthodox Church believe in the freedom of the human will and that every person has the possibility of receiving salvation and that, once they receive salvation, they can also lose it; although the arguments they give in this regard are different and older.

It should also be noted that when one speaks of losing salvation, it is not because God snatches it away again after having granted it in Jesus, but rather it is the man himself who throws it away once he breaks his communion with God through sin.

The Five Points of Arminianism

Caricature of the Armenians (1618). They are represented the most remarkable Armenians mounted on the cart pulled by two wild horses that go in a different direction. In the cart are Johannes Wtenbogaert, Jacobus Arminius, Petrus Bertius, Jacobus Taurinus, Conradus Vorstius, David Joris, Adolphus Venator and Dirck Coornhert. In front of the carriage there are two Jesuits. On the right, in the foreground, two Armenians also try in vain to climb a counterrevolutionary preacher. The man on the left with a lit torch shows the way to the car and represents Johan van Oldenbarnevelt

1.- Free will or human ability. Although human nature was totally affected by the fall, yet God in his grace enables the will of the sinner to freely repent and believe, or refuse to do so. Every sinner, enabled by the grace of God, is free to believe or refuse to believe, and his eternal destiny depends on how he uses that freedom. The freedom with which God empowers fallen man consists in being able to freely choose between good and evil in the spiritual realm. The sinner can cooperate with the Spirit of God and be regenerated or resist God's grace and be lost forever. The sinner needs the assistance of the Holy Spirit, but he does not have to be regenerated by the Spirit before that he can believe, since faith is a gift from God that man can freely receive or reject, and precedes the new birth. Faith is a gift from God; and man can receive it and exercise it for eternal life, or reject it for damnation.

2.- Conditional election. God chose for salvation, before the foundation of the world, all those people who, assisted by his enabling grace, believe in Christ. This is due to the fact that God foresaw that such individuals would respond positively to his call by repenting and believing in Christ. God chose only those whom he foresaw who would willingly believe the gospel, assisted by his enduring grace.

3.- Universal redemption or general atonement. The redemptive work of Christ offers all men the opportunity to be saved, and guaranteed the salvation of all those who had believed and preserved until the death of Christ, and also guaranteed the salvation of all those who would believe and persevere after Christ's death. the death of Christ. Although Christ died for all men, only those who believe in him are saved. His death is sufficient for the salvation of all men, but only effective in those who believe.

4.- The Holy Spirit can be effectively resisted. The Holy Spirit convicts the world of sin, and does all that is determined to bring every sinner to salvation. The call of the Spirit, however, can be resisted, since man is set free by the grace of God. The Spirit does not regenerate the sinner until he believes; faith (which is a gift from God that man can freely receive or reject) precedes the new birth. God has determined that his call, through the Holy Spirit, may be freely and willingly accepted or resisted. The Holy Spirit works effectively bringing Christ only to those who do not resist him. The Spirit does not impart life until the sinner responds by willingly repenting and believing in Christ. God, therefore, has determined that his grace does not act irresistibly; but that it can be resisted by man.

5.- Falling from grace or losing salvation. Some Arminians believe that the human being, once saved, will not lose his salvation and others think that salvation can be lost by not persevering in the faith.