Arminianism:

Starting point for Arminian theology: God wants all people to be saved.

(2 Pet. 3:9*) The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.

(1 Tim. 2:4) (God) desires all men to be saved and to come to the knowledge of the truth.

Arminians agree that left to themselves, people are unable to respond to the gospel. However, God in his (prevenient or common) grace has enabled all people to respond to his convicting influence (John 12:32; 16:8)—he has given the gift of faith to everyone.

(Jn. 12:32) "And I, if I be lifted up from the earth, will draw all men to Myself."

(Jn. 16:8) "And He, when He comes, will convict the world concerning sin, and righteousness, and judgment . . . "

(Henry C. Thiessen) "Since mankind is hopelessly dead in trespasses and sins and can do nothing to obtain salvation, God graciously restores to all men sufficient ability to make a choice in the matter of submission to him. This is the salvation-bringing grace of God that has appeared to all men." (Henry C. Thiessen, Introductory Lectures in Systematic Theology [Grand Rapids: Eerdmans, 1949], pp. 344-345).

God’s election of people to salvation is conditioned upon their faith response to the gospel (Eph. 1:13; Rom. 3:28). Arminians reject the claim that faith is a work, since faith merely receives the gift that God offers (Rom. 4:4,5; Gal. 2:16).

(Rom. 4:4,5) Now to the one who works, his wage is not reckoned as a favor, but as what is due. (5) But to the one who does not work, but believes in Him who justifies the ungodly, his faith is reckoned as righteousness . . .

Illustration: Having been handed a million dollar check, the Arminians would not state that it was work for you to go to the bank, endorse it, and to have it deposited into your account.

Both predestination and election are based on God’s foreknowledge of our decision to trust Christ (1 Pet. 1:1,2*; Rom. 8:29).

(1 Pet. 1:1,2*) Peter, an apostle of Jesus Christ, to those who reside as aliens, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, who are chosen (2) according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, that you may obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in fullest measure.

(Rom. 8:29) For whom He foreknew, He also predestined to become conformed to the image of His Son, that He might be the first-born among many brethren;

Christ died for the whole human race. Christ’s atonement is therefore sufficient for all people, but effective only for those who believe (Jn. 1:29; 1 Jn. 2:2*; 2 Cor. 5:19; 1 Tim. 4:l0; Heb. 2:9).

(1 Jn. 2:2*) He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world.

(2 Cor. 5:19) God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation.

(1 Tim. 4:10) For it is for this we labor and strive, because we have fixed our hope on the living God, who is the Savior of all men, especially of believers.

Illustration (continued): The above check is sufficient to cover your debt, but you must deposit it to your account.

It is God’s will that all people be saved (1 Tim. 2:4; 2 Pet 3:9*; Ezek. 18:23). Therefore, God in his grace draws all people to himself (Jn. 12:32; 16:8). But scripture clearly teaches that humans are capable of resisting God’s will (Mt. 23:37; Heb. 4:2; Lk. 7:29,30).

(Matt. 23:37) "O Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling."

(Luke 7:29,30) And when all the people and the tax-gatherers heard this, they acknowledged God’s justice, having been baptized with the baptism of John. (30) But the Pharisees and the lawyers rejected God’s purpose for themselves, not having been baptized by John.

It is neither logically nor biblically necessary for Arminians to reject eternal security. As evidenced by the Remonstrants of 1610, Arminius was undecided on this issue. However, the majority of Arminians reject this doctrine. For example, John Wesley taught that Christians can have present assurance of salvation, but not eternal security.

Passages Arminians Must Harmonize

(Jn. 6:37) "All that the Father gives Me shall come to Me, and the one who comes to Me I will certainly not cast out."

Calvinists argue that this passage teaches irresistible grace. The individual cannot refuse God’s choice. Therefore, all those given to Christ will respond.

Arminians reply that "those given to me" in vs. 37 are the same as those who "believe in him" in vs. 40. In other words, when God foresees that some will believe, he gives them to Christ. See that in vs. 45, those who have "heard and learned from the Father" are the ones who "come to me."

(Jn. 6:44,65) "No one can come to Me, unless the Father who sent Me draws him; and I will raise him up on the last day" . . .(65) And He was saying, "For this reason I have said to you, that no one can come to Me, unless it has been granted him from the Father."

Calvinists usually hold that these passages teach total depravity and unconditional election, and also imply limited atonement and double-predestination. This is because:

Limited atonement and double-predestination are usually inferred from the fact that it is impossible to come to Christ without election. Therefore, those whom the Father has not drawn are naturally destined for judgment and are therefore those for whom Christ did not die.

Arminians agrees that these passages teach total depravity. However, they argue the Father draws all men to Christ (Jn. 12:32; 16:8).

(Jn. 15:16) "You did not choose Me, but I chose you, and appointed you, that you should go and bear fruit, and that your fruit should remain, that whatever you ask of the Father in My name, He may give to you."

Some Calvinists view this passage as a proof text for unconditional election, emphasizing the irrelevance of human choice.

Arminians point out that the statement is made to the disciples with reference to their apostleship, not to their salvation. This interpretation accords well with the next phrase "that you should go and bear fruit, and that your fruit should remain. . ." See also Jn. 6:70 referring to the same choice. Clearly, Judas was chosen, but not saved.

(Acts 13:48) And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed.

Arminians point out that the participle translated "had been appointed to" (tetagmenoi) is the middle-passive voice form of tasso.

(Rom. 9:1-24)

Calvinists normally hold that Rom. 9 teaches unconditional election and double-predestination.

Vs. 16 ". . .it [God’s choice] does not depend on the man who wills. . ."

Vs. 16 ". . .it [God’s choice] does not depend on the man who wills. . ."

Vs. 18 refers to double-predestination.

Vss. 22,23 refer to "vessels of wrath prepared for destruction" and "vessels of mercy prepared beforehand for glory."

Vs. 24: The election involved is not a national election because vs. 24 states that the vessels of mercy are "us, whom he called not from among Jews only, but also from among Gentiles" (i.e., believing Christians).

Arminians argue that the first part of Rom. 9 deals with God’s choice of nations and their roles in his plans.

Vss. 1-5: make it clear that the context is that of national choice.

Vss. 1-5: make it clear that the context is that of national choice.

Vss. 6,7: This is confirmed in vss. 6,7 because all Israelites were not saved, and all Ishmaelites were not damned.

Vs. 13: Paul cites Mal. 1:2, in which God says that he favors the nation of Israel over the nation of Edom. Furthermore, the phrase "I hate/I love" is a Hebrew idiom meaning "I do not favor/I favor" (see Luke 14:26-hate father and mother).

Vs. 16: refers to God’s choice of how to lead the nation of Israel through the wilderness, which was independent of Moses’ will in the matter. Personal salvation is not in view in the original passage (Ex. 33:19).

Vs. 18: is in the context of vs. 16 (see above) and vs. 17, which refers to God’s temporal destruction of the Egyptians when they wanted to destroy Israel. The verse teaches that God caused his choice of Israel to stand regardless of Moses’ attempts to help or Pharaoh’s attempts to hinder. Neither Moses’ nor Pharaoh’s personal salvation was in view in these passages.

Vss. 21-23: refer to nations which have either a glorious or judgmental role in history. Two interpretations are possible:

God allows evil nations to exist and often uses them to bless the chosen nation Israel. Today, believers are able to participate in the covenant blessings of Israel because they have been "grafted into the rich root" of God’s purpose in history.

Another explanation is that the "lump of clay" in vs. 21 refers to national Israel. God has the right to divide Israel into two vessels: unbelieving Israel, which has become a "vessel of wrath prepared ("fit" or "suited") for destruction," and believing Israel which, along with Gentile believers, has become a "vessel of mercy."

Note: Any interpretation of Rom. 9 must account for the transition that Paul makes from national choice in vss. 1-24 and individual salvation in vss. 24-33. Therefore, neither view can claim that the other is completely out of context. The question becomes one of which transition is more believable, and makes the most sense of the Old Testament quotations.

(Gal. 1:15,16) But when He who had set me apart, even from my mother’s womb, and called me through His grace, was pleased to reveal His Son in me, that I might preach Him among the Gentiles, I did not immediately consult with flesh and blood . . .

Calvinists interpret this passage to mean that God irresistibly called Paul because he was elected to salvation. They further argue that Paul’s salvation is typical of all Christians in this regard.

Arminians would point out that Paul’s election and calling were based on God’s foreknowledge of Paul’s decision to believe. Some Arminians acknowledge that Paul may have been unconditionally elected and irresistibly called by God, but point out that this does not prove that God deals with all people in this way. There is no reason to think that God cannot deal with some people differently than others. Arminians would argue that the burden is on the Calvinist to demonstrate not just that God elected someone unconditionally, but that he elects all Christians in this way.

(Eph. 1:4,5) . . . just as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will . . .

(Eph. 1:4,5) . . . just as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will . . .

Calvinists cite this passage as teaching unconditional election.

(2 Thess. 2:13) But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth.

Arminians point out that "from the beginning" could refer to the beginning of their Christian lives (i.e., conversion). Paul uses this same phrase in Phil. 4:15 to refer to people’s conversion. If the term "salvation" refers to glorification (see vs. 14) or spiritual maturity (1 Thess. 5:23), Paul is simply reminding them of God’s purpose for their lives.

(1 Pet. 2:8) . . . and, "A STONE OF STUMBLING AND A ROCK OF OFFENSE"; for they stumble because they are disobedient to the word, and to this doom they were also appointed.

(1 Pet. 2:8) . . . and, "A STONE OF STUMBLING AND A ROCK OF OFFENSE"; for they stumble because they are disobedient to the word, and to this doom they were also appointed.

Arminians point out that the specific cause for their stumbling is not God, but that "they are disobedient to the word." Peter is not saying that God made them disobey, or that they cannot repent. He is simply saying that God has ordained judgment for those who reject the gospel.

(Jude 1:4) For certain persons have crept in unnoticed, those who were long beforehand marked out for this condemnation, ungodly persons who turn the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ.

(Jude 1:4) For certain persons have crept in unnoticed, those who were long beforehand marked out for this condemnation, ungodly persons who turn the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ.

Calvinists hold that this passage teaches double-predestination. The false teachers were "long ago marked out [by God] for. . .condemnation."

Arminians point out that the participle "previously marked out" (progegrammenoi) can also be translated "previously written about." For an example of this usage, see Rom. 15:4. Since Jude goes on to cite several recorded examples of the destruction of ungodly persons (vss. 5-18), this translation is seen as preferable.