The actual life and teaching of Jacobus Arminius are often unknown or misunderstood across many Protestant traditions. Answers beyond a basic caricature can be elusive. What are the essential historical backgrounds of Arminianism, and what theological teachings connect to the Arminian point of view? Mixing solid historical research with biblical and doctrinal precision, Baptist scholar J. Matthew Pinson clarifies the foundations of this influential tradition.
40 Questions about Arminianism addresses the following questions and more:
An accessible question-and-answer format helps readers pursue the issues that interest them most and encourages a broad understanding of historic and contemporary Arminianism, with additional resources available at 40questions.net.
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“This creation-fall-redemption-consummation schema coheres with Reformed Arminianism. It sees a holistic cohesiveness between a broadly Reformed view of what it means to be redeemed from a fallen state (even though that does not involve predestinarianism) and what it means for God’s sovereign rule to govern creation, redemption, and consummation (even though that sovereignty is about God’s rule, his Lordship, not about his meticulous determination of every detail of reality).” (Pages 59–60)
“His only important disagreement with Calvin was on the particulars of the doctrines of predestination and the resistibility of grace. Arminius did not, however, think particular, irresistible grace and unconditional election were the essential core of either Reformed theology or Calvin’s version of it.” (Page 67)
“He was more influenced by Grotius and later anti-Calvinists such as the Anglican Arminians and John Goodwin.” (Page 49)
“In 1610, not long after Arminius’s death, some of his followers, led by men such as Johannes Uytenbogaert, Simon Episcopius, and Hugo Grotius, and supported by political leaders such as Johan van Oldenbarnevelt, issued an entreaty to the States General known as a Remonstrance.” (Page 21)
“To understand Calvin’s doctrine of unconditional election, we must understand his doctrine of the divine foreordination of all things. Election has to be unconditional because God, to be God, must be the sole determiner of all things.” (Page 29)
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David Taylor Jr