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76-711: In 1717, Presbyterians in the American colonies created the Synod of Philadelphia , which was subdivided into the Philadelphia Presbytery , the Long Island Presbytery , and the New Castle Presbytery . The synod and presbyteries provided oversight and discipline to ministers and churches, and they also ordained ministers. Early on, American Presbyterians were divided by both ethnicity and religious outlook. Some of

152-594: 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 (specifically Wesleyan–Arminian theology ) is taught in

228-562: A believer to fall, especially sin motivated by malice. In 1605 Arminius wrote: “But it is possible for a believer to fall into a mortal sin, as is seen in David. Therefore, he can fall at that moment in which if he were to die, he would be condemned". Scholars observe that Arminius clearly identifies two paths to apostasy 1. "rejection", or 2. "malicious sinning". He suggested that, strictly speaking, believers could not directly lose their faith but could cease to believe and thus fall away. After

304-673: 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 (1513–1600) as holding

380-517: A closely related variation shaped primarily by John Wesley. Classical Arminianism is a protestant theological view, that asserts God's prevenient grace for regeneration is universal and that the grace allowing regeneration and ongoing sanctification is resistible. This theological system was presented by Jacobus Arminius and maintained by some of the Remonstrants, such as Simon Episcopius and Hugo Grotius . Arminian theology incorporates

456-506: 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

532-521: A key paradigm for understanding the theological and historical legacy of Arminianism. Before Augustine (354–430), the synergistic view of salvation was almost universally endorsed. Pelagius (c. 354–418), however, argued that humans could perfectly obey God by their own will. The Pelagian view is therefore referred to as "humanistic monergism ". This view was condemned at the Council of Carthage (418) and Ephesus (431). In response, Augustine proposed

608-501: A lack of voluntary sin . This state involves embodying the love of God and neighbor. It does not mean freedom from all mistakes or temptations, as perfected Christians still need to seek forgiveness and strive for holiness . Ultimately, perfection in this context is about love, not absolute perfection. Wesley believed that genuine Christians could apostatize . He emphasized that sin alone does not lead to this loss; instead, prolonged unconfessed sin and deliberate apostasy can result in

684-542: 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

760-616: A manner. That year they also created a Second Presbytery of Philadelphia, which was clearly done on a theological split, not a geographical one. In 1765 the Old Side controlled Presbytery of Donegal was split into multiple presbyteries. On account of this perceived violation of their rights and the Plan of Union, the Old Side members of the Presbytery of Donegal withdrew from Synod and Revs. John Ewing and Alexander McDowell, both Old Side ministers, protested

836-483: A permanent fall from grace. However, he believed that such apostasy was not irremediable. The majority Arminian view is that election is individual and based on God's foreknowledge of faith. In the corporate election view, God chose the believing church collectively for salvation, rather than selecting individuals. Jesus is seen as the only person elected, and individuals join the elect through faith "in Christ". This view

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912-517: A portion of western Africa. In 1882, the name was changed to the Synod of Pennsylvania. When the General Assembly decided in 1973 to create regional judicatories, the synod was merged with the Synod of West Virginia to form the Synod of Pennsylvania-West Virginia. Finally, when church reunion occurred in 1983, presbyteries in a portion of eastern Ohio were joined to the synod and the name was changed to

988-510: A view in which God is the ultimate cause of all human actions, a stance that aligns with soft determinism . The Augustinian view is therefore referred to as "divine monergism". However, Augustinian soteriology implied double predestination , which was condemned by the Council of Arles (475). During this period, a moderate form of Pelagianism emerged, later termed Semi-Pelagianism . This view asserted that human will initiates salvation, rather than divine grace . The Semi-Pelagian view

1064-412: Is omnipresent , omnipotent , and omniscient . In that view, God's power, knowledge, and presence have no external limitations, that is, outside of his divine nature and character. Besides, Arminianism view on God's sovereignty is based on postulates stemming from God's character. On the first hand, divine election must be defined in such a way that God is not in any case, and even in a secondary way,

1140-472: Is a merger of classical Arminianism and Wesleyan perfectionism . Wesley’s view of atonement is either understood as a hybrid of penal substitution and the governmental theory, or it is viewed solely as penal substitution. Historically, Wesleyan Arminians adopted either the penal or governmental theory of atonement. In Wesleyan theology, justification is understood as the forgiveness of sins rather than being made inherently righteous. Righteousness

1216-525: Is achieved through sanctification , which involves the pursuit of holiness in one's life. Wesley taught that imputed righteousness , which refers to the righteousness credited to a believer through faith, must transform into imparted righteousness , where this righteousness becomes evident in the believer’s life. Wesley taught that through the Holy Spirit , Christians can achieve a state of practical perfection, or " entire sanctification ", characterized by

1292-428: Is conditional : Arminius defined election as "the decree of God by which, of Himself, from eternity, He decreed to justify in Christ, believers, and to accept them unto eternal life." God alone determines who will be saved and his determination is that all who believe Jesus through faith will be justified. According to Arminius, "God regards no one in Christ unless they are engrafted in him by faith." God predestines

1368-406: Is incapable of choosing the spiritual good. Humans are therefore in a state of total depravity , possessing a corrupted spiritual nature inherited from original sin . Like Augustine , Luther , and Calvin , Arminius agreed that human free will is spiritually captive and enslaved. However, through the action of prevenient grace , human free will can be "freed", meaning it can be restored with

1444-409: Is seen by some as a return to early church theological consensus. Moreover, Arminianism can also be seen as a soteriological diversification of Calvinism or more specifically, as a theological middle ground between Calvinism and semi-Pelagianism. Arminian theology generally divides into two main variations: Classical Arminianism, based on the teachings of Jacobus Arminius, and Wesleyan Arminianism,

1520-556: Is supported by Old Testament and Jewish concepts, where identity is rooted more in group membership than individuality. Pelagianism is a doctrine denying original sin and total depravity . No system of Arminianism founded on Arminius or Wesley denies original sin or total depravity; both Arminius and Wesley strongly affirmed that man's basic condition is one in which he cannot be righteous, understand God, or seek God. Arminius referred to Pelagianism as "the grand falsehood" and stated that he "must confess that I detest, from my heart,

1596-463: Is the main contributor, and Wesleyan Arminianism , to which John Wesley is the main contributor, are the two main schools of thought. Central Arminian beliefs are that God's preparing ( prevenient ) grace for regeneration is universal, and that God's justifying grace allowing regeneration is resistible. Many Christian denominations have been influenced by Arminian views, notably the Baptists in

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1672-547: Is therefore described as "human-initiated synergism". In 529, the Second Council of Orange addressed Semi-Pelagianism and declared that even the inception of faith is a result of God’s grace. This highlights the role of prevenient grace enabling human belief. This view, often referred to as "Semi-Augustinian," is therefore described as "God-initiated synergism". The Council also rejected predestination to evil . As Arminianism aligns with key aspects of this view, it

1748-486: 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

1824-782: The English Civil War (1642–1651) Charles II of England , who tolerated the Presbyterians , re-instituted Arminian thought in the Church of England. It was dominant there after the Restoration (1660) for some fifty years. The Baptist movement emerged in 17th-century in England. The first Baptists—called " General Baptists " because of their confession of a "general" or unlimited atonement—were Arminians. The Baptist movement originated with Thomas Helwys , who left his mentor John Smyth (who had moved into shared belief and other distinctives of

1900-1358: 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 . Arminian theology has found support among theologians, Bible scholars, and apologists spanning various historical periods and theological circles. Noteworthy historical figures include Jacobus Arminius , Simon Episcopius , Hugo Grotius , John Goodwin , Thomas Grantham , John Wesley , Richard Watson , Thomas Osmond Summers , John Miley , William Burt Pope and Henry Orton Wiley . In contemporary Baptist traditions, advocates of Arminian theology include Roger E. Olson , F. Leroy Forlines, Robert Picirilli and J. Matthew Pinson. Within

1976-620: The Presbyterian Church headquartered in Camp Hill, Pennsylvania . The synod oversees sixteen presbyteries covering all of Pennsylvania , most of West Virginia , and a portion of eastern Ohio . The Presbyterian Church in the United States of America has its roots in the territory of the Synod of the Trinity, which was founded as the Synod of Philadelphia in 1717 following the division of

2052-562: The Presbytery of Philadelphia into three presbyteries (Philadelphia, New Castle , and Long Island ), with the synod as a superior body. After the Presbytery of New Brunswick was expelled from the synod in 1741 during a major division in the church, Jonathan Dickinson left the synod in 1745 to form the Synod of New York . An advocate of the Great Awakening , Dickinson founded a seminary that later became Princeton University . The synod

2128-766: 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 (1610), 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,

2204-453: The wicked are thrown by God at judgment day . Preservation is conditional : All believers have full assurance of salvation with the condition that they remain in Christ. Salvation is conditioned on faith, therefore perseverance is also conditioned. Arminius believed the Scriptures taught that believers are graciously empowered by Christ and the Holy Spirit "to fight against Satan, sin,

2280-568: The 17th century, the Methodists in the 18th century, and the Pentecostals in the 20th century. Arminius' 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 (1480–1528) also promoted much the same view as Arminius nearly

2356-536: 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. Pentecostalism has its background in the activity of Charles Parham (1873–1929). Its origin as a movement

Old Side–New Side controversy - Misplaced Pages Continue

2432-527: The Dutch Waterlander Mennonites of Amsterdam) and returned to London to start the first English Baptist Church in 1611. Later General Baptists such as John Griffith , Samuel Loveday, and Thomas Grantham defended a Reformed Arminian theology that reflected the Arminianism of Arminius. The General Baptists encapsulated their Arminian views in numerous confessions , the most influential of which

2508-544: 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 (102 people), while the Arminians were excluded (13 people banned from voting), with Calvinist representatives from other countries (28 people), and in 1618 published

2584-486: The Methodist tradition, prominent supporters encompass Thomas Oden , Ben Witherington III , David Pawson , B. J. Oropeza , Thomas H. McCall and Fred Sanders. The Holiness movement boasts theologians like Carl O. Bangs and J. Kenneth Grider . Furthermore, scholars such as Keith D. Stanglin, Craig S. Keener and Grant R. Osborne also support Arminian perspectives. The Pelagian-Augustinian framework can serve as

2660-554: The New Side doctrine was imposed upon the Presbyteries and became the rule of the Synod. By 1762 disagreement over the plan of union and examination of candidates for the ministry had erupted at synod. The Old Side did not inquire into the candidate's experience to determine his acquaintance with religion, and the New Side minister had done so. The synod decided to leave it up to each presbytery on whether or not to question candidates in such

2736-483: The Old Side–New Side conflict today. Historian Joseph Tracy held that the Old Side was saved from drifting into "the dead sea of Arminian inefficiency, and the bottomless gulf of Unitarianism" by reuniting with the New Side in 1758. Others think that there were no doctrinal divisions between the two parties, just ones of methodology. Synod of Philadelphia Synod of the Trinity is an upper judicatory of

2812-654: The Philadelphia Baptist Confession), whereas the Standard Confession of 1660 was used by the American heirs of the English General Baptists, who soon came to be known as Free Will Baptists . 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

2888-410: The Presbytery of New York left the Synod of Philadelphia and joined the New Side. The Conjunct Presbytery then became the Synod of New York while the Old Side ministers continued as the Synod of Philadelphia. The factions of the Old Side and New Side did not die down. The Synod of New York had 72 ministers in 1758 when it merged with the Synod of Philadelphia, which had only a little over twenty. Thus,

2964-474: The Scriptures taught that a true believer was capable of falling away from faith and perishing eternally as an unbeliever. They formalized their views in "The Opinion of the Remonstrants" (1618) which was their official stand during the Synod of Dort. They later expressed this same view in the Remonstrant Confession (1621). Arminius maintained that if the apostasy came from "malicious" sin, then it

3040-400: The Synod of the Trinity. The Presbyterian Historical Society shows 81 Presbyterian/Reformed historic sites registered within the bounds of the synod. There are sixteen presbyteries in the synod. 40°14′26″N 76°55′59″W  /  40.24043°N 76.93311°W  / 40.24043; -76.93311 Arminian Arminianism is a movement of Protestantism initiated in

3116-431: The ability to choose the spiritual good, particularly the capacity to accept God's call to salvation . Atonement is intended universally : Jesus's death was for all people, Jesus draws all people to himself, with the opportunity for salvation through faith . Jesus's death satisfies God's justice : The penalty for the sins of the elect is paid in full through the crucifixion of Christ . Thus Christ's death atones for

Old Side–New Side controversy - Misplaced Pages Continue

3192-554: The author of evil . It would not correspond to the character of God, especially as fully revealed in Jesus Christ. On the other hand, man's responsibility for evil must be preserved. Those two postulates require a specific way by which God chooses to manifest his sovereignty when interacting with his creatures. On one hand, it requires for God to operate according to a limited mode of providence . This means that God deliberately exercises sovereignty without determining every event. On

3268-556: The basic view of soteriology he held and he may have been influenced by Hemmingsen. Another key figure, Sebastian Castellio (1515–1563), 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. Jacobus Arminius (1560-1609)

3344-595: The beliefs of Arminius and largely formulated his views without direct reliance on Arminius' 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' beliefs. Wesley defended his soteriology through the publication of a periodical titled The Arminian (1778) 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

3420-463: The beliefs of ministerial candidates, the anti-subscriptionists thought it would be more helpful to examine their personal religious experience. The impasse was resolved with passage of the Adopting Act of 1729 . The Adopting Act was a compromise that required affirmation or "subscription" only for those parts of the confession considered "essential" to the faith. This compromise maintained peace between

3496-496: The concepts of divine predestination and election. While some perceive these differences as fundamental, others regard them as relatively minor distinctions within the broader spectrum of Christian theology. The doctrine of open theism states that God is omnipresent, omnipotent, and omniscient, but differs on the nature of the future. Open theists claim that the future is not completely determined (or "settled") because people have not made their free decisions yet. God therefore knows

3572-468: The consequences [of that theology]." This association is considered as libelous when attributed to Arminius' or Wesley's doctrine, and Arminians reject all accusations of Pelagianism. Semi-Pelagianism holds that faith begins with human will, while its continuation and fulfillment depend on God's grace, giving it the label "human-initiated synergism ". In contrast, both Classical and Wesleyan Arminianism affirm that prevenient grace from God initiates

3648-465: The controversy. Points four through seven all deal with consequences of having a different understanding of the Doctrine of Convictions. The Old Side ministers accused the New Side ministers of rashly condemning other Presbyterian ministers as unconverted (point four), of teaching that regularly ordained ministers could do no spiritual good if they were unconverted (point five), of preaching the ' terrors of

3724-502: The death of Arminius in 1609, his followers wrote a Remonstrance (1610) based quite literally on his Declaration of Sentiments (1607) which expressed prudence on the possibility of apostasy. In particular, its fifth article expressed the necessity of further study on the possibility of apostasy. Sometime between 1610 and the official proceeding of the Synod of Dort (1618), the Remonstrants became fully persuaded in their minds that

3800-477: The decision of synod to split Donegal. In the end, the outbreak of the Revolutionary War took center stage and by the end of the war the Synod of New York and Philadelphia dissolved and in 1788 the first General Assembly was formed. The New Hampshire town of Derry seceded in 1827 from its western neighbour, Londonderry , using the boundary that had resulted from the split into east and west parishes during

3876-590: The early 17th century, based on the theological ideas of the Dutch Reformed theologian Jacobus Arminius and his historic supporters known as Remonstrants . Dutch Arminianism was originally articulated in the Remonstrance (1610), 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

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3952-492: 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 (finalised in 1571), were sufficiently ambiguous that they were compatible with either Arminian or Calvinistic interpretations. Arminianism in

4028-430: The elect to a glorious future: Predestination is not the predetermination of who will believe, but rather the predetermination of the believer's future inheritance. The elect are therefore predestined to sonship through adoption , glorification , and eternal life . Related to eschatological considerations, Jacobus Arminius and the first Remonstrants, including Simon Episcopius believed in everlasting fire where

4104-437: The faith, and perish; yet I will not conceal, that there are passages of scripture which seem to me to wear this aspect." However, elsewhere Arminius expressed certainty about the possibility of falling away: In c. 1602, he noted that a person integrated into the church might resist God's work and that a believer's security rested solely in their choice not to abandon their faith. He argued that God's covenant did not eliminate

4180-582: The language and framework of covenant theology . Its core teachings are summarized in the Five Articles of Remonstrance , reflecting Arminius’s views, with some sections directly from his Declaration of Sentiments . Some theologians have referred to this system as "classical Arminianism". Others prefer "Reformation Arminianism" or "Reformed Arminianism", as Arminius upheld the principles of Reformation such as Sola fide and Sola gratia . Arminianism accepts classical theism , which states that God

4256-523: The law ' (point six), and of requiring a conversion narrative and being able to judge the gracious state of an individual by that narrative (point seven). The New Side condemned the Old Side for not requiring narratives or preaching the terrors of the law. Gilbert Tennent at least believed that some ministers were unconverted and that people should not sit under the ministry of an unconverted minister. This comes from his famous sermon, "Dangers of an Unconverted Ministry". There are many different view points on

4332-406: The members had Scots-Irish and Scottish backgrounds, while others came from New England. The Scots-Irish party stressed a dogmatic adherence to confessional standards, professional ministry, and the orderly and authoritarian nature of church government. The New England party emphasized "spontaneity, vital impulse, adaptability" and experiential piety . A dispute between these two groups over whether

4408-502: The other hand, it requires for God's election to be a " predestination by foreknowledge". Therefore, God's foreknowledge is exhaustive and complete, aligning his certainty with human freedom of action. Arminianism is aligned with classical free-will theism, adopting an incompatibilist position. It asserts that the free will essential for moral responsibility is inherently incompatible with determinism . In Arminian theology, human beings possess libertarian free will , making them

4484-410: The possibility of apostasy . However, over the period of time he wrote on this question, he sometimes expressed himself more cautiously out of consideration for the faith of his readers. In 1599, he stated that the question required more scriptural examination. In his "Declaration of Sentiments" (1607), Arminius said, "I never taught that a true believer can, either totally or finally fall away from

4560-414: The possibility of falling away but provided a gift of fear to keep individuals from defecting, as long as it thrived in their hearts. He then taught that had David died in sin, he would have been lost. In 1602, Arminius also wrote: "A believing member of Christ may become slothful, give place to sin, and gradually die altogether, ceasing to be a member". For Arminius, a certain class of sin would cause

4636-483: The process of salvation by extending his grace, commonly referred to as prevenient grace , to all people. This grace works within each individual, drawing them toward the Gospel and enabling sincere faith, leading to regeneration . It functions through a dynamic influence-and-response relationship, allowing individuals to freely accept or reject it. Thus, conversion is described as a "God-initiated synergism." Election

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4712-464: The process of salvation, a view sometimes referred to as "Semi-Augustinian", or "God-initiated synergism". Following the Reformation , Reformed theologians often categorized both "human-initiated synergism" and "God-initiated synergism" as "Semi-Pelagianism", often leading to mistaken belief that Arminianism aligned with Semi-Pelagianism. Calvinism and Arminianism, while sharing historical roots and many theological doctrines, diverge notably on

4788-478: The righteousness of Christ is attributed to believers, emphasizing that union with Christ (conditioned on faith) transfers his righteousness to them. Christ's atonement has a substitutionary effect which is limited only to the elect. Arminius held that God's justice was satisfied by penal substitution . Hugo Grotius taught that it was satisfied governmentally . Historical and contemporary Arminians have held to one of these views. In Arminianism, God initiates

4864-473: The same time, Wesley attacked the determinism that he claimed characterized Calvinist doctrines of predestination. He typically preached the notion of Christian perfection (fully mature, not "sinlessness"). 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

4940-434: The sins of all, but requires faith to be effected. Arminius states that "Justification, when used for the act of a Judge, is either purely the imputation of righteousness through mercy [...] or that man is justified before God [...] according to the rigor of justice without any forgiveness." Justification , therefore, is seen through mercy by the imputation of righteousness . While not rigidly defined, this view suggests that

5016-529: The synod should require ministers to affirm the Westminster Confession led to the subscription controversy of the 1720s. The Scots-Irish or subscription party believed that subscription would preserve Reformed orthodoxy from the threat of rationalistic ideas. The New England or anti-subscription party preferred declaring the Bible to be the common standard for faith and practice. Rather than scrutinizing

5092-543: The two groups for several years until the First Great Awakening initiated a new round of conflict. For the next several years the Conjunct Presbytery and the Synod of Philadelphia battled in print and over reuniting, with the Presbytery of New York standing in the middle. The Presbytery of New York generally favored the revival, but had doubts about some of the extreme and disorderly actions. Finally, in 1746,

5168-443: The ultimate source of their choices and granting them the ability to choose otherwise. This philosophical framework upholds the concept of divine providence , allowing God's influence and supervision over creation . However, it permits the idea of God's absolute control over human actions, as long as such control does not involve human responsibility. Arminianism holds that without the assistance of divine grace , human free will

5244-464: The world and their own flesh, and to gain the victory over these enemies." Furthermore, Christ and the Spirit are ever present to aid and assist believers through various temptations. But this security was not unconditional but conditional—"provided they [believers] stand prepared for the battle, implore his help, and be not wanting to themselves, Christ preserves them from falling ." Arminius believed in

5320-548: 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 (1608) Arminius presented his theology to magistrates of

5396-459: Was forgivable. If it came from "rejection" it was not. Following Arminius, the Remonstrants believed that, though possible, apostasy was not in general irremediable. However, other classical Arminians, including the Free Will Baptists , have taught that apostasy is irremediable. John Wesley thoroughly agreed with the vast majority of what Arminius himself taught. Wesleyan Arminianism

5472-611: 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 . 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

5548-671: Was in the Azusa Street Revival in Los Angeles in 1906. This revival was led by William J. Seymour (1870–1922). 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

5624-444: 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. They actually saw Arminianism in terms of a state church , an idea that was alien to the views of Arminius. This position became particularly evident under the reign (1625–1649) of Charles I of England . Following

5700-563: Was reunited as the Synod of New York and Philadelphia in 1758. By 1851, the synod, then known as the Synod of Philadelphia, was "one of the largest and most influential Synods in the Presbyterian Church, embracing the entire States of Delaware, Maryland, and the greater part of the State of Pennsylvania." By 1881, the synod consisted of nineteen Pennsylvania counties, the City of Philadelphia, and

5776-792: Was the Standard Confession of 1660. In the 1640s the Particular Baptists were formed, diverging from Arminian doctrine and embracing the strong Calvinism of the Presbyterians and Independents . Their robust Calvinism was publicized in such confessions as the London Baptist Confession of 1644 and the Second London Confession of 1689. The London Confession of 1689 was later used by Calvinistic Baptists in America (called

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