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JACOBUS ARMINIUS - by Luciano Scalabrino
Pastor Paul writes:
The following essay about Arminius is by Luciano Scalabrino a founder member of the Forum. He wrote it for his major Church History assignment and it stood out from the crowd in such a way that I asked if I could keep a copy of it and now he has agreed to it being published here.
When I first read this essay I must admit to being ignorant about the origins of Arminianism myself, and found it very informative. In publishing this I realize that maybe some Calvinists among you might be upset, but that is not my intention at all. Please stay with me while I explain.
I have no intention of being controversial, or biased, or starting an unending debate but I do want to set a precedent for the Forum. The precedent is: to be OPEN MINDED. To be open minded does not mean we will necessarily change our opinions, but it does mean that we will be fair, that we are willing listen, to consider, and at least end up being informed about other points of view.
So, the invitation is open to all – write about what interests you to inform or stimulate us, and if any of you have something to say about predestination we would be very happy to listen and consider that too!
By the way articles do not have to be theological, they can be testimonies, book reviews, practical experiences, topics relevant to ministry and so on - just send at any time to the email address. I look forward to receiving your contributions.
JACOBUS ARMINIUS
1. HIS LIFE
Jacob Hermandszoon was born in Oudewater (Netherlands) in 1560 in a middle class family. During his youth he suffered the loss of many of his relatives: his father Herman died, leaving his wife with many children to bring up. During this time Theodorus Aemilius, a Dutch Pastor, took the young Jacob under his protection and sent him to study in a school in Utrecht. In 1575, at the age of 15 Jacob lost his mother and all of his brothers and sisters in the “massacre of Oudewater” by the hand of the Spanish.
Under the counsel of Rudolph Snellius, a Dutch mathematician, Jacob was sent to study at the University of Leiden where he received a humanistic and classic education and changed his name to the Latin “Arminius”, inspired by a 1st century German tribe leader who opposed the Roman Empire.
He concluded his studies in Leiden in 1585 with high results. Among his teachers worthy of mention was Johann Kollman, who influenced Arminius’ thoughts. Kollman believed that Calvinism had made God both a tyrant and an executioner.
In 1582 Arminius moved to Geneva where he studied under Calvin’s son in law and successor Theodore Beza. Beza had inherited Calvin’s legacy and significantly reinterpreted it. While Calvin’s concept of predestination was not central in his theology, it took a central position in Beza’s thought. While Calvin focused on God’s greatness and majesty, Beza focused on God’s sovereignty and divine power. It was during these years that the debate about man’s predestination according to his salvation and free will started to create division.
Nevertheless, Arminius completed his studies with distinction and even Beza himself recommended him as a Pastor. At the end of his studies Arminius traveled in Italy where he came in contact with the Jesuits. Because of this he was accused of being entangled with the Catholic Church and of having lost his [Calvinistic] faith. After that he came back to Amsterdam where in 1588 he was finally ordained as Pastor of the Old Church, in the centre of the City. Two years later he married Lijsbet Reael, an aristocrat who guided him into the circle of Amsterdam's most influential people. He worked as a Pastor for the rest of his life (15 years in Amsterdam and 6 years in Leiden) and also ministered as Dean and Theology teacher at the University of Leiden from 1603 to 1609.
2. THE BEGINNING OF THE CONTROVERSY
During the 15 years that he spent in Amsterdam his studies led him to expound on Romans chapters 7 and 9. Arminius believed that instead of being unconditionally chosen for salvation by God, as Calvin taught, people chose salvation of their own free will. Arminius thought God elected only those whom he foreknew would choose him. When he launched into public lectures on predestination, the lines were drawn.
Although Arminius’ work is usually associated with the rejection of Calvinism, he stated:
“I recommend Calvin’s commentaries to be read… because I believe that in interpreting the Scriptures Calvin is incomparable… to the point that I attribute him a spirit of prophecy through which he stands above other people, above many, to be honest I believe above anyone else.”
This appreciation wasn’t enough to avoid the conflict, as the students at the school split into two groups: one supporting Arminius and the other backing his opponent, the theologian Franciscus Gomarus.
The most significant controversy originated in the interpretation of the letter to the Romans was the impossibility to serve God through the physical body, which is subject to sin.
On this text two different visions are seen:
• On one side Calvin’s vision influenced by Augustine of Hippo, claimed that God chose Jesus as mediator for man’s salvation and decided to welcome and to save how many, after having repented, would believe in Christ and to reject those who had not repented. God gave to man the means leading to repentance and to believe, and decreed salvation over specific people, leaving the others to themselves.
• On the other side Arminius’ vision probably influenced by Thomas Aquinas, claimed that God chose the elect because He foreknew that they would persevere in holiness until the end.
Whilst this divergence does not affect today’s fellowship between Calvinists and Arminians, the implications of the two theological settings are not negligible:
• In the Calvinist classic doctrine on predestination, God chooses who to save without regard for the merit of that person, because merit is non-existant. God chooses for unfathomable reasons, and man is corrupt beyond any possibility of recovery. Therefore the good deeds of a person are a symptom that the person is most likely predestined by God to salvation.
• In the Arminian doctrine of predestination God elects people on the basis of free choice through which some people repent and believe in Christ. God chooses those who receive and accept His calling. Man is still corrupted but is made able to co-operate with God’s Grace and has a sort of dignity (induced from the original likeness with the Creator). Therefore good deeds are a natural consequence of salvation because they bear witness that the person has freely chosen God and his message.
The Dutch Calvinists wanted to call a general synod to resolve the dispute, but the government did not allow it. However, in 1608 the Dutch Supreme Court allowed both parties to defend their views. Because the final result stated that neither side’s views caused any essential change in a person's salvation, the two theologians had to acknowledge each other’s right to hold their stance.
Gomarus would not have it and one year later, he and Arminius prepared to square off again for new negotiations. In October, 1609, the Calvinists thought they had won the issue when Arminius died, but Arminius’ supporters refused to give up, and one year later forty-two ministers wrote and sent a document to the city’s leadership expressing their theological position asking protection to the authorities. This document, known as “the Remonstrance” divided their belief in 5 articles which stated that:
1. Election was conditioned by the rational faith or non-faith of man
2. The Atonement, while qualitatively adequate for all men, is efficacious only for the man of faith
3. Unaided by the Holy Spirit, no person is able to respond to God’s will (Depravity)
4. Grace is resistible
5. Believers are able to resist sin but are not beyond the possibility of falling from grace.
The following year the Calvinists responded with a counter-document, whose 5 counter-points are today known as “the five points of Calvinism”, also known with the acronym TULIP, that are:
1. Total Depravity (also known as Total Inability and Original Sin)
2. Unconditional Election
3. Limited Atonement (also known as Particular Atonement)
4. Irresistible Grace
5. Perseverance of the Saints (also known as Once Saved Always Saved)
It is interesting to note that while on one side the Remonstrants defined their beliefs, on the other hand this process led the Calvinists not only to clearly outline their position on this matter, but even to develop their beliefs .
3. THE IMPACT UPON CHRISTIANITY
After Arminius’ death the debate was carried on by his supporters, the Remonstrants, and even though the Synod of Dort condemned Arminianism as heresy (1618-1619), the doctrine continued to spread to the point that even Lutherans embraced these ideas. John Wesley, the founder of the Methodist movement, embraced Arminian theology, becoming its figurehead.
Because all of the doctrinal points in both theological positions have a biblical foundation, the debate carried on throughout church history, and eventually aspects of Arminianism were picked up by Methodists, Episcopalians, Anglicans, Pentecostals, Free Will Baptists, and charismatic and holiness denominations.
Arminianism has become one of the dominant theological systems in the United States, largely to the influence of John and Charles Wesley. Despite the ignorance on the origin and the history of this matter, Arminianism is also the major theological system adopted by mostly all the Italian evangelical churches, which are teaching the congregations from this doctrine and, therefore, acquainting people with all the implications of this theology.
Some people feel that modern evangelicals are leaning more toward Arminianism, especially in their approach to evangelism by calling unbelievers to "make a decision for Christ" or to "receive Jesus Christ as personal Lord and Saviour", which seems to be an act of the will. Strict Calvinists insist on God's sovereignty in every step of salvation.
While the debate may never be settled, both sides can point to Bible passages to support their positions. Because both Calvinism and Arminianism deal with concepts that go far beyond human comprehension, the debate is certain to continue as finite beings try to explain an infinitely mysterious God.
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