Excerpts from Robert Godfreys Essay
President & Church History Professor of Westminster Theological Seminary
Arminius also gave faith a different place in his system from the role that faith had occupied in earlier Reformed theology. Arminius taught that faith itself was imputed to the sinner for righteousness, whereas the earlier teaching had stressed that it was the object of faith, namely Christ and His righteousness, that was imputed to the sinner.
This shift is important because again it shifts the primary focus of salvation from God's work in Christ to man's faith. Arminius can even speak of faith being the one work required of man in the New Covenant. This kind of teaching led to Gomarus' charge that Arminius was undermining the Protestant doctrine of justification by faith. Arminius' teaching turns faith from an instrument that rests on the work of Christ to a work of man, and tends to change faith from that which receives the righteousness of Christ to that which is righteousness itself.
The heart of this Remonstrance ( Arminiusim) summarized their theology in five points: conditional election, universal atonement, total depravity, sufficient but resistible grace and uncertainty about the perseverance of the saints.
The Calvinists answered with a Contra-Remonstrance in 1611. It it surely ironic that through the centuries there has been so much talk of the "five points of Calvinism" when in fact Calvinists did not originate a discussion of five points. Indeed Calvinism has never been summarized in five points. Calvinism has only offered five responses to the five errors of Arminianism.
William Ames, one of the great English Puritans, wrote that Arminianism "is not properly a heresy but a dangerous error in the faith tending to heresy...a Pelagian heresy, because it denies the effectual operation of internal grace to be necessary for the effecting of conversion and faith." In this evaluation Ames rightly saw the conflict between Calvinists and Arminians as related to the conflict between Augustine - the champion of grace - and Pelagius - who insisted that man's will was so free that it was possible for him to be saved solely through his own natural abilities.
The Synod rejected the teaching of the Arminians and in clear and helpful terms presented the orthodox Calvinist position in the Canons of Dort. Unanimously approved by the Synod, they were hailed throughout the Reformed churches of Europe as an excellent defense of the faith.
The Canons of Dort responded to the five errors of Arminianism and ezpressed the Calvinist alternative to those errors: 1) God freely and sovereignly determined to save some lost sinners through the righteousness of Christ and to give to His elect the gift of faith; 2) God sent His Son to die as the substitute for His elect and Christ's death will certainly result in the salvation of His own; 3) Man is so utterly lost in sin that without the regenerating grace of God, man cannot desire salvation, repent, believe or do anything truly pleasing to God; 4) God's grace saves the elect sinner irresistibly since only irresistible grace can overcome man's rebellion; 5) God in mercy preserves the gift of faith in His elect to ensure that the good work He began in them will certainly come to completion in their salvation.
Do the differences between Arminians and Calvinists matter today? Many argue that the differences between Calvinists and Arminians no longer matter. After all, some argue, Arminius lived 400 years ago. Are his views still important and influential? The answer to that question must be a resounding yes. Armininism is very influential in evangelical and Pentecostal circles today. Indeed Arminianism today usually goes much further in emphasizing free will than Arminius did or would ever have approved of doing.
Some downplay the differences betwen Arminians and Calvinists out of an activism that is rather indifferent to theology. Such activists often argue that, with so much to do for Christ in the world and with so much opposition to Christianity in general, theological differences must be minimized.
The differences between Calvinists and Arminians are important precisely for the work that all want to do for Christ. What is the work that needs to be done and how will it be done? The answers to those questions depend very much on whether man has a free will or not. Does one seek to entertain and move the emotions and will of men whose salvation is ultimately in their own hands? Or does one present the claims of God as clearly as possible while recognizing that ultimately fruit comes only from the Holy Spirit? Those kinds of concerns will affect the ways in which Christians worship and witness and serve and live.
Some argue that the differences between Calvinism and Arminianism are unimportant because the theological terms of the controversy were wrong or are now outmoded. They argue that just as progress has been made in so many fields, so theological progress has transcended the old controversies. This claim may be an attractive one until it is examined closely. On close examination such a claim proves to be false. Either salvation is entirely the work of God or it is partially the work of man. There is no way to "transcend" this reality. On close examination those efforts to transcend Calvinism are at best other forms of Arminianism.
The depths of God's grace should lead Christians to live gratefully, humbly, joyfully and carefully before God.It needs to recover a forceful and faithful commitment to the God-centered biblical message.
President & Church History Professor of Westminster Theological Seminary
Arminius also gave faith a different place in his system from the role that faith had occupied in earlier Reformed theology. Arminius taught that faith itself was imputed to the sinner for righteousness, whereas the earlier teaching had stressed that it was the object of faith, namely Christ and His righteousness, that was imputed to the sinner.
This shift is important because again it shifts the primary focus of salvation from God's work in Christ to man's faith. Arminius can even speak of faith being the one work required of man in the New Covenant. This kind of teaching led to Gomarus' charge that Arminius was undermining the Protestant doctrine of justification by faith. Arminius' teaching turns faith from an instrument that rests on the work of Christ to a work of man, and tends to change faith from that which receives the righteousness of Christ to that which is righteousness itself.
The heart of this Remonstrance ( Arminiusim) summarized their theology in five points: conditional election, universal atonement, total depravity, sufficient but resistible grace and uncertainty about the perseverance of the saints.
The Calvinists answered with a Contra-Remonstrance in 1611. It it surely ironic that through the centuries there has been so much talk of the "five points of Calvinism" when in fact Calvinists did not originate a discussion of five points. Indeed Calvinism has never been summarized in five points. Calvinism has only offered five responses to the five errors of Arminianism.
William Ames, one of the great English Puritans, wrote that Arminianism "is not properly a heresy but a dangerous error in the faith tending to heresy...a Pelagian heresy, because it denies the effectual operation of internal grace to be necessary for the effecting of conversion and faith." In this evaluation Ames rightly saw the conflict between Calvinists and Arminians as related to the conflict between Augustine - the champion of grace - and Pelagius - who insisted that man's will was so free that it was possible for him to be saved solely through his own natural abilities.
The Synod rejected the teaching of the Arminians and in clear and helpful terms presented the orthodox Calvinist position in the Canons of Dort. Unanimously approved by the Synod, they were hailed throughout the Reformed churches of Europe as an excellent defense of the faith.
The Canons of Dort responded to the five errors of Arminianism and ezpressed the Calvinist alternative to those errors: 1) God freely and sovereignly determined to save some lost sinners through the righteousness of Christ and to give to His elect the gift of faith; 2) God sent His Son to die as the substitute for His elect and Christ's death will certainly result in the salvation of His own; 3) Man is so utterly lost in sin that without the regenerating grace of God, man cannot desire salvation, repent, believe or do anything truly pleasing to God; 4) God's grace saves the elect sinner irresistibly since only irresistible grace can overcome man's rebellion; 5) God in mercy preserves the gift of faith in His elect to ensure that the good work He began in them will certainly come to completion in their salvation.
Do the differences between Arminians and Calvinists matter today? Many argue that the differences between Calvinists and Arminians no longer matter. After all, some argue, Arminius lived 400 years ago. Are his views still important and influential? The answer to that question must be a resounding yes. Armininism is very influential in evangelical and Pentecostal circles today. Indeed Arminianism today usually goes much further in emphasizing free will than Arminius did or would ever have approved of doing.
Some downplay the differences betwen Arminians and Calvinists out of an activism that is rather indifferent to theology. Such activists often argue that, with so much to do for Christ in the world and with so much opposition to Christianity in general, theological differences must be minimized.
The differences between Calvinists and Arminians are important precisely for the work that all want to do for Christ. What is the work that needs to be done and how will it be done? The answers to those questions depend very much on whether man has a free will or not. Does one seek to entertain and move the emotions and will of men whose salvation is ultimately in their own hands? Or does one present the claims of God as clearly as possible while recognizing that ultimately fruit comes only from the Holy Spirit? Those kinds of concerns will affect the ways in which Christians worship and witness and serve and live.
Some argue that the differences between Calvinism and Arminianism are unimportant because the theological terms of the controversy were wrong or are now outmoded. They argue that just as progress has been made in so many fields, so theological progress has transcended the old controversies. This claim may be an attractive one until it is examined closely. On close examination such a claim proves to be false. Either salvation is entirely the work of God or it is partially the work of man. There is no way to "transcend" this reality. On close examination those efforts to transcend Calvinism are at best other forms of Arminianism.
The depths of God's grace should lead Christians to live gratefully, humbly, joyfully and carefully before God.It needs to recover a forceful and faithful commitment to the God-centered biblical message.
