This is something he does throughout his works. Throughout his works, Arminius will refer to preceding, accompanying, and subsequent grace.īy distinguishing among God’s grace in this manner (and like many Reformation-era theologians), Arminius shows his indebtedness to Augustine (354-430), who makes similar distinctions. As noted in his definition, this decree is “gracious” in its very character, and has as its goal “the praise of his own glorious grace.” In addition, God’s grace is present through every step. Yet how is it that believers come to locate themselves in Christ? For this, Arminius turns to a discussion of grace, foreknowledge, and faith.įor Arminius, the doctrine of election is tied inextricably to God’s grace in the Trinity. “For him ,” remarks Robert Picirilli, “Christ should be the foundation and focus of election, as of salvation or Christianity itself.” Thus we might say that Arminius’ theology of election is decidedly Christocentric. Though small, this phrase is significant. Significantly, Paul does not simply say that God chose us, but that God chose us in Christ. Perhaps most emphatic is Paul’s statement that “He chose us in Him before the foundation of the world” (Eph. “God acknowledges, as His own, no sinner,” writes Arminius, “and He chooses no one to eternal life except in Christ, and for the sake of Christ.” He points to phrases such as “in Christ Jesus our Lord” (Rom.
Having thus introduced election as God’s eternal decree according to His good pleasure, Arminius turns to the basis of election.Īgain, referring to the definition above, Arminius defines election as based “in Christ.” This is its foundation. In addition, this decree is not “legal,” but “evangelical.” And as a result, it should not be a source of confusion or controversy, but of comfort and help in witnessing to unbelievers. Thus he affirms a belief in general atonement. Arminius interprets God’s good pleasure to mean, according to John 6:40, that He wills that “everyone” who beholds and believes in Christ might be saved (cf. Third, God gives this decree according to His “good pleasure” that is, His purpose or will (cf. Second, as God is the source, Arminius characterizes it as “from all eternity” and “eternal.” Arminius points to Ephesians 1:4, which states that God has elected believers in Christ “before the foundation of the world,” as well as Acts 15:18, to support this point. of God.” Arminius writes, “God indeed is the cause, as possessing the right of determining as he wills both about men as his creatures, and especially as sinners, and about his blessings (Jer 18:6 Matt 20:14, 15).” He goes on to explain the “efficient,” “inwardly-moving,” “disposing,” “external,” and “instrumental” causes of predestination as well, each of which he locates in God’s person and work. More specifically, it is God’s decree, from all eternity, which He gives according to His good pleasure.įirst, it is “the decree. Arminius begins by describing election as a decree. In another place, Arminius defines it similarly: “n eternal and gracious decree of God in Christ, by which he determines to justify and adopt believers, and to endow them with life eternal.” As we consider Arminius’ view on election, we’ll refer frequently to these definitions. He decree of the good pleasure of God in Christ, by which he resolved within himself from all eternity, to justify, adopt, and endow with everlasting life, to the praise of his own glorious grace, believers on whom he had decreed to bestow faith (Eph 1 Rom 9). Throughout, I will refer frequently to supporting biblical passages readers should note that Arminius himself supplies these throughout his writings. So important is this doctrine to Arminius that he refers to it as “the foundation of Christianity, of our salvation, and of the assurance of salvation.” Over the next two posts, we’ll consider its definition, its basis in Christ, and its purpose unto righteousness. Although many believe that only Calvinists champion this doctrine, Arminius reminds us that this is decidedly not the case. In this week’s posts, we’re considering Jacobus Arminius (1560-1609) and his views on the predestination of the elect. In the following weeks, we’ll consider Thomas Grantham’s Christianismus Primitivusand Thomas Monck’s A Cure for the Cankering Error.
Thus far, Forum contributors have considered Thomas Helwys’ A Short and Plaine Proofand A Short Declaration of the Mystery of Iniquity.
Free Will Baptists who take their spiritual heritage seriously must embrace the privilege and responsibility to know who our leaders were (and are) and what they taught (and teach). Posted By Matthew Steven Bracey on | 2 commentsĭuring the month of June 2014, the Helwys Society Forum(“HSF”) is emphasizing General Baptist writers, works, and ideas.
Jacobus Arminius: On Predestination & Election