Reformed Theology/Arminianism

Reformed Theology

Very broadly: Reformed theology includes any system of belief that traces its roots back to the Protestant Reformation of the 16th Century.

Almost synonomous with Calvinism

The tradition and theological framework that grew out of the teachings of John Calvin and Ulrich Zwingli, as distinct from the Lutheran and Anabaptist traditions. Reformed theology focuses foundationally on God’s glory and often emphasizes divine sovereignty as a crucial beginning point for theological reflection.

Not a new thing but...one that seeks to continue apostolic doctrine.

Calvin would have been the first to disclaim any novelty…Much of his work was built on the work of Augustine

It is sometimes called Covenant theology because of its emphases on the covenant God made with Adam and the new covenant which came through Jesus Christ (Luke 22:20)

Major Components

Authority of Scripture

Reformed theology teaches that the Bible is the inspired and authoritative Word of God, sufficient in all matters of faith and practice.

Sovereignty of God

Reformed theology teaches that God rules with absolute control over all creation. He has foreordained all events and is therefore never frustrated by circumstances. This does not limit the will of the creature, nor does it make God the author of sin.

Salvation by grace

Reformed theology teaches that God in His grace and mercy has chosen to redeem a people to Himself, delivering them from sin and death. The Reformed doctrine of salvation is commonly represented by the acrostic TULIP (also known as the five points of Calvinism):

Within this is TULIP

T—total depravity. Man is completely helpless in his sinful state, is under the wrath of God, and can in no way please God. Total depravity also means that man will not naturally seek to know God, until God graciously prompts him to do so (Genesis 6:5; Jeremiah 17:9; Romans 3:10–18).

U—unconditional election. God, from eternity past, has chosen to save a great multitude of sinners, which no man can number (Romans 8:29–30; 9:11; Ephesians 1:4–6, 11–12).

L—limited atonement. Also called a “particular redemption.” Christ took the judgment for the sin of the elect upon Himself and thereby paid for their lives with His death. In other words, He did not simply make salvation “possible,” He actually obtained it for those whom He had chosen (Matthew 1:21; John 10:11; 17:9; Acts 20:28; Romans 8:32; Ephesians 5:25).

I—irresistible grace. In his fallen state, man resists God’s love, but the grace of God working in his heart makes him desire what he had previously resisted. That is, God’s grace will not fail to accomplish its saving work in the elect (John 6:37, 44; 10:16).

P—perseverance of the saints. God protects His saints from falling away; thus, salvation is eternal (John 10:27–29; Romans 8:29–30; Ephesians 1:3–14).

The necessity of evangelism

Reformed theology teaches that Christians are in the world to make a difference, spiritually through evangelism and socially through holy living and humanitarianism.

Other distinctives of Reformed theology generally include the observance of two sacraments (baptism and communion), a cessationist view of the spiritual gifts (the gifts are no longer extended to the church), and a non-dispensational view of Scripture. Held in high esteem by Reformed churches are the writings of John Calvin, John Knox, Ulrich Zwingli, and Martin Luther (?!?!?!?!). The Westminster Confession embodies the theology of the Reformed tradition.

Modern churches in the Reformed tradition include Presbyterian, Congregationalist, and some Baptist

I would argue that most Baptists embody much of reformed tradition in their practice, even if not directly stated within their polity

(Since I tossed that word out there: Polity: The ways in which the people of the church organize themselves, including authority figures and leadership positions

Arminianism

Distinctly different than Arianism—earlier lesson

A school of Christian thought developed from the teachings of Dutch theologian Jacob Arminius (1560–1609) in the seventeenth century

It grew in reaction to Calvinism, and the anti-Calvinists that emerged in England were referred to as Arminians

Jacob Arminius had studied under the Calvinist theologian Theodore Beza (1519–1605) in Geneva but began to disagree with the Calvinist system while pastoring in Amsterdam and studying the biblical book of Romans, believing that the Calvinist view of predestination was deterministic and could negatively affect mental health (a man ahead of his time for letting secular thought override Scripture!)

While at the University of Leiden, Arminius began to teach that God’s knowledge of the future does not cause the future to happen but rather makes him simply aware of what will happen and that he does not predestine people to hell

After Arminius died, around forty of his followers presented a list of their beliefs—written by Johannes Wtenbogaert (1557–1644) and called the Remonstrance—to the state of Holland in 1610. These statements contained five articles that affirmed total depravity, conditional election (based on faith in Christ), unlimited atonement (that Christ died for all people, not just the elect), resistible grace (that human beings can reject God’s grace), and conditional perseverance of the saints (upon remaining in Christ).

It was their presentation of their beliefs that brought about the work of the Synod of Dort in 1618-19, in which the TULIP concept arose

In seventeenth-century England, Arminianism was taken up by the General Baptists and influenced high church Anglicans. It found support under Charles I (1600–1649), especially with Archbishop William Laud (1573–1645), but was opposed by the Calvinists, who came to identify Arminian beliefs with Roman Catholicism.

In the eighteenth century, Arminianism influenced the popular preacher John Wesley (1703–1791), who emphasized the importance of conversion, choice, and holiness. Wesley asserted that believers need to have a personal experience of religion wherein they allow God to enter their heart and, after a second salvation experience, could receive the power to avoid willful sin, which is a form of perfection. Wesley’s preaching in England and America was highly influential and led to the creation of Methodism. However, so was the preaching of his contemporary and fellow Methodist George Whitefield (1714–1770), who was a Calvinist. Thus, the Calvinist Methodists and Arminian (called Wesleyan) Methodists eventually split.

The dominant remaining Arminians are found within Wesleyan groups

Single biggest issue is the possible loss of salvation