THE PERSEVERANCE OF THE SAINTS. To The Most Distinguished Man, Francis Junius, D.D., A Brother In Christ, Worthy Of My Most Profound Regard, James Arminius Wishes You Health.Jacobus Arminius: On Predestination & ElectionA DECLARATION OF THE SENTIMENTS OF ARMINIUS. The letter of Arminius was divided by Junius into twenty-seven propositions in answering it, and each of them is here presented, with the answer of Junius, and the reply of Arminius, corresponding to it.Writers Per Hour is a cheap online writing service that can help you with your paper writing needs. For me you’ve come to the right place. THE DIVINITY OF THE SON OF GOD.Practical BotanyJoseph Y. THE PERFECTION OF BELIEVERS IN THIS LIFE.
Alternate spelling: Armenius, Arminius, Armenions. With special attention to previously neglected primary sources, this book offers stimulating insights into the.Posted By Matthew Steven Bracey on | 2 commentsBirth: 12JAN1834, Dodson township, Highland County, Ohio Death: 23AUG1923 Father: Clayburn Stroup Mother: Mary Stroup. 3 Get Paper By Email.Jacobus Arminius ( ) became the focus of. Joseph Arminius Free Will BaptistsFree 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). During the month of June 2014, the Helwys Society Forum(“HSF”) is emphasizing General Baptist writers, works, and ideas. 470, 53537, 54647, 549, 582 Joseph 309 Joseph (Mary's husband) 579 Joshua 438, 494 Josiah 379 Judah 579 Judas Iscariot 260, 262 Junius, Franciscus 16. Spouse: Julie/Julia Ann Stodgel/Stodghill. Arminius is latin for the german name, Hermann. Arminius begins by describing election as a decree. Throughout, I will refer frequently to supporting biblical passages readers should note that Arminius himself supplies these throughout his writings.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).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. 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 the following weeks, we’ll consider Thomas Grantham’s Christianismus Primitivusand Thomas Monck’s A Cure for the Cankering Error.In this week’s posts, we’re considering Jacobus Arminius (1560-1609) and his views on the predestination of the elect. “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.Again, referring to the definition above, Arminius defines election as based “in Christ.” This is its foundation. Thus he affirms a belief in general atonement.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. 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. 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.Third, God gives this decree according to His “good pleasure” that is, His purpose or will (cf. 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. ![]() Again, quoting Augustine, and purposefully distinguishing himself from Pelagius, Arminius writes, “Christ does not say, without me ye can do but little neither does He say, without me ye can do any arduous thing, nor without me ye can do it with difficulty. To illustrate further, Arminius “cites Augustine as teaching that ‘God has chosen to salvation those who he sees will afterwards believe by the aid of his preventing or preceding grace, and those will persevere by the aid of his subsequent or following grace.’”For Arminius, and for us, this is significant because it takes away whatever boast man may presume upon himself, and gives it instead to God. This is something he does throughout his works. Throughout his works, Arminius will refer to preceding, accompanying, and subsequent grace.By 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. And because this decree has as its source an omniscient God Who necessarily has perfect knowledge, it only follows that He has foreknowledge.According to Arminius, God’s foreknowledge of an event speaks only to the fact, rather than the reason that it comes to pass. This is how, as Arminius puts it in the definition above, God is able to “resolve within Himself from all eternity” to whom this decree applies. He will affirm that God elects believers in Christ, whom He foreknows, and to whom He gives the gift of faith.God elects according to foreknowledge. When he refers to “the whole praise of our vocation” (above), he defines vocation to be the “gracious act of God in Christ, by which through his word and Spirit, He calls forth sinful men.” In fact, Picirilli observes that Arminius was “quick to observe that this ‘assistance of the Holy Spirit’ is of such sufficiency ‘as to keep at the greatest possible distance from Pelagianism.’”Having examined grace, Arminius proceeds to discuss foreknowledge and faith, and how they interrelate. Especially as we consider below what role man plays, this foundation is important.In addition, Arminius is thoroughly Trinitarian in his consideration of God’s grace. Instead, it gives all the praise to God. Who were the rat packIn short, God foresees the faith that He will graciously give to those who believe in Christ. But that knowledge per se, even though it is foreknowledge, has no more causal effect on the facts than our knowledge of certain past facts has on them.With this foundation in place, we proceed to ask what it is that God foresees. They will be the way they will be, and God knows what they will be because He has perfect awareness, in advance, of all facts. That certainty of future events does not lie in their necessity but in their simple factness. Picirilli explains it this way in Grace, Faith, Free Will:God foreknows everything future as certain. Collibus,” in Arminius Speaks: Essential Writings on Predestination, Free Will, and the Nature of God, John Wagner (ed.) (Eugene: Wipf & Stock, 2011), 375 cf. James Arminius, “A Letter to Hippolytus A. For an introduction to this proposition, see “ Arminius and Calvin: Partners in Reform,” by Christopher Talbot. In fact, Classical Arminians and Calvinists agree on far more than they disagree. These are technical terms, but in short apply to the following: (1) efficient cause: “God the Father in the Son. Ibid., “Public Disputations,” in Arminius Speaks, 8-9. Collibus,” in Arminius Speaks, 374-5. Ibid., “A Letter to Hippolytus A. Arminius, “Public Disputations,” in Arminius Speaks, 8.
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