Audio of a Summary of Arminius' theology in his words
Here's an audio file of a summary of Arminius' theology, in his own words. It's taken from his letter to Hippolytus A Collibus, but I omitted certain parts and paraphrased a few things. It covers the topics of Christ’s divinity, providence, predestination, grace & freewill and justification.
Gabcast! Dan's blog #4
I. THE DIVINITY OF THE SON OF GOD.
Concerning the divinity of the Son of God, I have taught, and still teach, that the Father has never been without his Word and his Spirit, but that the Word and the Spirit are not to be considered in the Father under the notion of properties, as wisdom, goodness, justice, or power, but under that of really existing persons, to whom it belongs to be, to live, to understand, to will, to be capable, and to do or act, all of which, when united, are indications and proofs of a person, but that they are so in the Father as to be also from the Father, in a certain order of origin, not through [co-laterality], to be referred to the Father, and that they are from the Father neither by creation nor by decision but by a most wonderful and inexplicable internal emanation, which, with respect to the Son, the ancient church called generation, but with respect to the Holy Spirit, was denominated breathing, a term required by the very word spirit. But about this breathing, I do not interpose my judgment -- whether it is from the Father and the Son, as the Latin fathers express themselves, or from the Father through the Son, as the Greek fathers prefer to define it, because this matter, I confess, far surpasses my capacity.
II PROVIDENCE
My sentiments respecting the providence of God are these: It is present with, and presides over, all things; and all things, according to their essences, quantities, qualities, relations, actions, passions, places, times, stations and habits, are subject to its governance, conservation, and direction. I except neither particular, [worldly], vile, nor contingent things, not even the free wills of men or of angels, either good or evil: And, what is still more, I do not take away from the government of the divine providence even sins themselves, whether we take into our consideration their commencement, their progress, or their termination.
1. With respect to the Beginning of Sin, I attribute the following acts to the providence of God:
First. Permission, and that not idle, but which has united in it four positive acts: (1.) The preservation of the creature according to essence, life and capability. (2.) Care lest a greater or an equal power be placed in opposition. (3.) The offering of an object against which sin will be committed. (4.) The destined concession of its concurrence, which, on account of the dependence of a second on the first cause, is a necessary concurrence.
Secondly. The administration of arguments and occasions, soliciting to the perpetration of sin.
Thirdly. The determination of place, time, manner, and of similar circumstances.
Fourthly. The immediate concurrence itself of God with the act of sin.
2. With respect to the Progress of sin, I attribute also the following four acts to the divine government:
The First is the direction of sin that is already begun, to a certain object, at which the offending creature either has not aimed, or has not absolutely aimed.
The Second act is the direction of sin to the end which God himself wills, whether the creature [intended or did not intend] that end, nay, though he [intended] another and quite opposite end.
The Third act is the prescribing and determination of the time during which he wills or permits sin to endure.
The Fourth act is the defining of its magnitude, by which limits are placed on sin, that it may not increase and assume greater strength.
The whole of these acts, both concerning the commencement and the progress of sin, I consider distinctly in reference to the act itself, and to the transgression of the law, a course which, according to my judgment, is necessary and useful.
3. Lastly, with respect to the END and COMPLETION of sin, I attribute to divine providence either punishment through severity, or remission through grace; which are occupied about sin, in reference to its being sin and to its being a transgression, of the law.
But I most eagerly avoid two causes of offense -- that God be not proposed as the author of sin, and that [the human will’s liberty is not taken away]. These are two points which, if any one knows how to avoid, he will [not think about an] act which I will not gladly allow to be ascribed to the providence of God, provided [he justly regards divine pre-eminence].
III. DIVINE PREDESTINATION
My sentiments [about] the article of predestination are the following: It is an eternal and gracious decree of God in Christ, by which he determines to justify and adopt believers, and to endow them with life eternal, but to condemn unbelievers, and impenitent persons.
… [This decree is] the foundation of Christianity, of our salvation, and of the assurance of salvation, and upon which the apostle treats in the eighth and ninth chapters of the epistle to the Romans, and in the first chapter of that to the Ephesians.
But such a decree as I have described is not that by which God resolves to save some particular persons, or resolves to endow them with faith, but to condemn others and not to endow them with faith. Yet many people declare, that this is the kind of predestination on which the apostle treats in the passages just cited. But I deny what they assert.
IV. GRACE AND FREE WILL
Concerning grace and free will, this is what I teach according to the Scriptures and orthodox consent: Free will is unable to begin or to perfect any true and spiritual good, without grace.
That I may not be said, like Pelagius, to practice delusion with regard to the word "grace," I mean by it that which is the grace of Christ and which belongs to regeneration. I affirm, therefore, that this grace is simply and absolutely necessary for the illumination of the mind, the due ordering of the affections, and the inclination of the will to that which is good. It is this grace which operates on the mind, the affections, and the will; which infuses good thoughts into the mind, inspires good desires into the actions, and bends the will to carry into execution good thoughts and good desires. This grace goes before, accompanies, and follows; it excites, assists, operates that we will, and co-operates lest we will in vain. It averts temptations, assists and grants succour in the midst of temptations, sustains man against the flesh, the world and Satan, and in this great contest grants to man the enjoyment of the victory. It raises up again those who are conquered and have fallen, establishes and supplies them with new strength, and renders them more cautious. This grace commences salvation, promotes it, and perfects and consummates it.
I confess that the mind of a natural and carnal man is obscure and dark, that his affections are corrupt and inordinate, that his will is stubborn and disobedient, and that the man himself is dead in sins. And I add to this -- that teacher obtains my highest [approval] who ascribes as much as possible to divine grace, provided he so pleads the cause of grace, as not to inflict an injury on the justice of God, and not to take away the free will to that which is evil.
V. JUSTIFICATION
The last article is on justification, about which these are my sentiments: Faith, and faith only, (though there is no faith alone without works,) is imputed for righteousness. By this alone are we justified before God, absolved from our sins, and are accounted, pronounced and declared righteous by God, who delivers his judgment from the throne of grace.
I do not enter into the question between the active and the passive righteousness of Christ, or that of his death and of his life. On this subject, I walk at liberty: I say "Christ has been made of God to me righteousness" -- "he has been made sin for me, that through faith, I may be the righteousness of God in him."
Here's a link to the full letter.
Gabcast! Dan's blog #4
I. THE DIVINITY OF THE SON OF GOD.
Concerning the divinity of the Son of God, I have taught, and still teach, that the Father has never been without his Word and his Spirit, but that the Word and the Spirit are not to be considered in the Father under the notion of properties, as wisdom, goodness, justice, or power, but under that of really existing persons, to whom it belongs to be, to live, to understand, to will, to be capable, and to do or act, all of which, when united, are indications and proofs of a person, but that they are so in the Father as to be also from the Father, in a certain order of origin, not through [co-laterality], to be referred to the Father, and that they are from the Father neither by creation nor by decision but by a most wonderful and inexplicable internal emanation, which, with respect to the Son, the ancient church called generation, but with respect to the Holy Spirit, was denominated breathing, a term required by the very word spirit. But about this breathing, I do not interpose my judgment -- whether it is from the Father and the Son, as the Latin fathers express themselves, or from the Father through the Son, as the Greek fathers prefer to define it, because this matter, I confess, far surpasses my capacity.
II PROVIDENCE
My sentiments respecting the providence of God are these: It is present with, and presides over, all things; and all things, according to their essences, quantities, qualities, relations, actions, passions, places, times, stations and habits, are subject to its governance, conservation, and direction. I except neither particular, [worldly], vile, nor contingent things, not even the free wills of men or of angels, either good or evil: And, what is still more, I do not take away from the government of the divine providence even sins themselves, whether we take into our consideration their commencement, their progress, or their termination.
1. With respect to the Beginning of Sin, I attribute the following acts to the providence of God:
First. Permission, and that not idle, but which has united in it four positive acts: (1.) The preservation of the creature according to essence, life and capability. (2.) Care lest a greater or an equal power be placed in opposition. (3.) The offering of an object against which sin will be committed. (4.) The destined concession of its concurrence, which, on account of the dependence of a second on the first cause, is a necessary concurrence.
Secondly. The administration of arguments and occasions, soliciting to the perpetration of sin.
Thirdly. The determination of place, time, manner, and of similar circumstances.
Fourthly. The immediate concurrence itself of God with the act of sin.
2. With respect to the Progress of sin, I attribute also the following four acts to the divine government:
The First is the direction of sin that is already begun, to a certain object, at which the offending creature either has not aimed, or has not absolutely aimed.
The Second act is the direction of sin to the end which God himself wills, whether the creature [intended or did not intend] that end, nay, though he [intended] another and quite opposite end.
The Third act is the prescribing and determination of the time during which he wills or permits sin to endure.
The Fourth act is the defining of its magnitude, by which limits are placed on sin, that it may not increase and assume greater strength.
The whole of these acts, both concerning the commencement and the progress of sin, I consider distinctly in reference to the act itself, and to the transgression of the law, a course which, according to my judgment, is necessary and useful.
3. Lastly, with respect to the END and COMPLETION of sin, I attribute to divine providence either punishment through severity, or remission through grace; which are occupied about sin, in reference to its being sin and to its being a transgression, of the law.
But I most eagerly avoid two causes of offense -- that God be not proposed as the author of sin, and that [the human will’s liberty is not taken away]. These are two points which, if any one knows how to avoid, he will [not think about an] act which I will not gladly allow to be ascribed to the providence of God, provided [he justly regards divine pre-eminence].
III. DIVINE PREDESTINATION
My sentiments [about] the article of predestination are the following: It is an eternal and gracious decree of God in Christ, by which he determines to justify and adopt believers, and to endow them with life eternal, but to condemn unbelievers, and impenitent persons.
… [This decree is] the foundation of Christianity, of our salvation, and of the assurance of salvation, and upon which the apostle treats in the eighth and ninth chapters of the epistle to the Romans, and in the first chapter of that to the Ephesians.
But such a decree as I have described is not that by which God resolves to save some particular persons, or resolves to endow them with faith, but to condemn others and not to endow them with faith. Yet many people declare, that this is the kind of predestination on which the apostle treats in the passages just cited. But I deny what they assert.
IV. GRACE AND FREE WILL
Concerning grace and free will, this is what I teach according to the Scriptures and orthodox consent: Free will is unable to begin or to perfect any true and spiritual good, without grace.
That I may not be said, like Pelagius, to practice delusion with regard to the word "grace," I mean by it that which is the grace of Christ and which belongs to regeneration. I affirm, therefore, that this grace is simply and absolutely necessary for the illumination of the mind, the due ordering of the affections, and the inclination of the will to that which is good. It is this grace which operates on the mind, the affections, and the will; which infuses good thoughts into the mind, inspires good desires into the actions, and bends the will to carry into execution good thoughts and good desires. This grace goes before, accompanies, and follows; it excites, assists, operates that we will, and co-operates lest we will in vain. It averts temptations, assists and grants succour in the midst of temptations, sustains man against the flesh, the world and Satan, and in this great contest grants to man the enjoyment of the victory. It raises up again those who are conquered and have fallen, establishes and supplies them with new strength, and renders them more cautious. This grace commences salvation, promotes it, and perfects and consummates it.
I confess that the mind of a natural and carnal man is obscure and dark, that his affections are corrupt and inordinate, that his will is stubborn and disobedient, and that the man himself is dead in sins. And I add to this -- that teacher obtains my highest [approval] who ascribes as much as possible to divine grace, provided he so pleads the cause of grace, as not to inflict an injury on the justice of God, and not to take away the free will to that which is evil.
V. JUSTIFICATION
The last article is on justification, about which these are my sentiments: Faith, and faith only, (though there is no faith alone without works,) is imputed for righteousness. By this alone are we justified before God, absolved from our sins, and are accounted, pronounced and declared righteous by God, who delivers his judgment from the throne of grace.
I do not enter into the question between the active and the passive righteousness of Christ, or that of his death and of his life. On this subject, I walk at liberty: I say "Christ has been made of God to me righteousness" -- "he has been made sin for me, that through faith, I may be the righteousness of God in him."
Here's a link to the full letter.
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