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97-465: Historians now generally reject the idea that before the 1620s and the influence of Arminianism in the Church of England there were significant differences in doctrine between English Puritans in general, and other English Protestants. Puritans were in practice known as "zealous Calvinists" fond of preaching. For this reason a term sometimes preferred is "Hot Protestantism": i.e. one approach to Puritanism

194-620: A traditionalist form of Arminianism which includes a belief in eternal security , though many see Calvinism as growing in acceptance. Certain proponents of Arminianism may be found within the Restoration movement in the Christian Churches and Churches of Christ . Additionally, it is found in the Seventh-day Adventist Church . Arminianism (specifically Wesleyan–Arminian theology ) is taught in

291-456: A "common denominator" of types of Puritan that is of value to historians, and also was inherited by later nonconformists . More specifically, he points to "cases of conscience", and sermons preached on them. The Cripplegate Lectures were one vehicle by which this tradition was passed on. Hall gives also the example of The Practice of Piety , by Lewis Bayly , as representative, and influential on Pietism . The cultural form of Puritanism that

388-566: A believer to fall, especially sin motivated by malice. In 1605 Arminius wrote: “But it is possible for a believer to fall into a mortal sin, as is seen in David. Therefore, he can fall at that moment in which if he were to die, he would be condemned". Scholars observe that Arminius clearly identifies two paths to apostasy 1. "rejection", or 2. "malicious sinning". He suggested that, strictly speaking, believers could not directly lose their faith but could cease to believe and thus fall away. After

485-523: A closely related variation shaped primarily by John Wesley. Classical Arminianism is a protestant theological view, that asserts God's prevenient grace for regeneration is universal and that the grace allowing regeneration and ongoing sanctification is resistible. This theological system was presented by Jacobus Arminius and maintained by some of the Remonstrants, such as Simon Episcopius and Hugo Grotius . Arminian theology incorporates

582-536: A confidant of George Villiers, 1st Duke of Buckingham , at the end of the reign. The Buckingham household employed John Percy ( alias Fisher), a Jesuit , as chaplain, and the king wished to counter well-founded rumours that Percy was making Catholic converts there. In a three-day series of private debates with Percy in 1622, Laud was introduced to argue the Protestant case on the final day; pamphlets followed. He then displaced John Preston as religious adviser to

679-553: A formidable and dangerous opponent. His use of the Star Chamber to persecute opponents such as William Prynne made him deeply unpopular. Laud was born at Reading, Berkshire , on 7 October 1573, the only son of William Laud, a clothier, and Lucy, born Webbe, widow of John Robinson, another clothier of the town, and sister of Sir William Webbe , Lord Mayor of London . He was educated at Reading School and on 17 October 1589 matriculated to St John's College, Oxford , where he

776-526: A key paradigm for understanding the theological and historical legacy of Arminianism. Before Augustine (354–430), the synergistic view of salvation was almost universally endorsed. Pelagius (c. 354–418), however, argued that humans could perfectly obey God by their own will. The Pelagian view is therefore referred to as "humanistic monergism ". This view was condemned at the Council of Carthage (418) and Ephesus (431). In response, Augustine proposed

873-501: A lack of voluntary sin . This state involves embodying the love of God and neighbor. It does not mean freedom from all mistakes or temptations, as perfected Christians still need to seek forgiveness and strive for holiness . Ultimately, perfection in this context is about love, not absolute perfection. Wesley believed that genuine Christians could apostatize . He emphasized that sin alone does not lead to this loss; instead, prolonged unconfessed sin and deliberate apostasy can result in

970-556: A level of openness to Arminian theology. Anabaptist denominations, such as the Mennonites , Hutterites , Amish and Schwarzenau Brethren , adhere to Anabaptist theology , which espouses a soteriology that is similar to Arminianism "in some respects". Arminianism is found within the General Baptists , including the subset of General Baptists known as Free Will Baptists . The majority of Southern Baptists embrace

1067-487: A permanent fall from grace. However, he believed that such apostasy was not irremediable. The majority Arminian view is that election is individual and based on God's foreknowledge of faith. In the corporate election view, God chose the believing church collectively for salvation, rather than selecting individuals. Jesus is seen as the only person elected, and individuals join the elect through faith "in Christ". This view

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1164-710: A significant factor in English life and politics. Henry Hastings, 3rd Earl of Huntingdon was a renowned member of the godly nobility . After about 1620 there arose clear theological points at issue between English Puritans and other English Protestants. The future colonist Emmanuel Downing wrote to James Ussher in 1620 asking that the king should provide a definition. There were also taxonomies of Puritanism offered. Joseph Mede in 1623 divided Puritans into: (a) ecclesiastical Puritans (the originals); (b) moral Puritans ; and (c) political Puritans . Henry Parker in his Discourse Concerning Puritans (1641) distinguished also

1261-464: A target of the sustained and divisive Jacobean polemical campaign against further reform. These definitions contrast with others, less precise in period, that on the one hand identified Puritans closely with presbyterians, as in Perry Miller , or with the whole gamut of presbyterian and Independent believers. Francis Bacon criticised Puritans for their over-strict judgements on adiaphora . On

1358-510: A view in which God is the ultimate cause of all human actions, a stance that aligns with soft determinism . The Augustinian view is therefore referred to as "divine monergism". However, Augustinian soteriology implied double predestination , which was condemned by the Council of Arles (475). During this period, a moderate form of Pelagianism emerged, later termed Semi-Pelagianism . This view asserted that human will initiates salvation, rather than divine grace . The Semi-Pelagian view

1455-641: Is sola scriptura . It has been argued that Puritans adopted the Calvinist regulative principle of worship . The laxer normative principle of worship was characteristic of the Church of England . The Puritans took the side of Calvin and the Zwinglians, against Philip Melanchthon , in this early contentious debate of the Protestant Reformation. Patrick Collinson states that "puritan" and " papist " were not "taxonomic definitions" in

1552-412: Is omnipresent , omnipotent , and omniscient . In that view, God's power, knowledge, and presence have no external limitations, that is, outside of his divine nature and character. Besides, Arminianism view on God's sovereignty is based on postulates stemming from God's character. On the first hand, divine election must be defined in such a way that God is not in any case, and even in a secondary way,

1649-754: Is God who unconditionally elects some for salvation . Instead Arminius proposed that the election of God was of believers , thereby making it conditional on faith . Arminius's views were challenged by the Dutch Calvinists, especially Franciscus Gomarus . In his Declaration of Sentiments (1608) Arminius presented his theology to magistrates of the States General of the Netherlands in The Hague. After his death, Arminius's followers continued to advance his theological vision, crafting

1746-472: Is a merger of classical Arminianism and Wesleyan perfectionism . Wesley’s view of atonement is either understood as a hybrid of penal substitution and the governmental theory, or it is viewed solely as penal substitution. Historically, Wesleyan Arminians adopted either the penal or governmental theory of atonement. In Wesleyan theology, justification is understood as the forgiveness of sins rather than being made inherently righteous. Righteousness

1843-524: Is a movement of Protestantism initiated in the early 17th century, based on the theological ideas of the Dutch Reformed theologian Jacobus Arminius and his historic supporters known as Remonstrants . Dutch Arminianism was originally articulated in the Remonstrance (1610), a theological statement submitted to the States General of the Netherlands . This expressed an attempt to moderate

1940-531: Is achieved through sanctification , which involves the pursuit of holiness in one's life. Wesley taught that imputed righteousness , which refers to the righteousness credited to a believer through faith, must transform into imparted righteousness , where this righteousness becomes evident in the believer’s life. Wesley taught that through the Holy Spirit , Christians can achieve a state of practical perfection, or " entire sanctification ", characterized by

2037-428: Is conditional : Arminius defined election as "the decree of God by which, of Himself, from eternity, He decreed to justify in Christ, believers, and to accept them unto eternal life." God alone determines who will be saved and his determination is that all who believe Jesus through faith will be justified. According to Arminius, "God regards no one in Christ unless they are engrafted in him by faith." God predestines

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2134-406: Is incapable of choosing the spiritual good. Humans are therefore in a state of total depravity , possessing a corrupted spiritual nature inherited from original sin . Like Augustine , Luther , and Calvin , Arminius agreed that human free will is spiritually captive and enslaved. However, through the action of prevenient grace , human free will can be "freed", meaning it can be restored with

2231-591: Is known to have influenced both the Mennonites and certain theologians within Arminius’s circle. Early critics of Arminians even cited Castellio as a primary inspiration behind the Arminian movement. Jacobus Arminius (1560-1609) was a Dutch pastor and theologian. He was taught by Theodore Beza , Calvin's hand-picked successor, but after examination of the scriptures, he rejected his teacher's theology that it

2328-782: Is resistible. Many Christian denominations have been influenced by Arminian views, notably the Baptists in the 17th century, the Methodists in the 18th century, and the Pentecostals in the 20th century. Arminius' beliefs, i.e. Arminianism, did not begin with him. Before the Reformation , groups like the Waldensians similarly affirmed individual freedom over any predetermined predestination . Anabaptist theologian Balthasar Hubmaier (1480–1528) also promoted much

2425-409: Is seen by some as a return to early church theological consensus. Moreover, Arminianism can also be seen as a soteriological diversification of Calvinism or more specifically, as a theological middle ground between Calvinism and semi-Pelagianism. Arminian theology generally divides into two main variations: Classical Arminianism, based on the teachings of Jacobus Arminius, and Wesleyan Arminianism,

2522-556: Is supported by Old Testament and Jewish concepts, where identity is rooted more in group membership than individuality. Pelagianism is a doctrine denying original sin and total depravity . No system of Arminianism founded on Arminius or Wesley denies original sin or total depravity; both Arminius and Wesley strongly affirmed that man's basic condition is one in which he cannot be righteous, understand God, or seek God. Arminius referred to Pelagianism as "the grand falsehood" and stated that he "must confess that I detest, from my heart,

2619-554: Is therefore described as "human-initiated synergism". In 529, the Second Council of Orange addressed Semi-Pelagianism and declared that even the inception of faith is a result of God’s grace. This highlights the role of prevenient grace enabling human belief. This view, often referred to as "Semi-Augustinian," is therefore described as "God-initiated synergism". The Council also rejected predestination to evil . As Arminianism aligns with key aspects of this view, it

2716-494: Is to regard it simply as Protestant belief, intensely held. Numerous, generally small, Calvinist dissenting groups and sects are classified as broad-sense Puritans. These separating Puritans fit more comfortably into the history of denominations than do the bulk of Puritans who remained within the Church of England ( non-separating Puritans ). William Ames provided a self-definition of Puritans via three points, in 1610. Point 3

2813-552: The Five articles of Remonstrance (1610), in which they express their points of divergence from the stricter Calvinism of the Belgic Confession . This is how Arminius's followers were called Remonstrants , and following a Counter Remonstrance in 1611, Gomarus' followers were called Counter-Remonstrants. After some political maneuvering, the Dutch Calvinists were able to convince Prince Maurice of Nassau to deal with

2910-467: The Five points of Calvinism . Arminians across Holland were removed from office, imprisoned, banished, and sworn to silence. Twelve years later, Holland officially granted Arminianism protection as a religion, although animosity between Arminians and Calvinists continued. Most of the early Remonstrants followed a classical version of Arminianism. However, some of them such as Philipp van Limborch , moved in

3007-634: The Grand Remonstrance of 1641, called for his imprisonment. Laud was imprisoned in the Tower of London , where he remained throughout the early stages of the English Civil War . Apart from a few personal enemies like William Prynne (and possibly Archbishop Williams), Parliament showed little eagerness to proceed against Laud; given his age (68 in 1641), most members would probably have preferred to leave him to die of natural causes. In

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3104-1355: The Methodist churches, inclusive of those denominations aligned with the holiness movement such as the Evangelical Methodist Church , Church of the Nazarene , the Free Methodist Church , the Wesleyan Church , and the Salvation Army . It is also found in a part of the Charismatics , including the Pentecostals . Arminian theology has found support among theologians, Bible scholars, and apologists spanning various historical periods and theological circles. Noteworthy historical figures include Jacobus Arminius , Simon Episcopius , Hugo Grotius , John Goodwin , Thomas Grantham , John Wesley , Richard Watson , Thomas Osmond Summers , John Miley , William Burt Pope and Henry Orton Wiley . In contemporary Baptist traditions, advocates of Arminian theology include Roger E. Olson , F. Leroy Forlines, Robert Picirilli and J. Matthew Pinson. Within

3201-501: The personal rule of Charles I began in 1629 and Laud shortly became a key part of it, in alliance with Thomas Wentworth . Historian Mark Perry argues that by 1626 in private consultations with the king and Buckingham, and in his public role in the House of Lords, Laud was a highly effective parliamentarian and a key adviser and policy-maker. Laud distrusted parliamentary bargaining, and was always determined to resist all encroachments upon

3298-459: The wicked are thrown by God at judgment day . Preservation is conditional : All believers have full assurance of salvation with the condition that they remain in Christ. Salvation is conditioned on faith, therefore perseverance is also conditioned. Arminius believed the Scriptures taught that believers are graciously empowered by Christ and the Holy Spirit "to fight against Satan, sin,

3395-477: The 17th century such as William Laud fought Calvinist Puritans. They actually saw Arminianism in terms of a state church , an idea that was alien to the views of Arminius. This position became particularly evident under the reign (1625–1649) of Charles I of England . Following the English Civil War (1642–1651) Charles II of England , who tolerated the Presbyterians , re-instituted Arminian thought in

3492-557: The 1830s, during the Second Great Awakening , traces of Pelagian influence surfaced in the American Holiness Movement . Consequently, critics of Wesleyan theology have occasionally unfairly perceived or labeled its broader thought. However, its core is recognized to be Arminianism. Pentecostalism has its background in the activity of Charles Parham (1873–1929). Its origin as a movement

3589-469: The Anabaptist point of view, and Anabaptists were commonly in attendance on his preaching." Similarly, Arminius mentions Danish Lutheran theologian Niels Hemmingsen (1513–1600) as holding the basic view of soteriology he held and he may have been influenced by Hemmingsen. Another key figure, Sebastian Castellio (1515–1563), who opposed Calvin's views on predestination and religious intolerance ,

3686-457: The Chapel services to privilege prayer over preaching, since King Charles's views were the opposite of his father's. In July 1628 Laud was translated from Bath and Wells to become Bishop of London , in moves that followed on from the death of Andrewes. After this breakthrough in church politics, it becomes meaningful to define "Laudians" or "Lauders" as his followers. On the political stage,

3783-570: The Church of England, as outlined by Charles. Its often highly ritualistic aspects prefigure what are now known as high church views. In theology, Laud was accused of Arminianism , favouring doctrines of the historic church prior to the Reformation and defending the continuity of the English Church with the primitive and medieval church, and opposing Calvinism . On all three grounds, he was regarded by Puritan clerics and laymen as

3880-494: The Church of England. It was dominant there after the Restoration (1660) for some fifty years. The Baptist movement emerged in 17th-century in England. The first Baptists—called " General Baptists " because of their confession of a "general" or unlimited atonement—were Arminians. The Baptist movement originated with Thomas Helwys , who left his mentor John Smyth (who had moved into shared belief and other distinctives of

3977-532: The Closet . Eventually, King James brushed aside irregularities in the election, settling matters in Laud's favour. Laud became Dean of Gloucester in 1616. At Gloucester Cathedral he began ceremonial innovations with the communion table . By local custom, the table stood in the middle of the choir , as was then usual in a parish church, rather than at the east end as was typical of cathedrals. Laud believed he had

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4074-545: The Dutch Waterlander Mennonites of Amsterdam) and returned to London to start the first English Baptist Church in 1611. Later General Baptists such as John Griffith , Samuel Loveday, and Thomas Grantham defended a Reformed Arminian theology that reflected the Arminianism of Arminius. The General Baptists encapsulated their Arminian views in numerous confessions , the most influential of which

4171-647: The Earl of Strafford. Laud was buried in the chapel of St John's College, Oxford , his alma mater . Laud is remembered in the Church of England and the Episcopal Church of the United States with a commemoration on 10 January. His collected works in seven volumes were published between 1847 and 1860 in the Library of Anglo-Catholic Theology . The English diplomat Sir Thomas Roe , told

4268-482: The Elizabethan period. The approach taken by King James I led to the absorption of many conforming Puritans into the Church of England of the time. Collinson has discussed a moderate Puritanism , as contrasted to an extreme Puritanism that demanded presbyterianism in church polity . Ferrell argues that conforming Puritanism was at the same time part of a theological consensus, and in terms of church polity

4365-732: The King in Yorkshire upon his release). Toward the end of his life, Charles I admitted that he had put too much trust in Laud, and allowed his "peevish humours" and obsession with points of ritual to inflame divisions within the Church: he warned his son not to rely on anyone else's judgment in such matters. Laud, on his side, could not forgive the king for allowing Strafford's execution and dismissed his royal master as "a mild and gracious Prince, that knows not how to be, or be made, great". The Long Parliament of 1640 accused Laud of treason and, in

4462-491: The Methodist tradition, prominent supporters encompass Thomas Oden , Ben Witherington III , David Pawson , B. J. Oropeza , Thomas H. McCall and Fred Sanders. The Holiness movement boasts theologians like Carl O. Bangs and J. Kenneth Grider . Furthermore, scholars such as Keith D. Stanglin, Craig S. Keener and Grant R. Osborne also support Arminian perspectives. The Pelagian-Augustinian framework can serve as

4559-742: The Philadelphia Baptist Confession), whereas the Standard Confession of 1660 was used by the American heirs of the English General Baptists, who soon came to be known as Free Will Baptists . In the Methodist -Calvinist controversy of the early 1770s involving Anglican ministers John Wesley and George Whitefield , Wesley responded to accusations of semi-Pelagianism by embracing an Arminian identity. Wesley had limited familiarity with

4656-637: The Reverend John Lothropp and the Reverend Zechariah Symmes . Laud's desire to impose uniformity on the Church of England was driven by a belief that this was his office's duty, but his methods seemed persecution to those of differing views. Thus, they had the unintended consequence of garnering support for the most implacable opponents of the Anglican compromise. In 1637, Histriomastix's author, William Prynne ,

4753-536: The Scriptures taught that a true believer was capable of falling away from faith and perishing eternally as an unbeliever. They formalized their views in "The Opinion of the Remonstrants" (1618) which was their official stand during the Synod of Dort. They later expressed this same view in the Remonstrant Confession (1621). Arminius maintained that if the apostasy came from "malicious" sin, then it

4850-431: The ability to choose the spiritual good, particularly the capacity to accept God's call to salvation . Atonement is intended universally : Jesus's death was for all people, Jesus draws all people to himself, with the opportunity for salvation through faith . Jesus's death satisfies God's justice : The penalty for the sins of the elect is paid in full through the crucifixion of Christ . Thus Christ's death atones for

4947-560: The author of evil . It would not correspond to the character of God, especially as fully revealed in Jesus Christ. On the other hand, man's responsibility for evil must be preserved. Those two postulates require a specific way by which God chooses to manifest his sovereignty when interacting with his creatures. On one hand, it requires for God to operate according to a limited mode of providence . This means that God deliberately exercises sovereignty without determining every event. On

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5044-595: The beliefs of Arminius and largely formulated his views without direct reliance on Arminius' teachings. Wesley was notably influenced by 17th-century English Arminianism and by some Remonstrant spokesmen. However, he is recognized as a faithful representative of Arminius' beliefs. Wesley defended his soteriology through the publication of a periodical titled The Arminian (1778) and in articles such as Predestination Calmly Considered . To support his stance, he strongly maintained belief in total depravity while clarifying other doctrines notably prevenient grace . At

5141-571: The bishops, John Williams , who was convicted of various offences in Star Chamber . Contrary to Laud's expectation, Williams refused to resign as Bishop of Lincoln , and the Lords forced his release, after which Williams supported the impeachment of both Strafford (Wentworth) and Laud. Williams specifically urged the king not to commute Strafford's death sentence, and he was executed in 1641, months before Charles I promoted Williams to Archbishop of York (only to be re-imprisoned by Parliament and then join

5238-419: The bishops. The enforcement of a degree of religious uniformity also led to the formation of "semi-separated" clergy. This kind of semi-separatism relied on niches where Puritan clergy could find employment. These niches, however, are not easily classified. Lay patrons of Puritanism were prominent in the middle years of the reign of Elizabeth I. Godly gentlemen , the so-called Puritan gentry , then became

5335-496: The concepts of divine predestination and election. While some perceive these differences as fundamental, others regard them as relatively minor distinctions within the broader spectrum of Christian theology. The doctrine of open theism states that God is omnipresent, omnipotent, and omniscient, but differs on the nature of the future. Open theists claim that the future is not completely determined (or "settled") because people have not made their free decisions yet. God therefore knows

5432-468: The consequences [of that theology]." This association is considered as libelous when attributed to Arminius' or Wesley's doctrine, and Arminians reject all accusations of Pelagianism. Semi-Pelagianism holds that faith begins with human will, while its continuation and fulfillment depend on God's grace, giving it the label "human-initiated synergism ". In contrast, both Classical and Wesleyan Arminianism affirm that prevenient grace from God initiates

5529-559: The death of Arminius in 1609, his followers wrote a Remonstrance (1610) based quite literally on his Declaration of Sentiments (1607) which expressed prudence on the possibility of apostasy. In particular, its fifth article expressed the necessity of further study on the possibility of apostasy. Sometime between 1610 and the official proceeding of the Synod of Dort (1618), the Remonstrants became fully persuaded in their minds that

5626-510: The direction of semi-Pelagianism and rationalism . In England, the so-labelled Arminian doctrines were held, in substance, before and in parallel with those of Arminius. The Thirty-nine Articles of Religion (finalised in 1571), were sufficiently ambiguous that they were compatible with either Arminian or Calvinistic interpretations. Arminianism in the Church of England was fundamentally an expression of negation of Calvinism, and only some theologians held to classical Arminianism , but for

5723-424: The doctrines of Calvinism related to its interpretation of predestination . Classical Arminianism , to which Arminius is the main contributor, and Wesleyan Arminianism , to which John Wesley is the main contributor, are the two main schools of thought. Central Arminian beliefs are that God's preparing ( prevenient ) grace for regeneration is universal, and that God's justifying grace allowing regeneration

5820-661: The duke, a change that became clear around December 1624. Laud ascended rapidly to a position of influence in the period 1626 to 1628, advancing not alone but with a group of like-minded clerics who obtained bishoprics. In 1626 he was translated from St David's to be Bishop of Bath and Wells and in September that year he took the court position of Dean of the Chapel Royal , vacant by the death of Lancelot Andrewes . A few years later, in 1633, he became Archbishop of Canterbury, when George Abbot died. He immediately changed

5917-430: The elect to a glorious future: Predestination is not the predetermination of who will believe, but rather the predetermination of the believer's future inheritance. The elect are therefore predestined to sonship through adoption , glorification , and eternal life . Related to eschatological considerations, Jacobus Arminius and the first Remonstrants, including Simon Episcopius believed in everlasting fire where

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6014-437: The faith, and perish; yet I will not conceal, that there are passages of scripture which seem to me to wear this aspect." However, elsewhere Arminius expressed certainty about the possibility of falling away: In c. 1602, he noted that a person integrated into the church might resist God's work and that a believer's security rested solely in their choice not to abandon their faith. He argued that God's covenant did not eliminate

6111-566: The future partially in possibilities (human free actions) rather than solely certainties (divinely determined events). Some Arminians, reject open theism, viewing it as a distortion of traditional Arminianism. They believe it shifts away from classical Arminianism toward process theology . Others view it as a valid alternative perspective within Christianity, despite not aligning it with Arminian doctrine. William Laud William Laud ( LAWD ; 7 October 1573 – 10 January 1645)

6208-422: The king's blessing to renovate and improve the run-down building, but he offended his bishop, Miles Smith . Neile was Laud's consistent patron. Neile sought, but could not obtain, Laud's appointment as Dean of Westminster , a post that John Williams retained. But at the end of 1621, and despite the king's view of Laud as a troublemaker, Laud received the relatively unimportant see of St Davids . Laud became

6305-483: The king, disregarding special interests, and, particularly, legalistic prevarications. There were opponents at court: Richard Weston, 1st Earl of Portland , Francis Cottington, 1st Baron Cottington and Queen Henrietta Maria . Cottington observed that Laud could not keep his temper in Council meetings, and by 1637 Laud found he could not follow Wentworth in imagining their push for rigid policies would succeed. Laud

6402-589: The language and framework of covenant theology . Its core teachings are summarized in the Five Articles of Remonstrance , reflecting Arminius’s views, with some sections directly from his Declaration of Sentiments . Some theologians have referred to this system as "classical Arminianism". Others prefer "Reformation Arminianism" or "Reformed Arminianism", as Arminius upheld the principles of Reformation such as Sola fide and Sola gratia . Arminianism accepts classical theism , which states that God

6499-485: The occasion; and who severely reprehended the future Primate of All England as "one who sought to sow discord among brethren, and between the Church of England and the Reformed Churches abroad". While he was an undergraduate, Laud's tutor was John Buckeridge , who became president of St John's College in 1605. Laud was ordained deacon on 4 January 1601 and priest on 5 April the same year. On 4 May 1603, he

6596-456: The other hand, Hill gives examples of conforming Puritans who did not object to set forms of worship. Towards the end of King James's reign Marco Antonio de Dominis analysed the views of the Church of England and Roman Catholic Church , concluding that, excepting the views of the Puritans, they were at root compatible. He did make a further qualification, about the extreme Calvinism of some of

6693-502: The other hand, it requires for God's election to be a " predestination by foreknowledge". Therefore, God's foreknowledge is exhaustive and complete, aligning his certainty with human freedom of action. Arminianism is aligned with classical free-will theism, adopting an incompatibilist position. It asserts that the free will essential for moral responsibility is inherently incompatible with determinism . In Arminian theology, human beings possess libertarian free will , making them

6790-604: The political dangers of Puritanism, Laud saw the Calvinist movement's threat to the episcopacy . But the Puritans themselves felt threatened: the Counter-Reformation was succeeding abroad and Protestants were not winning the Thirty Years' War . In this climate, Laud's high church policy could be seen as sinister. A year after Laud's appointment as Archbishop of Canterbury, the ship Griffin left for America, carrying religious dissidents such as Anne Hutchinson ,

6887-410: The possibility of apostasy . However, over the period of time he wrote on this question, he sometimes expressed himself more cautiously out of consideration for the faith of his readers. In 1599, he stated that the question required more scriptural examination. In his "Declaration of Sentiments" (1607), Arminius said, "I never taught that a true believer can, either totally or finally fall away from

6984-414: The possibility of falling away but provided a gift of fear to keep individuals from defecting, as long as it thrived in their hearts. He then taught that had David died in sin, he would have been lost. In 1602, Arminius also wrote: "A believing member of Christ may become slothful, give place to sin, and gradually die altogether, ceasing to be a member". For Arminius, a certain class of sin would cause

7081-487: The process of salvation by extending his grace, commonly referred to as prevenient grace , to all people. This grace works within each individual, drawing them toward the Gospel and enabling sincere faith, leading to regeneration . It functions through a dynamic influence-and-response relationship, allowing individuals to freely accept or reject it. Thus, conversion is described as a "God-initiated synergism." Election

7178-464: The process of salvation, a view sometimes referred to as "Semi-Augustinian", or "God-initiated synergism". Following the Reformation , Reformed theologians often categorized both "human-initiated synergism" and "God-initiated synergism" as "Semi-Pelagianism", often leading to mistaken belief that Arminianism aligned with Semi-Pelagianism. Calvinism and Arminianism, while sharing historical roots and many theological doctrines, diverge notably on

7275-569: The queen of Bohemia that Laud was 'very just, incorrupt...a rare counsellor for integrity'. Emeritus Professor at Cambridge, Patrick Collinson , an expert in Elizabethan Puritans , in 1980 published this rebuke of Laud in his book on the decades until 1625: "the greatest calamity ever visited upon the English Church". In September 2016, following King's School, Gloucester , Reading School named their newest students' division Laud House after him. The pun "give great praise to

7372-482: The religious dogmatic Puritan . The native English strand of Arminianism defined Calvinism as "doctrinal Puritanism". This view gained some support from King James I of England. Thomas Fuller reported that De Dominis used "Puritan" to mean "anti-Arminian". William Laud took up the topic of doctrinal Puritanism in 1624. Hill's book Society and Puritanism is directed towards the concerns of doctrinal Puritans, and their lay appeal. Hall proposes Puritan casuistry as

7469-448: The rest they were either semi-Pelagian or Pelagian . In this specific context, contemporary historians prefer to use the term "proto-Arminians" rather than "Arminians" to designate the leanings of those divines who generally didn't follow classical Arminianism. English Arminianism was represented by Arminian Puritans such as John Goodwin or High Anglican Arminians such as Jeremy Taylor and Henry Hammond . Anglican Arminians of

7566-478: The righteousness of Christ is attributed to believers, emphasizing that union with Christ (conditioned on faith) transfers his righteousness to them. Christ's atonement has a substitutionary effect which is limited only to the elect. Arminius held that God's justice was satisfied by penal substitution . Hugo Grotius taught that it was satisfied governmentally . Historical and contemporary Arminians have held to one of these views. In Arminianism, God initiates

7663-421: The royal prerogative, especially in matters of taxation. His strong positions were the focus of attack during his trial in 1644. When Wentworth was posted to Ireland in 1632, Laud brought his personal correspondence from him rapidly to the king's attention. It is in this correspondence, in 1633, that the term " Thorough " appears. In practical terms it meant the pursuit of ambitious policy objectives, on behalf of

7760-473: The same time, Wesley attacked the determinism that he claimed characterized Calvinist doctrines of predestination. He typically preached the notion of Christian perfection (fully mature, not "sinlessness"). His system of thought has become known as Wesleyan Arminianism , the foundations of which were laid by him and his fellow preacher John William Fletcher . Methodism also navigated its own theological intricacies concerning salvation and human agency. In

7857-406: The same view as Arminius nearly a century before him. The soteriological doctrines of Arminianism and Anabaptism are roughly equivalent. In particular, Mennonites have been historically Arminian whether they distinctly espoused the Arminian viewpoint or not, and rejected Calvinist soteriology . Anabaptist theology seems to have influenced Jacobus Arminius. At least, he was "sympathetic to

7954-434: The sins of all, but requires faith to be effected. Arminius states that "Justification, when used for the act of a Judge, is either purely the imputation of righteousness through mercy [...] or that man is justified before God [...] according to the rigor of justice without any forgiveness." Justification , therefore, is seen through mercy by the imputation of righteousness . While not rigidly defined, this view suggests that

8051-581: The situation. Maurice systematically removed Arminian magistrates from office and called a national synod at Dordrecht . This Synod of Dort was open primarily to Dutch Calvinists (102 people), while the Arminians were excluded (13 people banned from voting), with Calvinist representatives from other countries (28 people), and in 1618 published a condemnation of Arminius and his followers as heretics. The Canons of Dort responded, among other topics, to Arminian doctrines, anticipating their later articulation as

8148-520: The spring of 1644, he was brought to trial which ended without a verdict: as with Strafford, it proved impossible to point to any specific action seen as treasonable. Parliament took up the issue and eventually passed a bill of attainder , under which Laud was beheaded on Tower Hill on 10 January 1645, notwithstanding being granted a royal pardon. As the common hangman of London, Richard Brandon carried out Laud's execution, just as he had, in May 1641, of

8245-443: The ultimate source of their choices and granting them the ability to choose otherwise. This philosophical framework upholds the concept of divine providence , allowing God's influence and supervision over creation . However, it permits the idea of God's absolute control over human actions, as long as such control does not involve human responsibility. Arminianism holds that without the assistance of divine grace , human free will

8342-468: The world and their own flesh, and to gain the victory over these enemies." Furthermore, Christ and the Spirit are ever present to aid and assist believers through various temptations. But this security was not unconditional but conditional—"provided they [believers] stand prepared for the battle, implore his help, and be not wanting to themselves, Christ preserves them from falling ." Arminius believed in

8439-593: Was a bishop in the Church of England . Appointed Archbishop of Canterbury by Charles I in 1633, Laud was a key advocate of Charles I's religious reforms ; he was arrested by Parliament in 1640 and executed towards the end of the First English Civil War in January 1645. Laud believed in episcopalianism , or rule by bishops. " Laudianism " was a reform movement that emphasised liturgical ceremony and clerical hierarchy, enforcing uniformity within

8536-744: Was a major influence in the development of New England is admitted by historians to be problematic in its definition. At the time of emigration around 1630 it was no different from English Puritanism in general; by 1650 religious differentiation in New England was quite marked, and the New England branch of Puritanism had also evolved in its distinctive way. In denominational terms New England Puritanism has been identified with early congregationalism . The "New England mind", however, about which Perry Miller wrote in connection with "Puritan culture", has been subject to extensive revisionism, as has earlier work in this field. Arminianism Arminianism

8633-405: Was almost 60 years old when he became archbishop and, having waited for a decade to replace George Abbot, was no longer prepared to compromise on any aspect of his policy. Abbot's chaplains had licensed Histriomastix for publication in 1630; the book which attacked English theatre and Christmas celebrations, among others, had caused scandal when it appeared in late 1632. One of Laud's early moves

8730-547: Was convicted of seditious libel along with John Bastwick and Henry Burton , and had their ears cropped and faces branded. Prynne reinterpreted the "SL" ("Seditious Libeller") branded on his forehead as " Stigmata Laudis". This led to popular discontent, particularly in London, and in May 1640 a large armed mob and attacking Lambeth Palace in the hope of capturing the Archbishop. Laud also moved to silence his critic among

8827-467: Was forgivable. If it came from "rejection" it was not. Following Arminius, the Remonstrants believed that, though possible, apostasy was not in general irremediable. However, other classical Arminians, including the Free Will Baptists , have taught that apostasy is irremediable. John Wesley thoroughly agreed with the vast majority of what Arminius himself taught. Wesleyan Arminianism

8924-617: Was fully Arminian. Today, Pentecostal denominations such as the Assemblies of God hold to Arminian views such as resistible grace , conditional election , and conditional security of the believer . Advocates of Arminianism find a home in many Protestant denominations, and sometimes other beliefs such as Calvinism exist within the same denomination. The Lutheran theological tradition bears certain similarities to Arminianism and there may be some Lutheran churches that are open to it. Newer Evangelical Anglican denominations also show

9021-701: Was in the Azusa Street Revival in Los Angeles in 1906. This revival was led by William J. Seymour (1870–1922). Due to the Methodist and Holiness background of many early Pentecostal preachers, the Pentecostal churches usually possessed practices that arose from the Wesleyan Arminianism. During the 20th century, as Pentecostal churches began to settle and incorporate more standard forms, they started to formulate theology that

9118-402: Was one of the university proctors for the year. When Buckeridge left St John's in 1611, Laud succeeded him as president, but only after a hard patronage struggle reaching high circles at court. The rival candidate, John Rawlinson , was chaplain to Lord Ellesmere , who was both chancellor of the university and Lord Chancellor of England. Laud was chaplain to Richard Neile , who was Clerk of

9215-507: Was taught by Thomas Holland . In 1593 he became a fellow of the college. He graduated Bachelor of Arts in 1594, Master of Arts in 1598 and Doctor of Divinity in 1608. When Laud was going through his exercises as a candidate for the degree of Bachelor in Divinity, in 1604, he contended "that there could be no true churches without diocesan episcopacy". For this the young aspirant was sharply and publicly rebuked by Holland, who presided on

9312-843: Was the Standard Confession of 1660. In the 1640s the Particular Baptists were formed, diverging from Arminian doctrine and embracing the strong Calvinism of the Presbyterians and Independents . Their robust Calvinism was publicized in such confessions as the London Baptist Confession of 1644 and the Second London Confession of 1689. The London Confession of 1689 was later used by Calvinistic Baptists in America (called

9409-549: Was to bring in his own men as censors: Samuel Baker (who was chaplain to William Juxon ), William Bray and Matthew Weeks. The operations of the censors, including William Haywood who joined them, became a focus of the Long Parliament as soon as it was convened in November 1640, and Laud ultimately had to answer for Haywood at his own trial. Whereas Wentworth (who became the Earl of Strafford in early 1640) saw

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