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A good part of the article omitted since it a long, pedantic explanation of why the author is not a hyper-Calvinist.
The author concludes, after that extensive and tangential explanation, that Armenianism is not heresy, but it is wrong. It is wrong because it contradicts Calvinism.
I should mention that I am not defending Armenianism, I am intent on discussing the author's assertions.
I should mention that I am not defending Armenianism, I am intent on discussing the author's assertions.
Lastly, the author doesn't quote or reference the Bible. Not once.)
(...)
God's desire is to bless, and it seems He does so without regard to merit, whether unrighteous or righteous:
More to the point of the author's contention that "Arminianism is not orthodoxy by its plainest definition, because it is not right thinking, and stands opposed to the very concept of grace itself as unmerited favor," we will find the author never establishes this.
Here is the answer, as best I can provide it.
Misunderstanding the Ordo Salutis – the chief error of Arminianism – does not eternally damn one by necessity, in the same way that (for example) misunderstanding the ontology of God regarding the Trinity or misunderstanding Christology regarding the deity or Christ or misunderstanding soteriology on the same level as that of the Galatian Heresy does automatically damn one. For a full list of heresies we have and haven’t written about at Pulpit & Pen, click here. If you have read the link previously aforementioned, you might have noticed that Arminianism is not on the (very extensive) list of heresies we have cataloged and explained at this polemics site. Few have picked up on that caveat or detail, which might have given you insight into our actual position.
As plainly as possible, Arminianism only becomes a heresy when it is held to in such a way as to teleport the adherent to the heresies of Pelagianism (which is very common among self-professed Arminians, clearly).
FINALLY, FINALLY
I will repeat myself again. The fact is, as I have already laid out, much of historic Calvinism has claimed that Arminianism is heresy.
Is Arminianism heresy, damnable heresy, heterodoxy or orthodoxy?
Well, off the bat we can discount Arminianism as “damnable heresy” because we reject the notion that “damnable heresy” is a good term to use because it is a redundant and unnecessary term, as explained above. Secondly, we can certainly say that Arminianism is not orthodoxy by its plainest definition, because it is not right thinking, and stands opposed to the very concept of grace itself as unmerited favor. (It's news to us that Armininism opposes grace. The author cites no examples of this.
We further would contest the idea that grace is unmerited favor. The word "unmerited" is not found in the Bible. The word does not mean "without merit," it means "without regard for, or consideration of, merit." In fact, merit doesn't enter the equation. Let's look at Jn. 1:16:
Favor, disposed to, inclined, favorable towards, leaning towards to share benefit – properly, grace. 5485 (xáris) is preeminently used of the Lord's favor – freely extended to give Himself away to people (because He is "always leaning toward them").
5485 /xáris ("grace") answers directly to the Hebrew (OT) term 2580 /Kaná ("grace, extension-toward"). Both refer to God freely extending Himself (His favor, grace), reaching (inclining) to people because He is disposed to bless (be near) them.
Well, off the bat we can discount Arminianism as “damnable heresy” because we reject the notion that “damnable heresy” is a good term to use because it is a redundant and unnecessary term, as explained above. Secondly, we can certainly say that Arminianism is not orthodoxy by its plainest definition, because it is not right thinking, and stands opposed to the very concept of grace itself as unmerited favor. (It's news to us that Armininism opposes grace. The author cites no examples of this.
We further would contest the idea that grace is unmerited favor. The word "unmerited" is not found in the Bible. The word does not mean "without merit," it means "without regard for, or consideration of, merit." In fact, merit doesn't enter the equation. Let's look at Jn. 1:16:
From the fullness of his grace we have all received one blessing after another."Grace" is χάρις, ιτος, ἡ (charis) which means grace, as a gift or blessing brought to man by Jesus Christ, (b) favor, (c) gratitude, thanks, (d) a favor, kindness.
Favor, disposed to, inclined, favorable towards, leaning towards to share benefit – properly, grace. 5485 (xáris) is preeminently used of the Lord's favor – freely extended to give Himself away to people (because He is "always leaning toward them").
5485 /xáris ("grace") answers directly to the Hebrew (OT) term 2580 /Kaná ("grace, extension-toward"). Both refer to God freely extending Himself (His favor, grace), reaching (inclining) to people because He is disposed to bless (be near) them.
God's desire is to bless, and it seems He does so without regard to merit, whether unrighteous or righteous:
Mt. 5:45 He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.There is an added dimension for the children of God, which is even greater, because He has elevated us into heirs. Therefore, we are blessed by right:
Jn. 1:12-13 Yet to all who received him, to those who believed in his name, he gave the right to become children of God — 13 children born not of natural descent, nor of human decision or a husband’s will, but born of God.
Ro. 8:17 Now if we are children, then we are heirs — heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory.
Ga. 4:4-5 But when the time had fully come, God sent his Son, born of a woman, born under law, 5 to redeem those under law, that we might receive the full rights of sons.This is why our inheritance is sealed by the Holy Spirit as a guarantee:
Ep. 1:13 And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit 14 who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession — to the praise of his glory.A guarantee creates a legal obligation, of which we are beneficiaries, without regard for our merit:
Tit. 3:5 he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, 6 whom he poured out on us generously through Jesus Christ our Savior, 7 so that, having been justified by his grace, we might become heirs having the hope of eternal life.We conclude, therefore, that grace is not "unmerited favor," because God pours out His benefits without regard for merit. And for us who are being saved, God has created a situation where we are children of God and heirs by right.
More to the point of the author's contention that "Arminianism is not orthodoxy by its plainest definition, because it is not right thinking, and stands opposed to the very concept of grace itself as unmerited favor," we will find the author never establishes this.
I will stop commenting at this point, because the author offers nothing more than vague ramblings unsupported by Scripture.)
However, in the second component of “orthodoxy” – that which has been historically acceptable by the “Church Historic” there is no doubt that non-Calvinists and a “regeneration preceeds faith” Ordo Salutis has been widely accepted by the Church Historic. On this account and by this broader application of the term, it would be difficult to say that non-Calvinists (like John Wesley, as the locus classicus example) are not orthodox, as viewed by Christians throughout the ages. This is no change of opinion on my part; I have been clear, for example, that while some greatly disagree with infant baptism, I do not call it heresy because it has been widely accepted by the orthodox Christian church. It is wrong – and it is very wrong, in my estimation – but I have never called it heresy because my definitions of heresy, heterodoxy and orthodoxy have not changed one iota.
That answer, of course, is insufficient because even though we view history as a valuable tool to determine orthodoxy and heresy, it is not the infallible rule of faith and practice. So then, we will put the orthodoxy category (under the secondary, broader term) as “moot” for the sake of argument made in this particular article.
Regarding heterodoxy, we’ve no problem putting Arminianism squarely in that camp. Please note that this article is not meant to be an exhaustive explanation as to why, but merely to convey the official position of Pulpit & Pen and more particularly, me personally.
This leaves us with the primary (and original) question of “Is Arminianism heresy?” That Arminianism is heterodoxical does not by necessity imply it is heretical.
However, in the second component of “orthodoxy” – that which has been historically acceptable by the “Church Historic” there is no doubt that non-Calvinists and a “regeneration preceeds faith” Ordo Salutis has been widely accepted by the Church Historic. On this account and by this broader application of the term, it would be difficult to say that non-Calvinists (like John Wesley, as the locus classicus example) are not orthodox, as viewed by Christians throughout the ages. This is no change of opinion on my part; I have been clear, for example, that while some greatly disagree with infant baptism, I do not call it heresy because it has been widely accepted by the orthodox Christian church. It is wrong – and it is very wrong, in my estimation – but I have never called it heresy because my definitions of heresy, heterodoxy and orthodoxy have not changed one iota.
That answer, of course, is insufficient because even though we view history as a valuable tool to determine orthodoxy and heresy, it is not the infallible rule of faith and practice. So then, we will put the orthodoxy category (under the secondary, broader term) as “moot” for the sake of argument made in this particular article.
Regarding heterodoxy, we’ve no problem putting Arminianism squarely in that camp. Please note that this article is not meant to be an exhaustive explanation as to why, but merely to convey the official position of Pulpit & Pen and more particularly, me personally.
This leaves us with the primary (and original) question of “Is Arminianism heresy?” That Arminianism is heterodoxical does not by necessity imply it is heretical.
Here is the answer, as best I can provide it.
Misunderstanding the Ordo Salutis – the chief error of Arminianism – does not eternally damn one by necessity, in the same way that (for example) misunderstanding the ontology of God regarding the Trinity or misunderstanding Christology regarding the deity or Christ or misunderstanding soteriology on the same level as that of the Galatian Heresy does automatically damn one. For a full list of heresies we have and haven’t written about at Pulpit & Pen, click here. If you have read the link previously aforementioned, you might have noticed that Arminianism is not on the (very extensive) list of heresies we have cataloged and explained at this polemics site. Few have picked up on that caveat or detail, which might have given you insight into our actual position.
As plainly as possible, Arminianism only becomes a heresy when it is held to in such a way as to teleport the adherent to the heresies of Pelagianism (which is very common among self-professed Arminians, clearly).
(...)
I agree wholeheartedly with George Whitefield who said, “We are all born Arminians. It is by the grace of God that we become Calvinists” (this is attributed to Spurgeon as well). I would go so far as to argue that most of us are born-again as Arminians, utterly convinced that faith was our contribution to our own salvation, blissfully unaware that faith is actually God’s contribution to our salvation and all we contributed was a steaming pile of our own sin.
However, if someone would go so far as to say that faith is a work by which they have earned, merited, or deserved salvation then they are not only practicing the heresy of Pelagianism, they are – at least in spirit – practicing the heresy of the Galatian Judaizers. That is, in no uncertain terms, a false gospel. And yet, it is my conviction, that few who believe the source of faith is their own heart who would actually attribute it as a meritious “work.” And, therein lies the rub. For those who consider their faith a meritorious work, then anathema to them. Many Arminians believe such a thing, and so with no hesitation, anathema to them (may God save them from the curse of the law). However, there are a great deal of Arminians (or non-Calvinists, to speak more broadly) who hold to a cognitively dissonant position that faith is a gift of God, and yet God has given faith to all men (who must utilize it somehow by their own decision-making process), and yet not all men are saved. Yes, we recognize that’s terrible scholarship. But no, it’s not the same as the Galatian Heresy and it’s not the same as Pelagianism, which denies the necessity of grace at all.
(...)
I agree wholeheartedly with George Whitefield who said, “We are all born Arminians. It is by the grace of God that we become Calvinists” (this is attributed to Spurgeon as well). I would go so far as to argue that most of us are born-again as Arminians, utterly convinced that faith was our contribution to our own salvation, blissfully unaware that faith is actually God’s contribution to our salvation and all we contributed was a steaming pile of our own sin.
However, if someone would go so far as to say that faith is a work by which they have earned, merited, or deserved salvation then they are not only practicing the heresy of Pelagianism, they are – at least in spirit – practicing the heresy of the Galatian Judaizers. That is, in no uncertain terms, a false gospel. And yet, it is my conviction, that few who believe the source of faith is their own heart who would actually attribute it as a meritious “work.” And, therein lies the rub. For those who consider their faith a meritorious work, then anathema to them. Many Arminians believe such a thing, and so with no hesitation, anathema to them (may God save them from the curse of the law). However, there are a great deal of Arminians (or non-Calvinists, to speak more broadly) who hold to a cognitively dissonant position that faith is a gift of God, and yet God has given faith to all men (who must utilize it somehow by their own decision-making process), and yet not all men are saved. Yes, we recognize that’s terrible scholarship. But no, it’s not the same as the Galatian Heresy and it’s not the same as Pelagianism, which denies the necessity of grace at all.
(...)
It’s one thing to be a poor theologian who has not fully thought out the implications of the suppositions under which you were discipled, but it’s another thing altogether to position yourself as an enemy of God’s righteous attributes and to kick against the goads of God’s sovereignty. I will remind you that in the works of our Beloved Spurgeon, he regularly refers to Arminians as Pelagians, for he had no patience for those advocating most strongly their heterodoxical views. I don’t believe Spurgeon failed to ascertain the nuanced difference between Arminianism and Pelagianism – for certain quotations from the Prince of Preachers makes it impossible for him not to have seen such a distinction – but he apparently felt Arminianism to be worth so little respect that calling it the pejorative “Pelagianism” seemed inconsequential to him.
I also believe that when Spurgeon said things like, “The doctrine of justification itself, as preached by an Arminian, is nothing but the doctrine of salvation by works,” he is clearly indicating that Arminianism – if taken to its logical conclusion – can be outright heresy. That does not imply that Arminianism is by necessity taken to its logical conclusion. In a world of reality, the reality is that those who espouse Arminianism often do not take it to their logical conclusion, and unless they do, they are not heretics by my (or I believe, Spurgeon’s) estimation.
(...)
I also believe that when Spurgeon said things like, “The doctrine of justification itself, as preached by an Arminian, is nothing but the doctrine of salvation by works,” he is clearly indicating that Arminianism – if taken to its logical conclusion – can be outright heresy. That does not imply that Arminianism is by necessity taken to its logical conclusion. In a world of reality, the reality is that those who espouse Arminianism often do not take it to their logical conclusion, and unless they do, they are not heretics by my (or I believe, Spurgeon’s) estimation.
(...)
I also affirm their assessment that no one is saved by an Arminian Gospel; if someone is saved by the preaching of someone like a John or Charles Wesley, they are saved by the Holy Spirit using the Scripture to make someone born again and then converted through a process best articulated by Calvinism. That being said, it can also be said that people can be genuinely saved by the preaching of Joel Osteen but it would not be because of Osteen, but in spite of him.
(...)
FINALLY, FINALLY
I will repeat myself again. The fact is, as I have already laid out, much of historic Calvinism has claimed that Arminianism is heresy.
(...)
I remember the old Radio Free Geneva introductions (White may still use it, it’s been so long since I’ve listened I don’t know) there was a clip saying, “Calvin was a Hyper-Calvinist.” That soundbite was included to lift the accusation to scorn.
(...)
IN SUMMARY
In the meantime, if you hear someone accuse me or Pulpit & Pen of being “Hyper-Calvinists” you can point them here. Arminianism can be heresy when it is taken to its foregone (logical) conclusions as it often is. It does not have to be taken to its logical conclusions (people are inconsistent, by our very nature) and when it represents a misunderstanding of the order of regeneration and faith and the Arminian doesn’t argue faith is meritorious (even though if it was ours to contribute it should logically follow that it would be), then I don’t believe they’re damned by a misunderstanding of the Ordo Salutis. However, when someone clearly understands the implications of their error and chooses to actively rebel against God’s Sovereignty, it is rightful to treat them in the very same way as we would treat someone challenging vigorously God’s omnipotence or his omniscience; in other words, we should treat them like they’re lost. I, for one, rejoiced to see Leighton Flowers treated as one blasphemes God, because indeed he is.
Here’s why this is an important debate, if it can be had without wildly calling people “Hyper-Calvinists” in a way completely divorced from dictionaries or history. You cannot evangelize someone and defend their brotherhood in Christ at the same time. It’s a very simple principle.
IN SUMMARY
In the meantime, if you hear someone accuse me or Pulpit & Pen of being “Hyper-Calvinists” you can point them here. Arminianism can be heresy when it is taken to its foregone (logical) conclusions as it often is. It does not have to be taken to its logical conclusions (people are inconsistent, by our very nature) and when it represents a misunderstanding of the order of regeneration and faith and the Arminian doesn’t argue faith is meritorious (even though if it was ours to contribute it should logically follow that it would be), then I don’t believe they’re damned by a misunderstanding of the Ordo Salutis. However, when someone clearly understands the implications of their error and chooses to actively rebel against God’s Sovereignty, it is rightful to treat them in the very same way as we would treat someone challenging vigorously God’s omnipotence or his omniscience; in other words, we should treat them like they’re lost. I, for one, rejoiced to see Leighton Flowers treated as one blasphemes God, because indeed he is.
Here’s why this is an important debate, if it can be had without wildly calling people “Hyper-Calvinists” in a way completely divorced from dictionaries or history. You cannot evangelize someone and defend their brotherhood in Christ at the same time. It’s a very simple principle.
(...)
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