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Arminianism is based on theological ideas of the Dutch Reformed theologian Jacobus Arminius (1560–1609) and his historic supporters known as the Remonstrants. His teachings held to the five solae of the Reformation, but they were distinct in some ways from particular teachings of Martin Luther, Huldrych Zwingli, John Calvin, and other Protestant Reformers. Jacobus Arminius (Jakob Harmenszoon) was a student of Theodore Beza (Calvin's successor) at the Theological University of Geneva. Arminianism is known to some as a soteriological diversification of Protestant Calvinist Christianity.〔"Chambers Biographical Dictionary," ed. Magnus Magnusson (Chambers: Cambridge University Press, 1995), 62.〕 However, to others, Arminianism is a reclamation of early Church theological consensus.〔Kenneth D. Keathley, "The Work of God: Salvation," in ''A Theology for the Church'', ed. Daniel L. Akin (Nashville: B&H Academic, 2007), 703.〕 Dutch Arminianism was originally articulated in the Remonstrance (1610), a theological statement signed by 45 ministers and submitted to the States General of the Netherlands. The Synod of Dort (1618–19) was called by the States General to consider the Five Articles of Remonstrance. These articles asserted that # Salvation (and condemnation on the day of judgment) was conditioned by the graciously-enabled faith (or unbelief) of man; # The Atonement is qualitatively adequate for all men, "yet that no one actually enjoys () this forgiveness of sins, except the believer ..." and thus is limited to only those who trust in Christ; # "That man has not saving grace of himself, nor of the energy of his free will," and unaided by the Holy Spirit, no person is able to respond to God's will; # The (Christian) grace "of God is the beginning, continuance, and accomplishment of any good," yet man may resist the Holy Spirit; and # Believers are able to resist sin through grace, and Christ will keep them from falling; but whether they are beyond the possibility of ultimately forsaking God or "becoming devoid of grace ... must be more particularly determined from the Scriptures." "These points," note Drs. Keith D. Stanglin and Thomas H. McCall, "are consistent with the views of Arminius; indeed, some come verbatim from his ''Declaration of Sentiments''. Those who signed this Remonstrance and others who supported its theology have since been known as Remonstrants."〔See ''Jacob Arminius: Theologian of Grace'' (New York: Oxford University Press, 2012), 190.〕 Many Christian denominations have been influenced by Arminian views on the will of man being freed by grace prior to regeneration, notably the Baptists in the 16th century,〔Robert G. Torbet, ''A History of the Baptists'', third edition〕 the Methodists in the 18th century and the Seventh-day Adventist Church in the 19th century. Some falsely assert that Universalists and Unitarians in the 18th and 19th centuries were theologically linked with Arminianism. Denominations such as the Anabaptists (beginning in 1525), Waldensians (pre-Reformation),〔"The Waldensian Way to God", Joseph Visconti, page 253 and following〕 and other groups prior to the Reformation have also affirmed that each person may choose the contingent response of either resisting God's grace or yielding to it. The original beliefs of Jacobus Arminius himself are commonly defined as Arminianism, but more broadly, the term may embrace the teachings of Hugo Grotius, John Wesley, and others as well. 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. Wesleyan Arminianism is often identical with Methodism. Some schools of thought, notably Semipelagianism—which teaches that the first step of salvation is by human will,〔Stanglin and McCall, 160.〕—are confused as being Arminian in nature. But classical Arminianism holds that the first step of salvation is solely the grace of God.〔F. Leroy Forlines, ''Classical Arminianism: A Theology of Salvation'', ed. J. Matthew Pinson (Nashville: Randall House Publications, 2011), 20-24.〕 Historically, the Council of Orange (529) condemned semi-Pelagian thought (as well as supralapsarian Calvinism), and is accepted by some as a document which can be understood as teaching a doctrine between Augustinian thought and semi-Pelagian thought, relegating Arminianism to the orthodoxy of the early Church fathers.〔Keathley, 703.〕 The two systems of Calvinism and Arminianism share both history and many doctrines, and the history of Christian theology. Arminianism is related to Calvinism historically. However, because of their differences over the doctrines of divine predestination and election, many people view these schools of thought as opposed to each other. In short, the difference can be seen ultimately by whether God allows His desire to save all to be resisted by an individual's will (in the Arminian doctrine) or if God's grace is irresistible and limited to only some (in Calvinism). Put another way, is God's sovereignty shown, in part, through His allowance of free decisions? Some Calvinists assert that the Arminian perspective presents a synergistic system of Salvation and therefore is not only by grace, while Arminians firmly reject this conclusion. Many consider the theological differences to be crucial differences in doctrine, while others find them to be relatively minor.〔Gonzalez, Justo L. ''The Story of Christianity, Vol. Two: The Reformation to the Present Day'' (New York: Harpercollins Publishers, 1985; reprint – Peabody: Prince Press, 2008) 180〕 ==History== Jacobus Arminius was a Dutch pastor and theologian in the late 16th and early 17th centuries. 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 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, but Arminius died before a national synod could occur. Arminius's followers, not wanting to adopt their leader's name, called themselves the Remonstrants. When Arminius died before he could satisfy Holland's State General's request for a 14-page paper outlining his views, the Remonstrants replied in his stead crafting the Five articles of Remonstrance. After some political maneuvering, the Dutch Calvinists were able to convince Prince Maurice of Nassau to deal with 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 (Arminians were excluded) with Calvinist representatives from other countries, and in 1618 published a condemnation of Arminius and his followers as heretics. Part of this publication was the famous Five points of Calvinism in response to the five articles of Remonstrance. 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. The debate between Calvin's followers and Arminius's followers is distinctive of post-Reformation church history. The emerging Baptist movement in 17th-century England, for example, was a microcosm of the historic debate between Calvinists and Arminians. The first Baptists–called "General Baptists" because of their confession of a "general" or unlimited atonement, were Arminians.〔Gonzalez, Justo L. ''The Story of Christianity, Vol. 2: The Reformation to the Present Day'' (HarperCollins Publishers, 1985; reprint – Peabody: Prince Press, 2008) 225–226〕 The Baptist movement originated with Thomas Helwys, who left his mentor John Smyth (who had moved into shared belief and other distinctives of 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 more the Arminianism of Arminius than that of the later Remonstrants or the English Arminianism of Arminian Puritans like John Goodwin or Anglican Arminians such as Jeremy Taylor and Henry Hammond. The General Baptists encapsulated their Arminian views in numerous confessions, the most influential of which was the Standard Confession of 1660. In the 1640s the Particular Baptists were formed, diverging strongly 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. Interestingly, the London Confession of 1689 was later used by Calvinistic Baptists in America (called 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. This same dynamic between Arminianism and Calvinism can be seen in the heated discussions between friends and fellow Methodist ministers John Wesley and George Whitefield. Wesley was a champion of Arminian teachings, defending his soteriology in a periodical titled ''The Arminian'' and writing articles such as ''Predestination Calmly Considered''. He defended Arminianism against charges of semi-Pelagianism, holding strongly to beliefs in original sin and total depravity. At the same time, Wesley attacked the determinism that he claimed characterized unconditional election and maintained a belief in the ability to lose salvation. Wesley also clarified the doctrine of prevenient grace and preached the ability of Christians to attain to perfection (fully mature, not "sinlessness"). While Wesley freely made use of the term "Arminian," he did not self-consciously root his soteriology in the theology of Arminius but was highly influenced by 17th-century English Arminianism and thinkers such as John Goodwin, Jeremy Taylor and Henry Hammond of the Anglican "Holy Living" school, and the Remonstrant Hugo Grotius. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Arminianism」の詳細全文を読む スポンサード リンク
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