Editing Arminianism (section)

==Arminianism and other views==
{{further|Salvation in Christianity#Protestantism}}{{Protestantism}}

=== Divergence with Pelagianism ===
[[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;{{sfn|Pinson|2002|pp=138–139}} both Arminius and Wesley ''strongly'' affirmed that man's basic condition is one in which he cannot be righteous, understand God, or seek God.{{sfn|Arminius|1853b|p=192}} Arminius referred to Pelagianism as "the grand falsehood" and stated that he "must confess that I detest, from my heart, the consequences [of that theology]."{{sfn|Arminius|1853b|p=219|ps=. The entire treatise occupies pp. 196–452}} This association is considered as libelous when attributed to Arminius' or Wesley's doctrine,{{sfn|Pawson| 1996|p=106}} and Arminians reject all accusations of Pelagianism.{{sfn|Pawson| 1996|pp=97–98, 106}}{{sfn|Picirilli|2002|pp=6 ''ff''}}

===Divergence with Semi-Pelagianism===
[[Semi-Pelagianism]] holds that faith begins with human will, while its continuation and fulfillment depend on God's grace,{{sfn|Stanglin|McCall|2012|p=160}} giving it the label "human-initiated [[synergism]]".{{sfn|Barrett|2013|loc={{zwnj}}{{zwnj}}|p=xxvii|ps=. "[H]uman-initiated synergism is the view of Semi-Pelagianism".}} In contrast, both Classical and Wesleyan Arminianism affirm that [[prevenient grace]] from God initiates the process of salvation,{{sfn|Schwartz|Bechtold|2015|p=165}}{{sfn|Forlines|2011|pp=20–24}} a view sometimes referred to as "Semi-Augustinian", or "God-initiated synergism".{{sfn|Bounds|2011|pp=39–43}}{{sfn|Barrett|2013|p=xxvii|loc={{zwnj}}{{zwnj}}{{zwnj}}|ps=. "God-initiated synergism is the view of the Semi-Augustinians".}} Following the [[Reformation]], [[Reformed Christianity|Reformed]] theologians often categorized both "human-initiated synergism" and "God-initiated synergism" as "Semi-Pelagianism",{{sfn|Marko|2020|p=772|ps=. "Those who did not think a prevenient grace was necessary for initial human response or that it was resistible came to be called semi-Pelagians by Protestants in the post Reformation period."}} often leading to mistaken belief that Arminianism aligned with Semi-Pelagianism.{{sfn|Stanglin|McCall|2012|p=62}}{{sfn|Olson|2009|p=30-31, 40-43, 79-81}}

===Divergence with Calvinism===
Calvinism and Arminianism, while sharing [[History of Christianity|historical roots]] and many theological doctrines, diverge notably on 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.{{sfn|Gonzalez|2014|p=180}}

====Similarities====
* Human spiritual condition: Arminians agree with Calvinists on the doctrine of [[total depravity]], but differ in their understanding of how God remedies this human condition.{{sfn|Olson|2009|pp=31–34, 55–59}}

====Differences====
* Nature of election: Arminians believe election to final salvation is [[Conditional election|conditional on faith]],{{sfn|Olson|2009|p=68}} while Calvinists hold that [[unconditional election]] is based on God's [[Theological determinism|predeterminism]]<ref>{{harvnb|Calvin|1845|loc=3.21.7}}: "By predestination we mean the eternal decree of God, by which he determined with himself whatever he wished to happen with regard to every man. All are not created on equal terms, but some are preordained to eternal life, others to eternal damnation; and, accordingly, as each has been created for one or other of these ends, we say that he has been predestinated to life or to death."</ref> making Him the ultimate cause of everything, including human [[Faith in Christianity|faith]].<ref>{{harvnb|Alexander|Johnson|2016|p=204}}: "It should be conceded at the outset, and without any embarrassment, that Calvinism is indeed committed to divine determinism: the view that everything is ultimately determined by God."</ref>
* Nature of grace: Arminians believe that, through [[prevenient grace]], God universally restores the individual spiritual ability to choose and that subsequent [[Justification (theology)|justifying]] grace is resistible.{{sfn|Olson|2009|p=159}} Calvinists however, assert that God's [[Effectual calling|effectual call]] is given only to the elect and that subsequent grace is [[irresistible grace|irresistible]].{{sfn|Grudem|1994|p=692}}
* Extent of the atonement: Arminians, along with [[Four point Calvinism|four-point Calvinists]], advocate for a [[Unlimited atonement|universal atonement]], contrary to the Calvinist doctrine that atonement is [[limited atonement|limited]] to the elect.{{sfn|Olson|2009|p=221}} Both sides, excluding [[Hyper-Calvinism|hyper-Calvinists]], believe the Gospel invitation is universal and should be presented to everyone without distinction.{{sfn|Nicole|1995|p=400}} 
* Perseverance in faith: Arminians believe preservation to final salvation is [[conditional preservation of the saints|conditional on faith]] and can be lost through [[apostasy]]. They contend for a present security in Christ, relying on His protection from all external forces.{{sfn|Picirilli|2002|p=203}} Calvinists, on the other hand, hold to the [[perseverance of the saints]], asserting that the [[Elect (Christianity)|elect]] will persevere in [[Faith in Christianity|faith]] until the end of their lives.<ref>{{harvnb|Grudem|1994|p=970}}: "The Perseverance of the Saints means that all those who are truly born again will be kept by God's power and will persevere as Christians until the end of their lives, and that only those who persevere until the end have been truly born again."</ref> However, a believer cannot know with certainty if they are elect until they reach the end.<ref>{{harvnb|Grudem|1994|p=860}}: "[T]his doctrine of the perseverance of the saints, if rightly understood, should cause genuine worry, and even fear, in the hearts of any who are 'backsliding' or straying away from Christ. Such persons must clearly be warned that only those who persevere to the end have been truly born again."</ref> This leads to different interpretations on the assurance of final salvation within Calvinist circles.<ref>{{harvnb|Keathley|2010|p=171}}: "John Bunyan's ''Pilgrim's Progress'' has blessed multitudes of Christians, but his spiritual autobiography, ''Grace Abounding to the Chief of Sinners'', is disturbing. He recounts how, in his seemingly endless search for assurance of salvation, he was haunted by the question, 'How can I tell if I am elected?{{'"}}</ref><ref>{{harvnb|Davis|1991|p=217}}: "Calvin, however, has greater confidence than Luther and the Catholic tradition before him that the believer can also have great assurance of his election and final perseverance."</ref>

===Divergence with open theism===
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 the future partially in possibilities (human free actions) rather than solely certainties (divinely determined events).{{sfn|Sanders|2007|loc="Summary of Openness of God"}} Some Arminians, reject open theism, viewing it as a distortion of traditional Arminianism.<ref>{{harvnb|Picirilli|2002|pp=40, 59 ''ff.''}}. Picirilli actually objects so strongly to the link between Arminianism and open theism that he devotes an entire section to his objections.</ref> They believe it shifts away from classical Arminianism toward [[process theology]].{{sfn|Walls|Dongell|2004|p=45|ps=. "[O]pen theism actually moves beyond classical Arminianism towards process theology."}} Others view it as a valid alternative perspective within Christianity, despite not aligning it with Arminian doctrine.{{sfn|Olson|2009|p=199|loc=note 67}}