Editing Arminianism (section)

===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>