The Arminian challenge to the doctrine and practice of the Reformed Churches was far-reaching and long-lasting. Although the Synod of Dordt rejected the Remonstrant doctrines, the teachings survived in various ecclesiastical settings. Some Arminians continued to develop the doctrines in a more and more Pelagian direction. Others developed the doctrines along more evangelical lines.

As the Reformation spread throughout Europe, it was regularly beset by various controversies. One of the most significant such controversies arose at the end of the sixteenth century. It centered on the teachings of the Dutch theologian Jacob Arminius (1560–1609) and his students. The impact of this controversy continues to be felt to this day.

Who Was Jacob Arminius?

Arminius was educated in Reformed universities. He studied, for example, in Geneva under Theodore Beza and was considered by Beza to be an outstanding student. He was ordained in the Reformed Church in the Netherlands, which meant he was to teach according to the Belgic Confession and the Heidelberg Catechism. He served as a pastor in Amsterdam for many years before assuming a teaching position at Leiden. During his time as a pastor, questions were raised about his theology as he preached through Romans. Questions continued to be raised during his time as a professor.

An investigation into Arminius’ theology was initiated, and at the request of the magistrates, Arminius wrote his Declaration of Sentiments in 1608. The theological focus of this work is the doctrine of predestination. Arminius’ colleague at Leiden was Franciscus Gomarus (1563–1641). Gomarus’ doctrine of predestination was supralapsarian, meaning that he believed God’s decree of election came logically prior to His decree of the fall, and Arminius had strong objections to this view. The debate between Gomarus and Arminius was cut short when Arminius died of tuberculosis in October 1609. The controversy, however, did not end there, as Arminius’ students picked up where he left off.

The Arminian Articles

In January 1610, under the leadership of Johannes Uytenbogaert (1557–1644), forty-three Dutch ministers met and drew up a public petition. This Remonstrance contained the Arminian Articles, five articles in which the Remonstrants discussed the points of doctrine on which they differed with the Reformed confessions. The first article presents the doctrine of conditional election. The second article teaches unlimited atonement. The third article states the Remonstrants’ view of the fall and grace. The fourth article teaches the doctrine of resistible grace. Finally, the fifth article raises doubts about the doctrine of the perseverance of the saints.

The controversy continued to intensify, and in 1619, the Synod of Dordt was called to deal with the matter. Most of the delegates were Dutch, but there were also many from the Reformed churches in surrounding nations. The leader of the Remonstrants at the synod was Simon Episcopus (1583–1643). The Synod requested, and the Remonstrants eventually submitted, a statement of their views. The Opinions of the Remonstrants is a much more detailed document than the 1610 Arminian Articles. It is also much more clearly opposed to the confessions of the Dutch Reformed Church.

Article 1 deals with predestination and asserts:

God has not decided to elect anyone to eternal life, or to reject anyone from the same, prior to the decree to create him, without any consideration of preceding obedience or disobedience, according to His good pleasure, for the demonstration of the glory of His mercy and justice, or of His absolute power and dominion.

It continues: “The election of particular persons is decisive, out of consideration of faith in Jesus Christ and of perseverance; not, however, apart from a consideration of faith and perseverance in the true faith, as a condition prerequisite for electing.” In other words, election is conditional. God elects those whom He foresees will believe and persevere.

In Article 2, the Remonstrants unambiguously assert the doctrine of unlimited atonement, saying:

The price of redemption which Christ offered to God the Father is not only in itself and by itself sufficient for the redemption of the whole human race but has also been paid for all men and for every man, according to the decree, will, and the grace of God the Father; therefore no one is absolutely excluded from participation in the fruits of Christ’s death by an absolute and antecedent decree of God.

The document combines articles 3 and 4 on God’s grace and man’s conversion. The main ideas found here are the doctrine of prevenient grace and the denial of irresistible grace. We read, for example:

The efficacious grace by which anyone is converted is not irresistible; and though God so influences the will by the word and the internal operation of His Spirit that he both confers the strength to believe or supernatural powers, and actually causes man to believe, yet man is able of himself to despise that grace and not to believe, and therefore to perish through his own fault.

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