For the events of history to exist in the mind of God prior to their existence in external reality would require something like the divine decree, but Arminianism rejects the divine decree. For the events of history to exist “outside” of God prior to their existence in external reality would require either that they both exist and do not exist in the same sense or that they exist in some other mind that God can observe and know. The first option is inherently self-contradictory, and the second option would require something like a second “god” to exist.

In discussions with Arminians, I’ve often heard election described in words something like this.

When the Bible talks about election, all it means is that in eternity past, God looked down the corridor of time and saw who would believe and who would not. He then elected those He foresaw would believe.

The Arminian view, expressed here in somewhat colloquial language, is called “conditional election.” According to this idea, God elects some and not others based on whether or not He foresees the fulfillment of some condition – such as faith, obedience, holiness, etc. It is opposed to the Reformed doctrine of unconditional election. The Westminster Confession of Faith (3.5) expresses the Reformed doctrine in this way:

Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to His eternal and immutable purpose, and the secret counsel and good pleasure of His will, hath chosen, in Christ, unto everlasting glory, out of His mere free grace and love, without any foresight of faith or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving Him thereunto: and all to the praise of His glorious grace.

This statement is found within the larger context of a statement on the divine decree, which begins with the words:

God from all eternity did, by the most wise and holy counsel of His own will, freely, and unchangeably ordain whatsoever comes to pass: yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established.

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