Arminians and Sin: Introduction

While Calvinists largely agree on the definition and effects of sin, Arminian theology fails to consistently agree. Calvinists hold the traditional, orthodox definition of sin. Sin “misses the mark” set by God, both in the actions and the heart. Sin encompasses both external deeds and states of the mind and heart, including desires, thoughts, intentions, etc., and therefore, man enters the world in a state of judgment. Some Arminians agree with this definition, but others, like Pelagius and Finney, take issue with it. Calvinists and Arminians disagree completely on the effects of sin in regards to salvation. Can man freely respond to Christ’s command to “Repent and believe,” or does he need external assistance in the form of divine grace? If he needs grace, how extensive is this grace? Does God completely change the heart of man, or is there some participation on his part? Calvinists believe that faith can only come from God, for man is dead in his sins and unable to please God, but Arminians hold to human freedom, requiring varying degrees of grace from God to enable man to ultimately make the final decision of repentance.

Like sovereignty, a believer’s stand on this issue carries far-reaching implications. If man possesses enough ability, or righteousness, or faith within himself to initially reach for God, then he must likewise possess this same ability, righteousness, or faith to continue in his walk. While most Arminians deny Pelagius’ belief that man does not need a savior, these same theologians agree on Pelagius’ logical extension of this belief that man contains within himself the ability to fully live a life that satisfies God, completely free from sin in this life and in this flesh. These Arminians, most notably John Wesley, ascribe credit for this life somewhat to God’s grace, but interestingly enough arrive at the same conclusion as the man who denied the need of Christ at all. This stand on free will and man’s inherent ability also logically leads theologians to believe that a Christian, once saved, can somehow lose his salvation and be forever lost. If man can choose to receive Christ, then he can choose to stop believing. Just as this believer is able to reach for Christ initially, he should be able to keep himself near Christ throughout his journey of faith. God will not interfere with man’s decision to believe or not to believe. These beliefs in the ultimate authority of man to believe led Finney to manipulate the evangelizing situation. Today, we continue this tradition of trusting men with the ultimate decision of salvation, and we ply them with music, with song and dance, theater, carnival rides, rampant displays of emotional manipulation, and sometimes with material benefits. Eager to win souls, but unwilling to trust the Word of God or the God of the Word, we employ carnal means in spiritual work. We do not trust the Holy Spirit to lead men to Christ. How can he if the decision rests with men? Why should we implore the Spirit when he does not reign over men’s hearts?

Arminians cannot believe in sin, lest they forfeit their precious free will. They dismiss the complete effects of sin and believe every man has been regenerated in God’s image but they do this without faith. “Every man is able to believe,” they say. If any man is unable, God cannot condemn him, for a man must possess ability before he has responsibility. In believing this, they ignore Adam our representative, who, although possessed of complete ability to abstain from sin and obey God’s law, sinned in our place, bringing condemnation and inability upon us all. For the Arminian, no man is a slave to his sin, despite the testimony of both Christ and Paul (John 8.34; Romans 6.6). Every man can exercise faith in God, despite his dead soul (Ephesians 2.1). They prioritize the pride of free will over the humiliating truth of his word. They look with their eyes and understand with their minds instead of trusting scripture. They see men who do “good,” and accept this as evidence of man’s ability to believe in God, not understanding that natural men do good to please themselves. They confuse natural, moral conscience that glorifies man with faithful, supernatural, Spirit-given life that glorifies God.