Heron 1999, p. 128. Heron, Alasdair I. C. (1999). "Arminianism". In Fahlbusch, Erwin (ed.). Encyclopedia of Christianity. Vol. 1. Grand Rapids, Michigan: Wm. B. Eerdmans. pp. 128–129.
Tyacke 1990, p. 245: "Of the various terms which can be used to describe the thrust of religions change at the time Arminian is the least misleading. It does not mean that the Dutch theologian Jacobus Arminius was normally the source of the ideas so labelled. Rather Arminian denotes a coherent body of anti-Calvinist religious thought, which was gaining ground in various regions of early seventeenth-century Europe." Tyacke, Nicholas (1990). Anti-Calvinists: the rise of English Arminianism, c. 1590–1640. Oxford: Clarendon. ISBN978-0-19-820184-7.
Arminius 1853a, p. 526. "In this [fallen] state, the free will of man towards the true good is not only wounded, infirm, bent, and weakened; but it is also imprisoned, destroyed, and lost. And its powers are not only debilitated and useless unless they be assisted by grace, but it has no powers whatever except such as are excited by Divine grace." Arminius, Jacobus (1853a). The Works of James Arminius. Vol. 1. Translated by Nichols, James; Bagnall, W. R. Auburn, New York: Derby, Miller & Orton.
Arminius 1853a, p. 316. Arminius, Jacobus (1853a). The Works of James Arminius. Vol. 1. Translated by Nichols, James; Bagnall, W. R. Auburn, New York: Derby, Miller & Orton.
Arminius 1853c, p. 454. Arminius, Jacobus (1853c). The Works of James Arminius. Vol. 3. Translated by Nichols, James; Bagnall, W. R. Auburn, New York: Derby & Miller.
Arminius 1853c, p. 311. Arminius, Jacobus (1853c). The Works of James Arminius. Vol. 3. Translated by Nichols, James; Bagnall, W. R. Auburn, New York: Derby & Miller.
Arminius 1853c, p. 376: "First, you say, and truly, that hell-fire is the punishment ordained for sin and the transgression of the law." Arminius, Jacobus (1853c). The Works of James Arminius. Vol. 3. Translated by Nichols, James; Bagnall, W. R. Auburn, New York: Derby & Miller.
Arminius 1853b, pp. 219–220. Arminius, Jacobus (1853b). The Works of James Arminius. Vol. 2. Translated by Nichols, James; Bagnall, W. R. Auburn, New York: Derby & Miller.
Arminius 1853b, pp. 465, 466: "This seems to fit with Arminius' other statements on the need for perseverance in faith. For example: 'God resolves to receive into favor those who repent and believe, and to save in Christ, on account of Christ, and through Christ, those who persevere [in faith], but to leave under sin and wrath those who are impenitent and unbelievers, and to condemn them as aliens from Christ'." Arminius, Jacobus (1853b). The Works of James Arminius. Vol. 2. Translated by Nichols, James; Bagnall, W. R. Auburn, New York: Derby & Miller.
Arminius 1853c, pp. 412, 413: "[God] wills that they, who believe and persevere in faith, shall be saved, but that those, who are unbelieving and impenitent, shall remain under condemnation". Arminius, Jacobus (1853c). The Works of James Arminius. Vol. 3. Translated by Nichols, James; Bagnall, W. R. Auburn, New York: Derby & Miller.
Arminius 1853b, "A Dissertation on the True and Genuine Sense of the Seventh Chapter of the Epistle to the Romans", pp. 219–220, [1599] Arminius, Jacobus (1853b). The Works of James Arminius. Vol. 2. Translated by Nichols, James; Bagnall, W. R. Auburn, New York: Derby & Miller.
Arminius 1853a, p. 665: "William Nichols notes: 'Arminius spoke nearly the same modest words when interrogated on this subject in the last Conference which he had with Gomarus [a Calvinist], before the states of Holland, on the 12th of Aug. 1609, only two months prior to his decease'". Arminius, Jacobus (1853a). The Works of James Arminius. Vol. 1. Translated by Nichols, James; Bagnall, W. R. Auburn, New York: Derby, Miller & Orton.
Arminius 1853c, p. 455, "Examination of the Treatise of Perkins on the Order and Mode of Predestination", [c. 1602] Arminius, Jacobus (1853c). The Works of James Arminius. Vol. 3. Translated by Nichols, James; Bagnall, W. R. Auburn, New York: Derby & Miller.
Arminius 1853c, p. 458, "Examination of the Treatise of Perkins on the Order and Mode of Predestination", [c. 1602] "[The covenant of God (Jeremiah 23)] does not contain in itself an impossibility of defection from God, but a promise of the gift of fear, whereby they shall be hindered from going away from God so long as that shall flourish in their hearts." Arminius, Jacobus (1853c). The Works of James Arminius. Vol. 3. Translated by Nichols, James; Bagnall, W. R. Auburn, New York: Derby & Miller.
Arminius 1853c, pp. 463–464, "Examination of the Treatise of Perkins on the Order and Mode of Predestination", [c. 1602] Arminius, Jacobus (1853c). The Works of James Arminius. Vol. 3. Translated by Nichols, James; Bagnall, W. R. Auburn, New York: Derby & Miller.
Arminius 1853a, p. 667, Disputation 25, on Magistracy, [1602] Arminius, Jacobus (1853a). The Works of James Arminius. Vol. 1. Translated by Nichols, James; Bagnall, W. R. Auburn, New York: Derby, Miller & Orton.
Arminius 1853a, p. 388, Letter to Wtenbogaert, trans. as "Remarks on the Preceding Questions, and on those opposed to them", [1605] Arminius, Jacobus (1853a). The Works of James Arminius. Vol. 1. Translated by Nichols, James; Bagnall, W. R. Auburn, New York: Derby, Miller & Orton.
Barth 1974, p. 108: "Election in Christ must be understood as the election of God's people. Only as members of that community do individuals share in the benefits of God's gracious choice." Barth, Markus (1974). Ephesians. Garden City, New Jersey: Doubleday. ISBN978-0-385-08037-8.
Arminius 1853b, p. 192. Arminius, Jacobus (1853b). The Works of James Arminius. Vol. 2. Translated by Nichols, James; Bagnall, W. R. Auburn, New York: Derby & Miller.
Arminius 1853b, p. 219. The entire treatise occupies pp. 196–452 Arminius, Jacobus (1853b). The Works of James Arminius. Vol. 2. Translated by Nichols, James; Bagnall, W. R. Auburn, New York: Derby & Miller.
Calvin 1845, 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." Calvin, John (1845). Institutes of the Christian Religion; a New Translation by Henry Beveridge. Vol. 2. Translated by Henry Beveridge. Edinburgh: Calvin Translation Society. books 2, 3.
McClintock & Strong 1880. McClintock, John; Strong, James (1880). "Arminianism". The Cyclopedia of Biblical, Theological, and Ecclesiastical Literature. New York: Harper and Brothers.
Stanglin & McCall 2012, p. 190 "These points [of Remonstrance] are consistent with the views of Arminius; indeed, some come verbatim from his Declaration of Sentiments. Stanglin, Keith D.; McCall, Thomas H. (15 November 2012). Jacob Arminius: Theologian of Grace. New York: Oxford University Press USA. ISBN978-0-19-975567-7.
Wesley 1827, p. 66, "A Plain Account of Christian Perfection." "[Entire sanctification is] purity of intention." Wesley, John (1827). The Works of the Rev. John Wesley. Vol. 8. New York: J.& J. Harper.
Wesley 1827, p. 66, "A Plain Account of Christian Perfection." "[Entire sanctification is] loving God with all our heart, and our neighbor as ourselves." Wesley, John (1827). The Works of the Rev. John Wesley. Vol. 8. New York: J.& J. Harper.
Wesley 1827, p. 45, "Of Christian Perfection". "Even perfect holiness is acceptable to God only through Jesus Christ." Wesley, John (1827). The Works of the Rev. John Wesley. Vol. 8. New York: J.& J. Harper.
Wesley & Emory 1835, p. 247, "A Call to Backsliders". "[N]ot one, or a hundred only, but I am persuaded, several thousands [...] innumerable are the instances [...] of those who had fallen but now stand upright." Wesley, John; Emory, John (1835). The Works of the Late Reverend John Wesley. Vol. 2. New York: B. Waugh and T. Mason.
Ridderbos 1997, p. 351: "[The certainty of salvation] does not rest on the fact that the church belongs to a certain 'number', but that it belongs to Christ, from before the foundation of the world. Fixity does not lie in a hidden decree, therefore, but in corporate unity of the Church with Christ, whom it has come to know in the gospel and has learned to embrace in faith." Ridderbos, Herman (1997). Paul: An Outline of His Theology. Wm. B. Eerdmans. ISBN978-0-8028-4469-9.
Schaff 1997, § 173. "In anthropology and soteriology [Lactantius] follows the synergism which, until Augustine, was almost universal." Schaff, Philip (1997). History of the Christian Church. Vol. 3. Oak Harbor, WA: Logos Research Systems.
Episcopius & Ellis 2005, p. 8: "Episcopius was singularly responsible for the survival of the Remonstrant movement after the Synod of Dort. We may rightly regard him as the theological founder of Arminianism, since he both developed and systematized ideas which Arminius was tentatively exploring before his death and then perpetuated that theology through founding the Remonstrant seminary and teaching the next generation of pastors and teachers." Episcopius, Simon; Ellis, Mark A. (2005). "Introduction"(PDF). The Arminian confession of 1621. Eugene, Oregon: Pickwick Publications.
Episcopius & Ellis 2005, ch. 20, item 4. Episcopius, Simon; Ellis, Mark A. (2005). "Introduction"(PDF). The Arminian confession of 1621. Eugene, Oregon: Pickwick Publications.
De Jong 1968, pp. 220 ff., art. 5, points 3–4: "True believers can fall from true faith and can fall into such sins as cannot be consistent with true and justifying faith; not only is it possible for this to happen, but it even happens frequently. True believers are able to fall through their own fault into shameful and atrocious deeds, to persevere and to die in them; and therefore finally to fall and to perish." De Jong, Peter (1968). "The Opinions of the Remonstrants (1618)". Crisis in the Reformed Churches: Essays in Commemoration of the Great Synod of Dordt, 1618–1619. Grand Rapids, Michigan: Reformed Fellowship.
De Jong 1968, pp. 220 ff., ch. 5.5: "Nevertheless, we do not believe that true believers, though they may sometimes fall into grave sins which are vexing to their consciences, immediately fall out of every hope of repentance; but we acknowledge that it can happen that God, according to the multitude of His mercies, may recall them through His grace to repentance; in fact, we believe that this happens not infrequently, although we cannot be persuaded that this will certainly and indubitably happen." De Jong, Peter (1968). "The Opinions of the Remonstrants (1618)". Crisis in the Reformed Churches: Essays in Commemoration of the Great Synod of Dordt, 1618–1619. Grand Rapids, Michigan: Reformed Fellowship.
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." Davis, John Jefferson (1991). "The Perseverance of the Saints: A History of the Doctrine"(PDF). Journal of the Evangelical Theological Society. 34 (2).
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Akin 1993: "In Protestant circles there are two major camps when it comes to predestination: Calvinism and Arminianism. Calvinism is common in Presbyterian, Reformed, and a few Baptist churches. Arminianism is common in Methodist, Pentecostal, and most Baptist churches." Akin, James (1993). "A Tiptoe Through Tulip". EWTN. Retrieved 15 June 2019.
Bender 1953: "Mennonites have been historically Arminian in their theology whether they distinctly espoused the Arminian viewpoint or not. They never accepted Calvinism either in the Swiss-South German branch or in the Dutch-North German wing. Nor did any Mennonite confession of faith in any country teach any of the five points of Calvinism. However, in the 20th century, particularly in North America, some Mennonites, having come under the influence of certain Bible institutes and the literature produced by this movement and its schools, have adopted the Calvinist doctrine of the perseverance of the saints or "once in grace always in grace." In doing so, they have departed from the historic Arminianism of the Anabaptist-Mennonite movement." Bender, Harold S. (1953). "Arminianism". Global Anabaptist Mennonite Encyclopedia Online.
Olson 2013b: "I am using 'Arminianism' as a handy [...] synonym for 'evangelical synergism' (a term I borrow from Donald Bloesch). [...] It's simply a Protestant perspective on salvation, God's role and ours, that is similar to, if not identical with, what was assumed by the Greek church fathers and taught by Hubmaier, Menno Simons, and even Philipp Melanchthon (after Luther died). It was also taught by Danish Lutheran theologian Niels Hemmingsen (d. 1600)—independently of Arminius. (Arminius mentions Hemmingsen as holding the basic view of soteriology he held and he may have been influenced by Hemmingsen.)" Olson, Roger E. (2013b). "Must One Agree with Arminius to be Arminian?". Roger E. Olson: My evangelical, Arminian theological musings. Patheos. Retrieved 7 December 2019.
Olson 2013a: "Basic to Arminianism is God's love. The fundamental conflict between Calvinism and Arminianism is not sovereignty but God's character. If Calvinism is true, God is the author of sin, evil, innocent suffering and hell. [...] Let me repeat. The most basic issue is not providence or predestination or the sovereignty of God. The most basic issue is God's character." Olson, Roger E. (2013a). "What's Wrong with Calvinism?". Roger E. Olson: My evangelical, Arminian theological musings. Patheos. Retrieved 27 September 2018.
Olson 2010: "Classical Arminianism does not say God never interferes with free will. It says God never foreordains or renders certain evil. [...] An Arminian could believe in divine dictation of Scripture and not do violence to his or her Arminian beliefs. [...] Arminianism is not in love with libertarian free will – as if that were central in and of itself. Classical Arminians have gone out of our way (beginning with Arminius himself) to make clear that our sole reasons for believe in free will as Arminians [...] are 1) to avoid making God the author of sin and evil, and 2) to make clear human responsibility for sin and evil." Olson, Roger E. (2010). "One more quick sidebar about clarifying Arminianism". Roger E. Olson: My evangelical, Arminian theological musings. Patheos. Retrieved 27 August 2019.
Olson 2018: "What is Arminianism? A) Belief that God limits himself to give human beings free will to go against his perfect will so that God did not design or ordain sin and evil (or their consequences such as innocent suffering); B) Belief that, although sinners cannot achieve salvation on their own, without 'prevenient grace' (enabling grace), God makes salvation possible for all through Jesus Christ and offers free salvation to all through the gospel. 'A' is called 'limited providence,' 'B' is called 'predestination by foreknowledge.'" Olson, Roger E. (2018). "Calvinism and Arminianism Compared". Roger E. Olson: My evangelical, Arminian theological musings. Patheos. Retrieved 27 August 2019.
Denzinger 1954, ch. Second Council of Orange, art. 199. "We not only do not believe that some have been truly predestined to evil by divine power, but also with every execration we pronounce anathema upon those, if there are [any such], who wish to believe so great an evil." Denzinger, Henricus (1954). Enchiridion Symbolorum et Definitionum (30th ed.). Freiburg im Breisgau: Herder.
Olson 2014, pp. 2–3: "Methodism, in all its forms (including ones that do not bear that name), tends to be Arminian. (Calvinist Methodist churches once existed. They were founded by followers of Wesley's co-evangelist George Whitefield. But, so far as I am able to tell, they have all died out or merged with traditionally Reformed-Calvinist denominations.) Officially Arminian denominations include ones in the so-called 'Holiness' tradition (e.g., Church of the Nazarene) and in the Pentecostal tradition (e.g., Assemblies of God). Arminianism is also the common belief of Free Will Baptists (also known as General Baptists). Many Brethren [anabaptists-pietist] churches are Arminian as well. But one can find Arminians in many denominations that are not historically officially Arminian, such as many Baptist conventions/conferences." Olson, Roger E. (2014). Arminianism FAQ: Everything You Always Wanted to Know. Franklin, Tennessee: Seebed. ISBN978-1-62824-162-4.
Olson 2014, p. 8. "Arminianism includes no particular belief about whether or to what extent God manipulates the wills of men (human persons) with regard to bringing his plans (e.g., Scripture) to fruition.". Olson, Roger E. (2014). Arminianism FAQ: Everything You Always Wanted to Know. Franklin, Tennessee: Seebed. ISBN978-1-62824-162-4.
Osborne, Trueman & Hammett 2015, p. 134: "[...] Osborne Wesleyan-Arminian perspective". Osborne, Grant R.; Trueman, Carl R.; Hammett, John S. (2015). Perspectives on the Extent of the Atonement: 3 views. Nashville, Tennessee: B & H Academic. ISBN9781433669712. OCLC881665298.
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Keefer 1987, p. 89: "What Wesley knew of Arminius came to him through two basic sources. First, he knew something of Arminius through Remonstrant spokesmen. [...] Wesley's second source of Arminian theology was the English Church in general, particularly the writers of the seventeenth century. This was by far his predominant source [...]." Keefer, Luke (1987). "Characteristics of Wesley's Arminianism"(PDF). Wesleyan Theological Journal. 22 (1): 87–99.
Grider 1982, pp. 55–56, . "Arminius used an ingenious device to teach [the possibility of Apostasy], so as not to seem to oppose Calvinism's eternal security doctrine head on and recklessly He admitted that believers cannot lose saving grace; but then he would add, quickly, that Christians can freely cease to believe, and that then they will lose saving grace. So, in a sense, believers cannot backslide; but Christians can cease to believe, and then, as unbelievers (but only as unbelievers), they lose their salvation" Grider, J. Kenneth (1982). "The Nature of Wesleyan Theology"(PDF). Wesleyan Theological Journal. 17 (2): 43–57.
