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Classical Arminianism
This book is a valuable contribution to the Arminian-Calvinist debate. Forlines and Pinson have worked together to provide a good resource from an Arminian interpretation. Forlines is known for his work on this subject having previously published "Quest for Truth" with Randall House in 2001. This new book takes the content related to the doctrine of salvation from that original work arranging it in logical order in a more reader-friendly fashion. Pinson added his introduction to the work and edited the content related to the doctrine of salvation. This is an excellent resource for study of the Arminian view for those seeking to defend their theological position.
392 pages, Paperback
First published November 1, 2010
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March 8, 2013
The distinguished British evangelical John Stott once said, “Theology is a serious quest for the true knowledge of God, undertaken in response to His self-revelation, illumined by Christian tradition, manifesting a rational inner coherence, issuing in ethical conduct, resonating with the contemporary world and concerned for the greater glory of God” [1]. If one seeks to understand God through His revealed word, the Bible, then theology is inevitable.
In a culture of diverse theological opinions, a biblical perspective on systematic theology is scarce to say the least. Even more rare is an academic Arminian theology, particularly since Calvinism is dominant in many evangelical seminaries in America. That is the precise reason F. Leroy Forlines’ book Classical Arminianism is so important. Forlines has been on the frontlines of a growing movement, of which many are calling “Reformed Arminianism” [2]. The reason for this is found in his balanced treatment of biblical texts, leading to well-reasoned arguments on the nature of salvation and God.
The Purpose and Summary of the Book
Classical Arminianism is largely a revised volume of the soteriological material found in Forlines’ systematic theology, The Quest for Truth. J. Matthew Pinson, President of Free Will Baptist Bible College, took on the task of editing Forlines’ material into a more readable and structured collection. Pinson reconstructed the material under more concise headings, and outlined the subject matter more sequentially.
As for the book, its thesis is simple: To present a soteriology that would (1) adequately represent the theology of Jacobus Arminius in his “reformed views”; and (2) systematically explain a biblical theology of salvation. Forlines accomplishes this goal with sound logic and diligence. He surveys a wide host of scholars, even citing those who generally oppose his viewpoints (e.g., Theisen, Hendriksen, and others). In so doing, he gives a fair evaluation to their theological statements, but logically reasons to reaffirm his own thesis. For example, he emphasizes the importance of fair scholastic evaluation even in dealing with the view of apostasy: “A well-formulated doctrine of security requires much careful thought and study. The same is true if we are going to understand the other person” [3].
Forlines begins his first chapter of Classical Arminianism by stating, “The psalmist asks one of the most important questions ever to be raised by a human being in Psalm 8:4 ‘What is man, that you are mindful of him?’ The answer to this question is not simply an exercise in mental curiosity by those seated at the intellectual round table. Our whole being cries out for an answer” [4]. By bringing to light the greatest question concerning one’s humanity, Forlines lays a beautiful foundation for the rest of his book.
The organization of the book is simple. It is separated into ten chapters. The book begins by discussing human nature, total human depravity, and the effects thereof on the concept of the imago dei. In dealing with this principle of depravity and human free will, one of the greatest misconceptions of Classical Arminianism arises, which is, that Classical Arminianism is in some way semi-pelagian. Forlines asserts this is a complete fallacy. He writes, “Most interpreters have assumed that Arminius was a semi-pelagian, thus espousing a view of freedom of the will that ‘makes individuals totally able to choose God or spurn Him.’ Yet… Arminius holds that human beings have no freedom to do anything good in God’s sight” [5].
After discussing depravity and human personhood, the book continues by examining the doctrine of election in Chapters 2-5. Chapter 2 explains the theology behind election, while Chapters 3 and 4 evaluate major proof texts, giving extensive attention to Romans 9. Forlines uses Chapter 5 to present an argument for conditional election.
The book proceeds in Chapter 6 to discuss a theology for the nature of atonement and justification, explaining the interrelation between the two. Within this chapter Forlines draws a distinct dichotomy between Classical Arminianism and Wesleyan Arminianism, discussing in particular the differences in their doctrines and theologies. Forlines provides an invaluable tool in doing so. He is careful to contrast his views with those of Hugo Grotius, Charles Finney, and John Miley, among many others. He allocates ample time in making the much-needed distinction between the substitutionary view of atonement of Classical Arminianism and the governmental view of atonement of popular Wesleyan Arminianism. Forlines carefully explains these differences, not only with the doctrine of atonement, but also with many other doctrines related to soteriology.
Systematically, Forlines then conducts an explanation on the condition for salvation in the believer in Chapter 7, followed by a study on sanctification in Chapter 8. Logically, he concludes Chapters 9 and 10 by contrasting the perseverance of the saints, with biblical views on apostasy.
Strengths and Weaknesses
Strengths and weaknesses are often dependent upon the preference of the reader. What one reader may view as a nuisance, another may appreciate as a helpful tool. Such is the case with Classical Arminianism. There are many times throughout the book that Forlines is quite “thorough” on a specific subject, giving that concept multiple pages and excessive evaluation. For example, Forlines spends an entire chapter just on Romans 9, and how it relates to election. More specifically than election, he also spends a vast amount of time on the soteriology of the Jewish nation. Part of this is due to the context of Romans 9. Another aspect of this is Forlines’ writing style. He is very diligent to be exhaustive when dealing with important issues. This can become redundant for more knowledgeable readers, while being very helpful to new students of academic theology. One is forced to appreciate Forlines’ dedication to truth and fairness to the material at hand.
Countering that point, Forlines could have covered a few subjects more extensively. These are few and far between, but nonetheless they are present. Two areas in particular would have benefited greatly from more discussion. The first area is definitions (e.g. mind, heart, will, traducian view, and creationist view) [6] and the second area is the lesser-known proof texts for election (e.g. 1 Tim. 2:6; Heb. 2:9; 2 Pet. 3:17) [7]. In other words, certain sections could have used more explanation in reference to a point(s) made.
One helpful aspect of this book is its “self-awareness.” There are multiple times throughout the book in which Forlines refers to other chapters or sections of the book for a better understanding on the subject at hand. This makes the volume an extremely helpful reference tool. In looking for information on a specific doctrine, the book itself will direct you to other areas within it that may be helpful for understanding. Reading along and being directed back or forth to know more about a certain doctrine is very helpful in understanding this systematic theology.
Who Is This Book For?
It should first be noted that Forlines writes his books in a way that any student of the Word may read and understand. In a logical pattern, he explains challenging theological truths in a way that any eager person could comprehend. With that said, Forlines does deal with some considerable theological content in this book. With thick theological matter spanning across 357 pages it may become weary for a layman or novice to work their way through this volume. It seems that this specific work of theology is directed to one of the following: the intellectually-curious pastor, the seminary student, or the seasoned theologian. As stated above, Forlines writes in a way that a diverse audience can understand. A young amateur theologian can understand these concepts, while a more advanced scholar can also evaluate Forlines’ more weighty arguments.
Should I Read It?
If you are looking for a brief survey of Arminianism, this book is certainly not for you. On the other hand, if you are interested in having an extensive theological understanding of salvation from an Arminian perspective, not only is this book for you, it is one of a very few books for you. Seldom is Classical Arminianism explained so thoroughly, which makes this book a high commodity. For this reason alone, any avid student of theology should read this book. Both Calvinists and Arminians alike should weigh the theological arguments for themselves. Forlines’ Classical Arminianism is a pivotal tool in the ongoing discussion of the ways of God in salvation.
_______________________________________
[1] John R.W. Stott, “Theology: A Multidimensional Discipline” in Donald Lewis and Alister McGrath (eds.), Doing Theology for the People of God: Studies in Honour of J.I. Packer (Leicester: Apollos, 1996) 17,18
[2] F. Leroy Forlines, J. Matthew Pinson (ed.), Classical Arminianism (Nashville, Tennessee: Randall House, 2011), iv.
[3] Forlines, 356.
[4] Ibid., 1.
[5] Ibid., 22.
[6] Ibid., 5-6, 14-15.
[7] Ibid., 175, 191.
For more essays, book reviews, and thoughts on theology, ministry, spirituality and culture, visit www.helwyssocietyforum.com
In a culture of diverse theological opinions, a biblical perspective on systematic theology is scarce to say the least. Even more rare is an academic Arminian theology, particularly since Calvinism is dominant in many evangelical seminaries in America. That is the precise reason F. Leroy Forlines’ book Classical Arminianism is so important. Forlines has been on the frontlines of a growing movement, of which many are calling “Reformed Arminianism” [2]. The reason for this is found in his balanced treatment of biblical texts, leading to well-reasoned arguments on the nature of salvation and God.
The Purpose and Summary of the Book
Classical Arminianism is largely a revised volume of the soteriological material found in Forlines’ systematic theology, The Quest for Truth. J. Matthew Pinson, President of Free Will Baptist Bible College, took on the task of editing Forlines’ material into a more readable and structured collection. Pinson reconstructed the material under more concise headings, and outlined the subject matter more sequentially.
As for the book, its thesis is simple: To present a soteriology that would (1) adequately represent the theology of Jacobus Arminius in his “reformed views”; and (2) systematically explain a biblical theology of salvation. Forlines accomplishes this goal with sound logic and diligence. He surveys a wide host of scholars, even citing those who generally oppose his viewpoints (e.g., Theisen, Hendriksen, and others). In so doing, he gives a fair evaluation to their theological statements, but logically reasons to reaffirm his own thesis. For example, he emphasizes the importance of fair scholastic evaluation even in dealing with the view of apostasy: “A well-formulated doctrine of security requires much careful thought and study. The same is true if we are going to understand the other person” [3].
Forlines begins his first chapter of Classical Arminianism by stating, “The psalmist asks one of the most important questions ever to be raised by a human being in Psalm 8:4 ‘What is man, that you are mindful of him?’ The answer to this question is not simply an exercise in mental curiosity by those seated at the intellectual round table. Our whole being cries out for an answer” [4]. By bringing to light the greatest question concerning one’s humanity, Forlines lays a beautiful foundation for the rest of his book.
The organization of the book is simple. It is separated into ten chapters. The book begins by discussing human nature, total human depravity, and the effects thereof on the concept of the imago dei. In dealing with this principle of depravity and human free will, one of the greatest misconceptions of Classical Arminianism arises, which is, that Classical Arminianism is in some way semi-pelagian. Forlines asserts this is a complete fallacy. He writes, “Most interpreters have assumed that Arminius was a semi-pelagian, thus espousing a view of freedom of the will that ‘makes individuals totally able to choose God or spurn Him.’ Yet… Arminius holds that human beings have no freedom to do anything good in God’s sight” [5].
After discussing depravity and human personhood, the book continues by examining the doctrine of election in Chapters 2-5. Chapter 2 explains the theology behind election, while Chapters 3 and 4 evaluate major proof texts, giving extensive attention to Romans 9. Forlines uses Chapter 5 to present an argument for conditional election.
The book proceeds in Chapter 6 to discuss a theology for the nature of atonement and justification, explaining the interrelation between the two. Within this chapter Forlines draws a distinct dichotomy between Classical Arminianism and Wesleyan Arminianism, discussing in particular the differences in their doctrines and theologies. Forlines provides an invaluable tool in doing so. He is careful to contrast his views with those of Hugo Grotius, Charles Finney, and John Miley, among many others. He allocates ample time in making the much-needed distinction between the substitutionary view of atonement of Classical Arminianism and the governmental view of atonement of popular Wesleyan Arminianism. Forlines carefully explains these differences, not only with the doctrine of atonement, but also with many other doctrines related to soteriology.
Systematically, Forlines then conducts an explanation on the condition for salvation in the believer in Chapter 7, followed by a study on sanctification in Chapter 8. Logically, he concludes Chapters 9 and 10 by contrasting the perseverance of the saints, with biblical views on apostasy.
Strengths and Weaknesses
Strengths and weaknesses are often dependent upon the preference of the reader. What one reader may view as a nuisance, another may appreciate as a helpful tool. Such is the case with Classical Arminianism. There are many times throughout the book that Forlines is quite “thorough” on a specific subject, giving that concept multiple pages and excessive evaluation. For example, Forlines spends an entire chapter just on Romans 9, and how it relates to election. More specifically than election, he also spends a vast amount of time on the soteriology of the Jewish nation. Part of this is due to the context of Romans 9. Another aspect of this is Forlines’ writing style. He is very diligent to be exhaustive when dealing with important issues. This can become redundant for more knowledgeable readers, while being very helpful to new students of academic theology. One is forced to appreciate Forlines’ dedication to truth and fairness to the material at hand.
Countering that point, Forlines could have covered a few subjects more extensively. These are few and far between, but nonetheless they are present. Two areas in particular would have benefited greatly from more discussion. The first area is definitions (e.g. mind, heart, will, traducian view, and creationist view) [6] and the second area is the lesser-known proof texts for election (e.g. 1 Tim. 2:6; Heb. 2:9; 2 Pet. 3:17) [7]. In other words, certain sections could have used more explanation in reference to a point(s) made.
One helpful aspect of this book is its “self-awareness.” There are multiple times throughout the book in which Forlines refers to other chapters or sections of the book for a better understanding on the subject at hand. This makes the volume an extremely helpful reference tool. In looking for information on a specific doctrine, the book itself will direct you to other areas within it that may be helpful for understanding. Reading along and being directed back or forth to know more about a certain doctrine is very helpful in understanding this systematic theology.
Who Is This Book For?
It should first be noted that Forlines writes his books in a way that any student of the Word may read and understand. In a logical pattern, he explains challenging theological truths in a way that any eager person could comprehend. With that said, Forlines does deal with some considerable theological content in this book. With thick theological matter spanning across 357 pages it may become weary for a layman or novice to work their way through this volume. It seems that this specific work of theology is directed to one of the following: the intellectually-curious pastor, the seminary student, or the seasoned theologian. As stated above, Forlines writes in a way that a diverse audience can understand. A young amateur theologian can understand these concepts, while a more advanced scholar can also evaluate Forlines’ more weighty arguments.
Should I Read It?
If you are looking for a brief survey of Arminianism, this book is certainly not for you. On the other hand, if you are interested in having an extensive theological understanding of salvation from an Arminian perspective, not only is this book for you, it is one of a very few books for you. Seldom is Classical Arminianism explained so thoroughly, which makes this book a high commodity. For this reason alone, any avid student of theology should read this book. Both Calvinists and Arminians alike should weigh the theological arguments for themselves. Forlines’ Classical Arminianism is a pivotal tool in the ongoing discussion of the ways of God in salvation.
_______________________________________
[1] John R.W. Stott, “Theology: A Multidimensional Discipline” in Donald Lewis and Alister McGrath (eds.), Doing Theology for the People of God: Studies in Honour of J.I. Packer (Leicester: Apollos, 1996) 17,18
[2] F. Leroy Forlines, J. Matthew Pinson (ed.), Classical Arminianism (Nashville, Tennessee: Randall House, 2011), iv.
[3] Forlines, 356.
[4] Ibid., 1.
[5] Ibid., 22.
[6] Ibid., 5-6, 14-15.
[7] Ibid., 175, 191.
For more essays, book reviews, and thoughts on theology, ministry, spirituality and culture, visit www.helwyssocietyforum.com
December 16, 2022
Easy to read, compelling and thought-provoking. Clears up some of the myths of heresy leveled against Arminius. Helped me understand the Arminian view of election and Romans 9 better. Not sold on Christians able to lose salvation, but now knowing the arguments better I can definitely respect the interpretation and it has caused serious meditation. Will be considering certain arguments in this book for months to come.
May 25, 2018
Very clear language. Easy to read. The structure of presentation is appealing. My personal favorites were reading the emphasis on the atonement by Jesus' death on the cross, the chapter on sanctification, and the question/answer and assumptions/clarifications laid out for the view of classical Arminianism and classical Calvinism.
Whether I meet Christians of one camp or the other. I hope to encourage the promotion of the Word of God among them, and point out the similarities in view. I hope the purpose of conversation from Christian to Christian is like the apostle wrote "the goal of our instruction is love" and "speaking the truth in love, we will grow to become in every respect the mature body of him who is the head, that is, Christ." -Eph.4:1-16
I am convinced Leroy Forlines wrote in the same spirit that 2 Timothy 2:15 was written.
Whether I meet Christians of one camp or the other. I hope to encourage the promotion of the Word of God among them, and point out the similarities in view. I hope the purpose of conversation from Christian to Christian is like the apostle wrote "the goal of our instruction is love" and "speaking the truth in love, we will grow to become in every respect the mature body of him who is the head, that is, Christ." -Eph.4:1-16
I am convinced Leroy Forlines wrote in the same spirit that 2 Timothy 2:15 was written.
July 30, 2023
Though finally not convinced of his arguments for classical Arminianism, Forlines is a clear thinker and has a great contribution here. His section on imputation and penal substitution was my original introduction into that theory of atonement, and I still mostly agree with his conclusions there.
His larger work, Quest for Truth, reveals the short comings of his definition of ‘person.’ This ends up making his soteriology unconvincing, for he must alter the historic doctrine of God to uphold his ‘influence/response’ scheme.
His larger work, Quest for Truth, reveals the short comings of his definition of ‘person.’ This ends up making his soteriology unconvincing, for he must alter the historic doctrine of God to uphold his ‘influence/response’ scheme.
May 13, 2021
One of the best theology books available!
May 22, 2022
If you only read 1 theology book this year, (well you shouldn't just read 1 but if you do) read this. It was enlightening, difficult at times and convicting and I really really liked it!
August 30, 2024
Good explanations of the history of Arminianism, ways it differs from neo-Arminianism, and some clarifying counterarguments to common Calvinist arguments.
February 14, 2014
Going to be writing a full review of this book when I get the chance, but--other than two decent chapters on Justification and the Atonement--Forlines builds a weak case for Arminianism full of bad methodology (building a doctrine of personhood without wrestling through the key texts, and then interpreting them through this doctrine), terrible exegesis (shrugging of Rom. 8 by saying, without any proof from the text, that it doesn't have to say what Calvinists suggest it says), and logical fallacies throughout (begging the question being the biggest one). If you are looking for an explanation/overview of Arminian theology I would suggest Olson's Arminian Theology, it doesn't have as much exegesis, but after seeing the quality of Forlines exegesis, this may be a good thing.
October 23, 2015
Forlines takes a very fair tone and addresses topics with easy-to-follow, scholarly insight.
Displaying 1 - 9 of 9 reviews