Arminian Theology: Myths and Realities
by Roger E. Olson
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Book Summary Information
Author: Roger E. OlsonEdition: Hardcover
Audio: English (Unknown); English (Original Language); English (Published)
Published: 2006-09-05
ISBN: 0830828419
Number of pages: 250
Publisher: IVP Academic
Book Reviews of Arminian Theology: Myths and Realities
Book Review: A Useful Book, but maybe not totally for purposes intended
Summary: 4 Stars
Here's some of a review I wrote, Amazon won't let me link it, but a google search can find it. I'd read it all if one wants to critically interact with what I copied and pasted here:
[...]
Introduction: Overview and general comments
One can only be grateful for Roger Olson's book Arminian Theology: Myths and Realities (IVP, 2006). Calvinists (or Reformed) should buy this book and add it to their library. This is especially true for Calvinists who engage in theological dialog with Arminians on the internet or at the workplace or at school. For you, Olson's book will be referred to often. It will prove useful in at least four ways: (1) probably most important, it will help you avoid attacking straw men; (2) it will allow you to correct some professing Arminians' understanding of Arminianism - perhaps causing them to want to disassociate with the label `Arminian;'(3) it will help you see, in stark contrast, the differences between Calvinism and Arminianism; and (4) it will make you aware of the main reasons why Arminians say they reject Calvinism, making you aware of some of the major objections to Calvinism that some people have.
Olson's project is, mainly, a descriptive one. That is, he is simply explaining what Arminian theology is. Thus the book isn't intended, primarily, to function as an argument for Arminian theology as the correct biblical model on matters such as salvation, grace, the atonement, free will, predestination, election, etc. Olson's project, then, "is simple and straightforward: to correctly delineate true Arminian theology and to begin to undo the damage that has been done to this theological heritage by both its critics and its friends" (43). Olson contends that the purpose of his book is "not persuasion ... but information" (ibid). It also is not meant to function as a "polemic against Calvinism" (ibid).
Olson's strategy in delineating true Arminian theology vis-à-vis "the imposter" is to speak to ten "myths" that abound about Arminianism. These myths are: (i) Arminian theology is the opposite of Calvinist/Reformed theology; (ii) a hybrid of Calvinism and Arminianism is possible; (iii) Arminianism is not an orthodox evangelical option; (iv) the heart of Arminianism is belief in free will; (v) Arminian theology denies the sovereignty of God; (vi) Arminianism is a human-centered theology; (vii) Arminianism is not a theology of grace; (viii) Arminians do not believe in predestination; (ix) Arminian theology denies justification by grace alone; and (x) all Arminians believe the Governmental theory of the atonement. These ten chapters framed in by an introduction that offers a "primer" on Arminian theology, and a conclusion that offers rules for engagement for Calvinists and Arminians.
Put briefly, Olson concludes on the above: (i) Arminian theology is the opposite of Calvinist theology in a few areas, but there is common ground in other areas. Arminius was a Reformer and his views were allowed by some, just not "high Calvinists." It is arbitrary to exclude him from Reformation theology since it is broad enough to encompass him and he is only excluded by an arbitrary definition of "Reformed" to mean "monergism" to mean "meticulous divine control." (ii) Though there is agreement and common ground on many issues, there are fundamental differences regarding free will, sovereignty and providence, &c. that imply a contradiction of simultaneously held, so no hybrid is possible on pain of logical contradiction. (iii) Arminianism is an orthodox evangelical option. Real Arminianism - the theology of Arminius, Wesley, &c - holds to sola fide, sola gratia, sola Scriptura, soli Deo Gloria, solo Christo, the inspiration and infallibility of Scriptura, etc. (iv) The heart of Arminian theology is the loving character of God and the idea of real personal relationships, not libertarian free will. Another key doctrine is prevenient grace. (v) Arminian theology does not deny the sovereignty of God, unless that is taken to mean "meticulous control over all of creation, including the foreordination of evil." But that is just a stipulation. Arminians have had a high view of sovereignty and providence. (vi) Arminian theology is not human centered. It does not believe in some innate goodness of man. Man is totally depraved and can do no good without God's prevenient grace. (vii) Arminian theology is a theology of grace. Many non-Arminians have noted this. Again, man could do no good without God's grace. Man cannot be saved without grace. (viii) Arminians believe in predestination, it is just cashed out differently than in Calvinism. It is a conditional predestination. God predestines to save all those who freely believe on Jesus Christ. (ix) Arminius did not deny justification by faith alone, neither the imputed righteousness of Christ's active and passive obedience. Many other Arminians have followed suit. Some Arminians have held problematic views, but then so have some Calvinists. (x) Not all Arminians hold to the Governmental theory of the atonement, though some have and that is a viable option. Arminius and others held to a penal substitution view.
Overall, Olson's tone is irenic and he keeps with his didactic aim fairly consistently. I did feel he was a bit condescending at times towards Calvinists, but perhaps this is justified by what he takes to be hundreds of years of misrepresentations and hurtful comments directed towards his theological niche. An ironic and unfortunate aspect to the book was that Olson displayed his own unfamiliarity with Calvinism and seemed unable to use less emotionally charged words when describing it. He appealed to metaphors that were not self-explanatory - such as the claim that Calvinism makes God the "author of sin" - and failed to explain what he meant by the terms. Given his desire to be more descriptive in his approach, and his admitted wide target audience rather than specialists (10), he failed to make some important distinctions and qualifications. One of his main desires was to show that Arminianism is a legitimate evangelical option (at one level, this is true). Thus when questions arise about Arminianism's position on myriad Protestant "givens," for example, he explained the Arminian position and then concluded things like this: "Even though Arminians give these great doctrines their own distinctive spin, based on their reading of Scripture, they stand on the same ground of Protestant orthodoxy with Calvinists, pointing away from themselves and to the glory and love of God revealed in Jesus Christ" (246). No doubt this is what they believe, but the same sentiments are uttered by Mormons when accused of denying certain Christian doctrines.
I do not wish to be taken as claiming that Arminians are like Mormons, outside of salvation and the church militant, only to point out that using the same language doesn't necessarily mean much. Frequently Olson responds to charges by claiming that Arminians have said the opposite. For example, Arminians say believe that grace is necessary for salvation and that salvation is all of grace, and, in one sense, they do believe this. But, Mormons say that they believe in one God, the trinity, &c, and in one sense, they do. Other times I think Olsen confused misrepresentations with logical entailments. So, some of the things said against Arminians were meant as logical conclusions from their position. Thus, we wouldn't have outright misrepresentation. Olson's response to this was that we must (always?) explicitly tell our audience that we are drawing a logical conclusion and that the opposite party says that they do not believe what we attribute to them. Though this is good advice in some situations, I found it a bit pedantic and desperate to claim this always has to be done just to lump more Calvinists in the "misrepresentation" bin. For example, I don't think most thinking people think Arminians have highlighted Ephesians 2:8 with a thick, black permanent maker - thus rendering it absent from their Bibles. It seems to me that the charitable interpretation of some Calvinists who claim that Arminians deny sola gratia is that they are claiming that the Arminian position logically denies the biblical teaching on sola gratia, whether they come right out and say this or not. Or, that since the Arminian position holds an unbiblical view of grace, then that they hold to salvation by grace alone is true in an attenuated way, and ultimately uninteresting as a biblical statement on the matter. But, if some people have given the impression that Arminians deny salvation by grace alone in any sense, they should be corrected. And, if Calvinists have contributed to this misunderstanding, they should take more caution to properly represent their opponents.
I appreciate Olson's desire to make sure people understand what he takes to be the correct biblical teaching on these matters. I empathize with his frustration at misrepresentations of his position, and some of the hurtful things that can be said in zealous attempts to show a position in error. I am positive he has a genuine desire to be faithful to the Bible. I am thankful for the time he took to lay out his position on many issues in a clear and concise way. I would not claim that his Arminianism will keep him from salvation, or that we are not both united to Christ, part of the same body. I do not agree with Arminian theology, and his book cemented that even more for me, but that doesn't mean we are not brothers in the Lord - no matter our inter family squabbles. Having shown my desire to not commit fratricide, I must now desist with the three-hanky and commence with some critical analysis.
Critical Reflection
I would now like to offer some reasons why Calvinists struggle with some of what Arminianism teaches as well as interact with some of the criticisms made of Calvinism in Olson's book. I know Olson said that his book was not a polemic against Calvinism, and it is true that the book qua unit wasn't a polemic, yet there were parts that were clearly polemical (for instance, I know of no other way to take some of chapters 4 and 5). First, though, I will just make a couple brief critical observations of which nothing much of importance hangs.
i) Four minor quibbles
In discussing whether Arminianism was "Reformed" Olson said that it indeed could be since that category was broad enough to include Arminius. Olson claims that if "one decides arbitrarily" to define `Reformed' according to x, y, and z, then Arminianism is not `Reformed' (54). But there are other definitions. Thus, Olson throws the likes of Barth, König, and Remonstrance denominations in as `Reformed' (46). He also claims that "many moderate Calvinists or Reformed thinkers and leaders have opened up to Arminianism and embraced it as a valid expression of Reformed theology" (47). He doesn't mention these people by name and seems to ignore possible improperly placed contemporary emphasis on "tolerance," and "pluralism," and the "emergent movement," as well as "postmodernism," as possible reasons why such "unity" is being sought.
Furthermore, Olson doesn't look at the arguments of "confessionalists" who argue for a non-arbitrary definition of `Reformed.' Darryl Hart, Richard Muller, Michael Horton, and David Wells are representative of those writing at the same time as Olson who argued for non-arbitrary definitions of `Reformed.' The latest example of this is found in R.S. Clark's recent book, Recovering the Reformed Confessions (P&R, 2008). This book is somewhat representative of the "confessionalist" stance found in the previous writers. I have registered my own disagreements with some of what Clark had to say in his book; nevertheless, it is irresponsible to claim that any definition which would exclude Arminianism is "arbitrary."
A further problem arises when Olson wants to distance from the term `Arminian' those liberal theologians or students of Arminius who put forth views Olson doesn't like. He sets up two categories: an Arminianism of the heart, and an Arminianism of the head. The latter doesn't represent "true" Arminianism. But how is this not an "arbitrary" definition? Olson depends on this distinction to lay the charge of "misrepresentation" at the feet of many Calvinists. Yet he includes those I would consider, to stick with Olson's terminology, a "Reformation of the head," to allow him to escape some Calvinist criticisms and thus call them "myths." This seems irresponsible. He allows many into the Reformed wing by a "broad definition" that "includes everyone who claims to be Reformed and can demonstrate some historical connection with the Swiss and French wing of the Protestant Reformation..." (44, emphasis mine). This would include all the Arminians of the head into the Arminian camp, though. So, either he has an "arbitrary definition" and many of the positions attacked by Calvinists are not "myths," or he must allow that we do not have one and so exclude Arminianism from Reformed theology. Of course, the entire set up of the chapter makes the accusation of myths perpetrated by Calvinists seem rather dubious. Olson seems to read "opposite" in such a pedantic fashion that to claim Arminianism is "opposite" Reformed theology is ridiculous on the face. But of course the claims of Muller, who he interacts with, need not be given such a hard-nosed interpretation. Moreover, continuity with the Reformation is gained in many places by simply showing that the two theologies used the same terms and thus weren't totally "opposite." But on this score Mormonism isn't "opposite" Christianity since Mormons say they believe in "Jesus Christ." Also, simply placing an emphasis on God's glory and covenant theology isn't sufficient to make you "Reformed," especially in how these terms get cashed out.
Secondly, Olson does nothing to move towards rapprochement when he calls the God the Calvinist believes in and loves, "the devil" (111). Olson is hiding behind Wesley here so it he can say what he wants but avoid any responsibility by claiming that he's just citing Wesley. But for those familiar with Olson, it is clear that he is asserting his own belief here by proxy. In is response to John Piper, Olson claimed, "The God of Calvinism scares me; I'm not sure how to distinguish him from the devil." This nullifies almost all his complaints about misrepresentations or failing to be charitable to Arminians. No doubt he believes there are severe implications if God ordains evil, yet this can be stated without aligning the God many Christians love with the most (righteously) hated being in all of Christian theology. If you say this is the only way to state matters, then you can pretty much forget any charitable stating of matters on my end...at least that's the logical implication! Besides, this seems rather ridiculous. Surely Olson admits that the Calvinist God saves some from hell. Would the devil save anyone from hell? Surely he can distinguish the two. The Calvinist God is the God who comes down and gives his life for his friends. He expresses the greatest love. Would Satan do that? Does Satan even have friends. So, this is simply used as an emotional tool, bent on persuading others away from Calvinism - something Olson said he wasn't trying to do. Using this language leaves you with nothing to say when the Calvinist says that the Arminian Jesus is a big ole failure. He came to earth to save everyone, wanting no one to perish, yet some do. The Father should have sent Flash Gordon instead. Olson needs to avoid undercutting his purpose for the book. He doesn't always do so.
Thirdly, as I mentioned above a few times, Olson frequently claims that Arminianism has been misrepresented because some key Arminians have said that they don't believe such and such. Though Olson touches on it, he doesn't lay enough blame at the feet of Arminians. And, when "Arminians" like Limborch, Vorstius, Finney, later Remonstrance, Miley, Cottrell, &c. say things that show Calvinist complaints to be money; these men do not represent what Olson calls "real" Arminianism. It starts to look all too convenient. Olson also stresses that Arminianism believes that "faith is a gift" (more on this below); however, just today I saw a website dedicated to defending Arminianism claim, "I find no biblical evidence to support the teaching that faith is a gift from God ... " Olson also says that the question of perseverance was "open" for Arminius (32). Though I don't think it is logically open to hold to perseverance, Olson never indicates the subtleties and confusions offered on behalf of Arminius. Arminius claimed in his Declaration of Sentiments that he never taught "that a true believer can either totally or finally fall away from the faith, and perish" (Works, 1977, 1:254). Arminius also makes some subtle remarks about distinguishing between elect and believers. But even the staunchest Calvinist admits that professing Christians can fall away. So, Arminius may have been guilty for perpetrating "myths." The book sometimes comes off as wherever it is good, it is real Arminianism; bad - phony Arminianism.
Lastly, Olson seems to play the martyr hand a bit heavy at times. There is a heavy woe-is-me tone to much of the book, especially at the beginning. He obviously hasn't walked a mile in the Calvinists shoes. Calvinism is barely represented in Christian philosophical work. Atheists attack Arminian views on theology, considering Calvinist not even worthy of discussion because "we just know" that God is a meany. Turn to Christian music stations and see how Calvinistic the lyrics are. How many Calvinists have spots on TV? How many are invited to pray at the Whitehouse? Olson may claim these people speak ill of Arminianism. Well, if they speak ill of Arminianism, what word could be used for how they speak of Calvinists? Olson's labeling us devil worshipers might be considered too generous! The point here is that Olson didn't win any sympathy from me. It was rather like how a Chinese Christian feels when American Christians talk about how "persecuted" they are by the secularists.
ii) Critical interaction with Arminian theology as presented by Olson
In this section I will interact with a few of the Arminian distinctives Olson sets forth the "real" Arminianism, offering some reasons why Reformed theologians find it confusing and troubling at places.
a) Olson claims that the question whether a "truly saved person" could fall from grace is left open (32). Not only is this ambiguous - what does "truly saved" mean? - it seems to logically be closed. We are told that "prevenient grace" is the "convicting, calling, enlightening, and enabling grace of God..." (35). Arminius ascribed to prevenient grace "the commencement, the continuance, and consummation of all good" (162). It appears that this grace is necessary to continue in a saved mode. But, this grace is "resistible" (35, 162, etc). If a person must have this grace to persevere, and a person can resist this grace such that they won't have enough in the tank to persevere, than it seems that defection from the faith is certainly a possibility for all. How could it not be? This is the logic of the position. The logic contradicts Scripture:
John 10:27-29 My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father's hand.
Jesus gives his sheep eternal life, and they will never perish. I've shown the logic implies that it is possible that they could perish. But since "they shall never perish" is a Greek Construction (ou me plus aorist subjunctive) is may be translated more explicitly "and they shall certainly not perish forever" (Grudem, ST, 789).
b) Olson claims that prevenient grace is given to all men. It is irresistible in the sense that God gives it to everyone, they have no choice in the matter (66). Before this, men are totally depraved, unable to do good, haters of God, and set themselves against God with a will in bondage to sin (142). Though the term is not in the Bible, the concept is. People usually present the strongest evidence for their positions, and so the verse Olson uses that most obviously teaches prevenient grace for him is John 6:44 (159).
John 6:44 teaches us that "No one can come to me [Jesus] unless the Father unless the Father who sent me draws him, and I [Jesus] will raise him up on the last day." The Calvinist rightly finds this a curious proof text for prevenient grace. First, chapter 6 isn't a lesson on a universal grace given to all men. Second, question begging assumption that all mere men whoever must be able to come to Jesus is eisogeted into the text. Third, some fancy exegetical footwork is needed to avoid universalism. Notice that the him drawn is raised on the last day. But not all men are raised up to everlasting life on the last day. Therefore, not all hims are drawn. The logic is airtight. The verse simply states that no one can come to Christ if drawn. The statement is in the form of a conjunction. Logically, it can be translated thus:
(~p --> ~q) & r
You cannot accept the first part of the conjunction and not the second (r = raise him up on the last day). The Arminian usually responds that the second him is one who did come. But again, this is eisogeted into the text. The text says nothing about who actually comes, it only speaks to who is able to come. Again, the point is in the conjunction. John 6:44 is saying (~p --> ~q) & r. This is logically equivalent to (q-->p) & r. Thus,
[1] If he is able to come, then the father drew him, and Jesus will raise him up on the last day.
[2] He is able to come (notice, I never said he did. We're just sticking with what the verse says).
[3] Therefore the father drew him and Jesus will raise him up on the last day.
c) The Calvinist finds it odd that Arminians speak of violating free will by "forcing" people to turn their hearts toward God. Though the Calvinist denies any "forcing" is going on given compatibilist analysis, the Arminian holds to this view. As admitted by Olson, before man has prevenient graced forced upon him, he is set against God and his law, wanting nothing to do with God and choosing to spend his life apart from God. He would not, in this natural state, desire to show God good will or to even have the ability to show God good will. Now, are humans in their natural state morally responsible for their actions (it is important to note that this state is a counter factual state of affairs, since all men have prevenient grace forced on them without a choice, they are not totally depraved anymore)? One can only answer yes. So, this removes any objection to compatibilist accounts of moral responsibility. Now, Arminians, like Olson, argue that if anything is forced on man, especially in the area of relationship between God and man, then we don't really have a personal relationship (38, 65-66, 123). But this is what prevenient grace does. If asked, if given a choice, the totally depraved sinner, absent grace, would decline God and decline prevenient grace! So, God makes them beings who are able to choose God, and who have new natures no longer dead in trespasses and sin (36), whether they like it or not (66)! But this must, of necessity, undercut the Arminian argument that Calvinism undermines personal relationship. In reality, the sinner never chose the grace that enabled him to come to God with his own free will (75-76).
d) Olson claims that he holds to "evangelical synergism" (18) which means that the acceptance of the free gift of salvation is ultimately a decision made by the agent aided by prevenient grace. All that is required for "full salvation" is that the sinner "relax his resistant will" and allows "Christ's death to be the only foundation for his spiritual life" (165). There is nothing to boast in receiving a free gift. But why does one sinner believe and not another? Is one smarter? More holy? In possession of more "grace?" The answer is no to all of these. So why? Ultimately, it is a mystery. One agent just does and another just doesn't. No reason. Olson admits it is a mystery why one man doesn't believe and another believes (71, 72). But doesn't the Bible present a different picture? In John 10:26 our Lord teaches is that "but you do not believe because you are not my sheep." The reason some believe and others don't is that some are sheep and others are not. Again, we find belief as an evidence indicator of who one belongs to rather than a condition for belonging. In John 8 we read that "Whoever is of God hears the words of God. The reason why you do not hear them is that you are not of God." Now, does "all" mean all here?
e) Olson fights hard to show that Arminianism as a high view of grace. He fights hard to show that Arminians do not believe they introduce a work into salvation. He claims that faith is a gift (142), that accepting a free gift is akin to a beggar merely sticking out his hand and taking the free gift (165), this doesn't negate it's nature as free gift (ibid), and there is nothing to boast over just as a poor man takes a rich man's check and deposits it into the bank has nothing to boast over (167), and God is the author and cause of all good done in or by man (109). These present Arminianism, as portrayed by Olson, with some problems.
Olson depends heavily on analogies to make his case. So, to exclude the sinner from contributing works, he gives us analogies of starving beggars taking food and money from rich men. He says there is nothing to boast about in doing this. Now, one major disanalogy is that every single starving beggar would immediately take the free gift of money. They would do it in a second. No questions asked. But it's rather a different story with sinners and God's gift of salvation. Sinners don't think they are beggars. They think they are fine. Indeed, they fight and claw and scratch at the rich man's messengers. If the vast majority of beggars did this, were infected by some problem that caused them to fight of rich men and their gifts, and many of them died by starvation because they were so convinced that they didn't need the gift, those few beggars that did the incredible and abnormal might indeed have a reason to boast. But leaving contrary intuitions aside, another major disanalogy is that human beggars see the rich man and the money. It is right there in their face. They know they are starving, and they know money will help them and their family. But with the gospel, sinners don't see anything (Rev. 3:17). They think the message of money is foolishness (1 Cor. 1). So, on what grounds do these beggars accept the money? The only logical answer is that it is accepted on faith. But Olson said faith is given. Thus we're about to run into an infinite regress real quick.
f) Olson says he believes in "evangelical synergism" (see above). He logically cannot. He affirms that, "Whatsoever good is in man, or is done by man, God is the author and doer of it" (109). But when attacking the Calvinist, he claims that we make God the "author of sin" and so this makes God the "only sinner" (99). This is monergism according to him. There's only one actor. But when it comes to salvation, he says man must "relax his will" and quite fighting and resisting God (again, something that starving beggars don't do!). He needs to just accept the gifts of faith and other soteric gifts. Now, we must ask the question, "Is it a good thing to relax your will and stop fighting God?" The only logical answer can be yes. But since God is the "author" and "sole cause" of all good done by and in man, Olson must logically believe in monergism! Bur he reject monergism (19). Olson says man must freely choose God on his own or the loving relationship isn't real. Thus Olson's Arminianism leads to the conclusion that the relationship between man and God are a facade. Of course he can reject his assertion that being the "author of evil" (though this is a vague term and it is not self-explanatory) God is the sinner or doer of evil. If he doesn't, then God is the "relaxer," therefore implying another unwanted conclusion - God is a sinner in need of salvation!
g) Another bad analogy Olson gives is when he defends the idea that the atonement provides only possible salvation for all people (222). He is responding to Calvinist arguments that claim if Jesus died for all, then his blood is wasted on those who never accept it. He claims that the atonement is analogous to the amnesty offered by America to the Vietnam War protestors that went to Canada to escape the draft. He asks, "Was some of the amnesty for objectors to the Vietnam war wasted because not all accepted it?" (223). To say that Christ's blood is wasted is a "gross distortion" (ibid). On the contrary, Olson grossly distorts things. What if America had a penalty of death for protesting the Vietnam War? Suppose they allowed the objectors to come back because they killed a male volunteer who didn't object and so was innocent of the crimes the objectors were charged with. If all didn't come back, would that be wasted blood? Furthermore, if they come back and accept the amnesty, and then speak out about the War again and return to Canada, will they receive punishment again? No.
h) Repeatedly Calvinism is objected to on emotional, philosophical, and a priori grounds, not exegetical. We are told that doctrines are rejected because they impugn an a priori understanding of what the character of God must be like (15). Doctrines are rejected not "because" of exegetical reasons but "because [Arminianism] affirms the character of god as compassionate, having universal love for the whole world and everyone in it, and extending grace-restored free will to accept or resist the grace of God..." (16). We are told that "the main reason Arminians reject the Calvinistic notion of monergistic salvation ... is that it violated the character of God and the nature of personal relationship" (38). Arminians reject Calvinist doctrines "because they value the genuinely personal nature of God-human relationships. Love that is freely chosen does not seem to be genuine love" (66). The Arminian position cannot be proven by Scripture alone, it is a perspective made up of Scripture and many extra-biblical philosophical assumptions (69-70). Of course there are many passages the Arminian finds supportive of his position (69), but none of them seem to be used to argue against Calvinism. On that score, it's either philosophical notions of what "true love" and "personal relationships" must mean, or just the bold claim that "Whatever Scripture proves, it can never prove this" (73). Apparently, Arminianism requires epistemic certainty! It is so sure that even if we don't know what Scripture means, we know it can't mean what the Calvinist says.
i) In chapter 5 Olson claims that libertarian freedom is not the foundation of Arminian theology. But he is partly responsible for perpetrating this myth. You would never guess that libertarian freedom wasn't the major foundational plank in Arminian theology by reading Olson's chapter in Perspectives on the Doctrine of God (B&H, 2008). In a chapter on the doctrine of God, Olson spent the majority of his time defending and arguing for libertarian free will (148-172). In his chapter he claims that "Arminianism builds on and assumes" libertarian free will (168). And rather than his claim that the character of God and personal relationships is foundational to Arminian theology, he claims that "prevenient grace is the key" Arminian doctrine (Perspectives, 167). Even Paul Helm, one of the other contributors, claims that Olson concentrates "his attention so much on the importance of indeterministic human freedom that there is a danger of altogether forgetting the doctrine of God" (ibid, 173)! Furthermore, to avoid all Calvinist arguments, libertarian free will is used. Exegesis is always conspicuous by its absence. So, I'm not convinced that Arminians don't have a philosophical commitment to libertarian free will as a main foundational element in their system. Indeed, a vital element. If they believed it false, they would have to believe Arminianism false.
Summary of Arminian Theology: Myths and Realities
In this book, Roger Olson sets forth classical Arminian theology and addresses the myriad misunderstandings and misrepresentations of it through the ages. Irenic yet incisive, Olson argues that classical Arminian theology has a rightful place in the evangelical church because it maintains deep roots within Reformational theology, even though it maintains important differences from Calvinism. Myths addressed include: Myth 1: Arminian Theology Is the Opposite of Calvinist/Reformed Theology Myth 2: A Hybrid of Calvinism and Arminianism Is Possible Myth 3: Arminianism Is Not an Orthodox Evangelical Option Myth 4: The Heart of Arminianism Is Belief in Free Will Myth 5: Arminian Theology Denies the Sovereignty of God Myth 6: Arminianism Is a Human-Centered Theology Myth 7: Arminianism Is Not a Theology of Grace Myth 8: Arminians Do Not Believe in Predestination Myth 9: Arminian Theology Denies Justification by Grace Alone Through Faith Alone Myth 10: All Arminians Believe in the Governmental Theory of the AtonementChristianity Books
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