However, I'm fascinated by Arminius' recounting of the various confessions of his era that appear to indicate a number of different perspectives on reformation theology. It appears there wasn't some form of lockstep consistency in those early years of the Reformation, and that some perspectives lost out and some won out. That's a fascinating new insight into early calvinist expansion.
V. It neither agrees nor corresponds with the Harmony of those confessions which were printed and published together in one volume at Geneva, in the name of the Reformed and Protestant Churches. If that harmony of Confessions be faithfully consulted, it will appear that many of them do not speak in the same manner concerning Predestination; that some of them only incidentally mention it; and that they evidently never once touch upon those heads of the doctrine, which are now in great repute and particularly urged in the preceding scheme of Predestination, and which I have already adduced. Nor does any single Confession deliver this doctrine in the same manner as it has just now been propounded by me. The Confessions of Bohemia, England and Wirtemburgh, and the first Helvetian [Swiss] Confession, and that of the four cities of Strasburgh, Constance, Memmingen, and Lindau, make no mention of this Predestination. Those of Basle and Saxony, only take a very cursory notice of it in three words. The Augustan Confession speaks of it in such a manner as to induce the Genevan editors to think, that some annotation was necessary on their part, to give us a previous warning. The last of the Helvetian [Swiss] Confessions, to which a great portion of the Reformed Churches have expressed their assent and which they have subscribed, likewise speaks of it in such a strain as makes me very desirous to see what method can possibly be adopted to give it any accordance with that doctrine of Predestination which I have just now advanced. Yet this [Swiss] Confession is that which has obtained the approbation of the Churches of Geneva and Savoy.VI. Without the least contention or caviling, it may very properly be made a question of doubt, whether this doctrine agrees with the Belgic Confession and the Heidelberg Catechism; as I shall briefly demonstrate.
1. In the 14th Article of the Dutch Confession, these expression soccur: "Man knowingly and willingly subjected himself to sin, and, consequently, to death and cursing, while he lent an ear to the deceiving words and impostures of the devil," &c. From this sentence I conclude, that man did not sin on account of any necessity through a preceding decree of Predestination: which inference is diametrically opposed to that doctrine of Predestination against which I now contend. Then, in the 16th Article, which treats of the eternal election of God, these words are contained: "God shewed himself Merciful, by delivering from damnation, and by saving, those persons whom, in his eternal and immutable counsel and cording to his gratuitous goodness, he chose in Christ Jesus our Lord, without any regard to their works. And he shewed himself just, in leaving others in that their fall and perdition into which they had precipitated themselves." It is not obvious to me, how these words are consistent with this doctrine of Predestination.
2. In the 20th question of the Heidelberg Catechism, we read: "salvation through Christ is not given [restored] to all them who had perished in Adam, but to those only who are engrafted into Christ by the faith, and who embrace his benefits." From this sentence I infer, that God has not absolutely Predestinated any men to salvation; but that he has in his decree considered [or looked upon] them as believers. This deduction is at open conflict with the first and third points of this Predestination. In the 54th question of the same Catechism, it is said: "I believe that, from the beginning to the end of the world, the Son of God out of the entire race of mankind doth by his word and Spirit gather or collect unto himself a company chosen unto eternal life and agreeing together in the true faith." In this sentence "election to eternal life," and "agreement in the faith," stand in mutual juxtaposition; and in such a manner, that the latter is not rendered subordinate to the former, which, according to these sentiments on Predestination ought to have been done. In that case the words should have been placed in the following order: "the son of God calls and gathers to himself, by his word and Spirit, a company chosen to eternal life, that they may believe and agree together in the true faith."
Bump for later perusal.
as we all already know Supralarsarianism was condemned at the Council of Orange in 529AD, but heresy is a like a bad habit that keeps coming back.
"According to the catholic faith we also believe that after grace has been received through baptism, all baptized persons have the ability and responsibility, if they desire to labor faithfully, to perform with the aid and cooperation of Christ what is of essential importance in regard to the salvation of their soul. We not only do not believe that any are foreordained to evil by the power of God, but even state with utter abhorrence that if there are those who want to believe so evil a thing, they are anathema."
Thanks for the pings and all, but I care what Calvinists have to say about anything predestination about as much as I care what a Jehovah's Witness has to say about trinitarianism.
Ping to Post #2.
It includes some of the confessional info referred to in the other discussion.