Calvinist and Arminian Traditions: Denominations, Hybrids, and the Politics of Doctrine

Calvinist and Arminian Traditions:

Denominations, Hybrids, and

the Politics of Doctrine

PART 1

by R.E. Slater and ChatGPT 5

August 8, 2025

A Personal Note

I grew up in the "Regular Baptist" tradition which is classically based in Arminian thought but under 20th century evangelicalism's influences became influenced by strong versions of Calvinism. The more likely because the RCA and CRC synods are headquartered in the city I reside and go to church.

These 16th century Calvinistic projections upon the bible were especially centered in God's sovereignty from which all Reformed dogma then proceeded. This theological persuasion was also my educational training in the several churches I attended including my bible college experience, and the M.Div degree I obtained centered in Reformed Covenantal and not arbitrary dispensational et al schemas.

When moving first towards a progressive form of evangelicalism (known as the Emergent church movement lasting some 20 years, 1995-2015 roughly) I found that Evangelicalism's theological foundation rested upon an eclectic basis of philosophies from Platonism to Hellenism to Medieval, Enlightenment, and Modernism, as example. I had first thought a new biblical hermeneutic might solve the evangelical stigmatization (or overload) upon the bible but I next realized that what was needed was a new philosophical foundation from which all theology derives its energy.

Hence, in the early years of developing this website (2009), Calvinism was systematically removed and replaced by Arminianism (ala Dr. Roger Olson). From that arrangement I then moved logically and quite easily towards Open and Relational theology (ORT) which is the upgraded version of contemporary Arminianism. All the while I was yet ignorant of the need for a new philosophical basis which shortly thereafter came into view (2014?) and into which I at first explored (up to 2021?) and have ever since been presently developing.

Point being, it's taken awhile to get to where I am today having first to deconstruct the entirety of my life's learning and beliefs, to then reconstruct forward with no fixed center, stated goal, or idea where I was going. It further meant expanding and broadening my understandings of the world from what I thought I knew - and was led to believe - and especially away from those areas that I was warned not to examine, thereby staying true to my past Christian heritage. But once the ingrained cultural walls were knocked down and stepped over my theological horizons could expand and new vistas be explored. All this took quite a long while as I did not have the advantage of a mentor or discipler. It was a self learned journey ever guided by the Holy Spirit.

Eventually, I came to process philosophy with its derivations of process theology, process religion broadly, and how to processually view the sciences - including all academic disciplines - such as studies in urban ecological growth, or the development of ecological civilizations... including socio-political economies of scale, transformative process democracies centered in justice and equality, and etc. As a result, process has become essential in viewing all 21st century developments from AI and tech to the family unit and broken human relations.

One last significant observation came to me in my journey which finally put all things into place when realizing that the "Evangelical-Arminian version" of "Open and Relational theology" was essentially a draw down from Whitehead's own process philosophy. The phrase's fuller descriptor was-and-is "Open and Relational PROCESS theology"... which is where it must remain... and not within evangelicalism's hodgepodge of eclectic admixtures of non-processual world philosophies.

To conclude, I will now submit three posts:

Part 1 - An introduction to the Calvinist/Arminian debates (here);

Part 2 - How Process Theology differs from Arminian and Evangelical thought. This post will also include the argument for the complete replacement of both 16th century systems of theology placed upon the bible - that of Calvinism and Arminianism - along with the replacement of 20th century Evangelicalism, by Process Theology alone. Thus enabling broader philosophical-theological discussions in Christian metaphysics, ontology, and ethics will also including more integrative processual dialogues with global religions and contemporary cultural developments.

And finally,

Part 3 - The development of a processual soteriology as more attuned to God's person and work than evangelicalism's own doctrines of salvation.

R.E. Slater

August 9, 2025

List of Christian Creeds -

https://en.wikipedia.org/wiki/List_of_Christian_creeds

A History of the Calvinist-Arminian Debate -https://en.wikipedia.org/wiki/History_of_the_Calvinist%E2%80%93Arminian_debate

R.E. Slater & ChatGPT5

Introduction

The history of Protestant theology has been shaped profoundly by two major streams of thought: Calvinism and Arminianism. Emerging from the Reformation and its immediate aftermath, these systems represent not only distinct theological convictions but also competing visions of God’s sovereignty, human freedom, and the nature of salvation. Over the centuries, their debates have produced denominational alignments, institutional loyalties, and shifting theological syntheses.

In the modern era, both Calvinism and Arminianism have evolved, adapted, and, in some cases, merged into hybrid forms. These theological developments are deeply intertwined with the historical, cultural, and political contexts of their respective church bodies. Understanding their origins, transformations, and current expressions is essential for grasping the present theological landscape within global Christianity.

1. Historical Origins (16th–17th Century)

Calvinism - The Reformed Stream

• Origins: Rooted in the theology of John Calvin (1509–1564), a French Reformer in Geneva, and his contemporaries in the wider Reformed tradition (e.g., Ulrich Zwingli, Heinrich Bullinger).

• Core Tenets (TULIP acronym codified later in the 17th century at the Synod of Dort, 1618–1619):

  1. Total Depravity — Human nature is wholly corrupted by sin.

  2. Unconditional Election — God’s choice of the elect is not based on foreseen faith.

  3. Limited Atonement — Christ’s atonement is effective for the elect alone.

  4. Irresistible Grace — God’s grace cannot be ultimately resisted by those elected.

  5. Perseverance of the Saints — The elect will persevere in faith until the end.

• Historical Denominational Issuers:

  • Reformed Churches of Switzerland (Swiss Reformed Church)

  • Dutch Reformed Churches (later the Reformed Church in America, RCA, and the Christian Reformed Church, CRC)

  • French Huguenots - The Huguenots were French Protestants who largely adhered to the Reformed tradition of Calvinism, distinct from the Catholic Church that dominated France. They faced intense persecution from the French monarchy and the Catholic Church, leading to the French Wars of Religion, a series of conflicts. At the revocation of the Edict of Nantes and other instances of persecution, many Huguenots fled France, seeking refuge in countries like England, the Netherlands, Germany, Switzerland, and even further afield to North America and South Africa.

  • Presbyterian Churches (Scotland, later Presbyterian Church USA and Presbyterian Church in America)

  • Puritans (in England and New England)

  • Congregationalists (New England origins)

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Arminianism - The Remonstrant Stream

• Origins: Developed by Jacobus Arminius (1560–1609) in the Netherlands as a counterpoint to strict Calvinism, especially its view of predestination. His followers issued the Remonstrance (1610), prompting the Synod of Dort (1618-1619) to condemn their views.

• Core Tenets (often expressed as “The Five Articles of the Remonstrance”):

  1. Conditional Election — Based on God’s foreknowledge of who would freely believe.

  2. Unlimited Atonement — Christ died for all, though only believers benefit.

  3. Partial Depravity — Humanity is fallen but prevenient grace enables a free response.

  4. Resistible Grace — Humans can resist God’s saving call.

  5. Conditional Perseverance — Salvation can be lost through persistent unbelief.

• Historical Denominational Issuers:

• Remonstrant Brotherhood (Netherlands)

• Certain English Baptists (General Baptists)

• Early Methodism (John and Charles Wesley)

• Some Anabaptist communities

• Armenian Evangelical Church (Middle Eastern Protestant expression)

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2. Contemporary Expressions (20th–21st Century)

Calvinism - The Neo-Reformed & "Young, Restless, Reformed" (YRR) Streams

• Shifts & Developments:

  • Neo-Calvinism (Kuyper, Bavinck) in the late 19th–20th centuries reframed Calvinism as a cultural mandate — applying God’s sovereignty to all spheres of life, not just salvation.

  • Evangelical Calvinism in the 21st century often emphasizes grace and God’s glory but can blend with contemporary worship and missional approaches.

  • The Young, Restless, and Reformed (YRR) movement (2000s) reignited interest in Reformed theology among younger evangelicals, often tied to celebrity pastors and conferences: John Piper, Al Mohler, Mark Driscoll, Tim Keller, C.J. Mahaney, and Mark Dever, among others.

  • Some churches adopt “soft Calvinism” — affirming perseverance and unconditional election but modifying or downplaying limited atonement.

• Current Denominational Strongholds:

  • Presbyterian Church in America (PCA)

  • Orthodox Presbyterian Church (OPC)

  • Reformed Baptist churches (e.g., Founders Ministries within the Southern Baptist Convention)

  • Christian Reformed Church in North America (CRCNA)

  • Evangelical Free Churches (select congregations)

  • Acts 29 Network (church planting network, often Calvinist leaning)

  • Various independent Bible churches influenced by Reformed theology

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Arminianism - Wesleyan-Holiness & Evangelical-Arminian Streams

• Shifts & Developments:

  • Wesleyan-Holiness tradition continues to stress free will, prevenient grace, and the possibility of entire sanctification.

  • Open Theism (late 20th century) emerges from some Arminian premises, proposing that God knows all possibilities but not all future free acts as fixed.

  • Many evangelical churches have embraced a practical Arminianism — teaching free will and resistible grace, even if doctrinal statements are vague.

  • Some “soft Arminians” accept perseverance of the saints (eternal security) while rejecting unconditional election and irresistible grace.

• Current Denominational Strongholds:

  • United Methodist Church (and Global Methodist Church offshoot)

  • Free Methodist Church

  • Wesleyan Church

  • Church of the Nazarene

  • Assemblies of God (Pentecostal)

  • Church of God (Cleveland, TN)

  • Foursquare Church

  • Salvation Army

  • Most non-denominational charismatic churches

  • Armenian Evangelical Church

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3. Hybrid & Blended Models (20th–21st Century)

1. Cal-minianism — A Practical Middle Ground

• Definition: A term (often pejorative) for churches or believers who blend elements from both Calvinism and Arminianism, usually unintentionally as a lay perspective of both theological systems.

• Typical Beliefs:

  • Election: God chooses based on foreknowledge of human choice.

  • Atonement: Universal provision, but only effective for those who believe.

  • Grace: Prevenient grace makes faith possible but not inevitable.

  • Perseverance: Eternal security often affirmed, but sometimes with conditions.

• Examples of Denominations:

  • Southern Baptist Convention (broadly; some churches Calvinist, some Arminian, most in the middle)

  • Evangelical Free Church of America (EFCA) — often a mix depending on local leadership

  • Conservative Congregational Christian Conference (CCCC)

  • Many independent evangelical churches

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2. Molinism - Free Will Meets Divine Foreknowledge

• Definition: Philosophical middle ground proposed by Luis de Molina (16th c.), holding that God’s “middle knowledge” allows Him to know exactly what free creatures would choose in any circumstance.

• Typical Beliefs:

  • Upholds libertarian free will.

  • God sovereignly ordains the world in which people freely choose in ways that fulfill His purposes.

• Examples of Denominations / Groups:

  • Roman Catholic Church (officially open to Molinism, though Thomism more dominant historically)

  • Some Baptists and non-denominational churches influenced by William Lane Craig

  • Certain Christian apologetics ministries (e.g., Reasonable Faith)

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3. Amyraldism (Four-Point Calvinism) - Modified Calvinism

• Definition: Named after Moïse Amyraut (17th c.); teaches universal atonement in intent but limited in application.

• Typical Beliefs:

  • Christ died for all people in provision, but God applies salvation only to the elect.

  • Retains unconditional election, irresistible grace, perseverance of the saints.

• Examples of Denominations:

  • Some Reformed Baptist and Presbyterian churches

  • Parts of the Reformed tradition in France historically

  • Certain faculty/theologians within broader Reformed circles

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4. Modified Pentecostal-Calvinist Blends

• Definition: Charismatic churches with strong Reformed soteriology.

• Typical Beliefs:

  • Calvinist doctrines of grace alongside Pentecostal/charismatic gifts.

• Examples of Denominations:

  • Sovereign Grace Churches

  • Some Acts 29 Network churches

  • Independent charismatic-Reformed congregations

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4. Calvinism & Arminianism: Historical → Contemporary → Hybrid Map

Category	Doctrinal Emphasis	Historical Origin	Contemporary Expressions	Hybrid / Blended Forms
Calvinism	God’s sovereignty, unconditional election, limited atonement, irresistible grace, perseverance of the saints.	John Calvin & Reformed tradition (16th c.); Synod of Dort (1618–1619) codified TULIP.	Presbyterian Church (USA, PCA, OPC), Reformed Church in America, Christian Reformed Church, many Reformed Baptists, some Anglican/Episcopal.	Amyraldism (Four-Point Calvinism) — Universal provision, limited application (some Presbyterians, Reformed Baptists). Pentecostal-Calvinist Blends — Sovereign Grace Churches, Acts 29 Network.
Arminianism	Conditional election, unlimited atonement, prevenient grace, resistible grace, conditional perseverance.	Jacobus Arminius (16th–17th c.); Remonstrants (1610) challenged strict Calvinism; Wesleyan Methodism (18th c.).	United Methodist Church, Free Methodist Church, Wesleyan Church, Church of the Nazarene, Salvation Army, most Pentecostals (Assemblies of God, Church of God Cleveland, Foursquare).	Calminianism — SBC majority, Evangelical Free Churches, many independent evangelicals.
Molinism	Divine middle knowledge: God knows all possible free will choices and actualizes a world accordingly.	Luis de Molina (16th c. Jesuit theologian).	Some Roman Catholic theologians, Protestant apologists like William Lane Craig, pockets within Baptists & non-denominationals.	Functions as a bridge between Calvinist and Arminian emphases on sovereignty and free will.
Hybrids / Other	Blends of sovereignty and free will doctrines for pastoral, missional, or philosophical reasons.	Emerged in post-Reformation adaptations, evangelical revivals, and ecumenical efforts.	Southern Baptist Convention (non-Calvinist majority but some Calvinist), EFCA, independent Bible churches.	See above — Calminianism, Amyraldism, Molinism, Pentecostal-Calvinist blends.

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Conclusion

From the early battles of the Synod of Dort to the present-day denominational alignments, Calvinism and Arminianism continue to shape Christian identity, practice, and ecclesial politics.

Their doctrines - once sharply divided - now often coexist in hybridized theological frameworks, reflecting broader cultural shifts toward cooperation, pragmatism, and pluralism within the church.

Yet, the tensions remain:

• For some, the distinctives of each system are non-negotiable;
• for others, they are historical signposts rather than fixed boundaries.

The ongoing conversation between Calvinist and Arminian perspectives reveals not only the resilience of Reformation theology but also its capacity for adaptation in a changing world. 

The challenge for the 21st century is whether these traditions can transcend old polemics to foster a richer, more constructive dialogue rooted in the shared pursuit of faithfulness, justice, and love.