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God foreordained the choosing of A, yet Bob’s freedom teo,ogia in tact. He refutes this by examining the writings of Arminius, Episcopius, Van Limborch, and a cadre of nineteenth and twentieth century Arminian theologians who, for the most part, bear positive witness to the PSA. The chapter about the history of Arminianism was admirable though.
It seems to me that the charitable interpretation of some Calvinists teolgoia claim that Arminians deny sola gratia is that they are claiming that the Arminian position logically denies the biblical teaching on sola gratiawhether they come right out and say this or not.
Before I became a Molinist, I thought armihiana same thing. Put it on your shelf and keep it as a reference. Overall my understanding of Arminian theology has been greatly strengthened and this title is well worth getting hold of for anyone seeking to engage with Arminian theology. If someone unfamiliar with contemporary Calvinism reads this book they will come away having a insufficient and distorted understanding of it, so if you are going to read teologka book also read a good contemporary treatment of Calvinistic belief from a Calvinistic writer Packer, Piper, Sproul, Carson, Schriener, etc Another guiding principle should be ‘Do not impute to others beliefs you regard as logically entailed by their beliefs but that they explicitly deny’.
Olson’s primary argument in this book is a distinction between Semi-Pelagianism and Arminianism. Apr 16, Janelle Zeeb rated it teologai it Shelves: This book should be read by every serious student of the word of God. And, arminians roundly taking to task those Calvinists who write on Arminianism without Christian charity or humility, Olson takes the same tack on those he feels have veered from the straight and narrow in the Arminian camp.
And finally, if miots are studying the history of Arminianism, it could be helpful, as Olson divides his chapters into what Arminius reaidades said, then his later followers, and modern followers, and you can see what they agreed on and where later Arminians took different approaches to issues. In this book, Roger Olson sets the record straight. A good resource for the serious Arminian theologian who wants the tradition of Arminius 3.
There are also, perhaps inevitably, long sections of the book which are quite repetitive.
Anyone who wants to know precisely what we Arminians believe should get this book and read it. Feb 25, Pat rated it liked it Recommends it for: And, if Calvinists have contributed to this misunderstanding, they should take more caution to properly represent their opponents. Saying you believe x, y, kitos z doesn’t prove much if your argument can be defeated through multiple channels. Useful enough for scholarly purposes but deadly to a “good read. The one that interested me – who has never considered myself in either camp – is the myth that you can be a hybrid between the two.
Olson’s book is certainly useful. Olson is fairly objective in this book; he often explains differences in theology e. Olson holds that God is sovereign over all post-Fall sin.
This reality has unfortunately brought about a countless number of myths and misunderstandings on both sides of the discussion. It does not believe in some innate goodness of man.
A fairly objective view of some of the myths about Arminian theology and the actual reality. And, yes, it confirmed my previous notion that I’m an Arminian in theology. The purpose of this book is not so much to convince the reader that Arminianism is the truth. As is so often the case in theology, one side presents the other’s case in an almost unrecognisable fashion so that they end up arguing with straw-men rather than the opposition’s case in reality.
For one, Olson assumes that his audience will not read it all the way through like I did and so he often repeats himself in subsequent chapters. Some Arminians have held problematic views, but then so have some Calvinists.
I found Olson’s book to be very useful, but also desperately lacking in areas beyond just the usual Arminian-Calvinist divide in which I find myself on livo opposite side of Olson. The arminizna research in this book is outstanding. My only fault, other than some repetition that the reader is warned of in the introduction, is that Olson occasionally uses theological terms that the lay reader may not fully understand; but to his credit, Dr.
Reformed Protestants are likely to dismiss it as either Pelagian or semi-Pelagian. Arminians have had a high view of sovereignty and providence.
Sometimes, Olson seems so eager to convince Calvinists of the worthiness of Arminius and rfalidades followers that his explanations of certain Arminian stances leave only the thinnest of differences between Arminius and Calvin. A good resource for the serious Arminian theologian who wants the tradition of Arminius and those who followed him disambiguated from later Arminians who disagreed or departed that tradition. I think Olson intended it to be such.
In other words, we must make sure that we can describe another’s theological position as he would describe it before arminiaha criticize or condemn. Roger Olson sets out to refute these allegations and does so effortlessly.
I found this a very helpful book, clarifying many significant misconceptions I had about Arminianism.
The book states several myths about Arminianism that are propagated by its opponents, e. An ironic and unfortunate aspect to the book was that Olson displayed his own unfamiliarity with Calvinism and seemed unable arminiqna use less emotionally charged words when describing it. Olson goes to great lengths to defend Arminianism as a legitimate evangelical, orthodox Protestant position.