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{"id":13519,"date":"2015-07-03T01:40:38","date_gmt":"2015-07-03T05:40:38","guid":{"rendered":"http:\/\/admin.patheos.com\/blogs\/bibleandculture\/?p=13519"},"modified":"2015-06-06T16:41:53","modified_gmt":"2015-06-06T20:41:53","slug":"jacob-arminius-theologian-of-grace-part-four","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/bibleandculture\/2015\/07\/03\/jacob-arminius-theologian-of-grace-part-four\/","title":{"rendered":"Jacob Arminius. Theologian of Grace– Part Four"},"content":{"rendered":"\n<\/head>

$\"arminius\"$ <\/a><\/p>\n

KEITH: Like most Christian thinkers who have opposed absolute predestination as taught in Augustinian and Reformed circles, Arminius worried about the implications for the doctrine of God. If the fall was ordained and sin unavoidable, then the efficient cause that ordained sin is ultimately responsible and is the chief sinner, and in fact the only sinner. Arminius thought it blasphemous to make God so directly responsible for sin, implying that God is the author of evil.<\/p>\n

For Arminius, God does will sin in the weaker sense of permission. The original couple enjoyed libertarian freedom and was free from all necessity to sin. It is important to note that Arminius is no \u201cchampion of free will\u201d or advocate of anthropocentrism. Human free will is simply an answer to the problem of evil, one that lays culpability for sin at the feet of those who are mutably good, not at the feet of the summum bonum, the author of all good.<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"