Arminianism in the context of "Dutch Protestant"

Backsliding, also known as falling away or described as "committing apostasy", is a term used within Christianity to describe a process by which an individual who has converted to Christianity reverts to pre-conversion habits and/or lapses or falls into sin, when a person turns from God to pursue their own desire. To revert to sin or wrongdoing, especially in religious practice, someone lapses into previous undesirable patterns of behavior. To be faithful, thus to believe backsliding is a reversion, in principle upholds the Apostle Paul’s condition in salvation: "If you declare with your mouth, 'Jesus is Lord,' and believe in your heart that God raised him from the dead, you will be saved." (Romans 10:9)

In Christianity, within the Roman Catholic Church as well as those denominations which teach Arminianism (such as the Methodist churches), backsliding is a state which any free-willed believer is capable of adopting. This belief is rejected by Reformed Christians endorsing the perseverance of the saints doctrine. In these denominations, it is taught that the backslidden individual is in danger of eventually going to Hell if he does not repent (see Conditional security). Historically, backsliding was considered a trait of the Biblical Israel which would turn from the Abrahamic God to follow idols. In the New Testament church (see Acts of the Apostles and Christianity in the 1st century), the story of the Prodigal Son has become a representation of a backslider who repented.

The Dutch Reformed Church (Dutch: Nederlandse Hervormde Kerk, pronounced [ˈneːdərlɑntsə ɦɛrˈvɔr(ə)mdə ˈkɛr(ə)k], abbreviated NHK [ˌɛnɦaːˈkaː]) was the largest Christian denomination in the Netherlands from the onset of the Protestant Reformation in the 16th century until 1930. It was the traditional denomination of the Dutch royal family and the foremost Protestant denomination until 2004, the year it helped found and merged into the Protestant Church in the Netherlands (the largest Protestant and second largest Christian communion in the Netherlands). It was the larger of the two major Reformed denominations, after the Reformed Churches in the Netherlands (Gereformeerde kerk) was founded in 1892. It spread to the United States, South Africa, Indonesia, Sri Lanka, Suriname, Brazil, and various other world regions through Dutch colonization. Allegiance to the Dutch Reformed Church was a common feature among Dutch immigrant communities around the world and became a crucial part of Afrikaner nationalism in South Africa.

The Dutch Reformed Church was founded in 1571 during the Protestant Reformation in the Calvinist tradition, being shaped theologically by John Calvin, but also other major Reformed theologians. The church was influenced by various theological developments and controversies during its history, including Arminianism, the Nadere Reformatie, and a number of splits in the 19th century that greatly diversified Dutch Calvinism. The church functioned until 2004, the year it merged with the Reformed Churches in the Netherlands and the Evangelical Lutheran Church in the Kingdom of the Netherlands to form the Protestant Church in the Netherlands (PKN), a united church of both Reformed and Evangelical Lutheran theological orientations. At the time of the merger, the Church had 2 million members organised in 1,350 congregations. A minority of members of the church chose not to participate in the merger and instead formed the Restored Reformed Church (HHK).

Wesleyan theology, otherwise known as Wesleyan–Arminian theology, or Methodist theology, is a theological tradition in Protestant Christianity based upon the ministry of the 18th-century evangelical reformer brothers John Wesley and Charles Wesley. More broadly it refers to the theological system inferred from the various sermons (e.g. the Forty-four Sermons), theological treatises, letters, journals, diaries, hymns, and other spiritual writings of the Wesleys and their contemporary coadjutors such as John William Fletcher, Methodism's systematic theologian.

In 1736, the Wesley brothers travelled to the Georgia colony in America as Christian missionaries; they left rather disheartened at what they saw. Both of them subsequently had "religious experiences", especially John in 1738, being greatly influenced by the Moravian Christians. They began to organize a renewal movement within the Church of England to focus on personal faith and holiness, putting emphasis on the importance of growth in grace after the New Birth. Unique to Wesleyan Methodism is its definition of sin: a "voluntary transgression of a known law of God." Methodist doctrine teaches that the life of a Christian subsequent to the New Birth should be characterized by holiness, living victoriously over sin. Calling it "the grand depositum" of the Methodist faith, John Wesley taught that the propagation of the doctrine of entire sanctification—the work of grace that enables Christians to be made perfect in love and be made free from the carnal nature—was the reason that God raised up the Methodists in the world.

Unlimited atonement, also called general atonement, or universal atonement, is a doctrine in Protestant Christianity that states Jesus died as a propitiation for the benefit of all humans without exception. It is normally associated with Amyraldism (four-point Calvinism), Arminianism and other non-Calvinist traditions. It differs from the doctrine of limited atonement, one of the elements of the Five Points of Calvinism.

A doctrinal issue that divides Christians is the question of the extent of the atonement. This question typically goes as follows: "Did Christ bear the sins of the elect alone on the cross, or did his death expiate the sins of all human beings?" Those who take this view read scriptures such as John 3:16; 1 Timothy 2:6; 4:10; Hebrews 2:9; 1 John 2:2 to say that the Bible teaches unlimited atonement.

Irresistible grace (also called effectual grace, effectual calling, or efficacious grace) is a doctrine in Christian theology particularly associated with Calvinism, which teaches that the saving grace of God is effectually applied to those whom he has determined to save (the elect) and, in God's timing, overcomes their resistance to obeying the call of the gospel, bringing them to faith in Christ. It is to be distinguished from prevenient grace, particularly associated with Arminianism, which teaches that the offer of salvation through grace does not act irresistibly in a purely cause-effect, deterministic method, but rather in an influence-and-response fashion that can be both freely accepted and freely denied.

Regeneration, while sometimes perceived to be a step in the ordo salutis ('order of salvation'), is generally understood in Christian theology to be the objective work of God in a believer's life. Spiritually, it means that God brings a person to new life (that they are "born again") from a previous state of separation from God and subjection to the decay of death (Ephesians 2:5). Thus, in Lutheran and Roman Catholic theology, it generally means that which takes place during baptism. In Calvinism (Reformed theology) and Arminian theology, baptism is recognized as an outward sign of an inward reality which is to follow regeneration as a sign of obedience to the New Testament; as such, the Methodist Churches teach that regeneration occurs during the new birth.

While the exact Greek noun for 'rebirth' or 'regeneration' (Ancient Greek: παλιγγενεσία, romanized: palingenesia) appears just twice in the New Testament (Matthew 19:28 and Titus 3:5), regeneration in Christianity is held to represent a wider theme of re-creation and spiritual rebirth, including the concept of "being born again" (John 3:3–8 and 1 Peter 1:3; regeneration is also called the "second birth"). In some schools of Christian thought, it is held that when a person expresses belief in Jesus Christ for their salvation, they are then born of God, "begotten of him" (1 John 5:1). As a result of becoming part of God's family, the person becomes a different and new creature (2 Corinthians 5:17).

The Synod of Dort (also known as the Synod of Dordt or the Synod of Dordrecht) was a European transnational Synod held in Dordrecht in 1618–1619, by the Dutch Reformed Church, to settle a divisive controversy caused by the rise of Arminianism. The first meeting was on 13 November 1618 and the final meeting, the 154th, was on 9 May 1619. Voting representatives from eight foreign Reformed churches were also invited. Dort was a contemporary Dutch term for the town of Dordrecht (and it remains the local colloquial pronunciation).

In 2014, the first entire critical edition of the Acts and Documents of the Synod was published.