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About CodytheBerean1711


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    Swimming,diving,fishing,reading manga, watching anime

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    Someone who has the fruits of the spirit.


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  1. The gospel of free will that was brought into the Holiness Movement by Charles Finney and had spreader across evangelicalism, is the DAISY Arminianism, with D, representing Diminished depravity. Even though Jacob Arminius did not really teach that, nevertheless, use the semi-Palegian free will bought into the Holiness and Evangelical movements by Finney is a straw man that Calvinists use on Arminianism.
  2. Is this really true? I'm finally so glad if it is. What about for Scott vs Nelson? Brenda Snipes, aka Sneaky Snipes, tried to overturn the results on purpose by getting those "missing votes" to be counted and missing the electronic recount deadline for the Senate votes. You mean from Brenda sneaky Snipes? Broward and Palm Beach Counties have that issue with the "lost" votes. I live in Dade County, which never had this kind of issue. So luckily, my vote is counted for sure.
  3. Many Calvinists think that Arminianism is a "will yourself to heaven" , Semi-palegianist theology. But Jacob Arminius and even John Wesley affirmed original sin and total depravity. Man is inherently evil and without God's grace (John 6:44), they only have the free will to sin. 5 point Calvinists also affirms man has free will, but it's a sinful free will. In other words, man will always turn away form God because they love darkness more than light (John 3:19-21). John Wesley said that man has a free will only to do evil unless God's grace enables him to choose. Here is a quote from Jacob Arminius, himself, on total depravity, “In the state of Primitive Innocence, man had a mind endued with a clear understanding of heavenly light and truth concerning God, and his works and will, as far as was sufficient for the salvation of man and the glory of God; he had a heart imbued with ‘righteousness and true holiness,’ and with a true and saving love of good; and powers abundantly qualified or furnished perfectly to fulfill the law which God had imposed on him. This admits easily of proof, from the description of the image of God, after which man is said to have been created, (Gen 1:26-27) from the law divinely imposed on him, which had a promise and a threat appended to it, (Gen 2:17) and lastly from the analogous restoration of the same image in Christ Jesus. (Eph 4:24, Col 3:10) But man was not so confirmed in this state of innocence, as to be incapable of being moved, by the representation presented to him of some good, (whether it was of an inferior kind and relating to this animal life, or of a superior-kind and relating to spiritual life) inordinately and unlawfully to look upon it and to desire it, and of his own spontaneous as well as free motion, and through a preposterous desire for that good, to decline from the obedience which had been prescribed to him. Nay, having turned away from the light of his own mind and his chief good, which is God, or, at least, having turned towards that chief good not in the manner in which he ought to have done, and besides having turned in mind and heart towards an inferior good, he transgressed the command given to him for life. By this foul deed, he precipitated himself from that noble and elevated condition into a state of the deepest infelicity, which is under the dominion of sin. For ‘to whom any one yields himself a servant to obey,’ (Rom 6:16) and ‘of whom a man is overcome, of the same is he brought in bondage,’ and is his regularly assigned slave. (2 Pet 2:19) In this state, the free will of man towards the true good is not only wounded, maimed, infirm, bent, and weakened; but it is also imprisoned, destroyed, and lost. And its powers are not only debilitated and useless unless they be assisted by grace, but it has no powers whatever except such as are excited by Divine grace. For Christ has said, ‘Without me ye can do nothing.’ St. Augustine, after having diligently meditated upon each word in this passage, speaks thus: ‘Christ does not say, without me ye can do but Little; neither does He say, without me ye can do any Arduous Thing, nor without me ye can do it with difficulty. But he says, without me ye can do Nothing! Nor does he say, without me ye cannot complete any thing; but without me ye can do Nothing.’ That this may be made more manifestly to appear, we will separately consider the mind, the affections or will, and the capability, as contra-distinguished from them, as well as the life itself of an unregenerate man.” “This is my opinion concerning the free-will of man: In his primitive condition as he came out of the hands of his creator, man was endowed with such a portion of knowledge, holiness and power, as enabled him to understand, esteem, consider, will, and to perform the true good, according to the commandment delivered to him. Yet none of these acts could he do, except through the assistance of Divine Grace. But in his lapsed and sinful state, man is not capable, of and by himself, either to think, to will, or to do that which is really good; but it is necessary for him to be regenerated and renewed in his intellect, affections or will, and in all his powers, by God in Christ through the Holy Spirit, that he may be qualified rightly to understand, esteem, consider, will, and perform whatever is truly good. When he is made a partaker of this regeneration or renovation, I consider that, since he is delivered from sin, he is capable of thinking, willing and doing that which is good, but yet not without the continued aids of Divine Grace.”
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