A Brief Introduction and Annotated Bibliography

By Andrew V. Sullivan

with corrections and additions by Dr. Vic Reasoner

Introduction

Carl Bangs pointed out that “Arminianism” can refer to the theological position of Arminius himself, it can mean some kind of protest against Calvinism, or it can mean a rallying point for dissent under the banner of toleration.[1]

What then is Arminianism as understood in this bibliography? To begin, it is easiest to answer by what it is not.

It is not Pelagianism. Pelagius was a late fourth-century theologian whose thought came to be associated with heterodoxy. Pelagianism entailed the idea that Adam was created spiritually neutral and that his fall only injured himself. Natural grace, that is, the grace inside of humanity by virtue of being created by God, was thought to be sufficient to bring sinners to repentance and faith. No other external grace, outside of the capacities inherent within man, was deemed necessary. This is why Pelagians say that the fall of Adam and Eve had no ontological effect upon their posterity, no effect beyond humanity’s first parents. Their descendants become sinners by committing sin, following the example of Adam and Eve. On these points Arminians have no affinity with Pelagianism.
Likewise, Arminians are not Semi-Pelagians. Semi-Pelagians, while acknowledging the fall, immediately minimize its effects. Thus, human reason, passions, and the will, are tainted by sin; they are not maimed and destroyed by sin. They persist in the aftermath of the fall, but at a lower capacity. Therefore, mankind inherently has the power to repent and believe without prevenient grace.

On the contrary, Arminians hold that the will, the passions, and reason were totally depraved by the fall. Because of this destruction, it is necessary that God himself take the first step in reconciling us to himself. God does not respond to us; rather, we respond to him. God initiates the process of salvation, carries it through, and finishes the job. However, this is not to deny that humanity co-operates along the way and at various stages. Yet, salvation is entirely of God. Without God, no man or woman could merit the forgiveness of their sins, much less transform themselves into a holy and righteous person. Without God, no human could initiate the process of salvation, much less continue therein and even less finish the race. What co-operation humans make use of by their free-will is only done so because God enables them to do so and sustains them by his grace in the process. In moral and soteriological matters, Arminians do not believe in a natural free-will but rather a free-will restored, enabled, and assisted by free grace.[2]

Neither are Arminians Socinians, for Arminians do not deny the holy and most blessed Trinity as the Socinians do. Nor do Arminians maintain that in order to uphold freedom of the will, it is necessary to deny the exhaustive foreknowledge of God, as the Socinians wrongly maintain. Likewise, being Pelagians in their soteriology, the Socinians naturally support the moral influence theory of the atonement, but Arminians do not share in such errors.
Finally, Arminians are not defined merely by their rejection of the five points of the Canons of Dordt: total depravity, predestination, the extent of the atonement, whether one can resist the grace of God, and whether one can lose one’s salvation. Indeed, the overgeneralization that Arminians are merely anti-Calvinists has misled many to categorize Pelagian and Socinian heretics as Arminians.

Having distinguished Arminianism by what it is not, it is now time to state positively what Arminianism is. Arminianism, like Calvinism, is largely soteriology. Thus, like the Calvinists, Arminians disagree among themselves about infant baptism, Christ’s presence in the Lord’s Supper, eschatology, and other issues not directly under the category of soteriology. Having established that Arminianism is a particular soteriological system, it is now time to lay out what that system is.

In his Declaration of Sentiments (1608) Jacob Arminius taught God’s fourfold doctrine of predestination.[3]

His first decree was to appoint Christ to redeem sinful people. God decreed to appoint his Son to destroy sin through his own death. Thus, Christ is the elect man. Individuals are not chosen to salvation. Rather it is Christ who has been appointed the only Savior of men. Thus, it is the way of salvation which is predestined
By his kingly, priestly, and prophetic offices, by the Son’s role as mediator and redeemer through the incarnation of the second member of the Trinity, by his sacrifice upon the cross and his perfectly obedient life, Jesus Christ has procured the salvation of all men and women. This then is the antecedent will of God that all should be saved through Jesus Christ and that none should perish.
Second, he decreed to receive those who repent, believe, and persevere. This decree establishes the conditions for salvation and the consequences for failing to meet those conditions. It is the will of God that humanity should be saved through his Son Jesus Christ who died for all without exception. However, because God is under no obligation to rescue fallen humanity, it is entirely up to him to decide the manner in which he saves.
Third, he decreed the provision of prevenient grace, enabling everyone to repent and believe. This third decree establishes the means to attaining the conditions established in the second decree. God the Father, through God the Son, sends out God the Holy Spirit to convict the world of sin and to bring humanity to faith in Jesus Christ. God decreed to universally provide prevenient grace to all, at least to all who receive the gospel if not all indiscriminately.
Fourth, God predestines on the basis of divine foreknowledge. Thus, God chooses those whom he foreknows will believe. Having first established the manner and grounds by which God would save (the first decree), and by establishing the conditions for that salvation (the second decree) and the manner in which God would bring about those conditions, the means by which humanity meets those conditions (the third decree), God therefore elects and reprobates accordingly in this fourth decree. Thus, having elected Christ (corporate election) as the savior of the world, all those who participate in union with Christ place their trust and faith in him for their salvation and nothing else (individual election). God saves those who do not resist but persevere in repentance and faith. Meanwhile God leaves in condemnation all those who die in impenitency and unbelief and reprobates them to hell.

This is broadly the Arminian soteriological system. It harmonizes the sovereignty of God with the liberty of man. It does justice to both God’s love and mercy and his sovereignty and wrath. It is Christocentric in its views of salvation. It makes sense the various teachings of Scripture and places them together into a single and coherent structure and picture.

However, not all who claim to be Arminian affirm all of these positions uniformly. Categorizations and labels are often contended. Because the purpose this bibliography is to provide resources, our task is to look for “family” resemblance. Arminianism emerged long after Luther had passed away. So, Luther himself never engaged in the seventeenth-century controversy that divided Reformed Protestantism after the Reformation.

We have attempted to acknowledge those who self-identify as Arminian, as well as those who are generally regarded as Arminian. We welcome constructive criticism for future editions and pray for charity with regard to this initial attempt.

Systematic theology is the attempt to develop a comprehensive statement of biblical doctrines in a logical progression. Arminian systematic theologians sought to lay out their systems and comprehensive world views in a more coherent manner.

The Remonstrants

Simon Episcopius, “Institutiones Theologicae Privatis Lectionibus Amstelodami Traditae,” Opera Theologica. Amsterdam: Joannis Blaeu, 1650: 1:1–440. Written by one who was arguably Arminius’ most brilliant student. Episcopius’s Theological Institutes bears many similarities with contemporary systematic theology textbooks. Regrettably, Episcopius died before he was able to complete this comprehensive Arminian work. It is to be further regretted that this work, written later in Episcopius’ life, marks his furthest developments from the more Reformed theology of his mentor, Jacob Arminius. It was written in Latin.

Etienne de Courcelles, Opera Theologica Quorum Pars Praecipua Institutio Religionis Christianae. Amsterdam: Danielem Elsevirium, 1675. This incomplete and unfinished work entitled Institutes of the Christian Religion, written by the successor of Episcopius, continues to move Remonstrant theology away from its moorings in Reformation thought. It was written in Latin.

Philip van Limborch, Theologia Christiana Ad Praxin Pietatis Ac Promotionem Pacis Christianae Unice Directa. Amsterdam: Henricum Weststenium, 1686. This massive four-volume work, whose title roughly translates to Christian Theology that is Solely Directed to the Practice of Piety and the Promotion of Christian Peace, is the first complete and finished book in the Arminian theological tradition. This work has even proven to be just as influential in defining Remonstrant theology as the more Reformed theology of Arminius himself. Regrettably, this milestone in accomplishment exalts the free-will of man and human reason, is too rationalistic, weak on original sin, and helped cement the downfall of Remonstrant theology. It was written in Latin.

Adriaan van Cattenburgh, Spicilegium Theologiae Christianae. Amsterdam: Balthasarum Lakeman, 1726. This is the fourth and final systematic theology by a Remonstrant theologian. Roughly translated A Treatise on Christian Theology, it is the second Arminian systematic to be fully completed. Overshadowed by his predecessor, Philip van Limborch, Cattenburgh sought to stop the downward spiral of Remonstrant theology, but he was too late. It was written in Latin.

The Methodists

Philip van Limborch and John Riles, A Complete System or Body of Divinity, Both Speculative and Practical, Founded on Scripture and Reason, written originally in Latin, By Philip Limborch, Professor of Divinity. With Several Improvements from Bishop Wilkins, Archbishop Tillotson, Doctor Scott, and several other Divines of the Church of England. Originally Published in Two Volumes, By William Jones, Presbyter of the same Church. Carefully Abridged in one Volume by John Riles. Macclesfield, UK: J. Wilson, 1807. When Methodism had no systematic theology textbook of their own, the early Methodist John Riles turned to the Dutch Arminians and abridged Limborch’s systematic theology. Riles is clear he does not agree with everything found therein, especially on the doctrine of original sin and related topics. In his introduction, Riles lays out Methodism’s stronger views on original sin. This work is an abridgement of an abridgement.

Richard Watson, Theological Institutes A View of the Evidences, Doctrines, Morals, and Institutions of Christianity. 2 vols. London: John Mason, 1823–1829. This multivolume and momentous work is the first ever systematization of Wesleyan theology. Intended to be the “Arminian Antidote” to Calvin’s Institutes, Watson’s magnus opus had a profound influence and was the standard systematic theology textbook for Methodists throughout the 19^th century. Many of the other systematic theologies listed here are but mere abridgements, updates, heavily influenced by, or based upon, Watson’s Institutes. Republished by Lexham Press in 2018 in two volumes with an introduction by Dr. Ben Witherington III.

William Carpenter, ed. Introduction by George Marsden. Wesleyana: A Complete System of Wesleyan Theology; Selected from the Writings of the Rev. John Wesley, A.M. and so Arranged as to Form a Miniature Body of Divinity. (From a London Publication) Revised, Enlarged, and an Index Added. New York: T. Mason and G. Lane, 1825. John Wesley wrote no systematic theology textbook. However, Carpenter and perhaps other editors compiled together selections from Wesley’s writings, thus creating a small systematic theology textbook in 1825. Reprinted by The Allegheny Wesleyan Methodist Connection, Salem, OH in 1979.

Ara Williams, The Inquirer’s Guide to Gospel Truth, or, Doctrinal Methodism Defended Against the Assaults of its Enemies, by Scriptural Proofs and Rational Arguments. Buffalo, NY: Steele & Faxon, 1832. This short summary of Christian Doctrine by the Rev. Williams of the Methodist Episcopal Church is based upon Watson’s work.

Samuel Dunn, ed. Christian Theology by Adam Clarke, LL.D., F. A. S. selected from his Published and Unpublished Writings, and Systematically Arranged: with a Life of the Author. 1835. Reprint, Salem, OH: Convention Book Store, 1967. Adam Clarke, Methodism’s most famous Biblical exegete, wrote no systematic theology. However, in 1835 Samuel Dunn, a British (later American) Methodist, compiled selections from Clarke’s writings into systematic form.

Samuel Dunn, ed. Christian Theology by John Goodwin, A.M. Selected and Systematically Arranged: with a Life of the Author by Samuel Dunn. London: Thomas Tegg & Son, 1836. The 17^th century Arminian Puritan, John Goodwin, wrote no systematic theology. However, in 1836 Samuel Dunn extracted selections from his writings to form this work. Goodwin’s writings have always been valued and respected by the people called Methodists.

Thomas C. Thornton, Theological Colloquies, or, A Compendium of Christian Divinity, Speculative and Practical, Founded on Scripture and Reason. Designed to Aid Heads of Families, Young Men about to Enter the Ministry, and the Youth of Both Sexes, in their Efforts to Obtain and Communicate a Knowledge of True Piety. Baltimore: Lewis & Coleman, 1837. Written by a theologian in the Methodist Episcopal Church in dialogue form.

Jonathan Edmondson, Elements of Revealed Religion. London: John Mason, 1839. A native of Keighley, he graduated MA with a view to taking Anglican orders, but became a Methodist itinerant when John Wesley appointed him to the Epworth Circuit in 1786. President of the Wesleyan Methodist Conference in 1818.

Thomas Neely Ralston, Elements of Divinity: A Concise and Comprehensive View of Bible Theology; Comprising the Doctrines, Evidences, Morals and Institutions of Christianity; with Appropriate Questions Appended to Each Chapter. 1847. Reprint, Salem, OH: Convention Book Store, 1971. Dr. Ralston was affiliated with the Methodist Episcopal Church, South.

Asbury Lowrey, Positive Theology: Being a Series of Dissertations on the Fundamental Doctrines of the Bible: The Object of Which is to Communicate Truth Affirmatively, in a Style Direct and Practical. Cincinnati: Jennings and Pye, 1853. This introductory level work does not engage in any polemics, nor does it examine any rival viewpoints; rather, the author is content to merely state positively what it is he believes that the Bible teaches. He belonged to the Methodist Episcopal Church.

William Winans, A Series of Discourses on Fundamental Religious Subjects; Including a Preliminary Discourse on the Divine Revelation of the Holy Scriptures. Nashville: E. Stevenson & F. A. Owen, 1855. While not properly a systematic theology textbook, Winans of the Methodist Episcopal Church South (Mississippi Conference) addresses most of the major topics found in systematic theology.

Luther Lee, Elements of Theology, or An Exposition of the Divine Origin, Doctrines, Morals, and Institutions of Christianity. Syracuse, NY: S. Lee, 1856. The Rev. Lee was a theologian in the Methodist Episcopal Church. He left the denomination over slavery and became a forefather of what would later become the Wesleyan Church. After the abolition of slavery, Lee returned and died a member of the Methodist Episcopal Church.

James Garner, A Series of Dissertations on the Doctrines of the Bible: Forming a Concise and Comprehensive System of Christian Theology. London: R. Davis, 1860. This is the first systematic theology textbook to be produced by a theologian in the Primitive Methodist Church.

John Locke, A System of Theology. London: William Nichols, 1862. The Rev. John Locke (1814–1890) of the Wesleyan Methodist Connection of Great Britian is not to be confused with the much more famous John Locke, the 17^th century Enlightenment philosopher and father of Empiricism.

William Cooke, Christian Theology: its Doctrines and Ordinances Explained and Defended. London: Hamilton, Adams, and Co, 1863. This is perhaps the first and only systematic textbook produced by the Methodist New Connection (a break away from the Wesleyan Connection of Great Britian, which demanded more rights and powers for the laity).

William Fairfield Warren, Systematische Theologie. Breman, DE: Verlag des Tractathauses, 1865. Warren was a minister and missionary in the Methodist Episcopal Church to Germany, where he taught systematic theology at Breman. Later, he became president of Boston University, back home in the United States. Written in German.

Samuel Wakefield, A Complete System of Christian Theology: or a Concise, Comprehensive, and Systematic View of the Evidences, Doctrines, Morals, and Institutions of Christianity. Cincinnati: Walden and Stowe, 1869. Dr. Samuel Wakefield was a distinguished clergyman of the Methodist Episcopal Church for more than half a century, a scholar of eminent abilities and an author of wide repute. He was born in Pennsylvania in 1799. Reprinted in two volumes by Schmul Publishers in 1985.

Benjamin Field, The Student’s Handbook of Christian Theology. London: Hodder and Stroughton, 1870. Rev. Field was a theologian in the Wesleyan Methodist Connection of Great Britian. Died in Australia. Reprinted, Freeport, PA: Fountain, 1957. However, the section on eschatology was rewritten to reflect a premillennial position.

George Smith, Elements of Divinity A Series of Lectures on Biblical Science, Theology, Church History and Homiletics Designed for Candidates for the Ministry and Other Students of the Bible. Nashville: Southern Methodist Publishing House, 1870. While technically not a systematic theology textbook, this work is a hybrid between systematic theology, biblical theology, and church history. Not all doctrines are covered.

John Hannah, Introductory Lectures on the Study of Christian Theology: With Outlines of Lectures on the Doctrines of Christianity. London: Wesleyan Conference Office, 1872. This incomplete and unfinished work was written by Dr. Hannah, William Burt Pope’s predecessor and mentor.

Robert Harrison and Henry Woodcock, The Student’s Handbook to Scripture Doctrines; Comprising an Analysis of Rev. J. Garner’s Theological Dissertations on the Doctrines of the Bible; A Summary of Christian Theology; and Numerous Illustrative Figures, Facts, and Incidents. London: F. H. Hurd, 1875. This is an expansion, commentary, and supplement to Garner’s work. Primitive Methodist.

Amos Binney and Daniel Steele, Binney’s Theological Compend Improved Containing a Synopsis of the Evidences, Doctrines, Morals and Institutions of Christianity Designed for Bible Classes, Theological Students and Young Preachers. Nashville: Abingdon Press, 1902. A short little work by Methodists influential in the American holiness movement. First published in 1875. Both men were part of the Methodist Episcopal Church.

Miner Raymond, Systematic Theology. Cincinnati: Hitchcock and Walden, 1879. This is a three-volume work by a theologian in the Methodist Episcopal Church.

Henry W. Williams, A Manual of Natural and Revealed Theology, Designed Especially for Local Preachers, and Sunday-School Teachers. London: T. Woolmer, 1882. This work is a shortened and simplified systematic theology textbook. Williams based it on William Burt Pope’s first edition work.

Thomas O. Summers, Systematic Theology: A Complete Body of Wesleyan Arminian Divinity Consisting of Lectures on the Twenty-Five Articles of Religion by the Late Rev. Thomas O. Summers, D.D., L.L.D., Professor of Systematic Theology in Vanderbilt University. The Whole Arranged and Revised, with Introduction, Copious Notes, Explanator and Supplemental and a Theological Glossary by the Rev. John J. Tigert. Nashville: Publishing House of the Methodist Episcopal Church South, 1888. This two-volume work by Southern Methodism’s greatest theologian is structured around, and is the most extensive commentary written upon the Twenty-Five Articles of Religion of the Methodist Church. Dr. Summers opposed Miley’s views on original sin and the atonement.

William Burt Pope, Compendium of Christian Theology: Being Analytical Outlines of a Couse of Theological Study, Biblical, Dogmatic, Historical. London: Wesleyan Conference Office, 1880. The final 1889 version of the three-volume work by Dr. Pope of the Wesleyan Methodist Connection of Great Britian is the greatest systematic theology textbook written by a Methodist and supersedes the work of Richard Watson.

John Petty. Systematic Theology: A Series of Lectures Delivered to the Ministerial Students at the Primitive Methodist College, Elmfield, York. 1884

James C. Embry, Digest of Christian Theology: Designed for the Use of Beginners, in the Study of Theological Science. Philadelphia: A. M. E. Book Concern, 1890. This is the leading textbook on systematic theology written by a theologian in the African Methodist Episcopal Church.

John Miley, Systematic Theology. 1893. Reprint, Peabody, MA: Hendrickson Publishers, 1989. This very important two-volume work marks a period of transition in Methodist theology. Free-will and human reason are more strongly stressed. Part of the Methodist Episcopal Church, Miley was also the leading advocate for the governmental theory of atonement.

J. M. Conner, Outlines of Christian Theology or Theological Hints. Little Rock: Brown Printing Company, 1896. Another little volume on systematic theology from the African Methodist Episcopal Church.

John S. Banks, A Manual of Christian Doctrine. London: Charles H. Kelly, 1902. British Methodist. Opposed the modernist theologies of his day. First published in 1897 by the Methodist Episcopal Church, South.

Randolph Sinks Foster, Studies in Theology. New York: Eaton & Mains, 1889–1899. This six-volume work was written by a prominent bishop in the Methodist Episcopal Church.

Nathanael Burwash, Manual of Christian Theology on the Inductive Method. London: Horace Marshall & Son, 1900. This two-volume work by Canadian Methodism’s greatest theologian, eschews deductive and rational forms of Christian apologetics. Conservative by Canadian standards.

Henry C. Sheldon, System of Christian Doctrine. Cincinnati: Jennings & Graham, 1903. This work marks the continued liberalization of Methodism. Accepts revisions to biblical Christianity in light of Kantian philosophy and promotes the moral influence theory of the atonement. Part of the Methodist Episcopal Church.

Olin Alfred Curtis, The Christian Faith Personally Given in A System of Doctrine. 1905. Reprint, Grand Rapids: Kregel Publications, 1978. This work continues the downward spiral and liberalization of Methodist theology. The author was part of the Methodist Episcopal Church.

Joseph Agar Beet, A Manual of Theology. London: Hodder and Stoughton, 1906. A prominent British Methodist known for his Arminian biblical exegeses. Held to controversial views concerning eschatology.

Milton Spencer Terry, Biblical Dogmatics: An Exposition of the Principal Doctrines of the Holy Scriptures. New York: Eaton & Mains, 1907. Dr. Terry was one of the leading biblical scholars within Methodism during his day. He later succumbed to German theological liberalism. He belonged to the Methodist Episcopal Church.

Albert Cornelius Knudson, The Doctrine of God. New York: Abingdon Press, 1930. This work, along with its companion volume, The Doctrine of Redemption (1933), marks the death of evangelical Arminianism in mainline Methodism. Dr. Knudson was one of the most prominent thinkers among the Boston Personalists. Part of the Methodist Episcopal Church, he espoused liberal Pelagianism.

Robert W. Burtner and Robert E. Chiles. A Compend of Wesley’s Theology. New York: Abingdon, 1954. A collection of Wesley’s statements on theology. Similar to Wesleyana but draws from a wider source of Wesley material.

John Lawson, Introduction to Christian Doctrine. 1967. Reprint, Wilmore, KY: Asbury Press, 1980. This appears to be the first re-emergence of Methodist systematic theology in decades, following the death of evangelical Arminianism in the writings of Knudson. An introductory work that stresses catholic unity and Nicene orthodoxy. Lawson was educated at Cambridge University and taught church history at Candler School of Theology, Emory University. He was part of the Methodist Church.

Thomas C. Oden, Systematic Theology: The Living God (1987), The Word of Life (1989), Life in the Spirit (1992). This three-volume work became the primer systematic theology textbook among mainline Methodists. Oden sought to emphasize the catholic or universal faith shared by Protestants, Roman Catholics, and Eastern Orthodoxy. Oden was part of the United Methodist Church. Abridged into a single volume, Classic Christianity in 2009, published by HarperCollins.

For Oden’s exposition of John Wesley, see John Wesley’s Scriptural Christianity: A Plain Exposition of His Teaching on Christian Doctrine (1994). This was expanded to John Wesley’s Teachings, 4 vols. Grand Rapids: Zondervan, 2012–2014.

Walter Klaiber and Manfred Marquardt, Living Grace: An Outline of United Methodist Theology. Nashville: Abingdon Press, 2001. Just as Tom Oden’s systematic was the standard systematic theology textbook utilized by conservatives in the United Methodist Church, Bishop Klaiber and Dr. Marquardt’s work is the standard systematic theology textbook utilized by liberal progressives in the United Methodist Church.

William J. Abraham, Divine Agency and Divine Action. 4 vols. Oxford, UK: Oxford University Press, 2017–2021. Abraham argues that divine action as an open concept must be shaped by distinctly theological considerations, and thus all future work on divine action among philosophers of religion must change to accord with this vision. He was part of the United Methodist Church, but was involved in the formation of the Global Methodist Church until his death in 2021.

Vic Reasoner, A Fundamental Wesleyan Systematic Theology. Evansville, IN: Fundamental Wesleyan, 2021. This three-volume work is the only recent systematic theology in the Wesleyan movement to seriously engage with other Methodist writers in the Wesleyan-Arminian theological tradition outside of the single man, John Wesley. The author is affiliated with the International Fellowship of Bible Churches.

John Oswalt, and et. al., Holy Love: A Wesleyan Systematic Theology. Wilmore, KY: Francis Asbury Press, 2024–2025. Only the first two volumes of this projected five-volume set have been released.

Thomas McCall and Jason Vickers. Love Divine: A Wesleyan Systematic Theology. Grand Rapids: Eerdmans, 2025. One volume. This is a collaboration between a Global Methodist and a Wesleyan.

Christopher T. Bounds. We happily wait for this forthcoming systematic theology book by Bounds. Eugene, OR: Wipf & Stock, 2026. Part of the Global Methodist Church.

German Methodists, The Forefathers of the Evangelical United Brethren Church (EUB)

Jonathan Weaver, Christian Theology A Concise and Practical View of the Cardinal Doctrines and Institutions of Christianity. Dayton, OH: United Brethren Publishing House, 1900. Bishop Weaver was the leading theologian in the Church of the United Brethren in Christ. This is that denomination’s premier textbook in systematic theology.

John Jacob Esher, Christliche Theologie: eine Darstellung biblischer Lehre vom Standpunkt der Evangelischen Gemeinschaft. Cleveland: Thomas & Mattill, 1899. Bishop Esher’s two-volume, Christian Theology, is the standard textbook in systematics among the Evangelical Association. Bishop Esher was also the leading theologian in the Evangelical Association. Written in German.

Solomon J. Gamertsfelder, Systematic Theology. Harrisburg, PA: Evangelical Publishing House, 1952. This work was originally written in 1913 by a theologian in the Evangelical Association.

Augustus Waldo Drury, Outlines of Doctrinal Theology with Preliminary Chapters on Theology in General and Theological Encyclopedia. Dayton, OH: The Otterbein Press, 1914. Another systematic theology from the Church of the United Brethren in Christ.

The American Holiness Movement

Edgar Painter Ellyson, Theological Compend. Chicago: The Christian Witness Co, 1908. This small little work is the first systematic theology book written by an American Holiness theologian. Church of the Nazarene.

William Baxter Godbey, Bible Theology. Cincinnati: God’s Revivalist Press, 1911. This short little work by a Kentucky minister in the Methodist Episcopal Church is perhaps the last of the old conservative historical works in Methodist systematic theology. However, while an ordained minister in the Methodist Episcopal Church, his theology is more reflective of the American Holiness Movement.

Frederick George Smith, What the Bible Teaches: A Systematic Presentation of the Fundamental Principles of Truth Contained in the Holy Scriptures. Anderson, IN: Gospel Trumpet Co, 1913. This introductory level work is the first systematic theology produced by a theologian in the Church of God (Anderson).

Aaron Meritt Hills, Fundamental Christian Theology: A Systematic Theology. Grand Rapids: Alethea in Heart, 2002. This two-volume work is heavily influenced by the theology of Charles Finney. First printed in 1931 in two volumes; reprinted in one volume by Schmul Publishers in 1980. Church of the Nazarene.

Russell Raymond Byrum, Christian Theology: A Systematic Statement of Christian Doctrine for the use of Theological Students. Anderson, IN: Gospel Trumpet Company, 1925. This forgotten gem is the primary systematic theology textbook in the Church of God (Anderson).

Henry Orton Wiley, Christian Theology. Kansas City: Nazarene Publishing House, 1940–1943. This three-volume work has proven to be historically the most influential Wesleyan Holiness systematic theology textbook of the 20^th century. Church of the Nazarene.

H. Orton Wiley and Paul T. Culbertson. Introduction to Christian Theology. Kansas City: Beacon Hill, 1946. One-volume abridgement of Wiley’s three volumes.

Westlake Taylor Purkiser, ed. Exploring Our Christian Faith. Kansas City Beacon Hill Press, 1960. This multi-authored single volume work is an introductory level work.

W. T. Purkiser, Richard S. Taylor, and Willard H. Taylor. God, Man, and Salvation. Kansas City: Beacon Hill, 1977. A biblical theology.

Charles W. Carter, ed, A Contemporary Wesleyan Theology: Biblical, Systematic and Practical. Grand Rapids: Francis Asbury Press, 1983. This two-volume work was written by nearly two dozen authors in the holiness tradition. Introductory level book, chapters vary as is common in multi-authored books.

John E. Hartley, R. Larry Shelton, eds, Wesleyan Theological Perspectives, Anderson, IN: Warner Press, 1981–1986. This multi-authored five-volume work surpasses and replaced Purkiser and Carter’s and is the climax of multi-authored collaborations in Wesleyan systematic theology. It is also the last of its kind. Vol. 1 An Inquiry into Soteriology. Vol 2 An Inquiry into Hermeneutics. Vol. 3 An Inquiry into Christian Ethics. Vol. 4 An Inquiry into Ecclesiology. Vol. 5 An Inquiry into the Holy Spirit and Last Things.

Hubert Ray Dunning, Grace, Faith, and Holiness. Kansas City: Beacon Hill, 1988. This work marks the first deviation from traditional American Holiness views on biblical authority and is to the American holiness movement what John Miley’s work is to the Methodist movement.

Joseph Kenneth Grider, A Wesleyan-Holiness Theology. Kansas City: Beacon Hill, 1994. This work continues the growing rejection of inerrancy in holiness circles. Preface written by Tom Oden.

Samuel M. Powell, Discovering Our Christian Faith. Kansas City: Beacon Hill, 2008. A solid, short, and modern introductory level textbook to Wesleyan theology.

Thomas A. Noble, Christian Theology. Kansas City: The Foundry, 2022). This first volume is comprised of three parts. Two more volumes, each comprising three parts, are projected. This systematic theology will, in all likelihood, be the most extensive systematic theology textbook ever penned by a Wesleyan scholar. It will most likely dominate Wesleyan systematics for the first half of the 21^st century.

The Arminian Baptists

Thomas Grantham, Christianismus Primitivus, or the Ancient Christian Religion: In Its Nature, Certainty, Excellency, and Beauty, (Internal and External) Particularly Considered, Asserted, and Vindicated, From the Many Abuses Which Have Invaded That Sacred Profession, By Human Innovation, or Pretended Revelation Comprehending likewise the General Duties of Mankind, in their Respective Relations, and Particularly The Obedience of all Christians to Magistrates and the Necessity of Christian Moderation about things Dispensable in Matters of Religion with Divers Cases of Conscience Discussed and Resolved. London: Francis Smith, 1678. A leading theologian among the English General Baptists, this work, while technically not a systematic theology textbook, nevertheless addresses the major doctrines of the Christian faith.

Adriaan van Eeghen, De Christelijke Godgeleerdheid. Vlissingen, NL: Gerard de Wind, 1710. This is the first ever systematic theology by a Dutch Mennonite. Many Dutch Mennonites were anti-Calvinists and even attended the Remonstrant Seminary until the founding of their own seminary in 1735. Written in Dutch.

Dan Taylor, Fundamentals of Religion in Faith, and Practice; or, an Humble Attempt to Place Some of the Most Important Subjects of Doctrinal, Experimental, and Practical Divinity in a Clear and Scripture Light. Leeds, UK: 1775. The Rev. Taylor was a Methodist turned General Baptist. He left Methodism because he viewed John Wesley as too authoritarian. He rejects the episcopacy and infant baptism but continued to cling to Arminianism and a Wesleyan view of Sanctification.

Moses M. Smart, A Brief View of Christian Doctrine. Lowell, MA: N. L. Dayton, 1843. This little work is perhaps the first systematic theology textbook to be written by a Free-Will Baptist.

John Jay Butler and Ransom Dunn, Lectures on Systematic Theology. Pawnee City, NE: The School of the Bible, 1891. This work is a combination of Butler’s original Natural and Reveled Theology from 1861 and Ransom Dunn’s Lectures. The authors were Free-Will Baptists who were professors at Hillsdale College.

Dale Moody, The Word of Truth: A Summary of Christian Doctrine Based on Biblical Revelation. Grand Rapids: Eerdmans, 1981. Moody taught 37 years at the Southern Baptist Theological Seminary. In the early 1980s, Moody sacrificed his career over the Southern Baptist doctrine of eternal security, popularly known as “once saved, always saved.”

F. Leroy Forlines, The Quest for Truth: Answering Life’s Inescapable Question. Nashville: Randall House Publications, 2001. This work, being a substantial expansion to the author’s 1975 work entitled, Biblical Systematics, is the primer systematic theology textbook among the Free-Will Baptists.

Elmer L. Towns, Theology for Today. Mason, OH: Cengage Learning, 2008. Towns was the co-founder to Jerry Falwell’s Liberty University. While he self-identifies as a Calvinist, and even uncritically accepts Reformed caricatures and misrepresentations of Arminian theology, he agrees with the Arminians on four of the five disputed points. This work is more properly anti-Calvinist, than Arminian. It affirms eternal security.

Norman L. Geisler. Systematic Theology. 4 vols. Minneapolis: Bethany House, 2002–2005. While Geisler would not have identified as an Arminian, he rejected unconditional election, irresistible grace, and limited atonement, preferring Arminian alternatives. This anti-Calvinist work is more of a Protestant-Thomistic systematic theology. One volume edition published in 2009.

Adam Harwood, Christian Theology: Biblical, Historical, and Systematic. Bellingham, WA: Lexham Academic, 2022. This is the newest anti-Calvinist systematic theology textbook in the Southern Baptist Convention. This work is more properly anti-Calvinist than Arminian. It identifies as Provisionist.

William Lane Craig, Systematic Philosophical Theology. In multiple volumes. Hoboken, NJ: Wiley-Blackwell, 2025–forthcoming. This first two volumes release in early 2025. In an interview with Kevin Harris, entitled Three Things You Need to Know About William Lane Craig, Craig identified as “Wesleyan” soteriologically. In his 2014 debate with Paul Helm, Craig admitted that he would identify as “Arminian” if it is taken “in the proper sense” (by which he meant Molinist-Arminian). Yet, his public theology and ecclesial involvement have primarily been Baptist. So, it is arguably best to understand his work as Baptist Molinist-Arminianism.

The Anglicans

Thomas Jackson, The Works of Thomas Jackson. Oxford, UK: Oxford University Press, 1844. This massive twelve volume commentary on the Apostle’s Creed, while technically not a systematic theology textbook, nevertheless addresses most of the doctrinal topics of the Christian faith. Jackson was an Arminian in the Church of England, president of Corpus Christi College Oxford, influenced by Platonic philosophy, and died in 1640.

Edmund Reeve, The Christian Divinitie Contained in the Divine Service of The Church of England: Summarily, and for the most part in order, according as point on point dependent, composed; and with the holy Scriptures plainly and plentifully confirmed: Written for the furtherance of the Peoples understanding in the true Religion established by public Authority and for the increase of Unity in that godly truth eternal. London: Nicolas Fussell and Humphrey Mosley, 1631. Regrettably, this work is merely a compilation of extracts from the Book of Homilies and biblical passages. The author seldom to never gives any exposition upon the passages cited. Not all doctrines are covered.

Philip van Limborch and John Tillotson, et., al., A Complete System of Divinity, Both Speculative and Practical Founded on Scripture and Reason: Written Originally in Latin by Philip Limborch, Professor of Divinity, with Improvements, from Bishop Wilkins, Archbishop Tillotson, Doctor Scott, and several other Divines of the Church of England. London: William Jones, 1702. Of all the systematic theologies that could have been translated into English, it is interesting to note that the immensely prominent John Tillitson, Archbishop of Canterbury, along with Bishop Wilkins and others, chose to translate and publish the premier systematic theology textbook among the Remonstrants, or Dutch Arminians –a testament to the influence of the Remonstrants upon the Church of England. Regrettably, this two-volume abridgement of Limborch’s work contains interpolations by the translators. It is to be further regrated that Limborch himself skewed too much towards the rationalistic and Pelagian direction.

Thomas Stackhouse, A Complete Body of Divinity Consisting of Five Parts: I. Of the Being, Nature, and Attributes of God, and of the Evidences of Divine Revelation, II. Of the Works of Creation, and Providence, III. Of the most memorable Transactions, from the Beginning of the World, to the Coming of Christ; with proper Dissertations upon each, IV. Of the Mysteries of our Holy Faith, V. Of the Great Precepts of Moral and Evangelical Righteousness The Whole Extracted from the best Ancient and Modern Writers, but chiefly form the Works of such, as have been reputed the most able Divines, and celebrated Preachers amongst us. To which are added Two Tables, 1. An Alphabetical Table of the chief Matters. 2. A Table of Texts of Scripture explained, and more especially referred to in this Work. London: J. Batley, 1729. This Body of Divinity is an impressive work that is now entirely forgotten. It is a hybrid work between Systematic Theology and Biblical Theology but largely follows the latter in sequencing. On the Arminian/Calvinist controversy the author surprisingly believes that his own Church of England’s Thirty-Nine Articles reflects Calvinistic sentiments but nevertheless he sides with the Remonstrants stating that their sentiments are backed by the Scriptures and the earliest of the Early Church Fathers. Influenced the Methodist Thomas C. Thornton.

George Pretyman Tomline, Elements of Christian Theology. London: T. Cadell and W. Davies, 1812. Originally published in 1799, this two-volume work was penned by Bishop Tomline, a leading Anti-Calvinist of his day. His anti-Calvinist writings in general were read by early 19^th century British Methodists, such as Richard Watson. Bishop Tomline denounces the doctrine of Justification by Faith as Calvinistic and skews too much into the Pelagian direction.

The Pentecostals and Charismatics

Ernest Swing Williams, Systematic Theology. Springfield, MO: Gospel Pub. House, 1953. This three-volume introductory level work was the standard systematic theology textbook in the Assemblies of God during the mid to late 20th century.

Guy P. Duffield and Nathaniel M. Van Cleave, Foundations of Pentecostal Theology. Anaheim, CA: The Foursquare Church, 2021. Originally published in 1983, and now greatly expanded and revised in 2021, this is the primer systematic theology textbook in the Foursquare Church.

French L. Arrington, Christian Doctrine: A Pentecostal Perspective. Cleveland, TN: Pathway Press, 1993. This three-volume introductory level work is the standard systematic theology textbook in the Church of God (Clevland).

William W. Menzies, Bible Doctrines: A Pentecostal Perspective. Springfield, MO: Logion Press, 2012. Originally published in 1993, this introductory work is structured around the Statement of Fundamental Truths of the Assemblies of God.

J. Rodman Williams, Renewal Theology Systematic Theology from a Charismatic Perspective. Grand Rapid: Zondervan, 1996. First published in separate volumes from 1988 to 1992, this edition is now bound together into a single large volume. While Williams eschews the Arminian label, he leans more towards Arminianism than Calvinism. This is the foremost systematic theology textbook among Charismatics. The author was a Presbyterian charismatic.

Stanley M. Horton, ed. Systematic Theology. Springfield, MO: Logion Press, 2007. With contributions from over a dozen writers this work replaces Ernest Williams’ work as the standard systematic theology textbook in the Assemblies of God.

Amos Yong, Renewing Christian Theology: Systematics for a Global Christianity. Waco, TX: Baylor University Press, 2014. Whereas previous Pentecostal attempts in systematic theology seldom to never engaged other theological traditions with opposing viewpoints, this work begins the Pentecostal attempt at ecumenical dialogue. Assembly of God.

Jonathan Black, Apostolic Theology: A Trinitarian Evangelical Pentecostal Introduction to Christian Doctrine. Penygroes, UK: Penygroes Press, 2019. This is perhaps the first systematic theology ever produced by a theologian in the Apostolic Church, a Pentecostal denomination that arose out of the Welsh revivals in the early 20^th century.

Frank D. Macchia, Tongues of Fire: A Systematic Theology of the Christian Faith. Cascade Books, 2023. The scholarly rigor of this work surpasses previous Pentecostal attempts in systematic theology textbooks. Assembly of God.

Arminian Allies and Other Works of Historic Significance or Relevance

The Moderate Reformed and Calminians

Ludovicus (Ludwig) Crocius, Syntagma sacrae theologiae quatuor libris adornatum, Quo exhibetur idea Dogmatum Ecclesiasticorum, Pro conditione ecclesiae Sardensis. Bremae: Typis Bertholdi Villeriani, 1636. This System of Sacred Theology was written by a Calvinist theologian from the Breman delegation at the Synod of Dort. Crocius, like the rest of the Breman Delegation, sided with the Remonstrants on the extent of Christ’s atonement. They likewise called for toleration in dealing with the Remonstrants. Written in Latin.

Richard Baxter, Methodus theologiae Christianae, 1. Naturae rerum, 2. Sacrae Scripturae, 3. Praxi, congrua conformis adaptata plerumque (corrigenda tamen & perficienda) non I. Ignavis, festinantibus, delassatis. 2. Stolidis, indocilibus, sectariis (ex homine & fuco judicantibus.) 3. Superbis, mundanis, malignis: ergo, non plurimus: sed juventutis academicae, & pastorum juniorum parti, I. Studiosae, sedulae, indesessae. 2. Ingeniosae, docili, veritatem & ordinem sitienti. 3. Humili, candidae, deo devotae: Quippe ad. I. Veritatis indagationem, custodiam, propagationem. 2. Sanctitatis cultum, incrementum, laudem. 3. Ecclesiae falutem, pacem, decus. Supra omnes natae, dispositae, consecratae. London: M. White & T. Snowden, 1681. While not a genuine Arminian like his contemporary John Goodwin, Baxter and his theological system known as Baxterianism, was an early form of Calminianism. He agreed with the Arminians on the extent of Christ’s atonement, the nature of justification, the importance of sanctification and good works, and the conditionality of God’s covenants. His views on justification were influential on the Methodists. This systematic theology is written in Latin. Baxter’s later work, written in English, Catholic Theology (1675), is a massive soteriological treatise that sought a middle ground and resolution between Calvinists and Arminians. Artificial scholastic distinctions permeate his writings.

Henry Clarence Thiessen, Introductory Lectures in Systematic Theology. 1949. Reprint, Grand Rapids: Eerdmans, 1961. Any printing that is not a reprint of the 1949 edition modified his theology to affirm unconditional predestination. The 1949 edition maintained an order of decrees consistent with Arminianism, along with conditional predestination.

The Oberlin School of Theology

Charles Grandison Finney, Lectures on Systematic Theology Embracing Moral Government, the Atonement, Moral, and Physical Depravity, Natural, Moral, and Gracious Ability, Repentance, Faith, Justification, Sanctification, &c. London: William Tegg and Co, 1851. This two-volume work was the magnus opus of the leading revivalist of the Second Great Awakening. Finney’s theology heavily influenced Phoebe Palmer and subsequent American holiness theologians. Pelagian or semi-Pelagian depending on the scholar providing the analysis. All other editions abridged and edited by J. H. Fairchild.

[1] Bangs, “Arminius and Reformed Theology,” PhD diss. University of Chicago, 1958: 249.

[2] See Chris Bounds, http://cbounds.blogspot.com/2006/09/four-major-views-of-christian.html

[3] W. Stephen Gunter, Arminius and His Declaration of Sentiments (Waco, TX: Baylor University Press, 2012): 135.

Systematic Theology in the Arminian Theological Tradition