Introduction

In this section, we discuss the canonization of the Bible, the seven councils, and the major theological developments in Christian history following the Protestant Reformation, as well as the denominations that precede from them.

1. The Canonization of Scripture
2. The Seven Councils
3. Protestant Reformation
4. East-West Schism
5. Calvinism
6. Arminianism
7. Revivals

The Canonization of Scripture

The Biblical canon is the set of books Christians regard as divinely inspired and thus constituting the Christian Bible. The Christian Biblical Canon consists of the canons of the Old and New Testaments.

The Development of the Old Testament Canon

The Old Testament is the first section of the two-part Christian Biblical canon, which includes the books of the Hebrew Bible as well as several Deuterocanonical books. Its exact contents differ in the various Christian denominations. Martin Luther removed the deuterocanonical books from the Old Testament of his translation of the Bible, placing them in the Apocrypha. As a result Catholics and Protestants use different canons which differ with respect to the texts which are included in the Old Testament.

The differences between the Hebrew Bible and the Protestant Old Testament are minor to Christians, pertaining only with the arrangement and number of the books. For example, while the Hebrew canon treats Kings as a unified text, the Protestant canon divides it into two books. Similarly, Ezra and Nehemiah are considered to be one book in the Hebrew Bible.

The differences between the Hebrew Bible and other versions of the Old Testament such as the Samaritan Pentateuch, the Syriac, Latin, Greek, Ge'ez and other canons, are more substantial. Many of these canons include books and even sections of books that the others do not.

Following Jerome's Veritas Hebraica, the Protestant Old Testament consists of the same books as the Hebrew Bible, but the order and numbering of the books are different. Protestants number the Old Testament books at 39, while Judaism numbers the same books as 24. This is because Judaism considers Samuel, Kings, and Chronicles to form one book each, groups the 12 minor prophets into one book, and also considers Ezra and Nehemiah a single book. Also, the Bible for Judaism is specifically the Masoretic Text. Protestant translations of the Hebrew Bible often include other texts, such as the Septuagint.

For more information regarding the development of the Old Testament canon, see here.

Development of the New Testament Canon

The writings attributed to the apostles circulated amongst the earliest Christian communities. The Pauline epistles were circulating in collected form by the end of the first century AD. Justin Martyr, in the early second century, mentions the "memoirs of the apostles," which Christians called "gospels" and which were regarded as on par with the Old Testament. A four gospel canon (the Tetramorph) was asserted by Irenaeus, c. 180, who refers to it directly.

By the early 200s, Origen may have been using the same 27 books as in the Catholic NT canon, though there were still disputes over the canonicity of Hebrews, James, II Peter, II and III John, and Revelation. Likewise the Muratorian fragment is evidence that perhaps as early as 200 there existed a set of Christian writings somewhat similar to the 27-book NT canon, which included four gospels and argued against objections to them. Thus, while there was a good measure of debate in the Early Church over the New Testament canon, the major writings are claimed to have been accepted by almost all Christians by the middle of the third century.

In his Easter letter of 367, Athanasius, Bishop of Alexandria, gave a list of exactly the same books as what would become the 27-book NT canon, and he used the word "canonized" (kanonizomena) in regards to them. The North African Synod of Hippo, in 393, approved the 27-book NT canon together with the Septuagint books, a decision that was confirmed by Councils of Carthage in 397 and 419. These councils were under the authority of St. Augustine, who regarded the canon as already closed. Pope Damasus I's Council of Rome in 382, if the Decretum Gelasianum is correctly associated with it, issued a biblical canon identical to that mentioned above, or if not the list is at least a sixth century compilation. Likewise, Damasus's commissioning of the Latin Vulgate edition of the Bible, circa 383, was instrumental in the fixation of the canon in the West. In circa 405, Pope Innocent I sent a list of the sacred books to a Gallic bishop, Exsuperius of Toulouse. Christian scholars assert that when these bishops and councils spoke on the matter, however, they were not defining something new, but instead "were ratifying what had already become the mind of the Church."

Thus some claim, that from the fourth century, there existed unanimity in the West concerning the New Testament canon (as it is today), and that by the fifth century the Eastern Church, with a few exceptions, had come to accept the Book of Revelation and thus had come into harmony on the matter of the canon. Nonetheless, a full dogmatic articulation of the canon was not made until the Council of Trent of 1546 for Roman Catholicism, the Thirty-Nine Articles of 1563 for the Church of England, the Westminster Confession of Faith of 1647 for Calvinism, and the Synod of Jerusalem of 1672 for the Greek Orthodox.

For more concerning the development of the New Testament canon, see here.

The Seven Councils

In the history of Christianity, the first seven Ecumenical Councils, from the First Council of Nicaea (325) to the Second Council of Nicaea (787), represent an attempt to reach an orthodox consensus and to establish a unified Christendom. The East-West Schism, formally dated to 1054, was still almost three centuries off. Eastern Orthodox, Catholic, and Anglican churches all trace their clergy by apostolic succession back to this period and earlier, see Early Christianity. However, breaks of unity that still persist today had occurred even during this period. The Assyrian Church of the East rejected the Council of Ephesus (431). The Oriental Orthodox churches recognise the first three and consider the Second Council of Ephesus (449) to be the Fourth Ecumenical Council. The Roman Catholic Church rejects the Quinisext Council which attempted to establish the Pentarchy. This era begins with the First Council of Nicaea, which enunciated the Nicene Creed that in its original form and as modified by the First Council of Constantinople of 381 was seen as the touchstone of orthodoxy on the doctrine of the Trinity. At this point, though the emperors had already ceased to reside habitually at Rome, the church in that city was seen as the first church among churches. In 330 Constantine built his "New Rome", which became known as Constantinople, in the East. And all the seven councils were held in the East, specifically in Anatolia. In 410 the Visigoths sacked Rome, but then withdrew. In 568 the Lombards invaded Italy and established a Kingdom of Italy that lasted until 774, for nearly all of which period (until 751) Rome was governed by the Exarchate of Ravenna, representing the Byzantine emperor at Constantinople. The first scholar to consider this time period as a whole was Philip Schaff, who wrote The Seven Ecumenical Councils of the Undivided Church, first published after his death in 1901. The topic is of particular interest to proponents of Paleo-orthodoxy who seek to recover the church before the schisms.

The First Seven Ecumenical Councils, as commonly understood, are:

First Council of Nicaea (325)
First Council of Constantinople (381)
Council of Ephesus (431)
Council of Chalcedon (451)
Second Council of Constantinople (553)
Third Council of Constantinople (680)
Second Council of Nicaea (787)

First Council of Nicaea

Emperor Constantine convened this council to settle a controversial issue, the relation between Jesus Christ and God the Father. The Emperor wanted to establish universal agreement on it. Representatives came from across the Empire, subsidized by the Emperor. Previous to this council, the bishops would hold local councils, such as the Council of Jerusalem, but there had been no universal, or ecumenical, council. The council drew up a creed, the original Nicene Creed, which received nearly unanimous support. The council's description of "God's only-begotten Son", Jesus Christ, as of the same substance with God the Father became a touchstone of Christian Trinitarianism. The council also addressed the issue of dating Easter (see Quartodecimanism and Easter controversy), recognised the right of the see of Alexandria to jurisdiction outside of its own province (by analogy with the jurisdiction exercised by Rome) and the prerogatives of the churches in Antioch and the other provinces and approved the custom by which Jerusalem was honoured, but without the metropolitan dignity.

The Council was opposed by the Arians, and Constantine tried to reconcile Arius, after whom Arianism is named, with the Church. Even when Arius died in 336, one year before the death of Constantine, the controversy continued, with various separate groups espousing Arian sympathies in one way or another. In 359, a double council of Eastern and Western bishops affirmed a formula stating that the Father and the Son were similar in accord with the scriptures, the crowning victory for Arianism. The opponents of Arianism rallied, but in the First Council of Constantinople in 381 marked the final victory of Nicene orthodoxy within the Empire, though Arianism had by then spread to the Germanic tribes, among whom it gradually disappeared after the conversion of the Franks to Catholicism in 496. In 331, Constantine I commissioned Eusebius to deliver fifty Christian Bibles for the Church of Constantinople. Athanasius (Apol. Const. 4) recorded Alexandrian scribes around 340 preparing Bibles for Constans. Little else is known, though there is plenty of speculation. For example, it is speculated that this may have provided motivation for canon lists, and that Codex Vaticanus, Codex Sinaiticus and Codex Alexandrinus are examples of these Bibles. Together with the Peshitta, these are the earliest extant Christian Bibles

For more on this council, see here.

First Council of Constantinople

The council approved the current form of the Nicene Creed as used in the Eastern Orthodox Church and Oriental Orthodox churches, but, except when Greek is used, with two additional Latin phrases ("Deum de Deo" and "Filioque") in the West. The form used by the Armenian Apostolic Church, which is part of Oriental Orthodoxy, has many more additions. This fuller creed may have existed before the Council and probably originated from the baptismal creed of Constantinople. The council also condemned Apollinarism, the teaching that there was no human mind or soul in Christ. It also granted Constantinople honorary precedence over all churches save Rome. The council did not include Western bishops or Roman legates, but it was accepted as ecumenical in the West.

For more on this council, see here.

First Council of Ephesus

Theodosius II called the council to settle the Nestorian controversy. Nestorius, Patriarch of Constantinople, opposed use of the term Theotokos. This term had long been used by orthodox writers, and it was gaining popularity along with devotion to Mary as Mother of God. He reportedly taught that there were two separate persons in the incarnate Christ, though whether he actually taught this is disputed. The council deposed Nestorius, repudiated Nestorianism, proclaimed the Virgin Mary as the Theotokos. After quoting the Nicene Creed in its original form, as at the First Council of Nicaea, without the alterations and additions made at the First Council of Constantinople, it declared it "unlawful for any man to bring forward, or to write, or to compose a different Faith as a rival to that established by the holy Fathers assembled with the Holy Ghost in Nicaea."

For more on this council, see here.

Council of Chalcedon

The council repudiated the Eutychian doctrine of monophysitism, described and delineated the "Hypostatic Union" and two natures of Christ, human and divine; adopted the Chalcedonian Creed. For those who accept it, it is the Fourth Ecumenical Council (calling the previous council, which was rejected by this council, the "Robber Synod" or "Robber Council"). In November 448, a synod at Constantinople condemned Eutyches for unorthodoxy. Eutyches, archimandrite (abbot) of a large Constinapolitan monastery, taught that Christ was not consubstantial with humanity. In 449, Theodosius II summoned a council at Ephesus, where Eutyches was exonerated and returned to his monastery. This council was later overturned by the Council of Chalcedon and labeled "Latrocinium" (i.e., "Robber Council").

For more on this council, see here.

Second Council of Constantinople

This council condemned certain Nestorian writings and authors. This move was instigated by Emperor Justinian in an effort to conciliate the monophysite Christians, it was opposed in the West, and the Popes' acceptance of the council caused a major schism. Prior to the Second Council of Chalcedon was a prolonged controversy over the treatment of three subjects, all considered sympathetic to Nestorianism, the heresy that there are two separate persons in the Incarnation of Christ. Emperor Justinian condemned the Three Chapters, hoping to appeal to monophysite Christians with his anti-Nestorian zeal. Monophysites believe that in the Incarnate Christ there is one nature, not two. Eastern Patriarchs supported the Emperor, but in the West his interference was resented, and Pope Vigilius resisted his edict on the grounds that it opposed the Chalcedonian decrees. Justinian's policy was in fact an attack on Antiochene theology and the decisions of Chalcedon. The pope assented and condemned the Three Chapters, but protests in the West caused him to retract his condemnation. The emperor called the Second Council of Constantinople to resolve the controversy. The council, attended mostly by Eastern bishops, condemned the Three Chapters and, indirectly, the Pope Vigilius. It also affirmed the East's intention to remain in communion with Rome.

Vigilius declared his submission to the council, as did his successor, Pelagius I. The council was not immediately recognized as ecumenical in the West, and Milan and Aquileia even broke off communion with Rome over this issue. The schism was not repaired until the late 6th century for Milan and the late 7th century for Aquileia. Emperor Justinian's policy failed to reconcile the Monophysites

For more about this council, see here

Third Council of Constantinople

Third Council of Constantinople (680–681): repudiated Monothelitism, affirmed that Christ had both human and divine wills.

Second Council of Nicaea

Second Council of Nicaea (787). In 753, Emperor Constantine V convened the Synod of Hieria, which declared that images of Jesus misrepresented him and that images of Mary and the saints were idols. The Second Council of Nicaea restored the veneration of icons and ended the first iconoclasm.

East-West Schism

In the 11th century the Great Schism took place between Rome and Constantinople, which led to separation of the Church of the West, the Roman Catholic Church, and the Eastern Orthodox Church. There were doctrinal issues like the filioque clause and the authority of the Pope involved in the split, but these were exacerbated by cultural and linguistic differences between Latins and Greeks. Prior to that, the Eastern and Western halves of the Church had frequently been in conflict, particularly during periods of iconoclasm and the Photian schism. The East-West Schism, or Great Schism, separated the Church into Western (Latin) and Eastern (Greek) branches, i.e., Western Catholicism and Eastern Orthodoxy. It was the first major division since certain groups in the East rejected the decrees of the Council of Chalcedon, and was far more significant. Though normally dated to 1054, the East-West Schism was actually the result of an extended period of estrangement between Latin and Greek Christendom over the nature of papal primacy and certain doctrinal matters like the filioque, but intensified by cultural and linguistic differences.

The "official" schism in 1054 was the excommunication of Patriarch Michael Cerularius of Constantinople, followed by his excommunication of papal legates. Attempts at reconciliation were made in 1274 (by the Second Council of Lyon) and in 1439 (by the Council of Basel), but in each case the eastern hierarchs who consented to the unions were repudiated by the Orthodox as a whole, though reconciliation was achieved between the West and what are now called the "Eastern Rite Catholic Churches." More recently, in 1965 the mutual excommunications were rescinded by the Pope and the Patriarch of Constantinople, though schism remains. Both groups are descended from the Early Church, both acknowledge the apostolic succession of each other's bishops, and the validity of each other's sacraments. Though both acknowledge the primacy of the Bishop of Rome, Eastern Orthodoxy understands this as a primacy of honour with limited or no ecclesiastical authority in other dioceses. The Orthodox East perceived the Papacy as taking on monarch type characteristics that were not in line with the church's tradition.

The final breach is often considered to have arisen after the capture and sacking of Constantinople by the Fourth Crusade in 1204. Crusades against Christians in the East by Roman Catholic crusaders was not exclusive to the Mediterranean though. The sacking of Constantinople and the Church of Holy Wisdom and establishment of the Latin Empire as a seeming attempt to supplant the Orthodox Byzantine Empire in 1204 is viewed with some rancour to the present day. Many in the East saw the actions of the West as a prime determining factor in the weakening of Byzantium. This led to the Empire's eventual conquest and fall to Islam. In 2004, Pope John Paul II extended a formal apology for the sacking of Constantinople in 1204; the apology was formally accepted by Patriarch Bartholomew of Constantinople. Many things that were stolen during this time: holy relics, riches, and many other items, are still held in various Western European cities, particularly Venice.

For more about the East-West Schism, see here.

Protestant Reformation

In 1516-17, Johann Tetzel, a Dominican friar and papal commissioner for indulgences, was sent to Germany by the Roman Catholic Church to sell indulgences to raise money to rebuild St Peter's Basilica in Rome. Roman Catholic theology stated that faith alone, whether fiduciary or dogmatic, cannot justify man; and that only such faith as is active in charity and good works (fides caritate formata) can justify man. These good works could be obtained by donating money to the church. On 31 October, 1517, Luther wrote to Albrecht, Archbishop of Mainz and Magdeburg, protesting the sale of indulgences. He enclosed in his letter a copy of his "Disputation of Martin Luther on the Power and Efficacy of Indulgences," which came to be known as The 95 Theses. Hans Hillerbrand writes that Luther had no intention of confronting the church, but saw his disputation as a scholarly objection to church practices, and the tone of the writing is accordingly "searching, rather than doctrinaire." Hillerbrand writes that there is nevertheless an undercurrent of challenge in several of the theses, particularly in Thesis 86, which asks: "Why does the pope, whose wealth today is greater than the wealth of the richest Crassus, build the basilica of St. Peter with the money of poor believers rather than with his own money?" Luther objected to a saying attributed to Johann Tetzel that "As soon as the coin in the coffer rings, the soul from purgatory springs," insisting that, since forgiveness was God's alone to grant, those who claimed that indulgences absolved buyers from all punishments and granted them salvation were in error. Christians, he said, must not slacken in following Christ on account of such false assurances. According to Philipp Melanchthon, writing in 1546, Luther nailed a copy of the 95 Theses to the door of the Castle Church in Wittenberg that same day — church doors acting as the bulletin boards of his time — an event now seen as sparking the Protestant Reformation, and celebrated each year on 31 October as Reformation Day. Some scholars have questioned the accuracy of Melanchthon's account, noting that no contemporaneous evidence exists for it. Others have countered that no such evidence is necessary, because this was the customary way of advertising an event on a university campus in Luther's day. The 95 Theses were quickly translated from Latin into German, printed, and widely copied, making the controversy one of the first in history to be aided by the printing press. Within two weeks, the theses had spread throughout Germany; within two months throughout Europe.

From 1510 to 1520, Luther lectured on the Psalms, the books of Hebrews, Romans, and Galatians. As he studied these portions of the Bible, he came to view the use of terms such as penance and righteousness by the Roman Catholic Church in new ways. He became convinced that the church was corrupt in their ways and had lost sight of what he saw as several of the central truths of Christianity, the most important of which, for Luther, was the doctrine of justification — God's act of declaring a sinner righteous — by faith alone through God's grace. He began to teach that salvation or redemption is a gift of God's grace, attainable only through faith in Jesus as the messiah.

This one and firm rock, which we call the doctrine of justification," he wrote, "is the chief article of the whole Christian doctrine, which comprehends the understanding of all godliness.

Luther came to understand justification as entirely the work of God. Against the teaching of his day that the righteous acts of believers are performed in cooperation with God, Luther wrote that Christians receive such righteousness entirely from outside themselves; that righteousness not only comes from Christ but actually is the righteousness of Christ, imputed to Christians (rather than infused into them) through faith. "That is why faith alone makes someone just and fulfills the law," he wrote. "Faith is that which brings the Holy Spirit through the merits of Christ." Faith, for Luther, was a gift from God. He explained his concept of "justification" in the Smalcald Articles:

The first and chief article is this: Jesus Christ, our God and Lord, died for our sins and was raised again for our justification (Romans 3:24-25). He alone is the Lamb of God who takes away the sins of the world (John 1:29), and God has laid on Him the iniquity of us all (Isaiah 53:6). All have sinned and are justified freely, without their own works and merits, by His grace, through the redemption that is in Christ Jesus, in His blood (Romans 3:23-25). This is necessary to believe. This cannot be otherwise acquired or grasped by any work, law or merit. Therefore, it is clear and certain that this faith alone justifies us ... Nothing of this article can be yielded or surrendered, even though heaven and earth and everything else falls (Mark 13:31).

In contrast to the speed with which the theses were distributed, the response of the papacy was painstakingly slow. Cardinal Albrecht of Hohenzollern, Archbishop of Mainz and Magdeburg, with the consent of Pope Leo X, was using part of the indulgence income to pay his bribery debts, and did not reply to Luther’s letter; instead, he had the theses checked for heresy and forwarded to Rome. Leo responded over the next three years, "with great care as is proper," by deploying a series of papal theologians and envoys against Luther. Perhaps he hoped the matter would die down of its own accord, because in 1518 he dismissed Luther as "a drunken German" who "when sober will change his mind". Luther's writings circulated widely, reaching France, England, and Italy as early as 1519, and students thronged to Wittenberg to hear him speak. He published a short commentary on Galatians and his Work on the Psalms. At the same time, he received deputations from Italy and from the Utraquists of Bohemia; Ulrich von Hutten and Franz von Sickingen offered to place Luther under their protection. This early portion of Luther's career was one of his most creative and productive. Three of his best known works were published in 1520: To the Christian Nobility of the German Nation, On the Babylonian Captivity of the Church, and On the Freedom of a Christian. Finally on 30 May, 1519, when the Pope demanded an explanation, Luther wrote a summary and explanation of his theses to the Pope. While the Pope may have conceded some of the points, he did not like the challenge to his authority so he summoned Luther to Rome to answer these. At that point Frederick the Wise, the Saxon Elector, intervened. He did not want one of his subjects to be sent to Rome to be judged by the Catholic clergy so he prevailed on the Holy Roman Emperor Charles V, who needed Frederick's support, to arrange a compromise. An arrangement was effected, however, whereby that summons was cancelled, and Luther went to Augsburg in October 1518 to meet the papal legate, Cardinal Thomas Cajetan. The argument was long but nothing was resolved. On 15 June, 1520, the Pope warned Luther with the papal bull (edict) Exsurge Domine that he risked excommunication unless he recanted 41 sentences drawn from his writings, including the 95 Theses, within 60 days. That autumn, Johann Eck proclaimed the bull in Meissen and other towns. Karl von Miltitz, a papal nuncio, attempted to broker a solution, but Luther, who had sent the Pope a copy of On the Freedom of a Christian in October, publicly set fire to the bull and decretals at Wittenberg on 10 December, 1520, an act he defended in Why the Pope and his Recent Book are Burned and Assertions Concerning All Articles. As a consequence, Luther was excommunicated by Leo X on 3 January, 1521, in the bull Decet Romanum Pontificem.

Luther and his followers began a large exodus from the Roman Catholic Church known as the Protestant Reformation. In the years and decades following Luther's posting of the 95 theses on the door of the Wittenberg church, large numbers of Europeans left the Roman Church, including the majority of German speakers (the only German speaking areas where the population remained mostly in the Catholic Church were those under the domain or influence of Catholic Austria and Bavaria or the electoral archbishops of Mainz, Cologne, and Trier). Because Luther sparked this mass movement, he is known as the father of the Protestant Reformation, and the father of Protestantism in general.

For more on the Protestant Reformation, see here.

Calvinism

Calvinism (named for John Calvin and also called the Reformed tradition, the Reformed faith, or Reformed theology) is a theological system and an approach to the Christian life that emphasizes God's sovereignty or control over all things. The Reformed tradition was advanced by several theologians such as Martin Bucer, Heinrich Bullinger, Peter Martyr Vermigli, and Huldrych Zwingli, but it bears the name of the French reformer John Calvin because of his prominent influence on it and because of his role in the confessional and ecclesiastical debates throughout the 16th century. Today, this term also refers to the doctrines and practices of the Reformed churches of which Calvin was an early leader. Less commonly, it can refer to the individual teaching of Calvin himself. The system is best known for its doctrines of predestination and total depravity.

Given that its present form has multiple main tributaries, the name "Calvinism" is somewhat misleading if taken to imply that every major feature of the doctrine of the "Calvinist churches", or of all Calvinist movements, can be found in the writings of Calvin. Others are often credited with as much of a final formative influence on what is now called "Calvinism" as Calvin himself is – for example Calvin's successor Theodore Beza, the Dutch theologian Franciscus Gomarus, the founder of the Presbyterian church, John Knox, and any number of later figures such as the English Baptist John Bunyan and the American preacher Jonathan Edwards.

Despite the various contributing streams of thought, a distinctive issue in Calvinist theology that is often used to represent the whole is the system's particular soteriology (doctrine of salvation), which emphasizes that humans are incapable of adding anything to obtain salvation and that God alone is the initiator at every stage of salvation, including the formation of faith and every decision to follow Christ. This doctrine was definitively formulated and codified during the Synod of Dort (1618-1619), which rejected an alternative system known as Arminianism.

Calvinism is sometimes identified with "Augustinianism" because the central issues of Calvinistic soteriology were articulated by St. Augustine in his dispute with the British monk Pelagius. In contrast to the free-will position advocated by Charles Finney and other dissenters, Calvinism places strong emphasis, not only on the abiding goodness of the original creation, but also on the total ruin of human accomplishments and the frustration of the whole creation caused by sin, and it therefore views salvation as a new work of creation by God rather than an achievement of those who are saved from sin and death. More broadly, "Calvinism" is virtually synonymous with "Reformed Protestantism", encompassing the whole body of doctrine taught by Reformed churches. The Reformers did not dwell on predestination as if it were a central dogma, but advocated the preaching of "the whole counsel of the Word of God." In addition to maintaining a Calvinist soteriology, covenant theology is the architectural structure of the whole system incorporating all doctrinal topics. In piety and practice, a primary distinction is the regulative principle of worship, which rejects any form of worship not instituted for the church in the Bible and which sets Reformed theology apart from Lutheranism, which holds to the normative principle of worship.

The distinctives of Calvinist theology may be stated in a number of ways. Perhaps the best known summary is contained in the five points of Calvinism, though these points identify some differences with other Christians on the doctrines of salvation rather than summarizing the system as a whole. Broadly speaking, Calvinism stresses the sovereignty or rule of God in all things — in salvation but also in all of life. Calvinism stresses the complete ruin of humanity's ethical nature against a backdrop of the sovereign grace of God in salvation. It teaches that fallen humanity is morally and spiritually unable to follow God or escape their condemnation before him and that only by divine intervention in which God must change their unwilling hearts can people be turned from rebellion to willing obedience. In this view, all people are entirely at the mercy of God, who would be just in condemning all people for their sins, but who has chosen to be merciful to some. One person is saved while another is condemned, not because of a foreseen willingness, faith, or any other virtue in the first person, but because God sovereignly chose to have mercy on them. Although the person must believe the gospel and respond to be saved, this obedience of faith is God's gift, and thus God completely and sovereignly accomplishes the salvation of sinners. Views of predestination to damnation (the doctrine of reprobation) are less uniform than is the view of predestination to salvation (the doctrine of election) among self-described Calvinists. In practice, Calvinists teach sovereign grace primarily for the encouragement of the church because they believe the doctrine demonstrates the extent of God's love in saving those who could not and would not follow him, as well as squelching pride and self-reliance and emphasizing the Christian's total dependence on the grace of God. In the same way, sanctification in the Calvinist view requires a continual reliance on God to purge the Christian's depraved heart from the power of sin and to further the Christian's joy.

Calvinist theology is sometimes identified with the five points of Calvinism, also called the doctrines of grace, which are a point-by-point response to the five points of the Arminian Remonstrance and which serve as a summation of the judgments rendered by the Synod of Dort in 1619. Calvin himself never used such a model and never combated Arminianism directly. The points therefore function as a summary of the differences between Calvinism and Arminianism, but not as a complete summation of Calvin's writings or of the theology of the Reformed churches in general. In English, the points are sometimes referred to by the acronym TULIP, though this puts the points in a different order than the Canons of Dort. The central assertion of these canons is that God is able to save every person upon whom he has mercy and that his efforts are not frustrated by the unrighteousness or the inability of humans.

The doctrine of total depravity (also called "total inability") asserts that, as a consequence of the fall of humanity into sin, every person born into the world is enslaved to the service of sin. People are not by nature inclined to love God with their whole heart, mind, or strength, but rather all are inclined to serve their own interests over those of their neighbor and to reject the rule of God. Thus, all people by their own faculties are morally unable to choose to follow God and be saved because they are unwilling to do so out of the necessity of their own natures. (The term "total" in this context refers to sin affecting every part of a person, not that every person is as evil as possible.) Jacob Arminius himself and some of his later followers, such as John Wesley, also affirmed total depravity.

The doctrine of unconditional election asserts that God's choice from eternity of those whom he will bring to himself is not based on foreseen virtue, merit, or faith in those people. Rather, it is unconditionally grounded in God's mercy alone. The doctrine of unconditional election is sometimes made to stand for all Reformed doctrine, sometimes even by its adherents, as the chief article of Reformed Christianity. However, according to the doctrinal statements of these churches, it is not a balanced view to single out this doctrine to stand on its own as representative of all that is taught. Unconditional election, and its corollary in the doctrine of predestination are never properly taught, according to Calvinists, except as an assurance to those who seek forgiveness and salvation through Christ, that their faith is not in vain, because God is able to bring to completion all whom He intends to save. Nevertheless, non-Calvinists object that these doctrines discourage the world from seeking salvation. Also called "particular redemption" or "definite atonement", the doctrine of limited atonement is the teaching that Jesus' substitutionary atonement was definite and certain in its design and accomplishment. The doctrine is driven by the concept of the sovereignty of God in salvation and the Calvinistic understanding of the nature of the atonement. Namely, Calvinists view the atonement as a penal substitution (that is, Jesus was punished in the place of sinners), and since, Calvinists argue, it would be unjust for God to pay the penalty for some people's sins and then still condemn them for those sins, all those whose sins were atoned for must necessarily be saved. Moreover, since in this scheme God knows precisely who the elect are and since only the elect will be saved, there is no requirement that Christ atone for sins in general, only for those of the elect. Calvinists do not believe, however, that the atonement is limited in its value or power (in other words, God could have elected everyone and used it to atone for them all), but rather that the atonement is limited in the sense that it is designed for some and not all. Hence, Calvinists hold that the atonement is sufficient for all and efficient for the elect. The doctrine of irresistible grace (also called "efficacious grace") asserts that the saving grace of God is effectually applied to those whom he has determined to save (that is, the elect) and, in God's timing, overcomes their resistance to obeying the call of the gospel, bringing them to a saving faith. The doctrine does not hold that every influence of God's Holy Spirit cannot be resisted, but that the Holy Spirit is able to overcome all resistance and make his influence irresistible and effective. Thus, when God sovereignly purposes to save someone, that individual certainly will be saved. Perseverance (or preservation) of the saints is also known as "eternal security." The word saints is used in the Biblical sense to refer to all who are set apart by God, not in the technical sense of one who is exceptionally holy, canonized, or in heaven (see Saint). The doctrine asserts that, since God is sovereign and his will cannot be frustrated by humans or anything else, those whom God has called into communion with himself will continue in faith until the end. Those who apparently fall away either never had true faith to begin with or will return. This doctrine is slightly different from the Free Grace or "once saved, always saved" view advocated by some evangelicals in which, despite apostasy or unrepentant and habitual sin, the individual is truly saved if they accepted Christ at any point in the past; in traditional Calvinist teaching, apostasy by such a person may prove that they were never saved.

An additional point of disagreement with Arminianism implicit in the five points is the Calvinist understanding of the doctrine of Jesus' substitutionary atonement as a punishment for the sins of the elect, which was developed by St. Augustine and especially St. Anselm and Calvin himself. Calvinists argue that if Christ takes the punishment in the place of a particular sinner, that person must be saved since it would be unjust for him then to be condemned for the same sins. The definitive and binding nature of this satisfaction model has strong implications for each of the five points, and it has led Arminians to subscribe instead to the governmental theory of the atonement. Under that theory, no particular sins or sinners are in view, but all mankind are included in those whose sins have been taken away. The atonement was not the penalty of the law, but a substitute for the penalty, which allows God to remit the penalty by his grace when any sinner repents and believes the Gospel.

Although the doctrines of grace have generally received the greater focus in contemporary Calvinism, covenant theology is the historic superstructure that unifies the entire system of doctrine. Calvinists take God's transcendence to mean that the relationship between God and his creation must be by voluntary condescension on God's part. This relationship he establishes is covenantal: the terms of the relationship are unchangeably decreed by God alone. Reformed writings commonly refer to an intra-Trinitarian covenant of redemption. The greater focus is the relationship between God and man, which in historic Calvinism is seen as bi-covenantal, reflecting the early Reformation distinction between Law and Gospel. The covenant of works encompasses the moral and natural law, dictating the terms of creation. By its terms, man would enjoy eternal life and blessedness based on his continued personal and perfect righteousness. With the fall of man, this covenant continues to operate, but only to condemn sinful man. The covenant of grace is instituted at the fall, and administered through successive historic covenants seen in Scripture for the purpose of redemption. By its terms, salvation comes not by any personal performance, but by promise. Peace with God comes only through a mediator, the fulfillment of which is found in the person and work of Jesus Christ. Christ is seen as the federal head of his elect people, and thus the covenant is the basis of the doctrines of the substitutionary atonement and the imputation of the active obedience of Christ. The practical theories of church, family, and political life, all ambiguously called "Calvinism", are the outgrowth of a religious consciousness convinced of the sovereignty of God in both his creational and salvific covenants. Thus the goodness and power of God have a free, unlimited range of activity, and this works out as a conviction that God is at work in all realms of existence, including the spiritual, physical, and intellectual realms, whether secular or sacred, public or private, on earth or in heaven. According to this viewpoint, the plan of God is worked out in every event. God as Creator sovereignly rules over all things, and as Redeemer over those he has saved. The utter dependence on Christ is not limited to the sacred (merely in the church or explicit acts of piety such as prayer), but also to every mundane task and secular vocation. For the Calvinist, while Christ's redemptive kingdom in the church remains distinct from areas of common activity with those who are not Christian, no part of life is truly autonomous from the lordship of Christ.

Denominations leaning in the Calvinist direction are grouped as the Reformed churches and include Particular Baptists, Reformed Baptists, Presbyterians, and Congregationalists.

Arminianism

Arminianism is a school of soteriological thought within Protestant Christianity based on the theological ideas of the Dutch Reformed theologian Jacobus Arminius (1560-1609) and his historic followers, the Remonstrants. The doctrines' acceptance stretches through much of mainstream Christianity, including evangelical Protestantism. Arminianism is most accurately used to define those who affirm the original beliefs of Jacobus Arminius himself, but the term can also be understood as an umbrella for a larger grouping of ideas including those of Hugo Grotius, John and Charles Wesley, and others. There are two primary perspectives on how the system is applied in detail: Classical Arminianism, which sees Arminius as its figurehead, and Wesleyan Arminianism, which sees John Wesley as its figurehead. Wesleyan Arminianism is sometimes synonymous with Methodism.

Classical Arminianism (sometimes titled Reformed Arminianism or Reformation Arminianism) is the theological system that was presented by Jacobus Arminius and maintained by the Remonstrants; its influence serves as the foundation for all Arminian systems. A list of beliefs is given below:

Depravity is total: Arminius states "In this [fallen] state, the free will of man towards the true good is not only wounded, 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."

Atonement is intended for all: Jesus' death was for all people, Jesus draws all people to himself, and all people have opportunity for salvation through faith.

Jesus' death satisfies God's justice: The penalty for the sins of the elect is paid in full through Jesus' work on the cross. Thus Christ's atonement is intended for all, but requires faith to be effected. Arminius states "Justification, when used for the act of a Judge, is either purely the imputation of righteousness through mercy… or that man is justified before God… according to the rigour of justice without any forgiveness." Stephen Ashby clarifies "Arminius allowed for only two possible ways in which the sinner might be justified: (1) by our absolute and perfect adherence to the law, or (2) purely by God's imputation of Christ's righteousness."

Grace is resistible: God takes initiative in the salvation process and His grace comes to all people. This grace (often called prevenient or pre-regenerating grace) acts on all people to convict them of the Gospel, draw them strongly towards salvation, and enable the possibility of sincere faith. Picirilli states "indeed this grace is so close to regeneration that it inevitably leads to regeneration unless finally resisted." 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.

Man has free will to respond or resist: Free will is limited by God's sovereignty, but God sovereignly allows all men the choice to accept the Gospel of Jesus through faith, simultaneously allowing all men to resist.

Election is conditional: Arminius defined election as "the decree of God by which, of Himself, from eternity, He decreed to justify in Christ, believers, and to accept them unto eternal life." God alone determines who will be saved and his determination is that all who believe Jesus through faith will be justified. According to Arminius, "God regards no one in Christ unless they are engrafted in him by faith."

God predestines the elect to a glorious future: Predestination is not the predetermination of who will believe, but rather the predetermination of the believer's future inheritance. The elect are therefore predestined to sonship through adoption, glorification, and eternal life.

Eternal security is also conditional: All believers have full assurance of salvation with the condition that they remain in Christ. Salvation is conditioned on faith, therefore perseverance is also conditioned. Apostasy (turning from Christ) is only committed through a deliberate, willful rejection of Jesus and renouncement of belief.

The Five articles of Remonstrance that Arminius' followers formulated in 1610 state the above beliefs regarding (I) conditional election, (II) unlimited atonement, (III) total depravity, (IV) total depravity and resistible grace, and (V) possibility of apostasy. Note, however, that the fifth article did not completely deny perseverance of the saints; Arminius, himself, said that "I never taught that a true believer can… fall away from the faith… yet I will not conceal, that there are passages of Scripture which seem to me to wear this aspect; and those answers to them which I have been permitted to see, are not of such as kind as to approve themselves on all points to my understanding." Further, the text of the Articles of Remonstrance says that no believer can be plucked from Christ's hand, and the matter of falling away, "loss of salvation" required further study before it could be taught with any certainty.

The core beliefs of Jacobus Arminius and the Remonstrants are summarized as such by theologian Stephen Ashby:

Prior to being drawn and enabled, one is unable to believe… able only to resist.
Having been drawn and enabled, but prior to regeneration, one is able to believe… able also to resist.
After one believes, God then regenerates; one is able to continue believing… able also to resist.
Upon resisting to the point of unbelief, one is unable again to believe… able only to resist

John Wesley has historically been the most influential advocate for the teachings of Arminian soteriology. Wesley thoroughly agreed with the vast majority of what Arminius himself taught, maintaining strong doctrines of original sin, total depravity, conditional election, prevenient grace, unlimited atonement, and possibly apostasy. Wesley departs from Classical Arminianism primarily on three issues:

Atonement – Wesley's atonement is a hybrid of the penal substitution theory and the governmental theory of Hugo Grotius, a lawyer and one of the Remonstrants. Steven Harper states "Wesley does not place the substitionary element primarily within a legal framework... Rather [his doctrine seeks] to bring into proper relationship the 'justice' between God's love for persons and God's hatred of sin... it is not the satisfaction of a legal demand for justice so much as it is an act of mediated reconciliation."

Possibility of apostasy – Wesley fully accepted the Arminian view that genuine Christians could apostasize and lose their salvation, as his famous sermon "A Call to Backsliders" clearly demonstrates. Harper summarizes as follows: "the act of committing sin is not in itself ground for the loss of salvation...the loss of salvation is much more related to experiences that are profound and prolonged. Wesley sees two primary pathways that could result in a permanent fall from grace: unconfessed sin and the actual expression of apostasy." Wesley disagrees with Arminius, however, in maintaining that such apostasy was not final. When talking about those who have made "shipwreck" of their faith (1 Tim 1:19), Wesley claims that "not one, or a hundred only, but I am persuaded, several thousands...innumerable are the instances...of those who had fallen but now stand upright."

Christian perfection – According to Wesley's teaching, Christians could attain a state of practical perfection, meaning a lack of all voluntary sin by the empowerment of the Holy Spirit, in this life. Christian perfection (or entire sanctification), according to Wesley, is "purity of intention, dedicating all the life to God" and "the mind which was in Christ, enabling us to walk as Christ walked." It is "loving God with all our heart, and our neighbor as ourselves". It is 'a restoration not only to the favour, but likewise to the image of God," our "being filled with the fullness of God". Wesley was clear that Christian perfection did not imply perfection of bodily health or an infallibility of judgment. It also does not mean we no longer violate the will of God, for involuntary transgressions remain. Perfected Christians remain subject to temptation, and have continued need to pray for forgiveness and holiness. It is not an absolute perfection but a perfection in love. Furthermore, Wesley did not teach a salvation by perfection, but rather says that, "Even perfect holiness is acceptable to God only through Jesus Christ."

Faiths leaning at least in part in the Arminian direction include Methodists, Free Will Baptists, General Baptists, Churches of Christ, Disciples of Christ, Church of the Nazarene, Seventh-day Adventists, Mennonites, Pentecostals, and Charismatics.

Revivals

The Calvinist and Wesleyan revival, called the Great Awakening, established the Congregationalist, Presbyterian, Baptist, and new Methodist churches on competitive footing for social influence in North America. However, as that great "revival of religion" began to wane, a new era of secularism began to overwhelm the social gains that had been experienced by Evangelical churches. Furthermore, that revival had popularized the strong opinion that Evangelical religions were weakened and divided, primarily due to unreasonable loyalty to creeds and doctrines which made salvation, and Christian unity, seem unattainable. This sentiment gave rise to Restorationism.

The First Great Awakening was a wave of religious enthusiasm among Protestants that swept the American colonies in the 1730s and 1740s, leaving a permanent impact on American religion. It resulted from powerful preaching that deeply affected listeners (already church members) with a deep sense of personal guilt and salvation by Christ. Pulling away from ritual and ceremony, the Great Awakening made religion intensely personal to the average person by creating a deep sense of spiritual guilt and redemption. Historian Sydney E. Ahlstrom sees it as part of a "great international Protestant upheaval" that also created Pietism in Germany, the Evangelical Revival and Methodism in England. It brought Christianity to the slaves and was an apocalyptic event in New England that challenged established authority. It incited rancor and division between the old traditionalists who insisted on ritual and doctrine and the new revivalists. It had a major impact in reshaping the Congregational, Presbyterian, Dutch Reformed, and German Reformed denominations, and strengthened the small Baptist and Methodist denominations. It had little impact on Anglicans and Quakers. Unlike the Second Great Awakening that began about 1800 and which reached out to the unchurched, the First Great Awakening focused on people who were already church members. It changed their rituals, their piety, and their self awareness. The new style of sermons and the way people practiced their faith breathed new life into religion in America. People became passionately and emotionally involved in their religion, rather than passively listening to intellectual discourse in a detached manner. Ministers who used this new style of preaching were generally called "new lights", while the preachers of old were called "old lights". People began to study the Bible at home, which effectively decentralized the means of informing the public on religious manners and was akin to the individualistic trends present in Europe during the Protestant Reformation. For more on the First Great Awakening, see here.

The Second Great Awakening (1800–1830s) was the second great religious revival in United States history and consisted of renewed personal salvation experienced in revival meetings. Major leaders included Charles Grandison Finney, Lyman Beecher, Barton Stone. Peter Cartwright and James B. Finley. In New England, the renewed interest in religion inspired a wave of social activism. In western New York, the spirit of revival encouraged the emergence of new Restorationist and other denominations, especially the Mormons and the Holiness movement. In the west especially—at Cane Ridge, Kentucky and in Tennessee—the revival strengthened the Methodists and the Baptists and introduced into America a new form of religious expression—the Scottish camp meeting. For more on the Second Great Awakening, see here.

The third Awakening or "resurgence", from 1830, was largely influential in America and many countries worldwide including India and Ceylon. The Plymouth Brethren started with John Nelson Darby at this time, a result of disillusionment with denominationalism and clerical hierarchy. The next Great Awakening (sometimes called the Third Great Awakening) began from 1857 onwards in Canada and spread throughout the world including America and Australia. Significant names include Dwight L. Moody, Ira D. Sankey, William Booth and Catherine Booth (founders of the Salvation Army), Charles Spurgeon and James Caughey. Hudson Taylor began the China Inland Mission and Thomas John Barnardo founded his famous orphanages. The Keswick Convention movement began out of the British Holiness movement, encouraging a lifestyle of holiness, unity and prayer.

The next Awakening (1880 - 1903) has been described as "a period of unusual evangelistic effort and success", and again sometimes more of a "resurgence" of the previous wave. Moody, Sankey and Spurgeon are again notable names. Others included Sam Jones, J. Wilber Chapman and Billy Sunday in North America, Andrew Murray in South Africa, and John McNeil in Australia. The Faith Mission began in 1886. The final Great Awakening (1904 onwards) had its roots in the Holiness movement which had developed in the late 19th century. The Pentecostal revival movement began, out of a passion for more power and a greater outpouring of the Spirit. In 1902, the American evangelists Reuben Archer Torrey and Charles M. Alexander conducted meetings in Melbourne, Australia, resulting in more than 8,000 converts. News of this revival travelled fast, igniting a passion for prayer and an expectation that God would work in similar ways elsewhere. Torrey and Alexander were involved in the beginnings of the great Welsh revival (1904) which led Jessie Penn-Lewis to witness the working of Satan during times of revival, and write her book "War on the Saints". In 1906 the modern Pentecostal Movement was born in Azusa Street, in Los Angeles.

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