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- Sales Rank: #1757525 in Books
- Published on: 2005-08-25
- Released on: 2005-08-25
- Original language: English
- Number of items: 1
- Dimensions: 10.25" h x .36" w x 8.13" l, .92 pounds
- Binding: Paperback
- 156 pages
- ISBN13: 9781597523370
- Condition: New
- Notes: BRAND NEW FROM PUBLISHER! 100% Satisfaction Guarantee. Tracking provided on most orders. Buy with Confidence! Millions of books sold!
About the Author
Mark A. Ellis is Professor of Systematic Theology and New Testament at the Seminario Teologico Batista do Rio Grande do Sul in Porto Alegre, Brazil. He received his Th.M. in New Testament and systematic theology (summa cum laude) and his Ph.D. in theological studies from Dallas Theological Seminary in Dallas, Texas, where he was choosen for the W. H. Griffith Thomas Award for Academic Excellence and the Loraine S. Chafer Award in Systematic Theology. In addition to having authored various reviews and articles, he recently translated and published The Arminian Confession of 1621 (2005).
Mark A. Ellis is Professor of Systematic Theology and New Testament at the Seminario Teologico Batista do Rio Grande do Sul in Porto Alegre, Brazil. He received his Th.M. in New Testament and systematic theology (summa cum laude) and his Ph.D. in theological studies from Dallas Theological Seminary in Dallas, Texas, where he was choosen for the W. H. Griffith Thomas Award for Academic Excellence and the Loraine S. Chafer Award in Systematic Theology. In addition to having authored various reviews and articles, he recently translated and published The Arminian Confession of 1621 (2005).
Most helpful customer reviews
2 of 2 people found the following review helpful.
An Excellent Arminian Resource
By Seeking Disciple
This monograph from Princeton University of the Arminian Confession of 1621 is an excellent resource for all disciples of Christ but especially those who identify their theology with Jacob Arminius. Arminius died before the infamous Synod of Dort in which Arminianism was condemned by the Calvinist led court. I believe that had Arminius lived, while he might not have changed history, he was an excellent debater and would have responded to his Calvinist attackers with the Word of God.
This Confession of 1621 proves that. While Arminius did not write it, his theology and life are seen all through it. Arminius was focused on the glory of God. He began his theology not on the basis of free will (contrary to popular opinions from Calvinists) but with the doctrine of God. From his view of God (mainly that He is loving and good), Arminius focused on how God was redeeming fallen humanity by His grace (Ephesians 2:8-9). From his view of God, Arminius developed a biblical theology that focused on the love of God and His desire to save the lost above the Calvinistic notion of divine sovereignty.
This monograph will show that the early Arminians (as later some fell into liberalism as did some Calvinists) were biblically focused. Anyone who attempts to argue against Arminianism by asserting that Arminians elevated free will have not read Arminius nor the Remonstrance that followed. Arminians have historically loved the Word of God and sought to teach the truths therein.
0 of 0 people found the following review helpful.
This is the only available English version of this valuable ...
By George Hicks
This is the only available English version of this valuable historical document so far as I know.
I value the early Arminian statements as profitable objections to my Calvinism.
Although I have not found any of the them to be as clear, logical, and Scriptural as their Calvinistic responses.
This particular Confession is especially interesting since the Arminians, who were opposed to Confessions, decided to write a confession(?).
The only reason I do not rate the book at 5-stars is that the translation is unclear at times...I suspect that perhaps Prof. Ellis was thinking Portuguese while writing English?
Mark A. Ellis is Professor of Systematic Theology and New Testament at the Seminário Teológico Batista do Rio Grande do Sul in Porto Alegre, Brazil. He received his Th.M. in New Testament and systematic theology (summa cum laude) and his Ph.D. in theological studies from Dallas Theological Seminary in Dallas, Texas, where he was chosen for the W. H. Griffith Thomas Award for Academic Excellence and the Loraine S. Chafer Award in Systematic Theology. In addition to having authored various reviews and articles, he recently translated and published The Arminian Confession of 1621 (2005).
Prof. Ellis writes as a non-Arminian author with apparent sympathy.
15 of 15 people found the following review helpful.
A Complete English Translation
By Eric
The famous Confession of the Remonstrant Pastors was written shortly after the Synod of Dort to make a clear statement of the Remonstrant faith and correct misrepresentations of the Remonstrants' faith published in the Acts of the Synod of Dort (published in Latin as Acta Synodi Nationalis). It truly is a sad state of affairs that an English translation of the Confession doesn't exist in the public domain and especially so considering how much material is available for other historical Christian studies. Nevertheless, Pickwick Publications has published the full Latin text of the Confession with a contemporary parallel English translation completed by Mark A. Ellis.
In addition to the parallel English translation Dr. Ellis supplies, the translator's introduction includes the benefit of Dr. Ellis' doctoral work. There Ellis paints a brief survey of the political, cultural, and theological context that led the Remonstrants (primarily Episcopius) to write the Confession. Excerpts:
"Those from an Arminian tradition may want to compare their theology with that of the early Remonstrants.... One must keep in mind, however, that the Confession does not reflect Arminius' theology alone. It also represents those who were `Arminian' before Arminius (such as Whenbogaert and older pastors), together with Episcopius' own creative impulses" (Ellis, Introduction, p. v).
"Theological and political turmoil brought the Netherlands to the brink of civil war in the years leading up [to] the synod and troubled both Episcopius and his family. Persecution to the point that on August 30, 1618, Johannes Wtenbogaert, the political leader of the Remonstrants, heeded the advice of his colleagues and fled the country. In his absence the leadership of the Remonstrants fell to Episcopius. On September 20, Episcopius received a letter from the States of Holland and West-Friesland inviting him to represent the University at the national synod. The synod began on November 17 and one of the first acts was to change Episopius' status from a representative to a subpoenaed person. The Remonstrants knew this ended thier hope for open debate and turned to other means in order to gain a hearing. Episcopius asked for permission to address the Synod and then launched into an hour and a half oration detailing the Remonstrant position and their oppression at the heands of the Calvinist Reformed. The speech was powerful and soon circulated throughout the Netherlands and beyond. The Remonstrant protest, however, was short-lived. The president of the synod expelled them for refusing to cooperate, and the synod decided to judge against them from their writings. It condemned their beliefs on April 24, 1619, civil sentences were pronounced on May 6 and on July 5 the leaders of the Remonstrants were driven into exile.
"The exiled Remonstrants eventually settled in Antrerp, where they formed the Remonstrant Brotherhood and selected Episcopius, Wtenbogaert and Nicholas Grevinchoven to form the "foreign directorship." It was during these meetings that the Remonstrants discussed their need for a confession. Many were hesitant, fearful of establishing the same type of creedalism which had resulted in their persecution and banishment. The Preface to the Confession, which the Remonstrants considered an integral part of the document, emphasized its non-binding character" (Ellis, Introduction, pp. viii-ix).
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