structural:scholar_edition, information:extraction, linguistic:paraphrasing, linguistic:translation
Theology and legacy

In attempting to defend Calvinistic predestination against the teachings of Dirck Volckertszoon Coornhert, Arminius began to doubt aspects of Calvinism and modified some parts of his own view. He attempted to reform Calvinism, and lent his name to a movement— Arminianism —which resisted some of the Calvinist tenets (unconditional election, the nature of the limitation of the atonement, and irresistible grace). The early Dutch followers of his teaching became known as Remonstrants after they issued a document containing five points of disagreement with mainstream Calvinism, entitled Remonstrantiæ (1610).

Arminius wrote that he sought to teach only those things which could be proved from the Scriptures and that tended toward edification among Christians (with the exception of Roman Catholics, with whom he said there could be no spiritual accord). His motto was reputed to be " Bona conscientia paradisus ", meaning, "A good conscience is a paradise."

Arminius taught of a "preventing" (or prevenient) grace that has been conferred upon all by the Holy Spirit and this grace is "sufficient for belief, in spite of our sinful corruption, and thus for salvation." Arminius stated that "the grace sufficient for salvation is conferred on the Elect, and on the Non-elect; that, if they will, they may believe or not believe, may be saved or not be saved." William Witt states that "Arminius has a very high theology of grace. He insists emphatically that grace is gratuitous because it is obtained through God's redemption in Christ, not through human effort."

The theology of Arminianism did not become fully developed during Arminius' lifetime, but after his death (1609) the Five articles of the Remonstrants (1610) systematized and formalized the ideas. But the Calvinist Synod of Dort (1618–19), convening for the purpose of condemning Arminius' theology, declared it and its adherents anathemas, defined the five points of Calvinism, and persecuted Arminian pastors who remained in the Netherlands. But in spite of persecution, "the Remonstrants continued in Holland as a distinct church and again and again where Calvinism was taught Arminianism raised its head."

Publishers in Leiden (1629) and at Frankfurt (1631 and 1635) issued the works of Arminius in Latin.

John Wesley (1703–91), the founder of the Methodist Movement, came to his own religious beliefs while in college and through his Aldersgate Experience or epiphany and expressed himself strongly against the doctrines of Calvinistic election and reprobation. His system of thought has become known as Wesleyan Arminianism, the foundations of which were laid by Wesley and his fellow preacher John William Fletcher. Although Wesley knew very little about the beliefs of Jacobus Arminius and arrived at his religious views independently of Arminius, Wesley acknowledged late in life, with the 1778 publication of The Arminian Magazine, that he and Arminius were in general agreement. Theology Professor W. Stephen Gunther concludes he was "a faithful representative" of Arminius' beliefs. Wesley was perhaps the clearest English proponent of Arminianism. He embraced Arminian theology and became its most prominent champion. Today, the majority of Methodists remain committed (knowingly or unknowingly) to Arminian theology, and Arminianism itself has become one of the dominant theological systems in the United States, thanks in large part to the influence of John and Charles Wesley.