This is a good source too see what Arminius really thinks, and where he fall in the bible, because he was influenced by the hummanist thinking, he accept the idea of Free Will, but is isn't the think of the Bible. I strongly recommend you too buy or read if possible the Institutes of Christian Religion (John Calvin).

James Arminius (1560-1609) is undoubtedly the best-known critic of Calvinism, and one's perception of him often depends on one's view of Calvinism. A Calvinist has contrasted Arminianism and Calvinism by describing the former as "the religion of common sense" and the latter as the religion of St. Paul. By contrast, however, Arminius has also been called the greatest of the church's three great theologians. According to one of his admirers, Athanasius understood God, Augustine understood man and Arminius understood the relationship between God and man. In spite of all of this, Arminius' his actual words are rarely quoted and his views are often distorted by those who comment on him. After all, not many writers tell us that Arminius recommended Calvin's "Commentaries" to his students or that he "sat on the fence" on the Perseverance of the Saints (or Eternal Security) issue. Even fewer would know Arminius believed man does not have the free will to come to God for salvation, but requires the grace of God to draw him.

What then were some Arminius' views? On the first four points, he clearly rejected Calvinism. He believed (1) no one can come to Christ of his own free will, (2) God predestined to salvation all who, by faith, believed in His Son, (3) even though only those who believe obtain the benefit of that death, Christ died for all, and (4) the grace by which a man is drawn to Christ can be resisted so that the man ends up perishing. With respect to the fifth point (that of perseverance of the saints), he ended up stating he was unsure as to whether Scripture teaches that a true believer cannot fully or finally fall away from the faith and become lost. In addition to those doctrines, Arminius advocated infant baptism, the existence of the church since the Fall, Erastianism, and the view that whereas Galatians 5 describes the struggle between the "spirit" and the "flesh" in the life of a Christian, Romans 7 describes the struggle the "mind" and the "flesh" in the life of a person who is not yet saved.

For someone wanting to read only one work by Arminius, the "Declaration of Sentiments" (in Volume 1) is the one. Written only one year before his death, this work provides a detailed attack on the Calvinist view of Predestination and briefly sets out Arminius' own views on Grace, Predestination, the Free Will of Man, the Perseverance of the Saints (where he sits on the fence) and the Perfection of Believers (where he simply defers to the opinion of Augustine). Arminius' disputation on "The Free Will of Man and its Powers" is the next to read, and for those looking for good short works to read, the "Reply to 31 Defamatory Articles", the "Answer to Nine Questions", the Public and Private Disputations, the "Letter to Hippolytus a Collibus", the "Analysis of Romans 9" and perhaps the "Certain Articles to be Diligently Examined and Weighed" should be turned to (most of which are in Volume 2). When reading the "Certain Articles to be Diligently Examined and Weighed", however, one has to be careful as the marginal notes Arminius made in the original to indicate whether he agreed or disagreed with the position being weighed do not exist.

Of the longer works, the "Analysis of Romans 7" (from Volume 2) is a must-read for all those who may worry that the dominant twentieth-century interpretation of that passage may unwittingly aid the easy-believism of folks like Hodges, Ryrie and Stanley. Only someone intensely interested in the Predestination debate or determined to finish all three volumes will be likely to read his lengthy examinations of the works of Junius, Gomarus and Perkins in Volume 3, though.

All in all, this is a classic work that ought to be in as many libraries as Augustine, Anselm, Aquinas, and Calvin.

James Arminius was a great theogian, no matter what theological perspective you read from. The reviewer who said how terrible this book was seems to be writing from with a personal bias; and, I doubt he has even read these works. If he had I'm sure he would have rated it much higher even if he didn't agree with the position Arminius takes.

Calvinist or not, these works are a must for anyone who studies theology on a deep level. You can just believe your pastor, or you can look into the Arminian viewpoint for yourself. And for you pastors out there, as a ministerial student I reccomend it to you as well. It's good reading, but it takes commitment to get through it (and much thought to digest it).

Like the fella with the bias, I would suggest adding Calvin's Institutes to your library as well. Read them both, compare them, you'll be blessed!

This book provides a good summary of methods and techniques that are available for wildlife studies. It is a good starting point for graduate students and researchers who would like to get a broad overview, but for more details on particular types of analysis, other resources are needed. For someone who has never been exposed to population biology, the expansive breadth of the book may be somewhat overwhelming.