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Abensberg | Kuchlbauer Brewery | Kuchlbauer Brewery
Two blocks west of the Old Town is the Kuchlbauer Brewery and beer garden featuring the Kuchlbauer Tower, a colorful and unconventional observation tower designed by Viennese architect Friedensreich Hundertwasser. The brewery and tower are open to the public. |
Abensberg | Image gallery | Image gallery |
Abensberg | Missing memorial | Missing memorial
Up until the 1950s, Abensberg and the surrounding villages contained a number of graves of victims of a Death March in the spring of 1945 from the Hersbruck sub-camp of the Dachau concentration camp, who were either murdered by the SS or died of exhaustion. They were originally buried where they died, but were later moved on the orders of the US military government to the cemeteries of their previous homes. At the cemetery in what is now the district of Pullach stood a memorial stone which was mentioned as recently as 1967, but which is no longer at the site. The suffering of ten unknown victims of the camp was recorded on the stone. |
Abensberg | Regular events | Regular events
The Abensberger events calendar begins in February with the Faschingsgillamoos funfair, which reaches its high point on Mad Thursday.
There then follows the Frühjahrsmarkt (Spring market) two weeks before Easter, when all the shops in the town are permitted to open on Sunday (which is normally prohibited in Germany).
The Bürgerfest is celebrated on the first weekend of July, when the palace gardens with their ancient walls are transformed into a medieval camp.
The Schlossgartenfest (Palace Garden Festival) takes place every year at the beginning of August. It is organised since 1977 by the Junge Union, the youth branch of Germany's two main conservative political parties, the CDU and CSU, and attracts all age groups from Abensberg and surrounding areas.
On the second Saturday in August, people can wander through the Night Market in the balmy Summer evening.
The Gillamoos, the oldest and largest funfair in the Hallertau opens on the Thursday before the first Sunday in September and runs until the Monday thereafter. It is the highlight of the year in Abensberg and is a celebration of the people of Abensberg and the surrounding area.
The Herbstmarkt (autumn market), another Sunday shopping day, is on the first weekend in October.
Since 1997, a series of cultural, art, music and entertainment events have taken place in November at various locations in the town, under the title, Novembernebel (November fog)
On Saint Nicholas Day (6 December), the Niklasmarkt (Nicholas Market) commemorates the Niklasspende, a medieval foundation for the poor. This heralds the beginning of Advent and the Christmas period. |
Abensberg | Sport | Sport |
Abensberg | Speedway and football | Speedway and football
The Wack Hofmeister Stadium, formerly the Altes Stadion Abensberg (the Old Stadium) is a motorcycle speedway and association football stadium located slightly east of the centre of Abensberg in Germany. It hosts the speedway team MSC Abensberg and the football team TSV Abensberg 1862. |
Abensberg | Notable residents | Notable residents |
Abensberg | Sons and daughters of the town | Sons and daughters of the town
Johannes Aventinus (1477–1534): Bavarian historian
Stephan Agricola (1491–1547): Lutheran reformer
Joseph von Hazzi (1768–1845): Bavarian Privy Councillor
Josef Hofmeister (born 1934): Speedway rider
Uwe Brandl (born 1959): Mayor of Abensberg
Paul Smaczny: Music and film producer
Christian Lohr: Musician and producer
Stephan Ebn (born 1978): drummer and music producer
Richard Resch: Tenor, classical and opera singer |
Abensberg | People who have worked in the town | People who have worked in the town
Wiguläus von Kreittmayr (1705–1790): by marriage Lord of Offenstetten and Hatzkofen
Friedensreich Hundertwasser (1928–2000): artist and architect
Radu Ivan (born 1969): International Judo champion
Ole Bischof (born 1979): Olympic Judo champion |
Abensberg | See also | See also
Battle of Abensberg occurred April 20, 1809.
Battle of Landshut occurred April 21, 1809.
Battle of Eckmühl occurred 21–22 April 1809.
Eckmühl
Landshut |
Abensberg | References | References |
Abensberg | External links | External links
Abensberger Impressionen - Old Images of Abensberg
Category:Kelheim (district) |
Abensberg | Table of Content | Use dmy dates, Geography, Divisions, History, Coat of arms, Twinning, Economy and Infrastructure, Transport, Public facilities, Schools, Culture and sightseeing, Theatre, Museums, Kuchlbauer Brewery, Image gallery, Missing memorial, Regular events, Sport, Speedway and football, Notable residents, Sons and daughters of the town, People who have worked in the town, See also, References, External links |
Arminianism | Short description | thumb|200x200px|Swanenburgh, W. (1625). Jacobus Arminius
Arminianism is a movement of Protestantism initiated in the early 17th century, based on the theological ideas of the Dutch Reformed theologian Jacobus Arminius and his historic supporters known as Remonstrants. Dutch Arminianism was originally articulated in the Remonstrance (1610), a theological statement submitted to the States General of the Netherlands. This expressed an attempt to moderate the doctrines of Calvinism related to its interpretation of predestination.
Classical Arminianism, to which Arminius is the main contributor, and Wesleyan Arminianism, to which John Wesley is the main contributor, are the two main schools of thought. Central Arminian beliefs are that God's prevenient grace, which prepares regeneration, is universal and that His grace, allowing regeneration and ongoing sanctification, is resistible.
Many Christian denominations have been influenced by Arminian views, notably the Baptists in the 17th century, the Methodists in the 18th century, and the Pentecostals in the 20th century. |
Arminianism | History | History |
Arminianism | Precursor movements and theological influences | Precursor movements and theological influences
left|thumb|Laurens, Jean Paul. (1892). Sébastien Castellion.|200x200px
Arminius' beliefs, i.e. Arminianism, did not begin with him. Before the Reformation, groups like the Waldensians similarly affirmed individual freedom over any predetermined predestination. Anabaptist theologian Balthasar Hubmaier (1480–1528) also promoted much the same view as Arminius nearly a century before him. The soteriological doctrines of Arminianism and Anabaptism are roughly equivalent. In particular, Mennonites have been historically Arminian whether they distinctly espoused the Arminian viewpoint or not, and rejected Calvinist soteriology.: "Mennonites have been historically Arminian in their theology whether they distinctly espoused the Arminian viewpoint or not. They never accepted Calvinism either in the Swiss-South German branch or in the Dutch-North German wing. Nor did any Mennonite confession of faith in any country teach any of the five points of Calvinism. However, in the 20th century, particularly in North America, some Mennonites, having come under the influence of certain Bible institutes and the literature produced by this movement and its schools, have adopted the Calvinist doctrine of the perseverance of the saints or "once in grace always in grace." In doing so, they have departed from the historic Arminianism of the Anabaptist-Mennonite movement." Anabaptist theology seems to have influenced Jacobus Arminius. At least, he was "sympathetic to the Anabaptist point of view, and Anabaptists were commonly in attendance on his preaching." Similarly, Arminius mentions Danish Lutheran theologian Niels Hemmingsen (1513–1600) as holding the basic view of soteriology he held and he may have been influenced by Hemmingsen.: "I am using 'Arminianism' as a handy [...] synonym for 'evangelical synergism' (a term I borrow from Donald Bloesch). [...] It's simply a Protestant perspective on salvation, God's role and ours, that is similar to, if not identical with, what was assumed by the Greek church fathers and taught by Hubmaier, Menno Simons, and even Philipp Melanchthon (after Luther died). It was also taught by Danish Lutheran theologian Niels Hemmingsen (d. 1600)—independently of Arminius. (Arminius mentions Hemmingsen as holding the basic view of soteriology he held and he may have been influenced by Hemmingsen.)" Another key figure, Sebastian Castellio (1515–1563), who opposed Calvin's views on predestination and religious intolerance, is known to have influenced both the Mennonites and certain theologians within Arminius’s circle. Early critics of Arminians even cited Castellio as a primary inspiration behind the Arminian movement. |
Arminianism | Emergence of Arminianism | Emergence of Arminianism
thumb|Eyk, Abraham van der (1721). Disputes Between Remonstrants and Counter-Remonstrants in 1618.
Jacobus Arminius (1560-1609) was a Dutch pastor and theologian. He was taught by Theodore Beza, Calvin's hand-picked successor, but after examination of the scriptures, he rejected his teacher's theology that it is God who unconditionally elects some for salvation. Instead Arminius proposed that the election of God was of believers, thereby making it conditional on faith. Arminius's views were challenged by the Dutch Calvinists, especially Franciscus Gomarus.
In his Declaration of Sentiments (1608) Arminius presented his theology to magistrates of the States General of the Netherlands in The Hague. After his death, Arminius's followers continued to advance his theological vision, crafting the Five articles of Remonstrance (1610), in which they express their points of divergence from the stricter Calvinism of the Belgic Confession. This is how Arminius's followers were called Remonstrants, and following a Counter Remonstrance in 1611, Gomarus' followers were called Counter-Remonstrants.
After some political maneuvering, the Dutch Calvinists were able to convince Prince Maurice of Nassau to deal with the situation. Maurice systematically removed Arminian magistrates from office and called a national synod at Dordrecht. This Synod of Dort was open primarily to Dutch Calvinists (102 people), while the Arminians were excluded (13 people banned from voting), with Calvinist representatives from other countries (28 people), and in 1618 published a condemnation of Arminius and his followers as heretics. The Canons of Dort responded, among other topics, to Arminian doctrines, anticipating their later articulation as the Five points of Calvinism.
Arminians across Holland were removed from office, imprisoned, banished, and sworn to silence. Twelve years later, Holland officially granted Arminianism protection as a religion, although animosity between Arminians and Calvinists continued. Most of the early Remonstrants followed a classical version of Arminianism. However, some of them such as Philipp van Limborch, moved in the direction of semi-Pelagianism and rationalism. |
Arminianism | Arminianism in the Church of England | Arminianism in the Church of England
thumb|200x200px|Glover, George. (1641). John Goodwin.|leftIn England, the so-labelled Arminian doctrines were held, in substance, before and in parallel with those of Arminius. The Thirty-nine Articles of Religion (finalised in 1571), were sufficiently ambiguous that they were compatible with either Arminian or Calvinistic interpretations. Arminianism in the Church of England was fundamentally an expression of negation of Calvinism, and only some theologians held to classical Arminianism, but for the rest they were either semi-Pelagian or Pelagian.: "Of the various terms which can be used to describe the thrust of religions change at the time Arminian is the least misleading. It does not mean that the Dutch theologian Jacobus Arminius was normally the source of the ideas so labelled. Rather Arminian denotes a coherent body of anti-Calvinist religious thought, which was gaining ground in various regions of early seventeenth-century Europe." In this specific context, contemporary historians prefer to use the term "proto-Arminians" rather than "Arminians" to designate the leanings of those divines who generally didn't follow classical Arminianism.: "If we use the label 'Arminian' for English Churchmen, it must be with these important qualification in mind [of been related to the theology of Arminius]; 'proto-Arminian' would be a more accurate term." English Arminianism was represented by Arminian Puritans such as John Goodwin or High Anglican Arminians such as Jeremy Taylor and Henry Hammond. Anglican Arminians of the 17th century such as William Laud fought Calvinist Puritans. They actually saw Arminianism in terms of a state church, an idea that was alien to the views of Arminius. This position became particularly evident under the reign (1625–1649) of Charles I of England. Following the English Civil War (1642–1651) Charles II of England, who tolerated the Presbyterians, re-instituted Arminian thought in the Church of England. It was dominant there after the Restoration (1660): "According to Edwards, it was only after the Restoration that non-Calvinist views come to be adopted by many of the clergy of the Church of England. Foremost among those who rejected Calvinism had been the Arminians, and Edwards appeared on the scene as a defender of Calvinism against Arminianism at a time when it was more often the Dissenters who were battling it and calling attention to the triumph of Arminianism in the Church of England." for some fifty years. |
Arminianism | Baptists | Baptists
The Baptist movement emerged in 17th-century in England. The first Baptists—called "General Baptists" because of their confession of a "general" or unlimited atonement—were Arminians. The Baptist movement originated with Thomas Helwys, who left his mentor John Smyth (who had moved into shared belief and other distinctives of the Dutch Waterlander Mennonites of Amsterdam) and returned to London to start the first English Baptist Church in 1611. Later General Baptists such as John Griffith, Samuel Loveday, and Thomas Grantham defended a Reformed Arminian theology that reflected the Arminianism of Arminius. The General Baptists encapsulated their Arminian views in numerous confessions, the most influential of which was the Standard Confession of 1660. In the 1640s the Particular Baptists were formed, diverging from Arminian doctrine and embracing the strong Calvinism of the Presbyterians and Independents. Their robust Calvinism was publicized in such confessions as the London Baptist Confession of 1644 and the Second London Confession of 1689. The London Confession of 1689 was later used by Calvinistic Baptists in America (called the Philadelphia Baptist Confession), whereas the Standard Confession of 1660 was used by the American heirs of the English General Baptists, who soon came to be known as Free Will Baptists. |
Arminianism | Methodists | Methodists
left|thumb|Milbert, Jacques Gérard. (c. 1819). Camp meeting of the Methodists in N. America
In the Methodist-Calvinist controversy of the early 1770s involving Anglican ministers John Wesley and George Whitefield, Wesley responded to accusations of semi-Pelagianism by embracing an Arminian identity. Wesley had limited familiarity with the beliefs of Arminius and largely formulated his views without direct reliance on Arminius' teachings. Wesley was notably influenced by 17th-century English Arminianism and by some Remonstrant spokesmen.: "What Wesley knew of Arminius came to him through two basic sources. First, he knew something of Arminius through Remonstrant spokesmen. [...] Wesley's second source of Arminian theology was the English Church in general, particularly the writers of the seventeenth century. This was by far his predominant source [...]." However, he is recognized as a faithful representative of Arminius' beliefs. Wesley defended his soteriology through the publication of a periodical titled The Arminian (1778) and in articles such as Predestination Calmly Considered. To support his stance, he strongly maintained belief in total depravity while clarifying other doctrines notably prevenient grace. At the same time, Wesley attacked the determinism that he claimed characterized Calvinist doctrines of predestination. He typically preached the notion of Christian perfection (fully mature, not "sinlessness"). His system of thought has become known as Wesleyan Arminianism, the foundations of which were laid by him and his fellow preacher John William Fletcher. Methodism also navigated its own theological intricacies concerning salvation and human agency. In the 1830s, during the Second Great Awakening, traces of Pelagian influence surfaced in the American Holiness Movement. Consequently, critics of Wesleyan theology have occasionally unfairly perceived or labeled its broader thought.: "The American Holiness movement, influenced heavily by the revivalism of Charles Finney, inculcated some of his Soft Semi-Pelagian tendencies among their preachers and teachers [...]. This has provided critics of Wesleyan theology with fodder by which they pigeonhole inaccurately larger Wesleyan thought." However, its core is recognized to be Arminianism. |
Arminianism | Pentecostals | Pentecostals
Pentecostalism has its background in the activity of Charles Parham (1873–1929). Its origin as a movement was in the Azusa Street Revival in Los Angeles in 1906. This revival was led by William J. Seymour (1870–1922). Due to the Methodist and Holiness background of many early Pentecostal preachers, the Pentecostal churches usually possessed practices that arose from the Wesleyan Arminianism. During the 20th century, as Pentecostal churches began to settle and incorporate more standard forms, they started to formulate theology that was fully Arminian. Today, Pentecostal denominations such as the Assemblies of God hold to Arminian views such as resistible grace, conditional election, and conditional security of the believer.: "[T]he specifically Pentecostal denominations —such as the Assemblies of God, founded in 1914— have remained broadly Arminian when it comes to the matters of free, resistible grace and choice in salvation [...]." |
Arminianism | Current landscape | Current landscape |
Arminianism | Protestant denominations | Protestant denominations
left|thumb|200x200px|Anonymous (1915). Benjamin Randall (founder of the Free Baptist denomination).
Advocates of Arminianism find a home in many Protestant denominations,: "Methodism, in all its forms (including ones that do not bear that name), tends to be Arminian. (Calvinist Methodist churches once existed. They were founded by followers of Wesley's co-evangelist George Whitefield. But, so far as I am able to tell, they have all died out or merged with traditionally Reformed-Calvinist denominations.) Officially Arminian denominations include ones in the so-called 'Holiness' tradition (e.g., Church of the Nazarene) and in the Pentecostal tradition (e.g., Assemblies of God). Arminianism is also the common belief of Free Will Baptists (also known as General Baptists). Many Brethren [anabaptists-pietist] churches are Arminian as well. But one can find Arminians in many denominations that are not historically officially Arminian, such as many Baptist conventions/conferences." and sometimes other beliefs such as Calvinism exist within the same denomination.: "In Protestant circles there are two major camps when it comes to predestination: Calvinism and Arminianism. Calvinism is common in Presbyterian, Reformed, and a few Baptist churches. Arminianism is common in Methodist, Pentecostal, and most Baptist churches." The Lutheran theological tradition bears certain similarities to Arminianism: "Through its opposition to Predestinarianism, Arminianism possesses a certain similarity to the Lutheran doctrine, in the shape which the latter in the seventeenth century more and more assumed, but the similarity is rather a superficial one." and there may be some Lutheran churches that are open to it. Newer Evangelical Anglican denominations also show a level of openness to Arminian theology. Anabaptist denominations, such as the Mennonites, Hutterites, Amish and Schwarzenau Brethren, adhere to Anabaptist theology, which espouses a soteriology that is similar to Arminianism "in some respects".: "Interestingly, Anabaptism and Arminianism are similar is some respects. Underwood wrote that the Anabaptist movement anticipated Arminius by about a century with respect to its reaction against Calvinism." Arminianism is found within the General Baptists, including the subset of General Baptists known as Free Will Baptists. The majority of Southern Baptists embrace a traditionalist form of Arminianism which includes a belief in eternal security, though many see Calvinism as growing in acceptance. Certain proponents of Arminianism may be found within the Restoration movement in the Christian Churches and Churches of Christ. Additionally, it is found in the Seventh-day Adventist Church. Arminianism (specifically Wesleyan–Arminian theology) is taught in the Methodist churches, inclusive of those denominations aligned with the holiness movement such as the Evangelical Methodist Church, Church of the Nazarene, the Free Methodist Church, the Wesleyan Church, and the Salvation Army. It is also found in a part of the Charismatics, including the Pentecostals.: "Pentecostals are almost universally Wesleyan-Arminian rather than Calvinist/Reformed, with rare exceptions among denominational Charismatic." |
Arminianism | Scholarly support | Scholarly support
Arminian theology has found support among theologians, Bible scholars, and apologists spanning various historical periods and theological circles. Noteworthy historical figures include Jacobus Arminius, Simon Episcopius, Hugo Grotius, John Goodwin, Thomas Grantham, John Wesley, Richard Watson, Thomas Osmond Summers, John Miley, William Burt Pope and Henry Orton Wiley.
In contemporary Baptist traditions, advocates of Arminian theology include Roger E. Olson, F. Leroy Forlines, Robert Picirilli and J. Matthew Pinson. Within the Methodist tradition, prominent supporters encompass Thomas Oden, Ben Witherington III, David Pawson, B. J. Oropeza, Thomas H. McCall and Fred Sanders. The Holiness movement boasts theologians like Carl O. Bangs and J. Kenneth Grider. Furthermore, scholars such as Keith D. Stanglin, Craig S. Keener and Grant R. Osborne: "[...] Osborne Wesleyan-Arminian perspective". also support Arminian perspectives. |
Arminianism | Theology | Theology |
Arminianism | Theological legacy | Theological legacy
left|thumb|259x259px|Master of Großgmain. (c. 1498). Augustinus. The Pelagian-Augustinian framework can serve as a key paradigm for understanding Arminianism's theological and historical legacy. Before Augustine (354–430), the synergistic view of salvation was almost universally endorsed. Pelagius (c. 354–418), however, argued that humans could perfectly obey God by their own will. The Pelagian view is therefore referred to as "humanistic monergism". This view was condemned at the Council of Carthage (418) and Ephesus (431). In response, Augustine proposed a view in which God is the ultimate cause of all human actions, a stance that aligns with soft determinism. The Augustinian view is therefore referred to as "divine monergism". However, Augustinian soteriology implied double predestination, which was condemned by the Council of Arles (475).
During this period, a moderate form of Pelagianism emerged, later termed Semi-Pelagianism. This view asserted that human will initiates salvation, rather than divine grace. The Semi-Pelagian view is therefore described as "human-initiated synergism". In 529, the Second Council of Orange addressed Semi-Pelagianism and declared that even the inception of faith is a result of God’s grace. This highlights the role of prevenient grace enabling human belief. This view, often referred to as "Semi-Augustinian," is therefore described as "God-initiated synergism". The Council also rejected predestination to evil. As Arminianism aligns with key aspects of this view, some see it as a return to early Church theological consensus. Moreover, Arminianism can also be seen as a soteriological diversification of Calvinism or, more specifically, as a theological middle ground between Calvinism and semi-Pelagianism.
Arminian theology generally divides into two main variations: Classical Arminianism, based on the teachings of Jacobus Arminius, and Wesleyan Arminianism, a closely related variation shaped primarily by John Wesley. |
Arminianism | Classical Arminianism | Classical Arminianism |
Arminianism | Definition and terminology | Definition and terminology
thumb|259x259px|Bailly, David (1620). Jacobus Arminius.
Classical Arminianism is a protestant theological view, that asserts God's prevenient grace for regeneration is universal and that the grace allowing regeneration and ongoing sanctification is resistible. This theological system was presented by Jacobus Arminius and maintained by some of the Remonstrants, such as Simon Episcopius: "Episcopius was singularly responsible for the survival of the Remonstrant movement after the Synod of Dort. We may rightly regard him as the theological founder of Arminianism, since he both developed and systematized ideas which Arminius was tentatively exploring before his death and then perpetuated that theology through founding the Remonstrant seminary and teaching the next generation of pastors and teachers." and Hugo Grotius.
Arminian theology incorporates the language and framework of covenant theology. Its core teachings are summarized in the Five Articles of Remonstrance, reflecting Arminius’s views, with some sections directly from his Declaration of Sentiments. "These points [of Remonstrance] are consistent with the views of Arminius; indeed, some come verbatim from his Declaration of Sentiments. Some theologians have referred to this system as "classical Arminianism". Others prefer "Reformation Arminianism" or "Reformed Arminianism", as Arminius upheld the principles of Reformation such as Sola fide and Sola gratia. |
Arminianism | God's providence and human free will | God's providence and human free will
Arminianism accepts classical theism, which states that God is omnipresent, omnipotent, and omniscient. In that view, God's power, knowledge, and presence have no external limitations, that is, outside of his divine nature and character.
Besides, Arminianism's view of God's sovereignty is based on postulates stemming from God's character. On the first hand, divine election must be defined so that God is not, in any case, and even in a secondary way, the author of evil. It would not correspond to the character of God,: "Basic to Arminianism is God's love. The fundamental conflict between Calvinism and Arminianism is not but . . [...] Let me repeat. The most basic issue is providence or predestination or the sovereignty of God. The most basic issue is ." especially as fully revealed in Jesus Christ. On the other hand, man's responsibility for evil must be preserved.: "Classical Arminianism does say God never interferes with free will. It says God foreordains or renders certain evil. [...] An Arminian believe in divine dictation of Scripture and not do violence to his or her Arminian beliefs. [...] Arminianism is not in love with libertarian free will – as if that were central in and of itself. Classical Arminians have gone out of our way (beginning with Arminius himself) to make clear that our sole reasons for believe in free will [...] are 1) to avoid making God the author of sin and evil, and 2) to make clear human responsibility for sin and evil." Those two postulates require a specific way by which God chooses to manifest his sovereignty when interacting with his creatures.
On one hand, it requires God to operate according to a limited mode of providence. This means that God deliberately exercises sovereignty without determining every event. On the other hand, it requires God's election to be a "predestination by foreknowledge".: "What is Arminianism? A) Belief that God limits himself to give human beings free will to go against his perfect will so that God did not design or ordain sin and evil (or their consequences such as innocent suffering); B) Belief that, although sinners cannot achieve salvation on their own, without 'prevenient grace' (enabling grace), God makes salvation possible for all through Jesus Christ and offers free salvation to all through the gospel. 'A' is called 'limited providence,' 'B' is called 'predestination by foreknowledge.'" Therefore, God's foreknowledge is exhaustive and complete, aligning his certainty with human freedom of action. |
Arminianism | Philosophical view on free will | Philosophical view on free will
Arminianism is aligned with classical free-will theism, adopting an incompatibilist position. It asserts that the free will essential for moral responsibility is inherently incompatible with determinism. In Arminian theology, human beings possess libertarian free will, making them the ultimate source of their choices and granting them the ability to choose otherwise. This philosophical framework upholds the concept of divine providence, allowing God's influence and supervision over creation. However, it permits the idea of God's absolute control over human actions, as long as such control does not involve human responsibility. |
Arminianism | Spiritual view on free will | Spiritual view on free will
Arminianism holds that all human are initially deprived of the Holy Spirit and, as a result, exist in a moral state of total depravity. In this condition, human free will is incapable of choosing spiritual good without the aid of divine grace. Arminius likely believed that every person is born in this depraved condition because Adam, as humanity’s representative, sinned against God—a view later shared by several prominent Arminians. Like Augustine, Luther, and Calvin, Arminius agreed that human free will is spiritually "captive" and "enslaved". However, through the action of prevenient grace, human free will can be "freed", meaning it can be restored with the ability to choose the spiritual good, particularly the capacity to accept God's call to salvation. |
Arminianism | Extent and nature of the atonement | Extent and nature of the atonement
left|thumb|234x234px|Michiel Jansz. van Mierevelt (1631). Hugo de Groot (1583–1645).
Atonement is intended universally: Jesus's death was for all people; Jesus draws all people to himself, with the opportunity for salvation through faith.
Jesus's death satisfies God's justice: The penalty for the sins of the elect is paid in full through the crucifixion of Jesus. Thus, Jesus’s death atones for all sins but requires faith to be effected. Arminius states that "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 rigor of justice without any forgiveness." Justification, therefore, is seen through mercy by the imputation of righteousness. While not rigidly defined, this view suggests that the righteousness of Christ is attributed to believers, emphasizing that union with Christ (conditioned on faith) transfers his righteousness to them.
Christ's atonement has a substitutionary effect, which is limited only to the elect. Arminius held that God's justice was satisfied by penal substitution. Hugo Grotius taught that it was satisfied governmentally. Historical and contemporary Arminians have held one of these views. |
Arminianism | Conversion of man | Conversion of man
In Arminianism, God initiates the process of salvation by extending his grace, commonly referred to as prevenient grace, to all people. This grace works within each individual, drawing them toward the Gospel and enabling sincere faith, leading to regeneration. It functions through a dynamic influence-and-response relationship, allowing individuals to accept or reject it freely. Thus, conversion is described as a "God-initiated synergism." |
Arminianism | Election of man | Election of man
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 he decides that all who believe Jesus through faith will be justified. Arminius states, "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. |
Arminianism | Preservation of man | Preservation of man
Related to eschatological considerations, Jacobus Arminius: "First, you say, and truly, that hell-fire is the punishment ordained for sin and the transgression of the law." and the first Remonstrants, including Simon Episcopius believed in everlasting fire where the wicked are thrown by God at judgment day.
Preservation is 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. Arminius believed the Scriptures taught that believers are graciously empowered by Christ and the Holy Spirit "to fight against Satan, sin, the world and their own flesh, and to gain the victory over these enemies." Furthermore, Christ and the Spirit are ever present to aid and assist believers through various temptations. But this security was not unconditional but conditional—"provided they [believers] stand prepared for the battle, implore his help, and be not wanting to themselves, Christ preserves them from falling.": "This seems to fit with Arminius' other statements on the need for perseverance in faith. For example: 'God resolves to receive into favor those who repent and believe, and to save in Christ, on account of Christ, and through Christ, those who persevere [in faith], but to leave under sin and wrath those who are impenitent and unbelievers, and to condemn them as aliens from Christ'.": "[God] wills that they, who believe and persevere in faith, shall be saved, but that those, who are unbelieving and impenitent, shall remain under condemnation". |
Arminianism | Possibility of apostasy | Possibility of apostasy
thumb|Anonymous (1743). Simon Episcopius.|237x237px
Arminius believed in the possibility of apostasy. However, over the period of time he wrote on this question, he sometimes expressed himself more cautiously out of consideration for the faith of his readers. In 1599, he stated that the question required more scriptural examination. In his "Declaration of Sentiments" (1607), Arminius said, "I never taught that a true believer can, either totally or finally fall away from the faith, and perish; yet I will not conceal, that there are passages of scripture which seem to me to wear this aspect.": "William Nichols notes: 'Arminius spoke nearly the same modest words when interrogated on this subject in the last Conference which he had with Gomarus [a Calvinist], before the states of Holland, on the 12th of Aug. 1609, only two months prior to his decease'".
However, Arminius elsewhere expressed certainty about the possibility of falling away: In c. 1602, he noted that a person integrated into the church might resist God's work and that a believer's security rested solely on their choice not to abandon their faith.: "Although Arminius denied having taught final apostasy in his Declaration of Sentiments, in the Examination of the Treatise of Perkins on the Order and Mode of Predestination [c. 1602] he writes that 'a person who is being "built" into the church of Christ may resist the continuation of this process'. Concerning the believers, 'It may suffice to encourage them, if they know that no power or prudence can dislodge them from the rock, unless they of their own will forsake their position.'" He argued that God's covenant did not eliminate the possibility of falling away but provided a gift of fear to keep individuals from defecting as long as it thrived in their hearts. He then taught that had David died in sin, he would have been lost. In 1602, Arminius also wrote: "A believing member of Christ may become slothful, give place to sin, and gradually die altogether, ceasing to be a member".
For Arminius, a certain class of sin would cause a believer to fall, especially sin motivated by malice. In 1605, Arminius wrote: “But it is possible for a believer to fall into a mortal sin, as is seen in David. Therefore, he can fall at that moment in which if he were to die, he would be condemned". Scholars observe that Arminius clearly identifies two paths to apostasy 1. "rejection", or 2. "malicious sinning". He suggested that strictly speaking, believers could not directly lose their faith but could cease to believe and thus fall away.: "If there is any consistency in Arminius' position, he did not seem to deny the possibility of falling away".
After the death of Arminius in 1609, his followers wrote a Remonstrance (1610) based quite literally on his Declaration of Sentiments (1607), which expressed prudence on the possibility of apostasy. In particular, its fifth article expressed the necessity of further study on the possibility of apostasy. Sometime between 1610 and the official proceeding of the Synod of Dort (1618), the Remonstrants became fully persuaded in their minds that the Scriptures taught that a true believer was capable of falling away from faith and perishing eternally as an unbeliever. They formalized their views in "The Opinion of the Remonstrants" (1618), which was their official stand during the Synod of Dort.: "True believers can fall from true faith and can fall into such sins as cannot be consistent with true and justifying faith; not only is it possible for this to happen, but it even happens frequently. True believers are able to fall through their own fault into shameful and atrocious deeds, to persevere and to die in them; and therefore finally to fall and to perish." They later expressed this same view in the Remonstrant Confession (1621). |
Arminianism | Forgivability of apostasy | Forgivability of apostasy
Arminius maintained that if the apostasy came from "malicious" sin, it was forgivable. If it came from "rejection," it was not. Following Arminius, the Remonstrants believed that, though possible, apostasy was not in general irremediable.: "Nevertheless, we do not believe that true believers, though they may sometimes fall into grave sins which are vexing to their consciences, immediately fall out of every hope of repentance; but we acknowledge that it can happen that God, according to the multitude of His mercies, may recall them through His grace to repentance; in fact, we believe that this happens not infrequently, although we cannot be persuaded that this will certainly and indubitably happen." However, other classical Arminians, including the Free Will Baptists, have taught that apostasy is irremediable. |
Arminianism | Wesleyan Arminianism | Wesleyan Arminianism |
Arminianism | Distinctive aspect | Distinctive aspect
thumb|Rommey, George (n.d.). John Wesley.|244x244px
John Wesley thoroughly agreed with the vast majority of what Arminius himself taught. Wesleyan Arminianism is a merger of classical Arminianism and Wesleyan perfectionism.: "Evangelical Wesleyan-Arminianism has as its center the merger of both Wesley's concept of holiness and Arminianism's emphasis on synergistic soteriology." |
Arminianism | Nature of the atonement | Nature of the atonement
Wesley’s view of atonement is either understood as a hybrid of penal substitution and the governmental theory,: "Wesley does not place the substitutionary 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." or it is viewed solely as penal substitution.: "Arminius did not believe [in the governmental theory of atonement], neither did Wesley nor some of his nineteenth-century followers. Nor do all contemporary Arminians." Historically, Wesleyan Arminians adopted either the penal or governmental theory of atonement. |
Arminianism | Justification and sanctification | Justification and sanctification
In Wesleyan theology, justification is understood as the forgiveness of sins rather than being made inherently righteous. Righteousness is achieved through sanctification, which involves the pursuit of holiness in one's life. Wesley taught that imputed righteousness, which refers to the righteousness credited to a believer through faith, must transform into imparted righteousness, where this righteousness becomes evident in the believer’s life. |
Arminianism | Christian perfection | Christian perfection
Wesley taught that through the Holy Spirit, Christians could achieve a state of practical perfection, or "entire sanctification", characterized by a lack of voluntary sin. "[Entire sanctification is] purity of intention." This state involves embodying the love of God and neighbor. "[Entire sanctification is] loving God with all our heart, and our neighbor as ourselves." It does not mean freedom from all mistakes or temptations, as perfected Christians still need to seek forgiveness and strive for holiness. Ultimately, perfection in this context is about love, not absolute perfection. |
Arminianism | Preservation and apostasy of man | Preservation and apostasy of man
Wesley believed genuine Christians could apostatize. He emphasized that sin alone does not lead to this loss; instead, prolonged unconfessed sin and deliberate apostasy can result in a permanent fall from grace. However, he believed that such apostasy was not irremediable. |
Arminianism | Corporate election variation | Corporate election variation
The majority Arminian view is that election is individual and based on God's foreknowledge of faith. In the corporate election view, God chose the believing church collectively for salvation rather than selecting individuals.: "[The certainty of salvation] does not rest on the fact that the church belongs to a certain 'number', but that it belongs to Christ, from before the foundation of the world. Fixity does not lie in a hidden decree, therefore, but in corporate unity of the Church with Christ, whom it has come to know in the gospel and has learned to embrace in faith." Jesus is seen as the only person elected, and individuals join the elect through faith "in Christ".: "The most conspicuous feature of Ephesians 1:3–2:10 is the phrase 'in Christ', which occurs twelve times in Ephesians 1:3–14 alone [...] this means that Jesus Christ himself is the chosen one, the predestined one. Whenever one is incorporated into him by grace through faith, one comes to share in Jesus' special status as chosen of God.": "Election in Christ must be understood as the election of God's people. Only as members of that community do individuals share in the benefits of God's gracious choice." This view is supported by Old Testament and Jewish concepts, where identity is rooted more in group membership than individuality. |
Arminianism | Arminianism and other views | Arminianism and other views |
Arminianism | Divergence with Pelagianism | Divergence with Pelagianism
Pelagianism is a doctrine denying original sin and total depravity. No system of Arminianism founded on Arminius or Wesley denies original sin or total depravity; both Arminius and Wesley strongly affirmed that man's basic condition is one in which he cannot be righteous, understand God, or seek God. Arminius referred to Pelagianism as "the grand falsehood" and stated that he "must confess that I detest, from my heart, the consequences [of that theology]." This association is considered as libelous when attributed to Arminius' or Wesley's doctrine, and Arminians reject all accusations of Pelagianism. |
Arminianism | Divergence with Semi-Pelagianism | Divergence with Semi-Pelagianism
Semi-Pelagianism holds that faith begins with human will, while its continuation and fulfillment depend on God's grace, giving it the label "human-initiated synergism". In contrast, both Classical and Wesleyan Arminianism affirm that prevenient grace from God initiates the process of salvation, a view sometimes referred to as "Semi-Augustinian", or "God-initiated synergism". Following the Reformation, Reformed theologians often categorized both "human-initiated synergism" and "God-initiated synergism" as "Semi-Pelagianism", often leading to mistaken belief that Arminianism aligned with Semi-Pelagianism. |
Arminianism | Divergence with Calvinism | Divergence with Calvinism
Calvinism and Arminianism, while sharing historical roots and many theological doctrines, diverge notably on the concepts of divine predestination and election. While some perceive these differences as fundamental, others regard them as relatively minor distinctions within the broader spectrum of Christian theology. |
Arminianism | Similarities | Similarities
Human spiritual condition: Arminians agree with Calvinists on the doctrine of total depravity, but differ in their understanding of how God remedies this human condition. |
Arminianism | Differences | Differences
Nature of election: Arminians believe election to final salvation is conditional on faith, while Calvinists hold that unconditional election is based on God's predeterminism: "By predestination we mean the eternal decree of God, by which he determined with himself whatever he wished to happen with regard to every man. All are not created on equal terms, but some are preordained to eternal life, others to eternal damnation; and, accordingly, as each has been created for one or other of these ends, we say that he has been predestinated to life or to death." making Him the ultimate cause of everything, including human faith.: "It should be conceded at the outset, and without any embarrassment, that Calvinism is indeed committed to divine determinism: the view that everything is ultimately determined by God."
Nature of grace: Arminians believe that, through prevenient grace, God universally restores the individual spiritual ability to choose and that subsequent justifying grace is resistible. Calvinists however, assert that God's effectual call is given only to the elect and that subsequent grace is irresistible.
Extent of the atonement: Arminians, along with four-point Calvinists, advocate for a universal atonement, contrary to the Calvinist doctrine that atonement is limited to the elect. Both sides, excluding hyper-Calvinists, believe the Gospel invitation is universal and should be presented to everyone without distinction.
Perseverance in faith: Arminians believe preservation to final salvation is conditional on faith and can be lost through apostasy. They contend for a present security in Christ, relying on His protection from all external forces. Calvinists, on the other hand, hold to the perseverance of the saints, asserting that the elect will persevere in faith until the end of their lives.: "The Perseverance of the Saints means that all those who are truly born again will be kept by God's power and will persevere as Christians until the end of their lives, and that only those who persevere until the end have been truly born again." However, a believer cannot know with certainty if they are elect until they reach the end.: "[T]his doctrine of the perseverance of the saints, if rightly understood, should cause genuine worry, and even fear, in the hearts of any who are 'backsliding' or straying away from Christ. Such persons must clearly be warned that only those who persevere to the end have been truly born again." This leads to different interpretations on the assurance of final salvation within Calvinist circles.: "John Bunyan's Pilgrim's Progress has blessed multitudes of Christians, but his spiritual autobiography, Grace Abounding to the Chief of Sinners, is disturbing. He recounts how, in his seemingly endless search for assurance of salvation, he was haunted by the question, 'How can I tell if I am elected?: "Calvin, however, has greater confidence than Luther and the Catholic tradition before him that the believer can also have great assurance of his election and final perseverance." |
Arminianism | Divergence with open theism | Divergence with open theism
The doctrine of open theism states that God is omnipresent, omnipotent, and omniscient, but differs on the nature of the future. Open theists claim that the future is not completely determined (or "settled") because people have not made their free decisions yet. God therefore knows the future partially in possibilities (human free actions) rather than solely certainties (divinely determined events). Some Arminians, reject open theism, viewing it as a distortion of traditional Arminianism.. Picirilli actually objects so strongly to the link between Arminianism and open theism that he devotes an entire section to his objections. They believe it shifts away from classical Arminianism toward process theology. Others view it as a valid alternative perspective within Christianity, despite not aligning it with Arminian doctrine. |
Arminianism | See also | See also
Apostasy in Christianity
Covenant theology
Decisional regeneration
Free will in theology
Grace in Christianity
Justification
Order of salvation
Salvation in Christianity
Sovereignty of God in Christianity
Substitutionary atonement
Satisfaction theory
Penal theory
Governmental theory
Synergism |
Arminianism | Notes and references | Notes and references |
Arminianism | Citations | Citations |
Arminianism | Sources | Sources
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Arminianism | External links | External links
The Society of Evangelical Arminians
Category:17th-century Reformed Christianity
Category:Reformed Christianity in the Dutch Republic
Category:Christian terminology
Category:Christian theological movements
Category:Jacobus Arminius
Category:Methodism
Category:Philosophy and thought in the Dutch Republic
Category:Protestant theology
Category:Seventh-day Adventist theology |
Arminianism | Table of Content | Short description, History, Precursor movements and theological influences, Emergence of Arminianism, Arminianism in the Church of England, Baptists, Methodists, Pentecostals, Current landscape, Protestant denominations, Scholarly support, Theology, Theological legacy, Classical Arminianism, Definition and terminology, God's providence and human free will, Philosophical view on free will, Spiritual view on free will, Extent and nature of the atonement, Conversion of man, Election of man, Preservation of man, Possibility of apostasy, Forgivability of apostasy, Wesleyan Arminianism, Distinctive aspect, Nature of the atonement, Justification and sanctification, Christian perfection, Preservation and apostasy of man, Corporate election variation, Arminianism and other views, Divergence with Pelagianism, Divergence with Semi-Pelagianism, Divergence with Calvinism, Similarities, Differences, Divergence with open theism, See also, Notes and references, Citations, Sources, External links |
The Alan Parsons Project | Short description | The Alan Parsons Project was a British rock band formed in London in 1975. Its core membership consisted of producer, audio engineer, musician and composer Alan Parsons, and singer, songwriter and pianist Eric Woolfson. They shared writing credits on almost all of their songs, with Parsons producing or co-producing all of the recordings, while being accompanied by various session musicians, some relatively consistent.
The Alan Parsons Project released eleven studio albums over a 15-year career, the most successful ones being I Robot (1977), The Turn of a Friendly Card (1980) and Eye in the Sky (1982). Many of their albums are conceptual in nature and focus on science fiction, supernatural, literary and sociological themes. Among the group's most popular songs are "I Wouldn't Want to Be Like You", "Games People Play", "Time", "Sirius", "Eye in the Sky", and "Don't Answer Me". |
The Alan Parsons Project | Career | Career |
The Alan Parsons Project | 1974–1976: Formation and debut | 1974–1976: Formation and debut
Alan Parsons met Eric Woolfson in the canteen of Abbey Road Studios in the summer of 1974. Parsons was assistant engineer on the Beatles' albums Abbey Road (1969) and Let It Be (1970), engineered Pink Floyd's The Dark Side of the Moon (1973), and produced several acts for EMI Records. Woolfson, a songwriter and composer, was working as a session pianist while composing material for a concept album based on the work of Edgar Allan Poe.
Woolfson's idea was to manage Alan and help his already successful production career. It was the start of a longstanding friendly business relationship. He managed Parsons's career as a producer and engineer through a string of successes, including Pilot, Steve Harley, Cockney Rebel, John Miles, Al Stewart, Ambrosia, and the Hollies. Woolfson came up with the idea of making an album based on developments in the film industry—the focal point of the films' promotion shifted from film stars to directors such as Alfred Hitchcock and Stanley Kubrick. If the film industry was becoming a director's medium, Woolfson felt the music business might well become a producer's medium.
Recalling his earlier Edgar Allan Poe material, Woolfson saw a way to combine his and Parsons's talents. Parsons produced and engineered songs written and composed by the two, and the first Alan Parsons Project was begun. The Project's first album, Tales of Mystery and Imagination (1976), released by 20th Century Fox Records and including major contributions by all members of Pilot and Ambrosia, was a success, reaching the Top 40 in the US Billboard 200 chart. The song "The Raven" featured lead vocals by the actor Leonard Whiting. According to the 2007 re-mastered album liner notes, this was the first rock song to use a vocoder, with Alan Parsons speaking lyrics through it, although others such as Bruce Haack pioneered this field in the previous decade. |
The Alan Parsons Project | 1977–1990: Mainstream success and final releases | 1977–1990: Mainstream success and final releases
Arista Records then signed the Alan Parsons Project for further albums. Through the late 1970s and early 1980s, the Project's popularity continued to grow. The Project was always more popular in North America, Ibero-America, and Continental Europe than in Parsons' home country, never achieving a UK Top 40 single or Top 20 album. The singles "I Wouldn't Want to Be Like You", "Games People Play", "Damned If I Do", "Time" (the first single to feature Woolfson's lead vocal) and "Eye in the Sky" had a notable impact on the Billboard Hot 100. "Don't Answer Me" became the Project's last successful single in the United States; it reached the top 15 on the American charts in 1984.
After those successes, the Project began to fade from view. There were fewer hit singles, and declining album sales. 1987's Gaudi was the Project's final release, though it had planned to record an album called Freudiana (1990) next. |
The Alan Parsons Project | The musical ''Freudiana'' | The musical Freudiana
Even though the studio version of Freudiana was produced by Parsons (and featured the regular Project session musicians, making it an 'unofficial' Project album), it was primarily Woolfson's idea to turn it into a musical. While Parsons pursued his own solo career and took many session players of the Project on the road for the first time in a successful worldwide tour, Woolfson went on to produce musical plays influenced by the Project's music. Freudiana, Gaudi, and Gambler were three musicals that included some Project songs like "Eye in the Sky", "Time", "Inside Looking Out", and "Limelight". The live music from Gambler was only distributed at the performance site in Mönchengladbach, Germany. |
The Alan Parsons Project | ''The Sicilian Defence'' | The Sicilian Defence
In 1979, Parsons, Woolfson, and their record label Arista, had been stalled in contract renegotiations when the two submitted an all-instrumental album tentatively titled The Sicilian Defence, named after an aggressive opening move in chess. Arista's refusal to release the album had two known effects: the negotiations led to a renewed contract, and the album was not released at that time.
In interviews he gave before his death in 2009, Woolfson said he planned to release one track from the "Sicilian" album, which in 2008 appeared as a bonus track on a CD re-issue of the Eve album. Sometime later, after he had relocated the original tapes, Parsons reluctantly agreed to release the album and announced that it would finally be released on an upcoming Project box set called The Complete Albums Collection in 2014 for the first time as a bonus disc. |
The Alan Parsons Project | Parsons's and Woolfson's solo careers | Parsons's and Woolfson's solo careers
Parsons released titles under his name: Try Anything Once (1993), On Air (1996), The Time Machine (1999), A Valid Path (2004), The Secret (2019) and From the New World (2022). Meanwhile, Woolfson made concept albums titled Freudiana (1990), about Sigmund Freud's work on psychology, and Poe: More Tales of Mystery and Imagination (2003), continuing from the Alan Parsons Project's first album about Poe literature.
Tales of Mystery and Imagination (1976) was re-mixed in 1987 for release on CD, and included narration by Orson Welles recorded in 1975, but delivered too late to be included on the original album. For the 2007 deluxe edition release, parts of this tape were used for the 1976 Griffith Park Planetarium launch of the original album, the 1987 remix, and various radio spots. All were included as bonus material. |
The Alan Parsons Project | Sound | Sound
The band's sound is described as progressive rock, art rock, progressive pop, and soft rock. "Sirius" is their best-known and most-frequently heard of all Parsons/Woolfson songs. It was used as entrance music by various American sports teams, notably by the Chicago Bulls during their 1990s NBA dynasty. It was also used as the entrance theme for Ricky Steamboat in pro wrestling of the mid-1980s. In addition, "Sirius" is played in a variety of TV shows and movies including the BBC series Record Breakers, the episode "Vanishing Act" of The Adventures of Jimmy Neutron: Boy Genius and the 2009 film Cloudy with a Chance of Meatballs.
Vocal duties were shared by guests to complement each song. In later years, Woolfson sang lead on many of the group's hits, including "Time", "Eye in the Sky", and "Don't Answer Me". The record company pressured Parsons to use Woolfson more, but Parsons preferred to use polished proficient singers; Woolfson admitted he was not in that category. In addition to Woolfson, vocalists Chris Rainbow, Lenny Zakatek, John Miles, David Paton, and Colin Blunstone are regulars. Other singers, such as Arthur Brown, Steve Harley, Gary Brooker, Dave Terry a.k.a. Elmer Gantry, Vitamin Z's Geoff Barradale, and Marmalade's Dean Ford, recorded only once or twice with the Project. Parsons sang lead on one song ("The Raven") through a vocoder and backing on a few others, including "To One in Paradise". Both of those songs appeared on Tales of Mystery and Imagination (1976). Parsons also sings a prominent counter melody on "Time".
A variety of session musicians worked with the Alan Parsons Project regularly, contributing to the recognizable style of a song despite the varied singer line-up. With Parsons and Woolfson, the studio band consisted of the group Pilot, with Ian Bairnson (guitar), David Paton (bass) and Stuart Tosh (drums). Pilot's keyboardist Billy Lyall contributed. From Pyramid (1978) onward, Tosh was replaced by Stuart Elliott of Cockney Rebel. Bairnson played on all albums, and Paton stayed almost until the end. Andrew Powell appeared as arranger of orchestra (and often choirs) on all albums except Vulture Culture (1985); he was composing the score of Richard Donner's film Ladyhawke (1985). This score was partly in the APP style, recorded by most of the APP regulars, and produced and engineered by Parsons. Powell composed some material for the first two Project albums. For Vulture Culture and later, Richard Cottle played as a regular contributor on synthesizers and saxophone.
alt=|thumb|275x275px|Alan Parsons Live Project, Congress Centrum, Ulm Germany in 2017
The Alan Parsons Project played live only once under that name during its original incarnation because Woolfson and Parsons held the roles of writing and production, and because of the technical difficulties of re-producing on stage the complex instrumentation used in the studio. In the 1990s, musical production evolved with the technology of digital samplers. The one occasion the band was introduced as 'the Alan Parsons Project' in a live performance was at The Night of the Proms in October 1990. The concerts featured all Project regulars except Woolfson, present behind the scenes, while Parsons stayed at the mixer except for the last song, when he played acoustic guitar.
Since 1993, Alan Parsons continues to perform live as the Alan Parsons Live Project to be distinct from the Alan Parsons Project. The current line up consists of lead singer P.J. Olsson, guitarist Jeffrey Kollman, drummer Danny Thompson, keyboardist Tom Brooks, bass guitarist Guy Erez, vocalist and saxophonist Todd Cooper, and guitarist and vocalist Dan Tracey. In 2013, Alan Parsons Live Project played in Colombia with a full choir and orchestra (the Medellin Philharmonic) as 'Alan Parsons Symphonic Project'. A 2-CD live set and a DVD version of this concert were released in May 2016. |
The Alan Parsons Project | In popular culture | In popular culture
In Austin Powers: The Spy Who Shagged Me (1999), Dr. Evil devised a plan to turn the moon into a "Death Star" using a "laser" invented by Dr. Alan Parsons. He called this "The Alan Parsons Project".
The opening theme song for the Chicago Bulls has been the song "Sirius" since 1984. |
The Alan Parsons Project | Members | Members
Official members
Alan Parsons – production, engineering, programming, composition, vocals, keyboards, guitars (1975–1990)
Eric Woolfson – composition, lyrics, piano, keyboards, vocals, executive production (1975–1990; died 2009)
Notable contributors
Andrew Powell – composition, keyboards, orchestral arrangements (1975–1996)John Miles, Laurence Cottle, Ian Bairnson, Contributed to The Alan Parsons Project
Philharmonia Orchestra
Ian Bairnson – guitars (1975–1990; died 2023)
David Pack – guitars (1976, 1993), vocals, keyboards (1993)
Richard Cottle – keyboards, saxophone (1984–1990)
David Paton – bass (1975–1986), vocals (1975–1986, 1990), acoustic guitar (1990)
Stuart Tosh – drums, percussion (1975–1977)
Stuart Elliott – drums, percussion (1977–1990)
Mel Collins – saxophone (1982–1984)
Geoff Barradale – vocals (1987)
Phil Kenzie – saxophone (1978)
Andy Kanavan – percussion (1993)
Dennis Clarke – saxophone (1980)
Colin Blunstone – vocals (1978–1984)
Gary Brooker – vocals (1985; died 2022)
Arthur Brown – vocals (1975)
Lesley Duncan – vocals (1979; died 2010)
Graham Dye – vocals (1985, 1998)
Dean Ford – vocals (1978; died 2018)
Dave Terry ("Elmer Gantry") – vocals (1980, 1982)
Jack Harris – vocals (1976–1978)
The Hollies – vocals
John Miles – vocals, guitar (1976, 1978, 1985, 1987, 1990; died 2021)
Chris Rainbow – vocals (1979–1990; died 2015)
Eric Stewart – vocals (1990, 1993)
Peter Straker – vocals (1977)
Clare Torry – vocals (1979)
Dave Townsend – vocals (1977, 1979)
Lenny Zakatek – vocals (1977–1987)
The English Chorale – choir (1976, 1977, 1982, 1987)
P. J. Olsson – vocals (2004–) |
The Alan Parsons Project | Discography | Discography
Tales of Mystery and Imagination (1976)
I Robot (1977)
Pyramid (1978)
Eve (1979)
The Turn of a Friendly Card (1980)
Eye in the Sky (1982)
Ammonia Avenue (1984)
Vulture Culture (1985)
Stereotomy (1985)
Gaudi (1987)
The Sicilian Defence (2014) |
The Alan Parsons Project | References | References |
The Alan Parsons Project | External links | External links
www.The-Alan-Parsons-Project.com
The official Eric Woolfson website
The Alan Parsons Project albums to be listened as stream at Spotify.com
Category:British male musical duos
Category:British progressive rock groups
Category:British soft rock music groups
Category:Arista Records artists
Category:Charisma Records artists
Category:British rock music duos
Category:Progressive pop groups
Category:Soft rock duos |
The Alan Parsons Project | Table of Content | Short description, Career, 1974–1976: Formation and debut, 1977–1990: Mainstream success and final releases, The musical ''Freudiana'', ''The Sicilian Defence'', Parsons's and Woolfson's solo careers, Sound, In popular culture, Members, Discography, References, External links |
Almost all | Short description | In mathematics, the term "almost all" means "all but a negligible quantity". More precisely, if is a set, "almost all elements of " means "all elements of but those in a negligible subset of ". The meaning of "negligible" depends on the mathematical context; for instance, it can mean finite, countable, or null.
In contrast, "almost no" means "a negligible quantity"; that is, "almost no elements of " means "a negligible quantity of elements of ". |
Almost all | Meanings in different areas of mathematics | Meanings in different areas of mathematics |
Almost all | Prevalent meaning | Prevalent meaning
Throughout mathematics, "almost all" is sometimes used to mean "all (elements of an infinite set) except for finitely many". This use occurs in philosophy as well. Similarly, "almost all" can mean "all (elements of an uncountable set) except for countably many".
Examples:
Almost all positive integers are greater than 1012.
Almost all prime numbers are odd (2 is the only exception).
Almost all polyhedra are irregular (as there are only nine exceptions: the five platonic solids and the four Kepler–Poinsot polyhedra).
If P is a nonzero polynomial, then P(x) ≠ 0 for almost all x (if not all x). |
Almost all | Meaning in measure theory | Meaning in measure theory
thumb|right|250px| The Cantor function as a function that has zero derivative almost everywhere
When speaking about the reals, sometimes "almost all" can mean "all reals except for a null set". Similarly, if S is some set of reals, "almost all numbers in S" can mean "all numbers in S except for those in a null set". The real line can be thought of as a one-dimensional Euclidean space. In the more general case of an n-dimensional space (where n is a positive integer), these definitions can be generalised to "all points except for those in a null set" or "all points in S except for those in a null set" (this time, S is a set of points in the space). Even more generally, "almost all" is sometimes used in the sense of "almost everywhere" in measure theory, or in the closely related sense of "almost surely" in probability theory.
Examples:
In a measure space, such as the real line, countable sets are null. The set of rational numbers is countable, so almost all real numbers are irrational.
Georg Cantor's first set theory article proved that the set of algebraic numbers is countable as well, so almost all reals are transcendental.
Almost all reals are normal.
The Cantor set is also null. Thus, almost all reals are not in it even though it is uncountable.
The derivative of the Cantor function is 0 for almost all numbers in the unit interval. It follows from the previous example because the Cantor function is locally constant, and thus has derivative 0 outside the Cantor set. |
Almost all | Meaning in number theory | Meaning in number theory
In number theory, "almost all positive integers" can mean "the positive integers in a set whose natural density is 1". That is, if A is a set of positive integers, and if the proportion of positive integers in A below n (out of all positive integers below n) tends to 1 as n tends to infinity, then almost all positive integers are in A.
More generally, let S be an infinite set of positive integers, such as the set of even positive numbers or the set of primes, if A is a subset of S, and if the proportion of elements of S below n that are in A (out of all elements of S below n) tends to 1 as n tends to infinity, then it can be said that almost all elements of S are in A.
Examples:
The natural density of cofinite sets of positive integers is 1, so each of them contains almost all positive integers.
Almost all positive integers are composite.
Almost all even positive numbers can be expressed as the sum of two primes.
Almost all primes are isolated. Moreover, for every positive integer , almost all primes have prime gaps of more than both to their left and to their right; that is, there is no other prime between and . |
Almost all | Meaning in graph theory | Meaning in graph theory
In graph theory, if A is a set of (finite labelled) graphs, it can be said to contain almost all graphs, if the proportion of graphs with n vertices that are in A tends to 1 as n tends to infinity. However, it is sometimes easier to work with probabilities, so the definition is reformulated as follows. The proportion of graphs with n vertices that are in A equals the probability that a random graph with n vertices (chosen with the uniform distribution) is in A, and choosing a graph in this way has the same outcome as generating a graph by flipping a coin for each pair of vertices to decide whether to connect them. Therefore, equivalently to the preceding definition, the set A contains almost all graphs if the probability that a coin-flip–generated graph with n vertices is in A tends to 1 as n tends to infinity. Sometimes, the latter definition is modified so that the graph is chosen randomly in some other way, where not all graphs with n vertices have the same probability, and those modified definitions are not always equivalent to the main one.
The use of the term "almost all" in graph theory is not standard; the term "asymptotically almost surely" is more commonly used for this concept.
Example:
Almost all graphs are asymmetric.
Almost all graphs have diameter 2. |
Almost all | Meaning in topology | Meaning in topology
In topology and especially dynamical systems theory (including applications in economics), "almost all" of a topological space's points can mean "all of the space's points except for those in a meagre set". Some use a more limited definition, where a subset contains almost all of the space's points only if it contains some open dense set.
Example:
Given an irreducible algebraic variety, the properties that hold for almost all points in the variety are exactly the generic properties. This is due to the fact that in an irreducible algebraic variety equipped with the Zariski topology, all nonempty open sets are dense. |
Almost all | Meaning in algebra | Meaning in algebra
In abstract algebra and mathematical logic, if U is an ultrafilter on a set X, "almost all elements of X" sometimes means "the elements of some element of U". For any partition of X into two disjoint sets, one of them will necessarily contain almost all elements of X. It is possible to think of the elements of a filter on X as containing almost all elements of X, even if it isn't an ultrafilter. |
Almost all | Proofs | Proofs |
Almost all | See also | See also
Almost
Almost everywhere
Almost surely |
Almost all | References | References |
Almost all | Primary sources | Primary sources |
Almost all | Secondary sources | Secondary sources
Category:Mathematical terminology |
Almost all | Table of Content | Short description, Meanings in different areas of mathematics, Prevalent meaning, Meaning in measure theory, Meaning in number theory, Meaning in graph theory, Meaning in topology, Meaning in algebra, Proofs, See also, References, Primary sources, Secondary sources |
Aromatic compound | short description | thumb|class=skin-invert-image|2D model of a benzene molecule. The carbon "ring" is what makes benzene "aromatic".
Aromatic compounds or arenes are organic compounds "with a chemistry typified by benzene" and "cyclically conjugated."
The word "aromatic" originates from the past grouping of molecules based on odor, before their general chemical properties were understood. The current definition of aromatic compounds does not have any relation to their odor. Aromatic compounds are now defined as cyclic compounds satisfying Hückel's Rule.
Aromatic compounds have the following general properties:
Typically unreactive
Often non polar and hydrophobic
High carbon-hydrogen ratio
Burn with a strong sooty yellow flame, due to high C:H ratio
Undergo electrophilic substitution reactions and nucleophilic aromatic substitutions
Arenes are typically split into two categories - benzoids, that contain a benzene derivative and follow the benzene ring model, and non-benzoids that contain other aromatic cyclic derivatives. Aromatic compounds are commonly used in organic synthesis and are involved in many reaction types, following both additions and removals, as well as saturation and dearomatization. |
Aromatic compound | Heteroarenes | Heteroarenes
Heteroarenes are aromatic compounds, where at least one methine or vinylene (-C= or -CH=CH-) group is replaced by a heteroatom: oxygen, nitrogen, or sulfur.IUPAC. Compendium of Chemical Terminology, 2nd ed. (the "Gold Book"). Compiled by A. D. McNaught and A. Wilkinson. Blackwell Scientific Publications, Oxford (1997). Online version (2019-) created by S. J. Chalk. ISBN 0-9678550-9-8. https://doi.org/10.1351/goldbook. Examples of non-benzene compounds with aromatic properties are furan, a heterocyclic compound with a five-membered ring that includes a single oxygen atom, and pyridine, a heterocyclic compound with a six-membered ring containing one nitrogen atom. Hydrocarbons without an aromatic ring are called aliphatic. Approximately half of compounds known in 2000 are described as aromatic to some extent.
class=skin-invert-image|thumb|193x193px|Electron flow through p orbitals for the heterocycle furan
class=skin-invert-image|left|thumb|145x145px|Line bond structure of the heterocycle pyridine
class=skin-invert-image|center|thumb|141x141px|Line bond structure of the heterocycle furan |
Aromatic compound | Applications | Applications
Aromatic compounds are pervasive in nature and industry. Key industrial aromatic hydrocarbons are benzene, toluene, xylene called BTX. Many biomolecules have phenyl groups including the so-called aromatic amino acids. |
Aromatic compound | Benzene ring model | Benzene ring model
class=skin-invert-image|thumb|182x182px|Line bond structure of benzene
class=skin-invert-image|thumb|168x168px|Electron flow through p orbitals showing the aromatic nature of benzene
Benzene, C6H6, is the least complex aromatic hydrocarbon, and it was the first one defined as such. Its bonding nature was first recognized independently by Joseph Loschmidt and August Kekulé in the 19th century. Each carbon atom in the hexagonal cycle has four electrons to share. One electron forms a sigma bond with the hydrogen atom, and one is used in covalently bonding to each of the two neighboring carbons. This leaves six electrons, shared equally around the ring in delocalized pi molecular orbitals the size of the ring itself. This represents the equivalent nature of the six carbon-carbon bonds all of bond order 1.5. This equivalency can also explained by resonance forms. The electrons are visualized as floating above and below the ring, with the electromagnetic fields they generate acting to keep the ring flat.
The circle symbol for aromaticity was introduced by Sir Robert Robinson and his student James Armit in 1925 and popularized starting in 1959 by the Morrison & Boyd textbook on organic chemistry. The proper use of the symbol is debated: some publications use it to any cyclic π system, while others use it only for those π systems that obey Hückel's rule. Some argue that, in order to stay in line with Robinson's originally intended proposal, the use of the circle symbol should be limited to monocyclic 6 π-electron systems. In this way the circle symbol for a six-center six-electron bond can be compared to the Y symbol for a three-center two-electron bond. |
Aromatic compound | Benzene and derivatives of benzene | Benzene and derivatives of benzene
thumb|170x170px|class=skin-invert-image|Substitution nomenclature of benzene
Benzene derivatives have from one to six substituents attached to the central benzene core. Examples of benzene compounds with just one substituent are phenol, which carries a hydroxyl group, and toluene with a methyl group. When there is more than one substituent present on the ring, their spatial relationship becomes important for which the arene substitution patterns ortho, meta, and para are devised. When reacting to form more complex benzene derivatives, the substituents on a benzene ring can be described as either activated or deactivated, which are electron donating and electron withdrawing respectively. Activators are known as ortho-para directors, and deactivators are known as meta directors. Upon reacting, substituents will be added at the ortho, para or meta positions, depending on the directivity of the current substituents to make more complex benzene derivatives, often with several isomers. Electron flow leading to re-aromatization is key in ensuring the stability of such products.
For example, three isomers exist for cresol because the methyl group and the hydroxyl group (both ortho para directors) can be placed next to each other (ortho), one position removed from each other (meta), or two positions removed from each other (para). Given that both the methyl and hydroxyl group are ortho-para directors, the ortho and para isomers are typically favoured. Xylenol has two methyl groups in addition to the hydroxyl group, and, for this structure, 6 isomers exist.
Arene rings can stabilize charges, as seen in, for example, phenol (C6H5–OH), which is acidic at the hydroxyl (OH), as charge on the oxygen (alkoxide –O−) is partially delocalized into the benzene ring. |
Aromatic compound | Non-benzylic arenes | Non-benzylic arenes
Although benzylic arenes are common, non-benzylic compounds are also exceedingly important. Any compound containing a cyclic portion that conforms to Hückel's rule and is not a benzene derivative can be considered a non-benzylic aromatic compound. |
Aromatic compound | Monocyclic arenes | Monocyclic arenes
Of annulenes larger than benzene, [12]annulene and [14]annulene are weakly aromatic compounds and [18]annulene, Cyclooctadecanonaene, is aromatic, though strain within the structure causes a slight deviation from the precisely planar structure necessary for aromatic categorization. Another example of a non-benzylic monocyclic arene is the cyclopropenyl (cyclopropenium cation), which satisfies Hückel's rule with an n equal to 0. Note, only the cationic form of this cyclic propenyl is aromatic, given that neutrality in this compound would violate either the octet rule or Hückel's rule.
Other non-benzylic monocyclic arenes include the aforementioned heteroarenes that can replace carbon atoms with other heteroatoms such as N, O or S. Common examples of these are the five-membered pyrrole and six-membered pyridine, both of which have a substituted nitrogen |
Aromatic compound | Polycyclic aromatic hydrocarbons | Polycyclic aromatic hydrocarbons
thumb|Hexabenzocoronene is a large polycyclic aromatic hydrocarbon.
Polycyclic aromatic hydrocarbons, also known as polynuclear aromatic compounds (PAHs) are aromatic hydrocarbons that consist of fused aromatic rings and do not contain heteroatoms or carry substituents. Naphthalene is the simplest example of a PAH. PAHs occur in oil, coal, and tar deposits, and are produced as byproducts of fuel burning (whether fossil fuel or biomass)."Polycyclic Aromatic Hydrocarbons – Occurrence in foods, dietary exposure and health effects" (PDF). European Commission, Scientific Committee on Food. December 4, 2002. Archived (PDF) from the original on 2022-10-09. As pollutants, they are of concern because some compounds have been identified as carcinogenic, mutagenic, and teratogenic.Scientific Opinion of the Panel on Contaminants in the Food Chain on a request from the European
Commission on Marine Biotoxins in Shellfish – Saxitoxin Group. The EFSA Journal (2009) 1019, 1-76. PAHs are also found in cooked foods. Studies have shown that high levels of PAHs are found, for example, in meat cooked at high temperatures such as grilling or barbecuing, and in smoked fish. They are also a good candidate molecule to act as a basis for the earliest forms of life. In graphene the PAH motif is extended to large 2D sheets. |
Aromatic compound | Reactions | Reactions
Aromatic ring systems participate in many organic reactions. |
Aromatic compound | Substitution | Substitution
In aromatic substitution, one substituent on the arene ring, usually hydrogen, is replaced by another reagent. The two main types are electrophilic aromatic substitution, when the active reagent is an electrophile, and nucleophilic aromatic substitution, when the reagent is a nucleophile. In radical-nucleophilic aromatic substitution, the active reagent is a radical.
An example of electrophilic aromatic substitution is the nitration of salicylic acid, where a nitro group is added para to the hydroxide substituent:
class=skin-invert-image|400px|Nitration of salicylic acid
class=skin-invert-image|right|300px|Aromatic nucleophilic substitution
Nucleophilic aromatic substitution involves displacement of a leaving group, such as a halide, on an aromatic ring. Aromatic rings usually nucleophilic, but in the presence of electron-withdrawing groups aromatic compounds undergo nucleophilic substitution. Mechanistically, this reaction differs from a common SN2 reaction, because it occurs at a trigonal carbon atom (sp2 hybridization). |
Aromatic compound | Hydrogenation | Hydrogenation
Hydrogenation of arenes create saturated rings. The compound 1-naphthol is completely reduced to a mixture of decalin-ol isomers.
class=skin-invert-image|500px|1-naphthol hydrogenation
The compound resorcinol, hydrogenated with Raney nickel in presence of aqueous sodium hydroxide forms an enolate which is alkylated with methyl iodide to 2-methyl-1,3-cyclohexandione:
class=skin-invert-image|600px|Resorcinol hydrogenation |
Aromatic compound | Dearomatization | Dearomatization
In dearomatization reactions the aromaticity of the reactant is lost. In this regard, the dearomatization is related to hydrogenation. A classic approach is Birch reduction. The methodology is used in synthesis.
class=skin-invert-image|none|thumb|356x356px|Dearomatization of benzene through the Birch reduction |
Aromatic compound | See also | See also
Aromatic substituents: Aryl, Aryloxy and Arenediyl
Asphaltene
Hydrodealkylation
Simple aromatic rings
Rhodium-platinum oxide, a catalyst used to hydrogenate aromatic compounds. |
Aromatic compound | References | References |
Aromatic compound | External links | External links
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