Totoo bang Tinuro ni Arminius na Pwedeng Mawala ang Salvation Mo?

The Legend vs. The Reality

Sa theological circles dito sa Pilipinas, madalas nating marinig ang bangayan ng "Calvinist" vs. "Arminian." At kadalasan, kapag sinabing Arminian, ang image agad sa isip ng marami ay ito: "Tao ang gumagawa ng way para maligtas," o kaya naman, "Kailangan mong mag-effort para hindi mawala ang kaligtasan mo."

Ang tawag dito ay ang "Legend" ni Jacob Arminius. Ang akala ng marami, tinanggihan ni Arminius (1560–1609) ang Total Depravity (ang turo na totally corrupt ang tao dahil sa kasalanan). Ang akala nila, tinuro niya na may kakayahan tayong mag-meet halfway kay Lord gamit ang sarili nating "free will." Kaya ang conclusion: kung ikaw ang pumili na maligtas, ikaw din ang pwedeng pumili na umayaw at mawala ang salvation mo.

Pero mga kapatid, malayo yan sa totoong tinuro ni Jacob Arminius. Sa totoo lang, si Arminius ay mas malapit sa Reformation theology kaysa sa Roman Catholic works-salvation na nakasanayan ng marami.

Ang "Prank" sa Theology Class

May ginagawa akong little "trick" o experiment sa mga theology students ko noon. Inaamin ko, medyo may halong pang-aasar ito pero profound ang lesson.

Alam niyo naman na galing tayo sa background na metikuloso sa doktrina. So, ganito ang ginagawa ko: Nagpapalabas ako ng slide sa projector. Nakalagay ang picture ni John Calvin, tapos sa tabi nito ay isang quote tungkol sa sin at free will. Syempre, yung mga students na nag-iidentify as "Arminian" (o yung mga galit sa Calvinism), automatic na ang reaction: "Mali yan! Too much sovereignty! Walang freedom!"

Tapos, ipapakita ko ang quote na ito habang nakalagay pa rin ang mukha ni Calvin:

"Sa kanyang makasalanang kalagayan, ang tao ay walang kakayahan, sa kanyang sarili, na mag-isip, magnanais, o gumawa ng anumang tunay na mabuti... kailangan niyang ipanganak na muli (regenerated) at baguhin ng Diyos sa pamamagitan ni Kristo... upang siya ay magkaroon ng kakayahang umunawa at gumawa ng mabuti."

Tatanungin ko sila, "O, anong masasabi niyo dyan? Diba parang tinatanggalan kayo ng karapatan mag-decide?"

Bibira na ngayon yung mga estudyante. Sasabihin nila, "See? Kung Holy Spirit lang pala ang gagawa, paano na ang free will? Paano na ang utos ng Diyos na sumunod tayo?" Gigil sila eh.

At dito ko na pipindutin ang clicker. Boom.

Mapapalitan ang picture ni John Calvin at lalabas ang picture ni Jacob Arminius.

Gulat sila. Yung quote na kinokontra nila? Galing pala mismo kay Arminius! Doon nila nare-realize na yung pinaniniwalaan nilang "Arminianism" ay hindi pala turo ni Arminius, kundi turo na pala ng sarili nilang "natural free will" isang paniniwala na mas malapit sa Pelagianism (human ability) kaysa sa Bible.

Ang Tunay na Depravity Ayon kay Arminius

Eto ang dapat nating maintindihan: Si Jacob Arminius at ang mga legit na followers niya ay naniniwala sa Total Depravity.

Kapareho ng mga Calvinists at Lutherans, naniniwala ang Classic Arminianism na dahil sa Fall ni Adam, ang tao ay spiritually dead. Dead means dead. Wala tayong "natural na kabaitan" o "natural free will" para piliin ang Diyos. Kung walang gagawin ang Diyos, 100% tayong patungo sa impyerno.

Ang sabi ng theologian na si Roger Olson, ang totoong Arminianism ay hindi dinedeny ang Total Depravity. Ang tao ay "absolute need" ang grace ng Diyos para lang magkaroon ng kiting na desire na lumapit sa Kanya.

Kaya kung ikaw ay Kristiyano na nagsasabing, "Pinili ko si Lord kasi mabuti ang puso ko," o "Nasa tao ang gawa," sorry to tell you, kapatid, hindi ka Arminian. Iba ang tinuturo mo. Kasi para kay Arminius, Grace is absolutely necessary.

So, Ano ang Difference?

Kung parehong naniniwala sa Total Depravity, saan nagkatalo? Sa paraan kung paano dumarating ang Grace.

• Sa Calvinist view: Ang tawag ay Effectual Grace o Irresistible Grace. Pinipili ng Diyos ang Elect, binibigyan sila ng bagong puso, at siguradong mananampalataya sila.
  
  
• Sa Reformed Arminian view: Ang tawag ay Prevenient Grace (o Enabling Grace). Dahil sa cross ni Jesus, nag-extend ang Diyos ng grace sa mga makasalanan para ibalik ang kanilang kakayahang mag-responde. Ito ay biyaya na nagpapalaya sa ating "will" para makapili tayo to accept or reject.

So, ang "Free Will" sa Arminian theology ay hindi galing sa nature natin. Ito ay regalo ng Grace. Walang pwedeng mag-yabang.

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Nawawala nga ba ang Salvation?

Eto ang hot topic sa mga Pinoy churches: "Once saved, always saved ba o hindi?"

Ang akala ng marami, dahil tinuturo ng Arminianism na pwedeng tumanggi ang tao sa grace, automatic na ibig sabihin ay pwede ring mawala ang salvation ng isang true believer.

Pero alam niyo ba na si Arminius mismo ay hindi sigurado dito? Sabi niya:

"Hindi ko kailanman tinuro na ang isang tunay na mananampalataya ay maaaring tuluyang tumalikod sa pananampalataya at mapahamak; ngunit hindi ko rin itatago na may mga passages sa Bible na parang ganun ang dating... at may mga passages naman na nagsasabing hindi."

Sa madaling salita, si Arminius ay nagkaroon ng attitude na: "Pag-aralan pa natin." Hindi siya dogmatic.

Sa history ng Arminianism, may tatlong pananaw na lumabas:

1) Pwedeng mawala ang salvation through negligence or sin (Ito ang common na paniniwala ngayon).

2) Hindi clear ang Scripture, so wag tayong maging kampante, matakot tayo sa Diyos (Classic View).

3) Once na-save ka by grace, sealed ka na forever unless sadyain mong itakwil ang Diyos o apostasy (Reformed Arminian view ito ang preferred natin).

Kaya wag nating isisi kay Arminius ang turo na "nag-mura ka lang, impyerno ka na ulit." Ang focus niya ay hindi fear, kundi ang necessity ng Grace.

Conclusion: It's All About Grace

Mga kapatid, maging Calvinist ka man o Reformed Arminian, ang bottom line ay ito: We are helpless sinners. Kung wala ang Diyos, wala tayong magagawa. Kung tayo ay nanampalataya, ito ay dahil sa Kanyang Enabling Grace. Kung tayo ay sumusunod, ito ay dahil sa Kanyang Sanctifying Grace. Kung tayo ay nananatili hanggang wakas, ito ay dahil sa Kanyang Sustaining Grace.

Tigilan na natin ang pagiging "feelingero" na kaya nating iligtas o i-maintain ang sarili nating kaligtasan. That is not biblical at hindi rin yan turo ni Arminius. Ang tunay na theology ay laging nagtuturo sa atin na magpakumbaba at sabihin: "Lord, kung hindi dahil sa Iyo, wala ako dito."

Yan ang tunay na yaman na nararamdaman sa puso.

A Pastoral Reflection on Our Dear Sister Colleen Tinker’s Article, “What Do We Do with Calvinism?”

We thank the Lord for our dear sister in Christ, Colleen Tinker, and for her faithful service through Proclamation! Magazine and the Former Adventist Fellowship. Her recent article, “What Do We Do With Calvinism?” (November 27, 2025), reflects not only theological depth but also a humble desire to honor the authority of Scripture above human systems and traditions. For this, we express our deep appreciation and Christian love.

As believers who share the same Reformed heritage, we in Former Adventists Philippines resonate with Colleen’s heartfelt journey from Adventism to the full light of biblical grace. Like her, we once wrestled with questions of God’s sovereignty, human responsibility, and the mystery of salvation. These are not trivial matters; they are holy mysteries that remind us of our creaturely limits and of God’s infinite wisdom.

While our fellowship in the Philippines holds to a Reformed Arminian understanding of salvation, emphasizing both God’s prevenient grace and human responsibility, we rejoice that our brothers and sisters in the Former Adventist Fellowship in the U.S. uphold a Reformed Calvinist perspective. We recognize that these theological frameworks, though distinct in emphasis, are both rooted in the historic Christian faith and the authority of Scripture alone (Sola Scriptura).

Unity in the Essentials

Despite our different viewpoints on the finer points of election and atonement, we stand shoulder to shoulder on the great and unshakable truths of the gospel:

• Sola Scriptura – The Word of God alone is our final authority.

• Sola Fide – We are justified by faith alone.

• Sola Gratia – Salvation is by grace alone.

• Solus Christus – Christ alone is our Savior and Mediator.

• Soli Deo Gloria – To God alone be the glory.

These are the five solas that unite us as those who have been rescued from the bondage of legalism and brought into the glorious freedom of the gospel. We may differ on how divine sovereignty and human responsibility fit together, but we are one in proclaiming that salvation is entirely of God’s grace, through faith in Christ alone.

Embracing Mystery, Pursuing Fellowship

We deeply appreciate Colleen’s humility in confessing that “both are true” that God elects and predestines, and yet calls all to repentance and faith. This recognition of divine mystery is not a retreat from theology but a posture of worship. As she wisely reminds us, “We are asked to believe God’s word, not to resolve it.”

Indeed, the great 19th-century preacher Charles Spurgeon, himself a convinced Calvinist, once said of the tension between divine sovereignty and human responsibility:

“These two truths are not enemies. They are friends that have never yet been reconciled by man, but they are perfectly reconciled in the mind of God.”

This humility before divine mystery is something every Christian, whether Calvinist or Arminian, can share. We must resist the temptation to divide over what God has not fully revealed, and instead unite around what He has made gloriously clear:

“That Christ Jesus came into the world to save sinners.” (1 Timothy 1:15)

Our Common Mission

As Former Adventists, whether in the U.S. or the Philippines, we are bound together by a mission that transcends theological nuances:

To proclaim the true gospel of grace, to call others out of the shadows of legalism, and to lead them to the rest that is found only in Christ.

In this mission, we are one. We share the same love for the Word, the same zeal for truth, and the same longing for every former Adventist to know the joy of assurance in Christ alone.

May our ongoing fellowship between Former Adventist Fellowship (U.S.) and Former Adventists Philippines serve as a living testimony of how believers can hold differing theological convictions while remaining united in Christ’s love and gospel purpose.

A Prayer for Unity and Wisdom

Father, we thank You for Your Word that reveals both Your sovereignty and Your mercy.

Thank You for saving us by grace through faith in Your Son.

Teach us to walk humbly with one another, to seek truth with charity, and to celebrate our unity in the essentials of the gospel.

May our love for Christ outshine our differences, and may our fellowship display the beauty of the body of Christ to a watching world.

In Jesus’ name, Amen.

 

In Christ’s Love and Truth, 

The Leadership of Former Adventists Philippines

“For we are all one in Christ Jesus.” – Galatians 3:28

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Former Adventists Philippines

“Freed by the Gospel. Firm in the Word.”

For more inquiries, contact us:

Email: formeradventist.ph@gmail.com

Website: formeradventistph.blogspot.com

Facebook: https://www.facebook.com/groups/formeradventistph

The Cross, Grace, and Human Will: A Reformed Arminian Response to D.A. Carson

Introduction

In The Difficult Doctrine of the Love of God, D.A. Carson makes a profound statement that often stirs deep discussion in theological circles:

“If Christ died for all people with exactly the same intent… then the ultimate distinguishing mark between those who are saved and those who are not is their own decision, their own will. That is surely ground for boasting.”

Carson, coming from a Reformed (Calvinist) tradition, raises an important question about the relationship between divine grace and human decision. His concern is clear: if salvation depends in any way on human choice, then perhaps we contribute something to our own redemption, and that would undermine the glory of God.

But how does a Reformed Arminian (sometimes called “Wesleyan-Arminian”) respond?

God’s Grace Takes the First Step

Reformed Arminians affirm, without hesitation, that salvation begins with God. Human beings, corrupted by sin, cannot and would not come to God on their own. This is why Scripture teaches that grace must first awaken the heart:

“No one can come to Me unless the Father who sent Me draws him.”— John 6:44

This drawing of the Spirit called prevenient grace is God’s loving initiative that enables all people to respond freely to His offer of salvation. It does not guarantee belief, but it restores the ability to respond.

Therefore, when someone believes in Christ, it is not an act of proud independence, but a response made possible by grace itself.

Faith Is Not a Work, It Is Surrender

Carson worries that if salvation depends on our decision, then we have reason to boast. But the Arminian response is simple: faith is not a work; it is the opposite of work.

Paul writes,

“For by grace you have been saved through faith and this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.” — Ephesians 2:8–9

Faith is not something we perform to earn salvation; it is the empty hand that receives what Christ has already accomplished. In Asian culture, this can be beautifully compared to the act of bowing when receiving a gift; it is not a boastful act but a gesture of humility and gratitude.

Thus, when a sinner believes, they are not saying, “Look at what I did,” but “Lord, I can do nothing without You.”

The Scope of the Cross: Sufficient for All, Efficient for the Believer

Reformed Arminians hold that Christ’s atonement is universal in provision but conditional in application. That is, Jesus’ death is sufficient for all humanity, yet it becomes effective only for those who trust in Him.

“He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.”— 1 John 2:2

This view honors both God’s justice (since He does not force salvation) and His love (since He genuinely offers salvation to all). The cross stands as an open invitation, not a limited transaction.

Grace and Human Freedom: Cooperation, Not Competition

Reformed Arminian theology seeks to maintain balance. God’s sovereignty and human free will are not enemies; they operate in harmony. God initiates; humans respond. This is what theologians call synergism, but not in the sense of equal contribution; rather, it is a relationship where the Creator empowers the creature to say “yes” or “no” to His offer.

This does not diminish God’s glory; it magnifies it. For what greater display of divine power can there be than to move human hearts freely toward love and faith?

The Real Ground for Boasting

Carson concludes that if salvation depends on one’s decision, it leads to boasting. But Scripture reminds us that the only legitimate boast for the believer is in the Lord:

“Let the one who boasts, boast in the Lord.”— 1 Corinthians 1:31

The believer’s faith is itself a testimony of God’s grace at work. The only difference between the saved and the lost is not human superiority, but the response of humility to divine love.

Conclusion

D.A. Carson’s challenge pushes us to think deeply about grace and human response. Yet from the Reformed Arminian lens, faith is never a cause for pride. It is a humble acceptance of what God has already done through Christ.

The distinction between the saved and the unsaved is not found in willful boasting, but in grace received versus grace resisted. Every “yes” to God is made possible by God Himself.

So, the glory still belongs to Him alone.

“To God be the glory, great things He has done.”

QUESTION: "Pastor Ronald, ano po ang pagkakaiba ng interpretasyon ng Reformed Arminians at Calvinists pagdating sa Romans 8:28?"

 

QUESTION:

"Pastor Ronald, ano po ang pagkakaiba ng interpretasyon ng Reformed Arminians at Calvinists pagdating sa Romans 8:28?"

ANSWER:

Maganda ‘tong tanong kasi parehong camp (Calvinist at Reformed Arminian) mahal ang Romans 8:28, pero magkaiba sila ng “lens” pag binasa ‘yan. Let’s unpack it:

Romans 8:28

“And we know that all things work together for good to them that love God, to them who are the called according to His purpose.” 

Para sa mga Calvinists, ang “all things” dito ay part ng meticulous sovereignty ni God ibig sabihin, lahat ng bagay (good or bad) ay predetermined ng Diyos para i-accomplish ang Kanyang eternal decree.

So for them, this verse proves:

“Lahat ng nangyayari sa believer ay bahagi ng foreordained plan ng Diyos na hindi pwedeng mabago.”

Kaya pag may suffering, tragedy, or blessing para sa Calvinist, God decreed it for His glory and for your sanctification. Hindi lang “He allowed it,” kundi “He ordained it.”

Sa Reformed Arminian perspective, same sovereignty pa rin si God pero hindi deterministic. Hindi Niya kailangang maging author ng lahat ng events para siguraduhin na “all things work together for good.” Instead, we believe God is personally and actively working in all things, kahit ang mga bagay na hindi Niya gusto (like sin, evil, or tragedy).

So while Calvinism says:

“Everything happens because God decreed it,” 

Reformed Arminianism says: 

“Whatever happens, God works it out for His purpose.”

Ang focus namin ay sa divine providence, hindi sa divine causation. God doesn’t need to cause evil to use it for good. He can redeem it for good.

In Simple Terms:

• Calvinist: “Everything that happens is God’s will.”

• Reformed Arminian: “Not everything that happens is God’s will, but God’s will prevails in everything that happens.”

Pareho silang may confidence sa sovereignty ni God, pero ang Calvinist view = decretal sovereignty, ang Reformed Arminian view = relational providence.

Theological Implication:

Romans 8:28 for Calvinists = comfort in God’s unchangeable decree.

Romans 8:28 for Reformed Arminians = comfort in God’s unbreakable goodness.

We say,

“God doesn’t make everything happen but nothing happens that He cannot redeem for His glory and our good.”

Nice. Let’s go deeper, kasi Romans 8:29–30 is the engine room ng buong sovereignty debate. Ito yung text na parang “Mount Everest” ng Calvinist theology, pero may ibang reading din tayong mga Reformed Arminians faithful pa rin sa text, pero hindi fatalistic.

Romans 8:29–30 (KJV)

“For whom He did foreknow, He also did predestinate to be conformed to the image of His Son…

Moreover whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified.”

Para sa Calvinists, ito yung tinatawag nilang ordo salutis ang chain of unbreakable acts of God’s decree mula eternity to eternity.

They interpret it like this:

1. Foreknew → means “fore-loved” (not foreseen). So, God didn’t just know who would believe; He chose whom to love before time began.

2. Predestined → those He chose, He determined their salvation and sanctification.

3. Called → they’re irresistibly drawn to Christ.

4. Justified → by faith (which they believe is also sovereignly given).

5. Glorified → guaranteed final salvation.

So for Calvinists, this verse proves the “TULIP” points, especially Unconditional Election and Perseverance of the Saints. Lahat ng “whom” dito ay the same group, fixed from eternity walang dagdag, walang bawas.

Now, para sa Reformed Arminians, we totally affirm the chain, but we interpret the starting point differently.

1. Foreknew → means God knew in advance those who would freely respond to His grace (not because they’re good, but because they responded to His prevenient grace).

   Romans 11:2 also uses “foreknow” this way relational, not deterministic. God foreknew Israel meaning He entered covenant with them. So, foreknowledge = relational awareness and covenantal recognition, not robotic predestination.

2. Predestined → hindi ito “to be saved or lost” per se, kundi “to be conformed to the image of His Son.” The destiny God set in advance is not who will be saved, but what all the saved will become Christlike.

3. Called → God calls through the gospel, genuinely and universally (Romans 10:17). The “effectiveness” of the call depends on human response, not because man saves himself, but because prevenient grace enables real choice.

4. Justified → only those who believe (Romans 5:1). This is where human responsibility meets divine grace.

5. Glorified → future tense, but stated as past to show God’s promise is certain as long as we remain in Christ (John 15:6; 2 Tim. 2:12).

Main Difference Simplified

Stage	Calvinist View	Reformed Arminian View
Foreknowledge	God foreloved the elect	God foreknew those who would freely believe
Predestination	To salvation	To conform to Christ
Calling	Irresistible	Resistible but sincere
Justification	Guaranteed for the elect	Conditional upon faith
Glorification	Unconditionally certain	Certain in Christ (if we abide)

In Summary:

• Calvinists: “Before the foundation of the world, God already picked who would be saved and who wouldn’t.”

• Reformed Arminians: “Before the foundation of the world, God planned that whoever believes in Christ will be made like Him.”

Parehong may sovereignty, pero sa Reformed Arminian, sovereignty ni God = personal and relational, hindi mechanical determinism.

Final Thought

Romans 8:28–30 shows not a closed system of fate, but an open invitation of grace. God’s plan is fixed, but who joins that plan is by free, grace-enabled response.

“The plan is predestined, the participants are not predetermined.”

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Former Adventists Philippines

“Freed by the Gospel. Firm in the Word.”

For more inquiries, contact us:

Email: formeradventist.ph@gmail.com

Website: formeradventistph.blogspot.com

Facebook: https://www.facebook.com/groups/formeradventistph

QUESTION: “Pastor Ronald, sabi sa Acts 13:48, yung mga na-ordain sa eternal life ang naniwala so mali ba yung ‘maniwala ka muna para ma-ordain’?”

QUESTION:

“Pastor Ronald, sabi sa Acts 13:48, yung mga na-ordain sa eternal life ang naniwala so mali ba yung ‘maniwala ka muna para ma-ordain’?”

ANSWER: 

Ayos ‘yang tanong mo — classic debate ‘yan sa pagitan ng Calvinist at mga Arminian interpreters! Pero let’s read it carefully in context.

Sabi sa Acts 13:48, “as many as were ordained to eternal life believed.” Pero tandaan mo, yung Greek word na tassō (τάσσω) doesn’t necessarily mean “preordained before creation” gaya ng gusto ng mga Calvinist. It simply means “appointed,” “disposed,” or “set in order.”

So ang idea dito, hindi ito “God chose who will believe,” kundi “those who were rightly disposed or open to eternal life believed.” Ang ibig sabihin, sila yung mga taong tumugon sa tawag ng Diyos nang may bukas na puso sa Ebanghelyo.

Hindi ito nagsasaad ng predestination to faith, kundi faith as the response to God’s gracious calling. Kaya tama pa rin yung “maniwala ka muna”—kasi ang pagiging “ordained to eternal life” ay hindi random divine lottery; ito ay bunga ng tugon ng isang pusong binuksan ng biyaya ng Diyos para manampalataya.

In Taglish:

Hindi “na-ordain ka kaya ka naniwala,” kundi “naniwala ka dahil ikaw ay naging handa, na-incline, at tumugon sa tawag ng Diyos sa Ebanghelyo.”

So yes — hindi mali ang “maniwala ka muna para ma-ordain.” Kasi ang tunay na “ordination to eternal life” ay sa pamamagitan ng pananampalataya kay Cristo, hindi bago pa man tayo manampalataya.

QUESTION: “Pastor Ronald, yung Matthew 22:14—‘Many are invited, but few are chosen’—may kinalaman ba ito sa election ng Calvinism?”

 

QUESTION:

“Pastor Ronald, yung Matthew 22:14—‘Many are invited, but few are chosen’—may kinalaman ba ito sa election ng Calvinism?”

ANSWER: 

Good question, yan! Pero actually, hindi directly tumutukoy ang “Many are called, but few are chosen” (Matthew 22:14) sa Calvinistic election na “unconditional election.”

Kung titignan mo ang context, ‘yung parable ng wedding feast, si Jesus ay naglalarawan ng invitation ng Diyos sa Kanyang Kaharian. Maraming inimbitahan (Israel at iba pa), pero konti lang ang tumugon nang may tunay na pananampalataya at pagsunod. Ibig sabihin ng “few are chosen” dito ay ‘yung mga tumugon sa tawag sa paraan ng Diyos—sa pamamagitan ni Cristo at sa pananampalataya.

Hindi ito tungkol sa pre-selection bago pa man ipanganak ang tao, gaya ng sa Calvinism, kundi sa moral at faith response ng tao sa biyaya ng Diyos. Ang mga “chosen” ay ‘yung mga tinawag na tunay na sumagot at tinanggap ang imbitasyon ng ebanghelyo.

In short:

“Many are invited” = general call of the Gospel.

“Few are chosen” = those who respond in faith and obedience.

Hindi ito suporta sa unconditional election, kundi sa conditional election by faith in Christ.

Debunking Calvinist Myths About Reformed Arminianism: Separating Fact from Fiction

If you’ve been around theological debates for any length of time, you’ve probably heard the classic Calvinist caricatures of Arminianism. And if you’re a Reformed Arminian, those caricatures come flying at you like dodgeballs in gym class. The problem? They’re myths—sometimes innocent misunderstandings, sometimes strawmen, and sometimes just lazy soundbites passed around like church gossip.

So let’s do a little apologetic clean-up and bust some of the most common myths Calvinists toss our way.

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Myth #1: “Arminians deny God’s sovereignty.”

Really? So the Creator of the universe suddenly loses His throne because some Christians believe His grace can be resisted? That’s like saying the teacher isn’t in charge of the classroom because she lets kids choose whether to raise their hands.

Reformed Arminians affirm God’s absolute sovereignty. What we deny is the Calvinist definition of sovereignty—as if sovereignty only means “micromanaging every thought, word, and action.” But biblically, sovereignty means God rules and governs, not that He causes sin to exist. Otherwise, what do you do with James 1:13: “God cannot be tempted by evil, nor does He tempt anyone”?

Claiming Arminians deny sovereignty is a false dilemma fallacy—as if the only options are Calvinism or atheism. Nope. God’s sovereignty and human responsibility are compatible without turning Him into the author of evil.

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Myth #2: “Arminians believe salvation is by works.”

This one gets repeated so much you’d think Calvinists have it on a t-shirt. But here’s the irony: Arminians were the ones historically accused of being “too Calvinistic” in their doctrine of grace by the Remonstrants’ opponents.

Reformed Arminians believe salvation is by grace alone through faith alone in Christ alone. Full stop. We just believe faith is not an automatic download forced into the elect’s hard drive—it’s a real response enabled by prevenient grace.

To say we teach “works salvation” is a strawman fallacy—misrepresenting our view just to knock it down. It’s like calling someone a vegan because they don’t eat pork, even though they’re currently holding a chicken sandwich.

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Myth #3: “Arminians think people save themselves.”

Oh yes, because when Paul fell to the ground on the Damascus road, he pulled himself up by his own spiritual bootstraps, right? Please.

Reformed Arminians affirm total depravity. Left to ourselves, we’re as spiritually lifeless as a broken iPhone. Without God’s initiating grace, no one would repent, believe, or even care. The difference? We believe God’s grace draws all, not just a select few, and humans can resist or receive it.

Calling that “saving yourself” is a false analogy. It’s like saying a drowning man who grabs the lifebuoy “saved himself.” No—he didn’t throw the lifebuoy, and he definitely didn’t invent flotation devices. He just clung to what was offered.

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Myth #4: “Arminians can’t have assurance of salvation.”

This one’s funny because the same Calvinists who throw it around will also admit that lots of Calvinists wrestle with assurance. Why? Because if you’re not one of the elect, no amount of “faith” matters.

Reformed Arminians ground assurance not in some hidden decree but in Christ Himself. “Whoever has the Son has life” (1 John 5:12). Our confidence is in God’s faithfulness, not our perfect track record.

To say Arminians can’t have assurance is a hasty generalization fallacy. It’s like saying all introverts hate people. No, they just don’t like your party.

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Myth #5: “Arminians are basically Pelagians.”

Ah, yes, the theological equivalent of calling someone a heretic and walking away. Newsflash: Pelagius denied original sin and the need for grace. Reformed Arminians affirm both. In fact, we go out of our way to reject Pelagianism and Semi-Pelagianism.

But hey, if Calvinists get to call anyone who disagrees with them a Pelagian, then maybe we should start calling Calvinists “hyper-determinists.” See how childish that gets?

This one is pure guilt by association. If Pelagius sneezed in the 4th century, apparently Arminius caught a cold. Not how logic works.

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Wrapping It Up

Reformed Arminianism isn’t some weak halfway house between Calvinism and “Do-It-Yourself Salvation.” It’s a robust, historic, biblical theology that magnifies God’s grace, human responsibility, and the universality of Christ’s atonement.

So the next time a Calvinist throws one of these myths at you, just ask a simple rhetorical question back: “Do you actually know what we believe, or are you just repeating memes?”

Because when you shine the light of Scripture and reason on these myths, they collapse faster than a Jenga tower in an earthquake.

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"For the Sins of the Whole World": Understanding 1 John 2:2 and Colossians 1:20

One of the questions that has stirred lively conversation among Calvinists, Arminians, and Adventists is this: when the Bible declares that Christ died “for the sins of the whole world,” does that mean that every single soul is automatically saved? Or is the text speaking of something far richer, yet more nuanced?

As always, the safest path is to compare Scripture with Scripture, and to let the whole counsel of God interpret the parts (Acts 20:27).

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1. Colossians 1:20 — “All Things in Heaven and Earth”

Paul proclaims:

“And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.”
(Colossians 1:20, KJV)

At first reading, one might suppose Paul teaches that all, even unbelievers and fallen angels, are reconciled. Yet such a conclusion jars against other clear Scriptures: eternal punishment for the wicked (Matt. 25:46), the lake of fire for the devil and his followers (Rev. 20:10, 15). So what does Paul mean by “all things” (τὰ πάντα, ta panta)?

• The scope of Christ’s reign. Nothing stands outside His lordship. As Paul reminds the Philippians, “every knee shall bow” (Phil. 2:10-11).

• Cosmic reconciliation. Sin has corrupted not only human hearts but the whole creation (Rom. 8:20–22). Christ’s cross guarantees restoration, where even the heavens and earth are renewed (Rev. 21:1).

• Not automatic salvation. The enemies of God are subdued, but not redeemed. Their defeat itself is part of Christ’s reconciling victory.

Thus, Colossians 1:20 speaks not of universal salvation, but of the cosmic breadth of Christ’s authority and the ultimate restoration of His creation.

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2. 1 John 2:2 — “Not for Ours Only, But for the Whole World”

John writes:

“And he is the propitiation (ἱλασμός, hilasmos) for our sins: and not for ours only, but also for the sins of the whole world.”(1 John 2:2, KJV)

Why the emphasis on “the whole world”?

• Against exclusivism. Some early Christians may have thought Christ died only for their own group. John pushes back: Christ’s sacrifice reaches beyond “ours.”

• Universal provision. His atonement is sufficient for every human being—Jew or Gentile, slave or free, adult or infant. As Augustine observed, “The blood of Christ is of such worth that it could redeem a thousand worlds” (Tractates on the Gospel of John, 87).

• Conditional application. Yet forgiveness applies only to those who believe (John 3:16; Acts 10:43). Think of a medicine: it is perfectly suited for every patient, but only heals those who take it.

So while the cross is universal in provision, it is particular in application.

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3. Provision vs. Application

Here lies the biblical tension:

• Provision is unlimited. Christ’s sacrifice is sufficient for all humanity.

• The application is limited. Only believers receive the saving benefits.

This explains why the gospel can be sincerely preached “to every creature” (Mark 16:15). The offer is genuine, even though not all accept it.

Is it not comforting to know that when we look anyone in the eye, we can truthfully say, “Christ died for you”?

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4. Why Colossians 1:20 ≠ Universalism

If “whole world” and “all things” meant automatic salvation for all, then:

• Hell would stand empty—contradicting Revelation 20:15.

• Warnings against unbelief and apostasy would lose meaning (Heb. 10:26–27).

• Jesus’ sobering parables of judgment (Matt. 25:31–46) would collapse into metaphor.

Instead, Scripture teaches: Christ’s death is cosmically sufficient and universally offered, yet personally effective only through faith.

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Conclusion

Yes, Christ died for the whole world. That means every nation, every tribe, every class of society, even the smallest children. His reconciling work stretches as far as the curse is found—touching heaven and earth, restoring creation itself.

And yet, the consistent voice of Scripture resounds: provision is for all, but reconciliation is by faith. As John 3:16 declares, “For God so loved the world… that whoever believes in Him should not perish but have eternal life.”

So let us ask: if Christ’s death were not genuinely available to all, could the angels at Bethlehem have rightly announced, “good news of great joy which shall be for all people” (Luke 2:10)?

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Notes

1. Augustine. Tractates on the Gospel of John. Nicene and Post-Nicene Fathers, First Series, Vol. 7. (Grand Rapids: Eerdmans, 1980).

2. Calvin, John. Commentary on Colossians 1:20. In Calvin’s Commentaries. (Grand Rapids: Baker, 2005).

3. Moo, Douglas J. The Letters to the Colossians and to Philemon. Pillar New Testament Commentary. (Grand Rapids: Eerdmans, 2008).

4. Schreiner, Thomas R. New Testament Theology: Magnifying God in Christ. (Grand Rapids: Baker, 2008).

5. Carson, D. A. The Difficult Doctrine of the Love of God. (Wheaton: Crossway, 2000).

6. Owen, John. The Death of Death in the Death of Christ. (Carlisle: Banner of Truth, 1959).

7. I. Howard Marshall. The Epistles of John. NICNT. (Grand Rapids: Eerdmans, 1978).

8. Beale, G. K. A New Testament Biblical Theology: The Unfolding of the Old Testament in the New. (Grand Rapids: Baker, 2011).

9. Grudem, Wayne. Systematic Theology. (Grand Rapids: Zondervan, 1994).

10. Vos, Geerhardus. The Pauline Eschatology. (Phillipsburg: P&R, 1979).

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Former Adventists Philippines

“Freed by the Gospel. Firm in the Word.”

For more inquiries, contact us:

Email: formeradventist.ph@gmail.com

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Reformed Arminianism vs. Reformed Calvinism: Which Is More Faithful to the Heidelberg Catechism and Belgic Confession?

Introduction: Who Owns the “Reformed” Label?

When people today hear “Reformed,” they almost automatically think of Calvinism and the five points of TULIP. But this is a historical confusion. The term “Reformed” originally referred to churches shaped by the Heidelberg Catechism (1563), the Belgic Confession (1561), and the Second Helvetic Confession (1566)—all written decades before the Synod of Dort (1618–1619) ever narrowed the definition of Reformed.

The problem is clear: if Dort and TULIP define what it means to be Reformed, then Arminians (and their descendants) are outside the family. But if the Heidelberg and Belgic define Reformed theology—as they historically did—then Reformed Arminianism has every right to claim the name.

This is not mere hairsplitting. It is about recovering the broader, pastoral, Christ-centered faith of the early Reformed churches—one that speaks directly into apologetic conversations today.

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1. The Pre-Dort Confessions: Broad and Christ-Centered

The Heidelberg Catechism and Belgic Confession were not rigid scholastic systems. They were pastoral documents meant to disciple believers, comfort consciences, and protect the gospel.

• The Heidelberg Catechism is structured around guilt, grace, and gratitude. Its heartbeat is relational assurance: “That I am not my own, but belong…” (Q&A 1).¹

• The Belgic Confession, written by Guido de Brès, emphasizes the centrality of Christ’s mediatorial work and God’s justice and mercy. Its language of election is intentionally Christ-centered, not decretal or abstract.²

By contrast, Dort’s five points were polemical definitions designed to shut down the Remonstrants. They codified one strand of Reformed theology into binding dogma.

Thus, the confessions before Dort gave space for what later came to be called Reformed Arminianism. In fact, Arminius himself always insisted he never left the Reformed faith—he simply read Heidelberg and Belgic in a way that was consistent with their pastoral intent.³

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2. How Heidelberg and Belgic Support Reformed Arminianism

a. Grace and Faith

• Heidelberg Q&A 20 teaches salvation only for those who, by a “true faith, are grafted into Christ.”⁴ This assumes grace can be resisted.

b. Election

• Belgic Article 16 describes election in Christ, not apart from Him. It also highlights justice in “leaving others in the fall… wherein they have involved themselves.”⁵ This suggests responsibility, not an arbitrary decree.

c. Atonement

• Belgic Article 21 describes Christ’s satisfaction for sin in universal terms—no limitation to the elect is stated.⁶

d. Assurance

• Heidelberg Q&A 1 and 86 place comfort in Christ and fruit-bearing faith, not in speculation about hidden decrees.⁷

This framework matches Reformed Arminianism: conditional election in Christ, universal atonement, resistible grace, and assurance in Christ.

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3. TULIP Under the Microscope: Where It Conflicts with the Confessions

Now let’s flip the coin. For apologetics, it’s not enough to show that Reformed Arminianism fits the confessions—we must also show how TULIP Calvinism conflicts with them.

T – Total Depravity

Dort was right to affirm humanity’s fallen state. But Heidelberg already taught this in Q&A 8: “Are we then so corrupt that we are wholly incapable of doing any good?” Answer: “Yes, unless we are regenerated by the Spirit of God.”⁸

This is no problem for Arminians—we affirm total depravity. The issue is not man’s condition but God’s provision of prevenient grace, enabling response. Nothing in Heidelberg denies this. Dort, however, reads irresistible grace back into depravity.

U – Unconditional Election

Belgic Article 16 speaks of election “in Christ” but does not spell out unconditionality apart from faith.⁹ Calvin himself, in Institutes 3.24.5, warned believers not to pry into secret decrees but to look to Christ.¹⁰ Yet Dort codified a naked decree theology, which the Heidelberg and Belgic never demanded.

L – Limited Atonement

This is where TULIP is most at odds with the confessions. Belgic Article 21 speaks of Christ’s satisfaction in universal terms. Heidelberg Q&A 37–38 stresses His substitutionary suffering without restricting its scope.¹¹ Arminius argued this was proof that the Belgic did not demand a “limited atonement.”¹²

I – Irresistible Grace

Heidelberg Q&A 20 and 60 emphasize faith as the human act of receiving.¹³ Grace enables, but the response is required. Nothing in Heidelberg or Belgic states that grace cannot be resisted. Dort’s “effectual calling” was an innovation over and against this pastoral balance.

P – Perseverance of the Saints

Heidelberg Q&A 1 gives assurance that Christ “so preserves me that without the will of my heavenly Father not a hair can fall from my head.”¹⁴ But the Catechism never explicitly rules out apostasy. The Remonstrants themselves left perseverance somewhat open.¹⁵ Dort closed the door, insisting on inevitable perseverance, whereas the confessions leave room for conditional security.

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4. Apologetic Advantages of the Pre-Dort Faith

Why does this matter for apologetics today, especially for Former Adventists?

1. A Universal Gospel Offer – We can sincerely preach John 3:16 as it stands.

2. The Character of God – God is not arbitrary but truly desires all to be saved (1 Tim. 2:4).

3. Pastoral Assurance – Comfort comes from Christ, not from trying to read the eternal decree.

4. Human Responsibility – Avoids fatalism; sinners are accountable for rejecting grace.

For former Adventists, who have long lived under the crushing weight of conditional assurance tied to law-keeping, the Reformed Arminian reading of the Heidelberg and Belgic offers real freedom: Christ is sufficient, salvation is offered to all, and assurance is found in Him alone.

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Conclusion: Who Is More Truly “Reformed”?

The Synod of Dort narrowed the Reformed tradition into TULIP. But the Heidelberg Catechism and Belgic Confession—the bedrock of the Reformed churches—teach a broader, pastoral faith: Christ-centered election, universal sufficiency of the atonement, resistible grace, assurance in Christ.

Reformed Arminianism fits these confessions better than post-Dort Calvinism.

So when someone says, “You’re not Reformed unless you hold TULIP,” the historical answer is clear:

"No, Reformed Arminianism is actually closer to Heidelberg and Belgic than you are."

For those of us committed to gospel clarity and confessional fidelity, the way forward is not Dort’s narrowing but a return to the broader, warmer, and truer Reformed faith.

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Footnotes

1. Heidelberg Catechism, Q&A 1, in Philip Schaff, The Creeds of Christendom: Volume III, The Evangelical Protestant Creeds (Grand Rapids: Baker, 1983), 307.

2. Belgic Confession, Article 16, in Schaff, Creeds of Christendom, 389.

3. Carl Bangs, Arminius: A Study in the Dutch Reformation (Nashville: Abingdon, 1971), 203–207.

4. Heidelberg Catechism, Q&A 20, in Schaff, Creeds of Christendom, 309.

5. Belgic Confession, Article 16, in Schaff, Creeds of Christendom, 389.

6. Belgic Confession, Article 21, in Schaff, Creeds of Christendom, 391.

7. Heidelberg Catechism, Q&A 86, in Schaff, Creeds of Christendom, 333.

8. Heidelberg Catechism, Q&A 8, in Schaff, Creeds of Christendom, 309.

9. Guido de Brès, Confession de foy, in Schaff, Creeds of Christendom, 389.

10. John Calvin, Institutes of the Christian Religion, 3.24.5, ed. John T. McNeill, trans. Ford Lewis Battles (Philadelphia: Westminster, 1960), 972–973.

11. Belgic Confession, Article 21, in Schaff, Creeds of Christendom, 391.

12. Jacobus Arminius, Declaration of Sentiments (1608), in W. Nichols, ed., The Works of James Arminius (Grand Rapids: Baker, 1986), 1:659–670.

13. Heidelberg Catechism, Q&A 60, in Schaff, Creeds of Christendom, 326.

14. Heidelberg Catechism, Q&A 1, in Schaff, Creeds of Christendom, 307.

15. Keith D. Stanglin and Thomas H. McCall, Jacob Arminius: Theologian of Grace (New York: Oxford University Press, 2012), 181–183.

Why We’re Reformed Arminians (and Not Calvinists)

When people find out that the Former Adventists Philippines (FAP) are no longer legalists or Sabbatarians, they often assume we’ve gone full Calvinist—especially since we love the doctrines of grace, preach sola fide, and affirm salvation by grace alone. But here’s the truth:

We are Reformed Arminians, not Calvinists.

And no, that’s not a contradiction. Let’s explain what that means—and why we hold this view.

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Wait... What Is Reformed Arminianism?

First things first: Reformed Arminianism is not the fluffy, man-centered, decision-based theology you often hear from modern evangelicalism. 

Reformed Arminianism affirms:

• Total depravity
• Salvation by grace through faith
• Necessity of prevenient grace
• Conditional election (based on God’s foreknowledge)
• Christ’s atonement is sufficient for all, efficient for believers
• Believers can fall away without perseverance

It’s Arminian in theology but Reformed in seriousness about sin, grace, and holiness—unlike popular “easy-believism” forms of Arminianism.

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A Little Church History 101

To understand why we hold this view, let’s back up.

• The early Church Fathers (like Justin Martyr, Irenaeus, and Tertullian) clearly taught free will and human responsibility while affirming that grace was essential.

• The strong determinism of later Calvinist theology didn’t fully take root until Augustine, and even then, Augustine still affirmed the real role of grace working with the human will.

Fast forward to the Reformation—not all Reformers were Calvinists. Many early Protestant thinkers held to synergistic soteriology (God works with man, not apart from his will). For example:

• Philip Melanchthon, Luther’s close ally, rejected unconditional election and believed in synergism.

• John Wesley, the founder of Methodism, followed classical Arminianism and emphasized holiness and grace-based responsibility.

• The Arminian Remonstrants (1610) were not heretics—they affirmed total depravity and salvation by grace but disagreed with Calvinism’s double predestination and limited atonement.

FAP aligns with this stream of thought.

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Historical Sources That Support Reformed Arminianism

1. Jacob Arminius (1560–1609)—A Dutch Reformed theologian who challenged Beza’s supralapsarian Calvinism. Arminius didn’t teach free-will works-righteousness. He wrote:

“No man believes in Christ unless the Father draws him by His Spirit; and no man comes unless he has heard and learned from the Father.” (Works of Arminius, Vol. 1)

2. The Five Articles of the Remonstrants (1610)—Taught that salvation begins with God's grace and that man cannot choose God unless moved first by the Holy Spirit.

3. Thomas C. Oden, a Reformed Arminian theologian, writes:

“Arminius and Wesley were closer to the early Church Fathers than Calvin ever was.” (The Transforming Power of Grace, p. 75)

4. J. Matthew Pinson, president of Welch College and author of Arminian and Baptist: Explorations in a Theological Tradition, clarifies:

“Reformed Arminianism is not semi-Pelagian. It is a grace-centered, biblically grounded tradition that simply rejects unconditional election and irresistible grace.”

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Why Not Calvinism?

We studied Calvinism deeply. Many of its doctrines (like total depravity and salvation by grace alone) resonated with us. But here’s where we part ways:

❌ Unconditional Election

We believe God chooses based on foreknowledge of who will trust Him (Romans 8:29). Election is in Christ, not apart from Him.

❌ Limited Atonement

Jesus died for the world (John 3:16; 1 John 2:2). The cross was sufficient for all and genuinely offered to all.

❌ Irresistible Grace

We believe in prevenient grace—the Spirit awakens and draws sinners, but that grace can be resisted (Acts 7:51).

❌ Perseverance of the Saints

We believe apostasy is possible (Hebrews 6:4-6, 2 Peter 2:20-22), though God desires to preserve those who trust in Him.

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Why This Makes Sense for Former Adventists

As ex-Adventists, we know what it’s like to be trapped in performance-based religion. Calvinism seemed attractive because it offered security and sovereignty. But after careful study, we found that:

• Calvinism sometimes replaces one form of bondage (legalism) with another (determinism).

• Reformed Arminianism gave us both grace and freedom, security and responsibility.

• It allowed us to affirm biblical tension: God is sovereign, and yet we are responsible.

We wanted a theology that emphasized grace, avoided man-centered decisionism, but still preserved human accountability. Reformed Arminianism gave us just that.

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Final Thoughts

We didn’t choose Reformed Arminianism to be “middle of the road” or avoid controversy. We chose it because:

• It aligns with the teaching of the early church.

• It is grace-centered and Christ-exalting.

• It emphasizes the call to holy living.

• And most importantly, it reflects what we believe the Bible teaches.

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We're Not Dividing the Body

We love our Calvinist brothers. We share 90% of the gospel essentials. But on the questions of how grace works, we believe Reformed Arminianism is more faithful to Scripture and the early church.

At the end of the day, we want to preach:

“Salvation is by grace alone, through faith alone, in Christ alone. And that grace calls you to follow Jesus—not because you must earn salvation, but because you have freely received it.”

That’s why we’re Reformed Arminians.

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If you want to dig deeper, we recommend:

• Arminian Theology: Myths and Realities by Roger Olson

• The Works of Arminius (3 Volumes)

• Arminian and Baptist by J. Matthew Pinson

• Grace, Faith, Free Will by Robert Picirilli
  

For more inquiries, contact us:

Email: formeradventist.ph@gmail.com

Website: formeradventistph.blogspot.com

Facebook: https://www.facebook.com/groups/formeradventistph

Phone: 09695143944