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Arminianism

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 preparing (prevenient) grace to regeneration is universal, and that God's justifying grace allowing regeneration 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.

Precursor movements and theological influences
According to Roger E. Olson, Arminius' beliefs, i.e. Arminianism, did not begin with him. Denominations such as the Waldensians and other groups prior to the Reformation have, similarly to Arminianism, affirmed that each person may choose the contingent response of either resisting God's grace or yielding to it. Anabaptist theologian Balthasar Hubmaier 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 Calvinism soteriology. 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 as holding the basic view of soteriology he held and he may have been influenced by Hemmingsen.

Emergence of Arminianism
Jacobus Arminius was a Dutch pastor and theologian in the late 16th and early 17th centuries. 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, but Arminius died before a national synod could occur.

Arminius died before he could satisfy the request by Holland's States General for a 14-page paper outlining his views. Arminius's followers replied in his stead, 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. Part of this publication was the famous Five points of Calvinism in response to the five articles of Remonstrance.

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 in the Church of England
In England, the so-labelled Arminian doctrines were held, in substance, before and in parallel 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. 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. 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) for some fifty years.

Baptists
The debate between Calvin's followers and Arminius's followers is characteristic of post-Reformation church history. The emerging Baptist movement in 17th-century England, for example, was a microcosm of the historic debate between Calvinists and Arminians. 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.

Methodists
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. 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. However, its core is recognized to be Arminianism.

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, the two largest Pentecostal denominations in the world, the Assemblies of God and the Pentecostal Church of God denominations, hold to Arminian views such as resistible grace, conditional election, or conditional security of the believer for the first.

Protestant denominations
Advocates of Arminianism find a home in many Protestant denominations, and sometimes other beliefs such as Calvinism exist within the same denomination. The Lutheran theological tradition bears certain similarities to Arminianism and there may be some Lutheran churches that are open to it. Faiths leaning at least in part in the Arminian direction include some of high-church Anglicanism. 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". 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.

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 also support Arminian perspectives.

Theological legacy
The original beliefs of Jacobus Arminius are commonly called Arminianism, but more broadly, the term may embrace the teachings of Simon Episcopius, Hugo Grotius, John Wesley, and others. Arminian theology usually falls into one of two groups: Classical Arminianism, drawn from the teaching of Jacobus Arminius, and Wesleyan Arminianism, drawing primarily from Wesley. The two groups overlap substantially.

In 529, at the Second Council of Orange, the question at hand was whether the doctrines of Augustine on God's providence were to be affirmed, or if semi-Pelagianism could be affirmed. Semi-Pelagianism was a moderate form of Pelagianism that teaches that the first step of salvation is by human will and not the grace of God. The determination of the Council could be considered "semi-Augustinian". It defined that faith, though a free act of man, resulted, even in its beginnings, from the grace of God, enlightening the human mind and enabling belief. This describes the operation of prevenient grace allowing the unregenerate to repent in faith. On the other hand, the Council of Orange condemned the belief in predestination to damnation implied by the Augustinian soteriology. Since Arminianism is aligned with those characteristic semi-Augustinian views, it has been seen by some as a reclamation of 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.

Classical Arminianism
Classical Arminianism is the theological system that was presented by Jacobus Arminius and maintained by some of the Remonstrants. Theologians as Forlines and Olson have referred to this system as "classical Arminianism", while others as Picirilli and Pinson prefer to term it "Reformation Arminianism" or "Reformed Arminianism".

The teachings of Arminius held to Sola fide and Sola gratia of the Reformation, but they were distinct from particular teachings of Martin Luther, Huldrych Zwingli, John Calvin, and other Protestant Reformers.

Classical Arminianism was originally articulated in the Five Articles of Remonstrance. "These points", note Keith D. Stanglin and Thomas H. McCall, "are consistent with the views of Arminius; indeed, some come verbatim from his Declaration of Sentiments." A list of beliefs of classical Arminianism is given below:

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 view on God's sovereignty is based on postulates stemming from God's character, especially as fully revealed in Jesus Christ. On the first hand, divine election must be defined in such a way 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. On the other hand, man's responsibility for evil must be preserved. 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 for 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 for God's election to be a "predestination by foreknowledge".

In that respect, God's foreknowledge reconciles with human free will in the following way: Human free will is limited by original sin, though God's prevenient grace restores to humanity the ability to accept God's call of salvation. God's foreknowledge of the future is exhaustive and complete, and therefore the future is certain and not contingent on human action. God does not determine the future, but He does know it. God's certainty and human contingency are compatible.

Roger Olson expressed those defining ideas in a more practical way: ""Arminianism," [...] is simply a term we use in theology for the view, held by some people before Arminius and many after him, that sinners who hear the gospel have the free will to accept or reject God's offer of saving grace and that nobody is excluded by God from the possibility of salvation except those who freely exclude themselves. But true, historical, classical Arminianism includes the belief that this free will [to repent and believe unto salvation] is itself a gift of God through prevenient grace."

Condition of humanity
Depravity is total: Arminius states "In this [fallen] state, the free will of man towards the true good is not only wounded, infirm, bent, and weakened; but it is also imprisoned, destroyed, and lost. And its powers are not only debilitated and useless unless they be assisted by grace, but it has no powers whatever except such as are excited by Divine grace."

Extent and nature of the atonement
Atonement is intended for all: Jesus's death was for all people, Jesus draws all people to himself, and all people have 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 Christ. Thus Christ's death atones for the sins of all, 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." Stephen Ashby clarifies: "Arminius allowed for only two possible ways in which the sinner might be justified: (1) by our absolute and perfect adherence to the law, or (2) purely by God's imputation of Christ's righteousness." W. Stephen Gunter concurs that Arminius would not take a rigid position on the doctrine of imputed righteousness (the righteousness of Christ is imputed for righteousness of the believer). For Keith D. Stanglin and Thomas H. McCall, Arminius would not object to saying rather that "the righteousness of Christ is imputed to righteousness". Forlines put it this way: "On the condition of faith, we are placed in union with Christ. Based on that union, we receive His death and righteousness".

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. According to Roger Olson, historical and contemporary Arminians have held to one of these views.

Conversion of man
God takes initiative in the salvation process and his grace comes to all people. This grace, often called prevenient grace, acts on all people to convince them of the Gospel, draw them strongly towards salvation, and enable the possibility of sincere faith. Picirilli states that "indeed this grace is so close to regeneration that it inevitably leads to regeneration unless finally resisted." The offer of salvation through grace does not act irresistibly in a purely cause-effect, deterministic method but rather in an influence-and-response fashion that can be both freely accepted and freely denied.

Man has a freed will to respond or resist: Free will is granted and limited by God's sovereignty, but God's sovereignty allows all men the choice to accept the Gospel of Jesus through faith, simultaneously allowing all men to resist.

Conversion is synergistic: As Roger Olson put it: "[Arminius]' evangelical synergism reserves all the power, ability and efficacy in salvation to grace, but allows humans the God-granted ability to resist or not resist it. The only "contribution" humans make is nonresistance to grace."

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 his determination is that all who believe Jesus through faith will be justified. According to Arminius, "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.

Preservation of man
Related to eschatological considerations, Jacobus Arminius 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."

Possibility of apostasy
Arminius believed in the possibility for a believer to commit apostasy (i.e., desert Christ by cleaving again to this evil world, losing a good conscience, or by failing to hold on to sound doctrine). However, over the period of time Arminius wrote on this question, he sometimes expressed himself more cautiously out of consideration for the faith of his readers. For instance, Arminius declared in 1599 that this matter required further study in the Scriptures. Arminius said also in his "Declaration of Sentiments" (1607), "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; and those answers to them which I have been permitted to see, are not of such a kind as to approve themselves on all points to my understanding."

But in his other writings he expressed certainty about the possibility of falling away: Arminius wrote in c. 1602, that "a person who is being 'built' into the church of Christ may resist the continuation of this process". Concerning the believers he said "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 continued by saying that the covenant of God (Jeremiah 23) "does not contain in itself an impossibility of defection from God, but a promise of the gift of fear, whereby they shall be hindered from going away from God so long as that shall flourish in their hearts." He then taught that had King David died in his sins 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". Stanglin, and McCall, point out that Arminius clearly identifies two paths to apostasy 1. "rejection", or 2. "malicious sinning". Bangs observed that for Arminius "properly speaking it is impossible for a believer to fall away [but] it may be possible for a believer to cease believing." Oropeza concludes that, according to  Arminus, falling away is ultimately possible.

After the death of Arminius in 1609, his followers wrote a Remonstrance (1610) based quite literally on their leader's "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. Picirilli remarks: "Ever since that early period, then, when the issue was being examined again, Arminians have taught that those who are truly saved need to be warned against apostasy as a real and possible danger." They later expressed this same view in the Remonstrant Confession (1621).

Forgivability of apostasy
Stanglin points out that Arminius held that if the apostasy came from "malicious" sin, then 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. However, other classical Arminians as the Free Will Baptists have taught that apostasy is irremediable.

Wesleyan Arminianism

John Wesley thoroughly agreed with the vast majority of what Arminius himself taught. Wesleyan Arminianism is classical Arminianism with the addition of Wesleyan perfectionism. Here are mentioned some positions on specific issues within Wesleyan Arminianism:

Nature of the atonement
Steven Harper proposed that Wesley's atonement is a hybrid of the penal substitution theory and the governmental theory. However, theologians Robert Picirilli, Roger Olson and Darren Cushman Wood consider that the view of Wesley concerning atonement is by penal substitution. Wesleyan Arminians have historically adopted either the penal or governmental theory of atonement.

Preservation and apostasy of man
Wesley accepted the Arminian view that genuine Christians could apostatize and lose their salvation, as his famous sermon "A Call to Backsliders" clearly demonstrates. Harper summarizes as follows: "the act of committing sin is not in itself ground for the loss of salvation [...] the loss of salvation is much more related to experiences that are profound and prolonged. Wesley sees two primary pathways that could result in a permanent fall from grace: unconfessed sin and the actual expression of apostasy." Wesley believed that such apostasy was not irremediable. When talking about those who have made "shipwreck" of their faith,(1 Tim 1:19) Wesley claims that "not one, or a hundred only, but I am persuaded, several thousands [...] innumerable are the instances [...] of those who had fallen but now stand upright."

Christian perfection
One issue that typifies Wesleyan Arminianism is Christian perfection. According to Wesley's teaching, Christians could attain a state of practical perfection, meaning a lack of all voluntary sin by the empowerment of the Holy Spirit, in this life. Christian perfection (or entire sanctification), according to Wesley, is "purity of intention, dedicating all the life to God" and "the mind which was in Christ, enabling us to walk as Christ walked." It is "loving God with all our heart, and our neighbor as ourselves". It is "a restoration not only to the favour, but likewise to the image of God," our "being filled with the fullness of God". Wesley was clear that Christian perfection did not imply perfection of bodily health or an infallibility of judgment. It also does not mean we no longer violate the will of God, for involuntary transgressions remain. Perfected Christians remain subject to temptation, and have continued need to pray for forgiveness and holiness. It is not an absolute perfection but a perfection in love. Furthermore, Wesley did not teach a salvation by perfection, but rather says that, "Even perfect holiness is acceptable to God only through Jesus Christ."

Corporate view of election
The majority Arminian view is that election is individual and based on God's foreknowledge of faith. According to the corporate election view, God never chose individuals to elect to salvation, but rather He chose to elect the believing church to salvation. Jesus was the only human ever elected and individuals must be "in Christ" through faith to be part of the elect. Corporate election draws support from a similar concept of corporate election found in the Old Testament and Jewish law. Identity stemmed from membership in a group more than individuality.

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]." David Pawson, a British pastor, decries this association as "libelous" when attributed to Arminius' or Wesley's doctrine. Most Arminians reject all accusations of Pelagianism.

Divergence with semi-Pelagianism
Some schools of thought, notably semi-Pelagianism, which teaches that the first step of Salvation is by human will, are confused as being Arminian in nature. But classical Arminianism and Wesleyan Arminianism hold that the first step of Salvation is through the prevenient grace of God, though "the subsequent grace entails a cooperative relationship."

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.

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.

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 making Him the ultimate cause of everything, including human faith.
 * 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 justifying 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. However, a believer cannot know with certainty if they are elect until they reach the end. This leads to different interpretations on the assurance of final salvation within Calvinist circles.

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, such as professor and theologian Robert Picirilli, reject the doctrine of open theism as a "deformed Arminianism". Joseph Dongell stated that "open theism actually moves beyond classical Arminianism towards process theology." There are also some Arminians, like Roger Olson, who believe Open theism to be an alternative view that a Christian can have.

title: Arminianism


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The Alan Parsons Project

The Alan Parsons Project were a British rock band active between 1975 and 1990, whose core membership consisted of producer, audio engineer, musician and composer Alan Parsons and singer, songwriter and pianist Eric Woolfson. They were accompanied by varying session musicians and some relatively consistent session players such as guitarist Ian Bairnson, arranger Andrew Powell, bassist and vocalist David Paton, drummer Stuart Elliott, and vocalists Lenny Zakatek and Chris Rainbow. Parsons and Woolfson shared writing credits on almost all of the Project's songs, with Parsons producing or co-producing all of the band's recordings.

The Alan Parsons Project released eleven studio albums in its 15-year career, the most successful 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".

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. This was the start of their longstanding friendly business relationship. He managed Parsons' 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.

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. However, 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, however, 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 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 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, arguably to get out of their recording contract. 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.

"The Sicilian Defence was our attempt at quickly fulfilling our contractual obligation after I Robot, Pyramid, and Eve had been delivered. The album was rejected by Arista, not surprisingly, and we then renegotiated our deal for the future and the next album, The Turn of a Friendly Card. The Sicilian Defence album was never released and never will be, if I have anything to do with it. I have not heard it since it was finished. I hope the tapes no longer exist."

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.

Parsons' and Woolfson's solo careers
Parsons released titles under his name; these were 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); this continued from the Alan Parsons Project's first album about Edgar Allan Poe's 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.

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. 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.

In popular culture
In Austin Powers: The Spy Who Shagged Me, 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".

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)
 * 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 (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)

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 (1984)
 * Stereotomy (1985)
 * Gaudi (1987)
 * Freudiana (1990 – Austrian Original Cast Musical Soundtrack, virtually a solo Woolfson project)
 * The Sicilian Defence (2014, recorded in 1979)

Related

 * The Philharmonia Orchestra Plays the Best of the Alan Parsons Project (1983 – orchestral album by Andrew Powell)
 * Ladyhawke (1985 – soundtrack by Powell, produced and engineered by Parsons)

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: The Alan Parsons Project


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Almost all

In mathematics, the term "almost all" means "all but a negligible quantity". More precisely, if $$X$$ is a set, "almost all elements of $$X$$" means "all elements of $$X$$ but those in a negligible subset of $$X$$". 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 $$X$$" means "a negligible quantity of elements of $$X$$".

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).

Meaning in measure theory

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.

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 $g$, almost all primes have prime gaps of more than $g$ both to their left and to their right; that is, there is no other prime between $p − g$ and $p + g$.

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.

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.

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.

title: Almost all


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Talk:Ada Lovelace

Untitled
Previous archives: Talk:Ada Lovelace/Archive 1 and Talk:Ada Lovelace/Archive 2

Section merge
The sections I have added under 'Computing and STEMM' and 'Other' should be merged with Commemoration. I may do this in due course, but will not be offended if someone else does it (or starts it) first. All the best: Rich Farmbrough 19:28, 25 May 2024 (UTC).

title: Talk:Ada Lovelace


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Aromatic compound

Aromatic compounds or arenes usually refers to 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.

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. 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 the year 2000 are described as aromatic to some extent.

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.

Benzene ring model
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.

Benzene and derivatives 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.

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.

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 six-membered pyrrole and five-membered pyridine, both of which have a substituted nitrogen

Polycyclic aromatic hydrocarbons

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). As pollutants, they are of concern because some compounds have been identified as carcinogenic, mutagenic, and teratogenic. 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.

Reactions
Aromatic ring systems participate in many organic reactions.

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:
 * Synthesis 5-Nitrosalicylic acid.svg

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).

Hydrogenation
Hydrogenation of arenes create saturated rings. The compound 1-naphthol is completely reduced to a mixture of decalin-ol isomers.
 * [[Image:NaphtolHydrogenation.svg|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:
 * [[Image:ResorcinolHydrogenation.svg|600px|Resorcinol hydrogenation]]

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.

title: Aromatic compound


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Abbey

An abbey is a type of monastery used by members of a religious order under the governance of an abbot or abbess. Abbeys provide a complex of buildings and land for religious activities, work, and housing of Christian monks and nuns.

The concept of the abbey has developed over many centuries from the early monastic ways of religious men and women where they would live isolated from the lay community about them. Religious life in an abbey may be monastic. An abbey may be the home of an enclosed religious order or may be open to visitors. The layout of the church and associated buildings of an abbey often follows a set plan determined by the founding religious order.

Abbeys are often self-sufficient while using any abundance of produce or skill to provide care to the poor and needy, refuge to the persecuted, or education to the young. Some abbeys offer accommodation to people who are seeking spiritual retreat. There are many famous abbeys across the Mediterranean Basin and Europe.

Ascetics and anchorites
The earliest known Christian monasteries were groups of huts built near the residence of a famous ascetic or other holy person. Disciples wished to be close to their holy man or woman in order to study their doctrine or imitate their way of life.

In the earliest times of Christian monasticism, ascetics would live in social isolation but near a village church. They would subsist whilst donating any excess produce to the poor. However, increasing religious fervor about the ascetic's ways and or persecution of them would drive them further away from their community and further into solitude. For instance, the cells and huts of anchorites (religious recluses) have been found in the deserts of Egypt.

In 312 AD, Anthony the Great retired to the Thebaid region of Egypt to escape the persecution of the Emperor Maximian. Anthony was the best known of the anchorites of his time due to his degree of austerity, sanctity and his powers of exorcism. The deeper he withdrew into the wilderness, the more numerous his disciples became. They refused to be separated from him and built their cells close to him. This became a first true monastic community. According to August Neander, Anthony inadvertently became the founder of a new mode of living in common, Coenobitism.

Laurae and Coenobia
At Tabennae on the Nile, in Upper Egypt, Saint Pachomius laid the foundations for the coenobitical life by arranging everything in an organized manner. He built several monasteries, each with about 1,600 separate cells laid out in lines. These cells formed an encampment where the monks slept and performed some of their manual tasks. There were nearby large halls such as the church, refectory, kitchen, infirmary, and guest house for the monk's common needs. An enclosure protecting all these buildings gave the settlement the appearance of a walled village. This layout, known as the laurae (lanes), became popular throughout Israel.

As well as the "laurae", communities known as "caenobia" developed. These were monasteries where monks lived a common life together. The monks were not permitted to retire to the cells of a laurae before they had undergone a lengthy period of training. In time, this form of common life superseded that of the older laurae.

In the late 300s AD, Palladius visited the Egyptian monasteries. He described three hundred members of the coenobium of Panopolis. There were fifteen tailors, seven smiths, four carpenters, twelve camel-drivers and fifteen tanners. These people were divided into subgroups, each with its own "oeconomus". A chief steward was at the head of the monastery.

The produce of the monastery was brought to Alexandria for sale. The moneys raised were used to purchase stores for the monastery or were given away as charity. Twice in the year, the superiors of several coenobia met at the chief monastery, under the presidency of an "archimandrite" (the "chief of the fold" from the word, "miandra" (a sheepfold)) in order to make their reports. Chrysostom recorded the workings of a coenobia in the vicinity of Antioch in Syria. The monks lived in separate huts ("kalbbia") which formed a religious hamlet on the mountainside. They were subject to an abbot, and observed a common rule.

Great Lavra, Mount Athos
The layout of the monastic coenobium was influenced by a number of factors. These included a need for defence, economy of space, and convenience of access. The layout of buildings became compact and orderly. Larger buildings were erected and defence was provided by strong outside walls. Within the walls, the buildings were arranged around one or more open courts surrounded by cloisters. The usual arrangement for monasteries of the Eastern world is exemplified in the plan of the convent of the Great Lavra at Mount Athos.

With reference to the diagram, right, the convent of the Great Lavra is enclosed within a strong and lofty blank stone wall. The area within the wall is between three and four acres (12,000 and 16,000 m2). The longer side is about 500 ft in length. There is only one entrance, which is located on the north side (A), defended by three iron doors. Near the entrance is a large tower (M), a constant feature in the monasteries of the Levant (Eastern Mediterranean area). There is a small postern gate at L.

The enceinte comprises two large open courts, surrounded with buildings connected with cloister galleries of wood or stone. The outer court, which is the larger by far, contains the granaries and storehouses (K), the kitchen (H) and other offices connected with the refectory (G). Immediately adjacent to the gateway is a two-storied guest-house, entered from a cloister (C). The inner court is surrounded by a cloister (EE) from which one enters the monks' cells (II).

In the centre of this court stands the katholikon or conventual church, a square building with an apse of the cruciform domical Byzantine type, approached by a domed narthex. In front of the church stands a marble fountain (F), covered by a dome supported on columns.

Opening from the western side of the cloister, but actually standing in the outer court, is the refectory (G), a large cruciform (cross shaped) building, about 100 ft square, decorated within with frescoes of saints. At the upper end is a semicircular recess, similar to the triclinium of the Lateran Palace in Rome, in which is placed the seat of the hegumenos or abbot. This apartment is chiefly used as a meeting place, with the monks usually taking their meals in their separate cells.

Adoption of the Roman villa plan
Monasticism in the West began with the activities of Benedict of Nursia (born 480 AD). Near Nursia, a town in Perugia, Italy, a first abbey was established at Monte Cassino (529 AD). Between 520 and 700 AD, monasteries were built which were spacious and splendid. All the city states of Italy hosted a Benedictine convent as did the cities of England, France and Spain. By 1415 AD, the time of the Council of Constance, 15,070 Benedictine monasteries had been established.

The early Benedictine monasteries, including the first at Monte Cassino, were constructed on the plan of the Roman villa. The layout of the Roman villa was quite consistent throughout the Roman Empire and where possible, the monks reused available villas in sound repair. This was done at Monte Cassino.

However, over time, changes to the common villa lay out occurred. The monks required buildings which suited their religious and day-to-day activities. No overriding specification was demanded of the monks but the similarity of their needs resulted in uniformity of design of abbeys across Europe. Eventually, the buildings of a Benedictine abbey were built in a uniform lay out, modified where necessary, to accommodate local circumstances.

Abbey of St Gall

The plan of the Abbey of Saint Gall (719 AD) in what is now Switzerland indicates the general arrangement of a Benedictine monastery of its day. According to the architect Robert Willis (architect) (1800–1875) the Abbey's lay out is that of a town of individual houses with streets running between them. The abbey was planned in compliance with the Benedictine rule that, if possible, a monastery should be self-contained. For instance, there was a mill, a bakehouse, stables, and cattle stalls. In all, there were thirty-three separate structures; mostly one level wooden buildings.

The Abbey church occupied the centre of a quadrangular area, about 430 ft square. On the eastern side of the north transept of the church was the "scriptorium" or writing-room, with a library above.

The church and nearby buildings ranged about the cloister, a court about which there was a covered arcade which allowed sheltered movement between the buildings. The nave of the church was on the north boundary of the cloister.

On the east side of the cloister, on the ground floor, was the "pisalis" or "calefactory". This was a common room, warmed by flues beneath the floor. Above the common room was the dormitory. The dormitory opened onto the cloister and also onto the south transept of the church. This enabled the monks to attend nocturnal services. A passage at the other end of the dormitory lead to the "necessarium" (latrines).

On the south side of the cloister was the refectory. The kitchen, at the west end of the refectory was accessed via an anteroom and a long passage. Nearby were the bake house, brew house and the sleeping-rooms of the servants. The upper story of the refectory was called the "vestiarium" (a room where the ordinary clothes of the monks were stored).

On the western side of the cloister was another two-story building with a cellar on the ground floor and the larder and store-room on the upper floor. Between this building and the church was a parlour for receiving visitors. One door of the parlour led to the cloisters and the other led to the outer part of the Abbey.

Against the outer wall of the church was a school and headmaster's house. The school consisted of a large schoolroom divided in the middle by a screen or partition, and surrounded by fourteen little rooms, the "dwellings of the scholars". The abbot's home was near the school.

To the north of the church and to the right of the main entrance to the Abbey, was a residence for distinguished guests. To the left of the main entrance was a building to house poor travellers and pilgrims. There was also a building to receive visiting monks. These "hospitia" had a large common room or refectory surrounded by bed rooms. Each hospitium had its own brewhouse and bakehouse, and the building for more prestigious travellers had a kitchen and storeroom, with bedrooms for the guests' servants and stables for their horses. The monks of the Abbey lived in a house built against the north wall of the church.

The whole of the southern and western areas of the Abbey were devoted to workshops, stables and farm-buildings including stables, ox-sheds, goatstables, piggeries, and sheep-folds, as well as the servants' and labourers' quarters.

In the eastern part of the Abbey there was a group of buildings representing in layout, two complete miniature monasteries. That is, each had a covered cloister surrounded by the usual buildings such as the church, the refectory, the dormitory and so on. A detached building belonging to each contained a bathroom and a kitchen.

One of the miniature complexes was called the "oblati". These were the buildings for the novices. The other complex was a hospital or infirmary for the care of sick monks. This infirmary complex included a physician's residence, a physic garden, a drug store, and a chamber for the critically ill. There was also a room for bloodletting and purging. The physic garden occupied the north east corner of the Abbey.

In the southernmost area of the abbey was the workshop containing utilities for shoemakers, saddlers (or shoemakers, sellarii), cutlers and grinders, trencher-makers, tanners, curriers, fullers, smiths and goldsmiths. The tradesmen's living quarters were at the rear of the workshop. Here, there were also farm buildings, a large granary and threshing-floor, mills, and malthouse. At the south-east corner of the Abbey were hen and duck houses, a poultry-yard, and the dwelling of the keeper. Nearby was the kitchen garden which complemented the physic garden and a cemetery orchard.

Every large monastery had priories. A priory was a smaller structure or entities which depended on the monastery. Some were small monasteries accommodating five or ten monks. Others were no more than a single building serving as residence or a farm offices. The outlying farming establishments belonging to the monastic foundations were known as "villae" or "granges". They were usually staffed by lay-brothers, sometimes under the supervision of a monk.

Benedictine abbeys in England
Many of today's cathedrals in England were originally Benedictine monasteries. These included Canterbury, Chester, Durham, Ely, Gloucester, Norwich, Peterborough, Rochester, Winchester, and Worcester. Shrewsbury Abbey in Shropshire was founded as a Benedictine monastery by the Normans in 1083.

Westminster Abbey
Westminster Abbey was founded in the tenth century by Saint Dunstan who established a community of Benedictine monks. The only traces of St Dunstan's monastery remaining are round arches and massive supporting columns of the undercroft and the Pyx Chamber.

The cloister and buildings lie directly to the south of the church. Parallel to the nave, on the south side of the cloister, was a refectory, with a lavatory at the door. On the eastern side, there was a dormitory, raised on a vaulted substructure and communicating with the south transept and a chapter house (meeting room). A small cloister lay to the south-east of the large cloister. Beyond that was an infirmary with a table hall and a refectory for those who were able to leave their chambers. At the west entrance to the Abbey, there was a house and a small courtyard for the abbot.

St Mary's Abbey, York
In 1055, St Mary's Abbey, York was built in England's north by the Order of Saint Benedict. It followed the common plan. The entrance to the abbey was through a strong gate on the northern side. Close to the entrance was a chapel. This was for visitors arriving at the Abbey to make their devotions. Near the gate was the hospitium (guest hall). The buildings are completely ruined, but the walls of the nave and the cloisters are still visible on the grounds of the Yorkshire Museum.

The Abbey was surrounded by fortified walls on three sides. The River Ouse bordered the fourth side. The stone walls remain as an excellent example of English abbey walls.

Reforms at the Abbey of Cluny

The Abbey of Cluny was founded by William I, Duke of Aquitaine in 910 AD at Cluny, Saône-et-Loire, France. The Abbey was built in the Romanesque style. The Abbey was noted for its strict observance of the Rule of Saint Benedict. However, reforms resulted in many departures from this precedent. The Cluniac Reforms brought focus to the traditions of monastic life, encouraging art and the caring of the poor. The reforms quickly spread by the founding of new abbey complexes and by adoption of the reforms by existing abbeys. By the twelfth century, the Abbey of Cluny was the head of an order consisting of 314 monasteries.

The church at the Abbey was commenced in 1089 AD by Hugh of Cluny, the sixth abbot. It was finished and consecrated by Pope Innocent II around 1132 AD. The church was regarded as one of the wonders of the Middle Ages. At 555 ft in length, it was the largest church in Christendom until the completion of St Peter's Basilica at Rome. The church consisted of five naves, a narthex (ante-church) which was added in 1220 AD, and several towers. Together with the conventual buildings, it covered an area of twenty-five acres.

In the Dechristianization of France during the French Revolution in 1790 AD, the Abbey church was bought by the town and almost entirely destroyed.

English Cluniac houses
The first English house of the Cluniac order was built at Lewes, Sussex. It was founded by William de Warenne, 1st Earl of Surrey in about 1077 AD. All but one of the Cluniac houses in Britain were known as priories, symbolizing their subordination to the Abbot of Cluny. All the Cluniac houses in England and Scotland were French colonies, governed by French priors who travelled to the Abbey of Cluny to consult or be consulted (unless the abbot of Cluny chose to come to Britain, which happened rarely). The priory at Paisley was an exception. In 1245 AD it was raised to the status of an abbey, answerable only to the Pope.

Abbeys of the Augustinian Canons
The Augustinian (or "Austin") canons were an order of regular clergy within the hierarchy of the Catholic church. They held a position between monks and secular canons. They were known as "Black canons" because of the colour of their habits. In 1105 AD, the first house of the order was established at St Botolph's Priory, Colchester, Essex.

The canons built very long naves to accommodate large congregations. The choirs were also long. Sometimes, as at Llanthony Priory and Christchurch, Dorset (Twynham), the choir was closed from the aisles. At other abbeys of the order, such as Bolton Abbey or Kirkham Priory, there were no aisles. The nave in the northern houses of the order often had only a north aisle (this is the case at Bolton, Brinkburn Priory and Lanercost Priory). The arrangement of the monastic buildings followed the ordinary plan. The prior's lodge was usually attached to the southwest angle of the nave.

The Austin canons' house at Thornton, Lincolnshire had a large and magnificent gatehouse. The upper floors of the gatehouse formed the guest-house. The chapter-house was octagonal in shape.

Premonstratensians (Norbertians)
The Premonstratensian regular canons, or "White canons", were of an order founded in 1119 AD by Norbert of Xanten. The order was a reformed branch of the Augustinian canons. From a marshy area in the Forest of Coucy in the diocese of Laon, the order spread widely. Even in Norbert's lifetime, the order had built abbeys in Aleppo, Syria, and in the Kingdom of Jerusalem. Of the Abbey of Saint Samuel, Denys Pringle wrote, "The Premonstatensian abbey of Saint Samuel was a daughter house of Prémontré itself. Its abbot had the status of a suffragan of the patriarch of Jerusalem, with the right to a cross, but not to a mitre nor a ring." It long maintained its rigid austerity, though in later years the abbey grew wealthier, and its members indulged in more frequent luxuries.

Just after 1140 AD, the Premonstratensians were brought to England. Their first settlement was at Newhouse Abbey, Lincolnshire, near the Humber tidal estuary. There were as many as thirty-five Premonstratensian abbeys in England. The head abbey in England was at Welbeck Abbey but the best preserved are Easby Abbey in Yorkshire, and Bayham Old Abbey in Kent.

The layout of Easby Abbey is irregular due to its position on the edge of a steep river bank. The cloister is duly placed on the south side of the church, and the chief buildings occupy their usual positions around it. However, the cloister garth (quadrangle), as at Chichester, is not rectangular, and thus, all the surrounding buildings are positioned in an awkward fashion. The church follows the plan adopted by the Austin canons in their northern abbeys, and has only one aisle to the north of the nave, while the choir is long, narrow and without an aisle. Each transept has an aisle to the east, forming three chapels.

The church at Bayham Old Abbey had no aisles in the nave or the choir. The latter terminated in a three-sided apse. The church is remarkable for its extreme narrowness in proportion to its length. While the building is 257 ft long, it is not more than 25 ft wide. Premonstratensian canons did not care to have congregations nor possessions. Therefore, they built their churches in the shape of a long room.

Cistercian abbeys

The Cistercians, a Benedictine reform group, were established at Cîteaux in 1098 AD by Robert of Molesme, Abbot of Molesme, for the purpose of restoring, as far as possible, the literal observance of the Rule of Saint Benedict. La Ferté, Pontigny, Clairvaux, and Morimond were the first four abbeys to follow Cîteaux's example and others followed. The monks of Cîteaux created the well known vineyards of Clos-Vougeot and Romanée in Burgundy.

The Cistercian principle of rigid self-abnegation carried over to the design of the order's churches and buildings. The defining architectural characteristic of the Cistercian abbeys was extreme simplicity and plainness. Only a single, central tower was permitted, and that was usually very low. Unnecessary pinnacles and turrets were prohibited. The triforium was omitted. The windows were usually plain and undivided, and it was forbidden to decorate them with stained glass. All needless ornament was proscribed. The crosses were made of wood and the candlesticks of iron.

The same principle governed the choice of site for Cistercian abbeys in that a most dismal site might be improved by the building of an abbey. The Cistercian monasteries were founded in deep, well-watered valleys, always standing at a stream's edge. The building might extend over the water as is the case at Fountains Abbey. These valleys, now rich and productive, had a very different appearance when the brethren first chose them as their place of retreat. Wide swamps, deep morasses, tangled thickets, and wild, impassable forests were their prevailing features. Clara Vallis of St Bernard, now the "bright valley" was originally, the "Valley of Wormwood". It was an infamous den of robbers.

Copts
The plan of a Coptic Orthodox monastery, from Lenoir, shows a church of three aisles, with cellular apses, and two ranges of cells on either side of an oblong gallery.

title: Abbey