A commenter came up with a new “thought”: “But interestingly, I did learn that Mormonism came about in 1800 so it's only a mere 200 some years old. And interestingly Smith was originally a Methodist. I find the entire thing amusing in that Mormonism is really the stepchild of Protestantism.”
I would tend to agree. The closer Arminian move to Rome, the more heretical they become. Each step away from the Reformers is a step closer to Rome. Each step closer to Rome brings more and more errors.
Let’s take a look at the sotierological acronym: TULIP, comparing and contrasting all three systems: Roman, Reformed and Arminian. (the “Roman” view is quoted from James Akin)
NOTE: In all but the “T”, Arminius (Father of Arminianism – Methodists, many Baptists, Pentecostals) stands with Rome.
The “T” (total depravity)
Roman: The accepted Catholic teaching is that, because of the fall of Adam, man cannot do anything out of supernatural love unless God gives him special grace to do so.
Reformed: Because of the fall, man is unable of himself to savingly believe the gospel.
Arminian: Man's freedom consists of his ability to choose good over evil in spiritual matters; his will is not enslaved to his sinful nature.
“U” (unconditional election)
Roman: “If anyone shall say that the grace of justification is attained by those only who are predestined unto life, but that all others, who are called, are called indeed, but do not receive grace, as if they are by divine power predestined to evil, let him be anathema."
Reformed: The doctrine of unconditional election means God does not base his choice (election) of certain individuals on anything other than his own good will…The ones God chooses will desire to come to him, will accept his offer of salvation, and will do so precisely because he has chosen them.
Arminian: It was left entirely up to man as to who would believe and therefore as to who would be elected unto salvation. Thus the sinner's choice of Christ, not God's choice of the sinner, is the ultimate cause of salvation.
“L” (limited atonement)
Roman: Christ intended to make salvation possible for all men, but he did not intend to make salvation actual for all men--otherwise we would have to say that Christ went to the cross intending that all men would end up in heaven.
Reformed: Christ's redeeming work was intended to save the elect only and actually secured salvation for them.
Arminian: Christ's redeeming work made it possible for everyone to be saved but did not actually secure the salvation of anyone.
“I” (irresistible grace)
Roman: Vatican II stated, "[S]ince Christ died for all men, and since the ultimate calling of man is in fact one and divine, we ought to believe that the Holy Spirit in a manner known only to God offers to every man the possibility of being associated with this paschal mystery."
Reformed: By means of this special call the Spirit irresistibly draws sinners to Christ. He is not limited in His work of applying salvation by man's will, nor is He dependent upon man's cooperation for success. God's grace, therefore, is invincible; it never fails to result in the salvation of those to whom it is extended.
Arminian: He does all that He can to bring every sinner to salvation. But inasmuch as man is free, he can successfully resist the Spirit's call. The Spirit cannot regenerate the sinner until he believes; faith (which is man's contribution)
“P” (perseverance of the saints)
Rome: A Catholic must affirm that there are people who experience initial salvation and who do not go on to final salvation, but he is free to hold to a form of perseverance of the saints.
Reformed: All who were chosen by God, redeemed by Christ, and given faith by the Spirit are eternally saved.
Arminian: Those who believe and are truly saved can lose their salvation by failing to keep up their faith, etc. All Arminians have not been agreed on this point; some have held that believers are eternally secure in Christ -- that once a sinner is regenerated, he can never be lost
http://www.cin.org/users/james/files/tulip.htm