Flynmonkie,
Here is an outline I use when teaching the historic development of what has come to be called Calvinism. It includes a bit of information on where the teaching of Arminianism actually started as well as some variations. Augustinian was actually the first one who systematized the Biblical principles which came to be called Calvinism. As you can see T.U.L.I.P. was actually the response of the Synod of Dort which was called to respond to the 5 points of Arminianism, which were considered heresy by the Church in Holland.
The Pelagian Heresy—The heresy known commonly as “Pelagianism” was formulated in the fifth century by three men named Pelagius, Coelestius, and Julian. They were all learned men having cultural prominence and known character. Pelagius was a Briton and a monk, Coelestius a teacher, and Julian an Italian bishop.
a. Pelagian thought was fundamentally defined by a single, overarching principle, namely ability limits obligation. As such, Pelagius reasoned that it was absurd for God to demand from man what he was unable to render, and he developed his theology around the understanding that man must have the plenary ability to do and be whatever God could justly require of him.
b. This understanding drove out ideas concerning fallen man, his sin, and salvation that were immediately recognized and condemned as heresy by the Church.
i. With regard to free will Pelagius reasoned that man had absolute freedom and control of his will. Not only was the will of man entirely self-determined so as to depend solely on his inward states, those states themselves were under complete subjection to the man. This is what Pelagius meant by plenary ability; at any given time, and under any given circumstance, every person has absolute ability to choose between that which is inherently and practically good and that which is evil. Consequently, he believed that it was possible for a person, through his own diligent pursuit of holiness, to live a life free from sin.
ii. Because of this plenary ability, a man’s sin is nothing more than his deliberate, volitional choice of evil over good. For this reason, Pelagius necessarily rejected the doctrine of original sin, teaching that the actual guilt attributable to each person was the result only of the sinful deeds personally committed. Adam, also responsible only for his own sin, did not impute any guilt to his descendents.
iii. As such, every man is born into the world in the same state in which Adam was created. Logically, then, Adam’s sin only affected himself, except insofar as it provided a sinful example for his progeny. There was, therefore, no imputation of Adam’s sin to his descendents; every person was condemned purely for the sins he actually committed.
c. Because of the nature of this heresy, Pelagius held that man was indeed capable of living a sinless life; not only theoretically, but in actuality. The power to do so was retained by every person subject only to his own choices in the free exercise of his will.
i. A necessary corollary to this belief is the idea that man does not need the gospel, or even the sacrifice of Christ, to be saved. He is fully capable in and of himself of living an obedient, holy life, the gospel simply rendering such obedience much easier.
ii. Another corollary that proceeds out of this heresy is the denial of the necessity of God’s grace in effecting the salvation of men. Pelagius redefined grace as nothing more than the generic goodness of God as it expresses itself in the lives of people, a goodness that has granted to all men their faculties of reason and free will whereby they are able to order their own lives in accordance with true godliness. It was in this sense, then, that he understood the place of, and need for, God’s grace.
2. Semi-Pelagian And Derivative Theologies
a. Arminian Soteriology—Early in the seventeenth century Jacob Arminius introduced a system of soteriology in the Reformed churches of Holland. Immediately this doctrine was formally and unanimously rejected as heretical by the Synod of Dort. Subsequently, advocates of the system presented a remonstrance against the pronouncement of the Synod. Initially known as the Remonstrants, they later were called Arminians after the founder of the system. The major tenets of this system as they pertain to the doctrine of salvation are as follows:
i. All men inherit from Adam a corrupted nature that inclines them toward sin. There is, however, no culpability due to original sin because there is no imputation of the sin of Adam to his offspring. Men are accountable solely for their own voluntary acts of sin and the consequences that inevitably proceed from those acts.
ii. Though all men have a corrupted nature they have not lost all capacity to do that which is good. This system teaches that such ability is necessary to human nature so that the loss of it would constitute the loss of essential humanity.
iii. Despite the retention of the essential capacity to do good, this is insufficient to cause a person to return to God. Men are in need of the assisting, motivating grace of God in order to attain salvation and achieve a life of holiness.
iv. All men are granted sufficient grace from God as would secure their salvation. As such, the grace of God is distributed in equal measure to everyone, that grace being intended to bring all men to repentance, faith, and obedience.
v. It is those who, in the capable, autonomous exercise of their own free will, cooperate with, and continue in, this divine grace who are ultimately saved.
vi. The predestination unto life belongs only to those who thus believe. In this sense, then, predestination is directed toward a class of people rather than distinct individuals. Therefore, this system holds that election refers generically only to God’s intention to save men; it does not in any way refer to the specific election of certain individuals.
b. Wesleyan Soteriology—Under John Wesley and his associates this system received some modification, becoming known as Evangelical Arminianism. Although it substantially follows the system set forth by Jacob Arminius, there are essential modifications that cause it to differ from the Semi-Pelagianism of pure Arminian teaching.
i. Wesleyan soteriology concedes that the Fall did not merely incline man toward sin, it produced a complete moral depravity that renders every person entirely polluted through the inheritance of original sin.
ii. This system denies that man has any capability whatsoever within his fallen nature to cooperate with the grace of God.
iii. While all men inherit an entirely depraved nature from Adam, the guilt that results from the imputation of Adam’s sin was removed for all men by the justification which has been granted to all through the righteousness of Christ.
iv. The capacity of man to cooperate with the grace of God is not due to anything within the realm of his fallen nature, but results from the universal influence attributed to the justifying work of Christ that was accomplished on behalf of all men.
Every infant, therefore, is born free from condemnation because of the righteousness of Christ, and with a seed of divine grace implanted into him. As he grows, if he nurtures and faithfully exercises this grace it will result in his eventual salvation. Therefore, it is those who duly improve the grace given to them at birth, and persevere to the end, who are ordained unto eternal life. As such, God purposes, from all eternity, to save those whom He foresees will thus persevere in faith and obedience.
c. Lutheran Soteriology—Although the teaching of the Lutheran Church has undergone changes over the centuries, the essential principles of its soteriology very closely parallel Evangelical Arminianism.
i. God, from His general benevolence to a fallen race, has willed their salvation by a sincere intention.
ii. In effecting this general purpose of benevolence indiscriminately toward men, God determined to send His Son to make full satisfaction for their sins.
iii. Satisfaction thus having been made, God purposed to give to all men the means of salvation and the capacity to avail themselves of His mercy.
iv. Those who so avail themselves of these means, and do not actively and persistently reject the grace of God, will be saved.
v. As with Wesleyan soteriology, God predestinates those unto salvation whom He foresees will cooperate with the means of salvation and not resist His grace so as to be eternally lost.
3. Augustinian Theology—The foundational principle of this system is the absolute, unqualified sovereignty of God. He alone reigns supreme over all that exists so that nothing does or can occur apart from His express will, either as accomplished by His own power or through another decreed agency. As such, this sovereignty necessarily extends to all of the issues that pertain to the salvation of men. Not only does the Scripture support this understanding of God, human reason and experience also lead to the same conclusion, man naturally crying out to this supreme being for deliverance from all evil, and universally attributing to this deity all provision and blessing. Within the Augustinian system, then, there are numerous major doctrinal points, all of which fall under the overarching truth that “Jehovah reigns”.
a. Preemminent in Augustinian theology is the assertion that the glory of God, the manifestation of His perfections, is the highest and ultimate end of all things. It was toward that end that God created all things that exist, including man himself as His greatest creation, together with the entire plan of providence and redemption.
b. In the creation of man, God made Adam the federal head over the whole of the human race and placed him in a state of probation before Him.
c. Having sinned against God in the Fall, Adam brought all of his posterity into a state of condemnation, utter sinfulness, and undiminished misery from which no man has any capability whatsoever to deliver himself. Not only does every man bear the guilt and condemnation of his own sin, he is born into the world carrying the imputed guilt of Adam, the federal head of all of the human race.
d. Out of the totality of fallen mankind, God sovereignly elected for Himself an unknowable number of individuals unto salvation while leaving the remainder of men to receive the just recompense of their sin and rebellion. This election had no basis in any foreseen merit in the creature, perceived or genuine, but was strictly and entirely in accordance with His will and good pleasure.
e. Having thus elected certain individuals unto eternal salvation, God sent His Son into the world to become a man, to obey, suffer, and die for His people thereby making full satisfaction for their sin and bringing in everlasting righteousness so as to render their ultimate salvation absolutely certain.
f. The Holy Spirit, while contending with all men through common grace so as to be the restrainer of evil and exciter of good, exercises His power in a saving and efficacious manner only on behalf of the elect.
g. Those whom God has chosen unto eternal life are those for whom Christ sacrificed Himself in accordance with God’s eternal plan of redemption. For this reason, all who are thus chosen will most certainly be brought to the knowledge of the truth, to repentance and the exercise of faith, and to the perseverance in godliness and obedience unto the end.
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While reading this I tend to agree with the Calvin camp, I actually think that this is one of the few explanations that attack the error of understanding. However, my issues are 1.) I believe God gives us a choice, but this gift is also from God. But I think that is very important - to not forget where the gift came from. 2.) I don't believe that some are predestined (foreknowledge) to salvation while others passed over. God chose all of us, (we love Him because He first loved us) not all will accept this gift. So therefore not all will be saved. 
! I just can't win for losing!)
