So, I agree with your statement, but probably on different terms than you meant it. Again, most of this confusion is semantics.
You are overcomplicating things a bit by trying hard to lable everything. Settle down a bit and take things slow. Traditional Arminians and Calvinists are very similar in may areas as they all originate in the same tree. Stop worrying about that, you're going to go insane. Remeber the point of the thread is eternal security. All of these other topics can go on for a very long time in threads of their own.
Here is my statement:
1. God is sovereign.
2. God has elected some men to salvation and passed over others.
3. Those God has elected to salvation will be regenerated by the Holy Spirit, Then they will repent and have faith in Christ.
4. God is the one who keeps the saved saved. So when one is saved he is saved forever because God wants him to be saved.
5. There are some who say they are saved but are not. That is why the bible gives so many examples of what to look for, how to make one's calling and election sure. In other words, the saved meet biblical criteria or they aren't saved. Those who do meet biblical criteria are saved and always will be. These things are written so that the saved will know they are saved.
You seem to have been confused by some who may have accused God of tyrany in sovereignty. If that is the case please check out the essay below by Dr. Sproul:
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Foreordination to Reprobation
In spite of the distinction of positive-negative with respect to the mode of God's activity toward the elect and the reprobate, we are left with the thorny question of God predestinating the reprobate. If God in any sense predestines or foreordains reprobation, doesn't this make the rejection of Christ by the reprobate absolutely certain and inevitable? And if the reprobate's reprobation is certain in light of predestination, doesn't this make God responsible for the sin of the reprobate? We must answer the first question in the affirmative, and the second in the negative.
If God foreordains anything, it is absolutely certain that what He foreordains will come to pass. The purpose of God can never be frustrated. Even God's foreknowledge or prescience makes future events certain with respect to time. That is to say, if God knows on Tuesday that I will drive to Pittsburgh on Friday, then there is no doubt that, come Friday, I will drive to Pittsburgh. Otherwise God's knowledge would have been in error. Yet, there is a significant difference between God's knowing that I would drive to Pittsburgh and God's ordaining that I would do so. Theoretically He could know of a future act without ordaining it, but He could not ordain it without knowing what it is that He is ordaining. But in either case, the future event would be certain with respect to time and the knowledge of God.
Luther, in discussing the traitorous act of Judas, says:
Have I not put on record in many books that I am talking about
necessity of immutability?I know that the Father begets willingly, and that Judas betrayed Christ willingly. My point is that this act of the will in Judas was certainly and infallibly bound to take place, if God foreknew it. That is to say (if my meaning is not yet grasped), I distinguish two necessities: one I call
necessity of force (
necessitatem violentam),referring to action; the other I call
necessity of infallibility (
necessitatem infallibilem),referring to time. Let him who hears me understand that I am speaking of the latter, not the former; that is, I am not discussing whether Judas became a traitor willingly or unwillingly, but whether it was infallibly bound to come to pass that Judas should willingly betray Christ at a time predetermined by God.
3
We see then, that what God knows in advance comes to pass by necessity or infallibly or necessity of immutability. But what about His foreordaining or predestinating what comes to pass? If God foreordains reprobation does this not obliterate the distinction between positive-negative and involve a
necessity of force?If God foreordains reprobation does this not mean that God forces, compels, or coerces the reprobate to sin? Again the answer must be negative.
If God, when He is decreeing reprobation, does so in consideration of the reprobate's being already fallen, then He does not coerce him to sin. To be reprobate is to be left in sin, not pushed or forced to sin. If the decree of reprobation were made without a view to the fall, then the objection to double predestination would be valid and God would be properly charged with being the author of sin. But Reformed theologians have been careful to avoid such a blasphemous notion. Berkouwer states the boundaries of the discussion clearly:
On the one hand, we want to maintain the freedom of God in election, and on the other hand, we want to avoid any conclusion which would make God the cause of sin and unbelief.
4
God's decree of reprobation, given in light of the fall, is a decree to justice, not injustice. In this view the biblical
a priori that God is neither the cause nor the author of sin is safeguarded. Turrettini says, "We have proved the object of predestination to be man considered as fallen, sin ought necessarily to be supposed as the condition in him who is reprobated, no less than him who is elected."
5 He writes elsewhere:
The negative act includes two, both preterition, by which in the election of some as well to glory as to grace, he neglected and slighted others, which is evident from the event of election, and
negative desertion, by which he left them in the corrupt mass and in their misery; which, however, is as to be understood, 1. That they are not excepted from the laws of common providence, but remain subject to them, nor are immediately deprived of all God's favor, but only of the saving and vivifying which is the fruit of election, 2. That preterition and desertion; not indeed from the nature of preterition and desertion itself, and the force of the denied grace itself, but from the nature of the corrupt free will, and the force of corruption in it; as he who does not cure the disease of a sick man, is not the cause per se of the disease, nor of the results flowing from it; so sins are
the consequents, rather than the
effects of reprobation, necessarily bringing about the futurition of the event, but yet not infusing nor producing the wickedness.
6
The importance of viewing the decree of reprobation in light of the fall is seen in the on-going discussions between Reformed theologians concerning infra- and supra-lapsarianism. Both viewpoints include the fall in God's decree. Both view the decree of preterition in terms of divine permission. The real issue between the positions concerns the
logical order of the decrees. In the supralapsarian view the decree of election and reprobation is logically prior to the decree to permit the fall. In the infralapsarian view the decree to permit the fall is logically prior to the decree to election and reprobation.
Though this writer favors the infralapsarian view along the lines developed by Turrettini, it is important to note that both views see election and reprobation in light of the fall and avoid the awful conclusion that God is the author of sin. Both views protect the boundaries Berkouwer mentions.
Only in a positive-positive schema of predestination does
double-predestination leave us with a capricious deity whose sovereign decrees manifest a divine tyranny. Reformed theology has consistently eschewed such a hyper-supralapsarianism. Opponents of Calvinism, however, persistently caricature the straw man of hyper-supralapsarianism, doing violence to the Reformed faith and assaulting the dignity of God's sovereignty.
Link:
"Double" Predestination by R.C. Sproul
