Yes, because as a former Arminian myself, adding or subtracting anything changes and distorts the Gospel, and is no Gospel at all. Allow me to share a article that highlights key questions to further ponder upon. You are a Arminian I am guessing, if so, do you hold to Total Depravity? Because Classical Arminianism teaches . Now for you information, the Father of Arminianism (Arminius) believed and taught, that sinful man could not prepare himself or possesses any natural powers to incline himself to God or Christ. Because the fall and the sinful state of lapse affected every faculty of man's ability, desire or will to understand, seek, choose the things of God without the Grace of Regeneration to restore or renovate man's faculties to bring man to faith in Christ. So, Arminius got this right, but then ruins it, distorts it, perverts the Gospel; human cooperation with grace formed a basis of acceptance before God, this is not the good news of the Gospel. Nor is it even biblical teaching, on the contrary it is the worst enemy of Grace! Placing the glory on man's actions, and not the Cross and what Christ did.
Here's part of the Article it's lengthy so I can post it in parts if you wish.
The purpose of this essay is to explore conversion from two perspectives: (1) the individual sinners' existential exercise of faith and (2) the supernatural work of the Spirit in bringing men and women to faith in Christ. Evangelical Christians universally believe that "everyone who calls on the name of the Lord will be saved” and that no one can know Christ or come to faith “without someone preaching” to them (Rom 10:13, 14). We all confess that people are generally not saved in a void but require the content of the gospel that they might know Christ. In the Gospel of John (chapter 8) Jesus speaks of setting people free from their bondage to sin. The question naturally arises: is it because we respond to the gospel as it is preached that natural fallen creatures are set free from bondage or is it because they are set free by the Spirit that they are then morally able to respond to the gospel? Is the will of man free by nature or it is free by the grace of Christ worked in us by the Holy Spirit? Does Christ become glorious in our eyes due to our natural affection or is it because the Holy Spirit makes Christ glorious in our eyes that we have affection for him? Can the unregenerate prepare themselves at any time by their natural powers to receive the grace of God as it is preached to them, or does the word fall on deaf ears without the Spirit unplugging them? What is the relationship to the preaching of the gospel and the work of the Spirit?
History and Sola Gratia
Evangelical Christians will all readily acknowledge that the Holy Spirit plays some role in persons coming to faith in Christ and could not come without Him for "no one says Jesus is Lord apart from the Holy Spirit (1 Cor 12:3). Unfortunately, most do not trace out the important implications of this biblical truth. This is evidenced by the fact that the vast majority of these same evangelicals teach the free will of man to believe the gospel, as if the moral ability to do so were a biblical axiom. The very fact that persons require the Holy Spirit for salvation shows that they have no free will to believe, left to his/her own corrupt disposition. We seem to have forgotten that this was, perhaps, the main point for which for Luther departed the Roman Catholic Church, which soon after anathematized the Reformers for rejecting the free will of man and affirming the bondage of the will and affections to sin (Justification Canons IV & V of the Counsel of Trent 1545-1560). This anathema was placed on Luther and other Reformers for believing in “justification sola fide [which] denied that human cooperation with grace formed a basis of acceptance before God; [and] salvation sola gratia without the admixture of what humans do as a triggering device for that salvation; in acceptance before God in solo Christo….[They] argued that sinners are not free to so choose but are completely captive to their sin…[that] nothing precedes grace …[and] the notion that we can train ourselves into becoming righteous [or even prepare ourselves for faith] -a notion Luther saw as rooted in Aristotle and mediated through much Scholastic theology-is the worst enemy of grace.”