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adherent of Arminianism

References in periodicals archive ?
Baxter described the Latitudinarians as "many of them Arminians with some Additions, having more charitable Thoughts than others of the Salvation of Heathens and Infidels.
Frederick surrounded himself with deputies who, though not necessarily Arminians themselves, advanced the Arminian political cause on the Prince's behalf.
As table 3a (appendix 3) shows, both in opera but particularly in drama Arminians remained strongly over-represented in the theatre as compared to their position in the city.
The conformists (non puritans) of this time are varied, ranging from Calvinists (some "rigid," some very moderate) to a relatively small number of Arminians.
123) Although we presently have no direct proof for this affiliation, doctrinal and biographical reasons make it natural to assume that de Veno sided with the Arminians against Lubbert.
The article on "Predestination and Election" in the most mature confession of the General Baptists, The Orthodox Creed, is an example of Generals drawing closer to Westminster Calvinism than many Arminians would allow.
With its framework of familists, antinomians, bishops, papists, Arminians, Antichrist, Jesuits, Spanish designs, and the devastation of Germany, it was clearly about the religious tensions tearing Europe apart and fraying the English godly community itself.
Arminians, however, accepted the teaching of the Dutch reformer, Jacob Arminius.
Like Richard Swinburne and other contemporary philosophical theologians, eighteenth-century Arminians construed freedom as autonomy; in their view a contra-causal ability to do otherwise is a necessary condition of moral responsibility.
Given that a Calvinistic understanding of salvation dominated the separatist Puritans from whom the first Baptists arose and that Arminianism was popular at the court of King James, a king who was very unfriendly to the separatists, it is surprising that the earliest Baptists were Arminians.
Edwardeans, Arminians, and Old Calvinists "had no fundamental difference about reason and revelation, though they believed that they did" (128).
In the same era, the Methodists and other self-avowed Arminians, though they did not share the deists' distaste for traditional doctrines such as original sin, also questioned the Augustinian heritage indirectly through attacks on Calvinism.
Evangelical Calvinists and Arminians disagreed on the degree to which the sinful human soul could be transformed, but they affirmed that after regeneration the Spirit cleansed the soul and enabled it to live more perfectly obedient to God's word.
In the year of the Peace of Munster (1648), the well-known Remonstrant minister Passchier de Fijne wrote a treatise on the ill treatment of the Arminians in Kampen.