Arminian

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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.
In 1946, historian George Levy wrote The Baptists of the Maritime Provinces, 1753-1946 to help his denomination celebrate its fortieth anniversary as a union of Arminian and Calvinistic Baptists.
After the Arminian issue had exploded at Franeker, we cannot exclude that de Veno's extensive use of philosophical liberties came to be associated with the theological liberties demanded by Vorstius and other Arminians.
He mediated between different doctrinal schools within the Revival, pursuing what he saw as a median way between the quasi-antinomianism of some high Calvinists and the near-moralism of many Arminians.
Edwards preferred Brainerd's attitude to that of Arminians, who, Edwards said, believed faith entitled them to ignore "present and past sins" (Edwards, Brainerd 507).
For most of them, there was no question of open criticism; Arminians made much of their loyalty to the established Church, and they were fond of citing the homilies to prove controversial points which were often far from the intentions of the homilies' original compilers.
Most Calvinist theologians have denied that Calvin was a supralapsarian, and all have denied that he made God responsible for sin and evil - a charge that Arminians and others have hurled at Calvin and every Calvinist.
Reformed Baptists are equally explicit about the nature and process of salvation, although in direct contradiction to the Arminians.
From Collinson's opening chapter on "Antipuritanism" to Dewey Wallace's solid essay on doctrinal controversy, the chapters consistently describe Puritanism as constituted less by some internal motive or orientation than by a shifting collection of opposing religious groups and tendencies: Catholics, Separatists, Laudian Arminians, and so on.
The presence in Coornhert's Netherlands of Anabaptists, Arminians, Calvinists, Catholics, Erastians, Gomarists, Libertines, Lutherans, Mennonites, Nicodemites, Remonstrants, Sacramentarians, and Zwinglians indicates not only the freedom of religion created by the revolt against Rome but also the potential for seething sectarian disputes.
Note Machen's primordial ecumenism: After outlining the differences between Arminians and Calvinists, Machen, who writes from within the orthodox Presbyterian tradition, turns his attention toward Rome:
In "Disputing the Augustinian Legacy: John Locke and Jonathan Edwards on Romans 5:12-19," Philip Quinn provides the reader with a fine comparison between these two exegetes as they represent each side of the dispute between Arminians and Calvinists regarding Augustine's view of original sin.
Hindmarsh follows him in his controversies with the Arminians on one hand and the hyper-calvinists on the other.
Hooper's views, ironically, foreshadowed those of later Arminians.