Taylorism, sometimes called the "New Haven" theology, was an attempt to defend Calvinism from Arminian attacks, and the defence itself was accused of Arminianism and Pelagianism by A.
If Socinianism had challenged natural theology - Christ, according to it, was the prophet who first revealed the way to eternal life - it had glorified the natural powers of man; and the learning of the Arminian divines (friends of Grotius and Locke) had helped to modernize Christian apologetics upon rational lines.
Fearing that he might have a successor who held Arminian doctrines, he resigned the mastership in favour of John Preston, but survived him, and lived also to see the college presided over successively by William Sancroft (or Sandcroft) and Richard Holdsworth.
Julius Hare belonged to what has been called the "Broad Church party," though some of his opinions ap p roach very closely to those of the Evangelical Arminian school, while others again seem vague and undecided.
The virulent controversy between Arminian and Calvinistic Methodists produced as its ablest outcome Fletcher's Checks to Antinomianism (1771-1775).
In theology he upheld the Arminian against the Calvinist position, but always with courtesy and fairness; his resignation on doctrinal grounds of the superintendency (1768-1771) of the countess of Huntingdon's college at Trevecca left no unpleasantness.
JACOBUS ARMINIUS (1560-1609), Dutch theologian, author of the modified reformed theology that receives its name of Arminian from him, was born at Oudewater, South Holland, on the 10th of October 1560.
Arminius is best known as the founder of the anti-Calvinistic school in Reformed theology, which created the Remonstrant Church in Holland (see Remonstrants), and contributed to form the Arminian tendency or party in England.
It shows the influence of Arminian theology against Calvinism, which was vigorously upheld in the Quin-particular formula, put forward by the synod of Dort in 1619 to uphold the five points of Calvinism, after heated discussion, in which English delegates took part, of the problems of divine omniscience and human free-will.
EDMUND CALAMY, known as "the elder" (1600-1666), English Presbyterian divine, was born of Huguenot descent in Walbrook, London, in February 1600, and educated at Pembroke Hall, Cambridge, where his opposition to the Arminian party, then powerful in that society, excluded him from a fellowship. Nicholas Felton, bishop of Ely, however, made him his chaplain, and gave him the living of St Mary, Swaffham Prior, which he held till 1626.
For underneath obvious differences, like the Arminian theology of the Wesleys and the Presbyterian type of their organization, there was latent affinity between a " methodist society " and the original congregational idea of a church; and in practice Methodism, outside the actual control of the Wesleys, in various ways worked out into Congregationalism (see Mackennal, op. cit.
In 1614, at the instance of the Arminian party, an edict was passed by the states-general, in which toleration of the opinions of both parties was declared and further controversy forbidden; but this act only served, by rousing the jealousy of the Calvinists, to fan the controversial flame into greater fury.
It was also agreed to allow the Arminian deputies to take part in the deliberations, only on condition that they forbore to consult with, or in any way assist, their cited brethren, but this they refused.
During the interval between the citation and the appearance of the accused, the professorial members of the synod was instructed to prepare themselves to be able to confute the Arminian errors, and the synod occupied itself with deliberations as to a new translation of the Bible, for which a commission was named, made arrangements for teaching the Heidelberg catechism, and granted permission to the missionaries of the East Indies to baptize such children of heathen parents as were admitted into their families.
At the 25th sitting Episcopius and the others cited appeared, when Episcopius surprised the deputies by a bold and outspoken defence of his views, and even went so far as to say that the synod, by excluding the Arminian deputies, could now only be regarded as a schismatic assembly.
The Arminian controversy in the Reformed church, the Jansenist controversy in the Roman Catholic church, had their parallel in three separate disputes among the Lutherans lasting from 1550 to 1580.
In 1618-19 the synod of Dort (see Dort, Synod Of), the thirteen Arminian pastors headed by Simon Episcopius being shut out, established the victory of the Calvinist school, drew up ninety-three canonical rules, and confirmed the authority of the Belgic Confession and the Heidelberg Catechism.
The ecclesiastical polity of the Church is Wesleyan and its theology is Arminian: there is no hard-and-fast rule about baptism.
The two soldiers who carried the chest out complained that it was so heavy "there must be an Arminian in it."
"There are indeed," said Madame Grotius, "Arminian books in it."
Bramhall, a strong Arminian, had afterwards written down his views and sent them to Newcastle to be answered in this form by Hobbes.
Church on this question, the Augustinian-Pelagian and the Calvinistic-Arminian, one in the 5th century and the other in the 17th.
The Arminian system was an attempt to modify the Calvinistic theory in a moral interest, so as to maintain human responsibility, good and ill desert; but to this moral interest the system sacrificed the religious interest in the sufficiency and the sovereignty of divine grace.
The General Baptists were Arminian, owing to the influence of the Mennonite Anabaptists.
The Baptists, having had a double origin, continued for many years in two sections - those who in accordance with Arminian views held the doctrine of "General Redemption," and those who, agreeing with the Calvinistic theory, held the doctrine of "Particular Redemption"; and hence they were known respectively as General Baptists and Particular Baptists.
A few Baptists of the general (Arminian) type appeared in Virginia from 1714 onward, and were organized and fostered by missionaries from the English General Baptists.
Some time before 1724 a Baptist church (probably Arminian) was formed at Oyster Bay.
The First Church, Providence, had long since become Arminian and held aloof from the evangelism of Edwards, Whitefield and their coadjutors.
1632), minister of the Arminian or Remonstrant church, and overwhelmed him with his logical reasoning from Phil.
The aim of this treatise was to refute the doctrine of free-will, since he considered it the logical, as distinguished from the sentimental, ground of most of the Arminian objections to Calvinism.