As they remained Calvinists they could not preach a universal atonement; they were in fact extreme particular redemptionists.
Antoine, taken to the secret meetings of the persecuted Calvinists, began, when only seventeen, to speak and exhort in these congregations of "the desert."
The edict of Nantes had been repealed two years before; but the Calvinists were still very numerous at Nimes.
He died on the 6th of December 1352, and was buried in the Benedictine abbey at Auvergne, but his tomb was destroyed by Calvinists in 1562.
He ineffectually resisted the efforts of the Calvinists, led by Caspar Olevianus, to introduce the Presbyterian polity and discipline, which were established at Heidelberg in 1570, on the Genevan model.
For a hundred years after the Elizabethan settlement the battle raged round the compulsory use of the surplice and square cap, both being objected to by the extreme Calvinists or Puritans.
From the latter part of the 17th century charges of Antinomianism have frequently been directed against Calvinists, on the ground of their disparagement of "deadly doing" and of "legal preaching."
The Calvinists are composed mostly of Magyars, so that in the country the Lutherans are designated as the " German Church," and the Calvinists as the " Hungarian Church."
Yet, in the following year, the whole of the property of the Catholic Church there was diverted to secular uses, and the Calvinists were simultaneously banished, though they regained complete tolerance in 1564, a privilege at the same time extended to the Unitarians, who were now very influential at court and converted Prince John Sigismund to their views.
This seemed to the high Calvinists of Holland a grave heresy.
On his return to France he came into touch with the Calvinists whose tenets he probably embraced, and consequently lost his place in the privy council and part of his fortune.
Kovno and Suvalki provinces Roman Catholics make up 75.2% of the population, Jews 12.5%, Orthodox 8.9% and Protestants and Calvinists 3.5%.
Against Crypto-Calvinists he upheld the Lutheran view of the eucharist in his Repetitio sanae doctrinae de Vera Praesentia (1560; in German, 1561).
Against the Calvinists the synod of 1672 therefore aimed its rejection of unconditional predestination and of justification by faith alone, also its advocacy of what are substantially the Roman doctrines of transubstantiation and of purgatory; the Oriental hostility to Calvinism had been fanned by the Jesuits.
Quenstedt (c. 1685) and others - in a controversial interest, to blacken the Calvinists still more - distinguished which articles were " fundamental."
The Congregational churches, as distinct from the churches retaining the same polity, but separated by the adoption of Unitarian opinions, have in times past professed to be Calvinists of stricter or more moderate types.
DORT An assembly of the Reformed Dutch Church, with deputies from Switzerland, the Palatinate, Nassau, Hesse, East Friesland, Bremen, Scotland and England, called to decide the theological differences existing between the Arminians (or Remonstrants) and the Calvinists (or Counter-Remonstrants), was held at Dort or Dordrecht in the years 1618 and 1619.
During the life of Arminius a bitter controversy had sprung up between his followers and the strict Calvinists, led by Francis Gomar, his fellow-professor at Leiden; and, in order to decide their disputes, a synodical conference was proposed, but Arminius died before it could be held.
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.
With all his virtues, however, Augustus was an intolerant Lutheran, and used very severe means to exterminate the Calvinists; in his electorate he is said to have expelled 111 Calvinist preachers in a single month.
In Germany the Reformers called themselves usually evangelici, and avoided special designations for their communities, which they conceived only as part of the true Catholic Church; "Calvinists," "Lutherans," "Zwinglians" were, in the main, terms of abuse intended to stamp them as followers of one or other heretical leader, like Arians or Hussites.
It was not until the period of the Thirty Years' War that the two main schools of the reformed or evangelical Churches marked their definitive separation: the Calvinists describing themselves as the "Reformed Church," the Lutherans as the "Lutheran Church."
In Germany it had, for a while, been assumed by the Lutherans as against the Calvinists, and when in 1817 King Frederick William III.
Another sect, which ultimately found even more favour in Poland than the Calvinists, was that of the Bohemian Brethren.
The Bohemian Brethren evangelized Little Poland, but ultimately coalesced with the Calvinists at the synod of Kozminek (August 1555).
The Anti-trinitarian proved to be the chief dissolvent, and from 1560 onwards the relations between the two principal Protestant sects, the Lutherans and the Calvinists, were fratricidal rather than fraternal.
Many of the chief nobility were Calvinists, and the Socini came to reside in the country.
Calvinists allowed these to communicate in the species of bread only, touching the cup with their lip; a course which was deemed a profanation by the Lutherans.
Later, the Variata of 1540 became the creed of the lVlelanchthonians and even of the Crypto-calvinists; so the framers of the Formula of Concord, promulgated in 1580, returned to the text handed in at the Diet.
At the Reformation the altars in churches were looked upon as symbols of the unreformed doctrine, especially where the struggle lay between the Catholics and the Calvinists, who on this point were much more radical revolutionaries than the Lutherans.
Against the Calvinists of the Netherlands.
To the orthodox Calvinists the word toleration was insupportable.
It was supported by the radical left, by a large portion of the Orthodox-Calvinists under Dr Kuyper, and by some Catholics; it had against it the moderate liberals, the aristocratic section of the Orthodox-Calvinists, the bulk of the Catholics, and a few radicals under an influential leader van Houten.
After this Frederick and the Calvinists looked for sympathy more and more to the Protestants in France and the Netherlands, whom they assisted with troops, while the Lutherans, whose chief prince was Augustus, elector of Saxony, adopted a more cautious policy and were anxious not to offend the emperor.
The form of Lutheranism taught in electoral Saxony was that of Melanchthon, and many of its teachers and adherents, who were afterwards called Crypto-Calvinists, were favoured by the elector.
When Augustus, freed from the fear of an attack by the Ernestines, became gradually estranged from the elector palatine and the Calvinists, he seemed to have looked with suspicion upon the Crypto-Calvinists, who did not preach the pure doctrines of Luther.
It remained a place of little importance until the 17th century, when religious persecution drove to it a number of Calvinists and Separatists from Julich and Berg (followed later by Mennonites), who introduced the manufacture of linen.
Here he wrote a defence of the doctrine of the Real Presence against the Calvinists in the form of an apology for Rupert, abbot of Deutz (Apologia pro Ruperto abbate Tuitensi, Paris, 1669).
Other noteworthy buildings are the Reformed church, built by Matthias Corvinus in 1486 and ceded to the Calvinists by Bethlen Gabor in 1622; the house in which Matthias Corvinus was born (1443), which contains an ethnographical museum; the county and town halls, a museum, and the university buildings.
It is the seat of a Unitarian bishop, and of the superintendent of the Calvinists for the Transylvanian circle.
The Cameronites (not to be confused with the Scottish sect called Cameronians) are moderate Calvinists, and approach to the opinion of the Arminians.
Its inhabitants included many Calvinists, and it was in 1562 and 1567 the scene of struggles between them and the supporters of the Roman church.
On the contrary, the cardinal of Lorraine, by his question whether the Calvinists were prepared to sign the Confession of Augsburg, attempted to sow dissension between them and the Lutheran Protestants of Germany, on whose continued support they calculated.
The latter view was held by Beza and other Calvinists, and, it is said, repelled Arminius from Calvinism, and led him to formulate the doctrine that as repentance and faith are the divinely decreed conditions of eternal life, God has determined to give that life to all whom He foresees as fulfilling these conditions.
While he expressed dissatisfaction with some of Calvin's earlier writings, he approved of the Consensus Tigurinus negotiated in 1549 between the Zwinglians and Calvinists of Switzerland; and it was this form of religion that he laboured to spread in England against the wishes of Cranmer, Ridley, Bucer, Peter Martyr and other more conservative theologians.
He made a vain attempt to frame a compromise which should be accepted by the extreme Calvinists and by the partisans of the Anglican doctrine.
Among them were: his son Pierrepont (1750-1826), a brilliant but erratic member of the Connecticut bar, tolerant in religious matters and bitterly hated by stern Calvinists, a man whose personal morality resembled greatly that of Aaron Burr; his grandsons, William Edwards (1770-1851), an inventor of important leather rolling machinery; Aaron Burr the son of Esther Edwards; Timothy Dwight (1752-1817), son of Mary Edwards, and his brother Theodore Dwight, a federalist politician, a member, the secretary and the historian of the Hartford Convention; his great-grandsons, Tryon Edwards (1809-1894) and Sereno Edwards Dwight, theologian, educationalist and author; and his great-great-grandsons, Theodore William Dwight, the jurist, and Timothy Dwight, second of that name to be president of Yale.
In 1564 David was elected by the Calvinists as "bishop of the Hungarian churches in Transylvania," and appointed court preacher to John Sigismund, prince of Transylvania.
John Sigismund, adopting his court-preacher's views, issued (1568) an edict of religious liberty at the Torda Diet, which allowed David (retaining his existing title) to transfer his episcopate from the Calvinists to the anti-Trinitarians, Kolozsvar being evacuated by all but his followers.
After steadily declining for a considerable period, this had increased its influence in the second half of the 19th century by widening the inelastic tenets of the Dutch Methodists, which had caused many of the liberal clergy among the Lutherans and Calvinists to go over to the Remonstrants.
Despite the edict of Romorantin, which by giving the bishops the right, of cognizance of heresy prevented the introduction of the Inquisition on the Spanish model into France; despite the assembly of Fontainebleau, where an attempt was made at a compromise acceptable to both Catholics and moderate Calvinists; the reform party and its Bourbon leaders, arrested at the states-general of Orleans, were in danger of their lives.
Cond and Coligny, who, having obtained liberty of conscience in January 1561, now demanded liberty of worship. The colloquy at Poissy between the cardinal of Lorraine and Theodore Bean (September 1561), did not end in the agreement hoped for, and the duke of Guise so far abused its spirit as to embroil the French Calvinists with the German I
From an interview with the duke of Wtirttemberg at Zabern, where he had once more demanded the help of his Lutheran neighbors against the, Calvinists; and the Catholics having celebrated this as a victory the signal was given for the commencement of religious wars.
Was only supported by a certain number of the Calvinists and by the Catholic minority of the Politiques, who, however, gradually induced the rest of the nation to rally round the only legitimate prince.
Thus disappeared the two principles which justified the Empires existence; the universal sovereignty to which it laid claim was limited simply to a German monarchy much crippled in its powers; and the enfranchisement of the Lutherans and Calvinists from papal jurisdiction cut the last tie which bound the Empire to Rome.
The cautious Lutheran princes of Germany, especially Augustus I., elector of Saxony, were not enthusiastic in support of Gebhard, whose friendly relations with the Calvinists were not to their liking; and although Henry of Navarre, afterwards Henry IV.
For some years there had been a war of words between the religious parties, known as the Gomarists (strict Calvinists) and the Arminians (moderate Calvinists).
In religious matters he was convinced of the necessity of a union between Lutherans and Calvinists, and took steps to bring this about.
In religious matters he interceded with the emperor and the diet for the Protestants, and sought, but without success, to bring about a reconciliation between Lutherans and Calvinists in Brandenburg.
In religious matters Calvinists and Lutherans were placed upon an equality, but the elector was unable to impress his own spirit of tolerance upon the clergy, who were occupied with ecclesiastical squabbles while the state of education and of public morals left much to be desired.