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The edict of Nantes had been repealed two years before; but the Calvinists were still very numerous at Nimes.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.
Lutherans and Calvinists were to be delivered from a "soul-crushing tyranny"; but they were to be delivered by a foreign if friendly power; and that power claimed as her reward the hegemony of Protestant Europe and all the political privileges belonging to that exalted position.
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.
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).
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.
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.