How to use Calvinists in a sentence
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The edict of Nantes had been repealed two years before; but the Calvinists were still very numerous at Nimes.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.Advertisement
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.
He welcomed the Armenian bishops who came to England in 1713, and corresponded with the Prussian court on the possibility of the Anglican liturgy as a means of reconciliation between Lutherans and Calvinists.
This seemed to the high Calvinists of Holland a grave heresy.Advertisement
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 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.Advertisement
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.
In Germany it had, for a while, been assumed by the Lutherans as against the Calvinists, and when in 1817 King Frederick William III.Advertisement
The General Synod of the Evangelical Church of the United States, organized in 1820, has no other creed than the Augsburg Confession, so liberally interpreted as not to exclude Calvinists.
Another sect, which ultimately found even more favour in Poland than the Calvinists, was that of the Bohemian Brethren.
He was known to be familiar with the works of the leading reformers; he was surrounded by Protestant counsellors, and he was actually married to Barbara, daughter of Prince Nicholas Radziwill, "Black Radziwill," the all-powerful chief of the Lithuanian Calvinists.
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.Advertisement
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.
Renee's court became a rendezvous of men of letters and a refuge for the persecuted French Calvinists.
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.
To the orthodox Calvinists the word toleration was insupportable.
The constitution of 1848 made it the duty of the state to provide free primary secular education, but it allowed to members of all creeds the liberty of establishing private schools, and this was carried into effect by a law passed in 1857 by the joint efforts of the liberals and Catholics against the opposition of the orthodox Calvinists.
Romanists and Lutherans were placed upon an equal footing, but the toleration which was granted to them was not extended to the Calvinists.
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.
Both parents were strict Calvinists.
To this policy may be traced his share in bringing about the religious peace of Augsburg in 1555, his tortuous conduct at the diet of Augsburg eleven years later, and his reluctance to break entirely with the Calvinists.
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.
In the course of 1833 he was chosen a member of the consistory, and rapidly acquired the reputation of a great pulpit orator, but his liberal views brought him into antagonism with the rigid Calvinists.
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.
Heidelberg was one of the great centres of the reformed teaching and was the headquarters of the Calvinists.
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.
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.
The death of Francis I.s mother, Louise of Savoy (who had been partly instrumental in arranging the peace of Cambrai), the replacement of Montmorency by the bellicose Chabot, and the advent to power of a Burgundian, Granvella, as Charles Vs prime minister, put an end to this double-faced policy, which attacked the Calvinists of France while supporting the Lutherans of Germany; made advances to Clement VII.
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
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.
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.
In 1687 he made the daring innovation of lecturing in German instead of Latin, and in the following year published a monthly periodical (Scherzhafte and ernsthafte, verniinftige and einfdltige Gedanken ilber allerhand lustige and niitzliche Bucher and Fragen) in which he ridiculed the pedantic weaknesses of the learned, taking the side of the Pietists in their controversy with the orthodox, and defending mixed marriages of Lutherans and Calvinists.
After a short but brilliant career there he turned to Geneva, studied for three years, travelled, in 1586, in Italy, heard Giacomo Zarabella (1533-1589) lecture on philosophy in Padua, visited Rome, and, open-minded enough to see its good as well as its evil, was suspected by the stern Dutch Calvinists of "popish" leanings.
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.