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see Arminius, JacobusArminius, Jacobus
, 1560–1609, Dutch Reformed theologian, whose original name was Jacob Harmensen. He studied at Leiden, Marburg, Geneva, and Basel and in 1588 became a pastor at Amsterdam.
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This Arminian change is specifically reflected in Hale's argument that natural law serves the goal of making salvation possible for virtuous pagans with no knowledge of Judeo-Christian scripture.
On the other hand, the Arminians, widely known as Trevisten or "pacificators," could be counted on to support Frederick's war effort.
As all of these Baptists sought to increase their influence by moving toward the Protestant mainstream of Maritime society, they rejected extreme expressions of their traditions and theological innovations, including Calvinistic and Arminian primitivism, the belief in instantaneous sanctification, and biblical higher criticism.
Such a hope inspired several of the irenic Arminians of his age, including Vorstius and Grotius, who balked at the idea that the recent schism was definitive and tried to use reasoned argument--philosophy in general and metaphysics and natural philosophy in particular--to find a way out.
Nor were all Evangelical clergy Calvinists of the moderate, Newtonian kind: some like Toplady were hotter in their predestinarianism, others were convinced Arminians.
If the Calvinist Edwards provided the authoritative text from which most other editors have since worked, then the Arminian Wesley deserves recognition for popularizing Brainerd's diary.
One of the best examples of how Cranmer could now be used to embarrass the Arminians comes from the bitter dispute between William Laud and Bishop John Williams of Lincoln over the correct positioning of the communion table, and the symbolism or lack of it which the positioning might imply.
King took Arminian ground, but serious Arminians understand that they must separate two distinct parts of the Calvinist argument if they are to reply satisfactorily: the free will attributed to Adam during the probationary period in Eden, and the corruption of the will that rendered man "dead in sin" after the Fall.
Brine's commitment to divine sovereignty and unconditional election led him to insist that "Justification from Eternity" was a clear "scriptural doctrine," thereby denying the belief in justification by faith as put forth by "the Arminians and Socinians.
in view of Hooper's reputation, Trueman finds it ironic that his treatise on the Ten Commandments was regarded with suspicion by contemporary Calvinists, and that his views on salvation actually foreshadow, not the Puritans, but the broad-church Arminians.
Finally the Arminians proposed a conciliatory position in which they would agree that they could affirm "particular election of grace, still retaining our liberty with regard to construction.
And "Jurieu argued that toleration was itself 'a Socinian doctrine, the most dangerous of all those of that sect, since it was on the way to ruin Christianity and place all religions on the same plane,' holding that only Arminians and Socinians had supported universal religious toleration" (265-66).