Arminianism

Taking an irenic approach, Professor Wright explains the key doctrines while also contrasting them with Arminianism. The accessible format allows readers to easily look up topics they're most interested in, including: What is the difference between Calvinism and the Reformed tradition?; Does God love all people?; What is predestination?; Did Jesus die for the sins of the whole world?; Can people resist the Holy Spirit?; Do Calvinists practice evangelism and missions?

His book dealt with the debates on the idea of predestination, comparing it to Arminianism, and he introduced Calvin's life briefly.

Their task became more daunting when, in the 1620s, the hierarchy and head of the Church of England (i.e., William Laud and Charles I) appeared to embrace Arminianism (read: free-will Protestantism).

Calvinism, Arminianism, gender views, and relationality: An empirical investigation of worldview differences.

In contrast, individuals scoring low on both theological dimensions scored higher on Arminianism, gender egalitarianism, social justice commitment, intercultural competence commitment, religious exploration, and they preferred an integration view of psychology and theology and a "no restrictions" perspective on women's roles.

She emphasizes the access Shakespeare and his fellow Londoners had to different religious experiences: "There was a multifaceted official Protestantism, with its ideological roots in Calvinist theology; a culture of the godly for whom intense preaching had become the focus of experimental faith; formal liturgical ritual maintained in cathedral and court; and the beginning of a new form of religious identity that was to become English Arminianism by the 1620s.

Mandeville eclectically combines elements from Dutch Arminianism, British deism, and French skepticism and, where convenient, switches from one perspective to the other.

In the ASA we encompass a spectrum of perspectives on creation and evolution, church and state, war and peace, Arminianism and Calvinism, and certainly on the highly controversial, recent issues of the ethics of the biotechnological manipulation of the world around us, including animal and human life.

He is generally sympathetic with Nicholas Tyacke's thesis that the "Calvinist consensus" that emerged under Elizabeth and James was challenged by the "rise of Arminianism" under Charles I (4), and also with Patrick Collinson's narrative of a powerful and well-integrated puritan influence at the center of early modern English life upset by the changing tide of the Caroline regime (5).

Under the latter, Brasenose would become a bastion in Oxford against the rising Arminianism under Laud.