Early-seventeenth-century Dutch Reformed theological movement founded by Jacobus Arminius (1560-1609), professor of theology at the University of Leiden. Arminius had trained at Leiden and at Geneva under Beza but developed during his pastoral years in Amsterdam (1588-1603) substantial reservations about the strict Reformed-confessional doctrines on predestination, the extent of the atonement, and the perseverance of the saints. Appointed to the chair of theology at Leiden (1603), Arminius's positions became increasingly public and increasingly controverted; he died in 1609 before the formal articulation of his system. His followers (the Remonstrants, led by Johannes Wtenbogaert and Simon Episcopius) articulated the Arminian position programmatically in the Five Articles of Remonstrance (1610): (1) conditional election (God elects on the basis of foreseen faith rather than unconditionally); (2) universal atonement (Christ died for all men in principle, though salvation is applied only to believers); (3) partial depravity (human depravity is real but does not preclude the synergistic cooperation of the human will with divine grace); (4) resistible grace (saving grace can be effectually resisted by the human will); (5) conditional perseverance (the believer can lose salvation through subsequent unbelief or grave sin). The Synod of Dort (1618-1619) was convened to address the Arminian controversy; the Synod produced the Canons of Dort (the substantive Reformed response, articulating the Five Points commonly remembered by the acronym TULIP: Total depravity, Unconditional election, Limited atonement, Irresistible grace, Perseverance of the saints) which formally condemned the Arminian positions. The Remonstrants were deposed from Dutch Reformed church offices; many emigrated; the movement continued as the Remonstrant Brotherhood in the Netherlands and through John Wesley's influence shaped much of subsequent global Methodism. The patriarchal-Reformed reader receives the Canons of Dort as the substantive Reformed-confessional response and engages historic Arminianism as a substantive doctrinal error.