Urban Dictionary Merch
Your favorite words on things you can wear, drink from, read, or give to a friend.
The Urban Dictionary Store sells gifts you’ll have to explain.
Amyra
The meaning of Amyra in Arabic is "Princess". Hearing this people assume she's stuck up. But in reality she's a very down to Earth person who's been through a lot and still struggles. She had a lot of emotional experiences from a very young age which causes her to act mature for her age. She is down to have deep conversations with anyone. She thinks of herself as spiritually connected to god. Yes, she does believe in god. She doesn't want anyone to go through what she had to so she wants to do everything in her power to help other people. All of her friends go to her for advice and she give the best of it. Even strangers ask for help and she will never say no. If you ask people who know her well enough they will say she should be a therapist. She hates being serious. She has a lit sense of humor. She can make ANYONE laugh. As for her laugh, it's crazy, loud, and she loves it. Her laugh is what makes all her friends laugh. Positivity is what she preaches and believes in. She shows the positives when helping others and tries to do that with herself. The only thing that keeps her going is her love for music. In terms of physicality she has pretty ok features. She doesn't like to think that she is amazingly beautiful. Everyone else says she is beautiful though. In terms of love she is very understanding. She won't get mad over small things. Basically Amyra is a person who keeps everyone else together and lets herself fall apart.
amyrah
Amyrah is a lovely lovely girl. She’s very honest, kind, caring, and beautiful. She likes to fool around with her friends. If you mess with her or her friends she can be a real not-so-lovely person. I feel sad for all those unlucky boys.
amyraldianism
Amyraldianism is the system of Reformed theology propounded by the French theologian Moise Amyraut and associates at the Saumur Academy in the seventeenth century. Its distinctive teachings vis-a-vis other systems (e.g., orthodox Calvinism, Arminianism, Lutheranism) focused on the doctrines of grace, predestination, and the intent of the atonement.
Fundamentally Amyraut took issue with contemporary Calvinists who shaped their system of theology around the decree of predestination. The entire body of divinity in much of seventeenth century Reformed theology was subsumed under the doctrines of sovereign election and reprobation. Amyraut insisted that the chief doctrine of Christian theology is not predestination but the faith which justifies. Commitment to justification by faith as the overarching theme denoted a theology as truly reformational. Moreover, Amyraut rightly argued that Calvin discussed predestination not under the doctrine of God but following the mediation of salvation blessings by the Holy Spirit. For Amyraut predestination is an inscrutable mystery, which offers an explanation of the fact that some accept Christ whereas others reject him.
Amyraut also developed a system of covenant theology alternative to the twofold covenant of works, covenant of grace schema propounded by much of Reformed orthodoxy. The Saumur school postulated a threefold covenant, viewed as three successive steps in God's saving program unfolded in history. First, the covenant of nature established between God and Adam involved obedience to the divine law disclosed in the natural order. Second, the covenant of law between God and Israel focused on adherence to the written law of Moses. And finally the covenant of grace established between God and all mankind requires faith in the finished work of Christ. In Amyraldianism the covenant of grace was further divided into two parts: a conditional covenant of particular grace. For actualization the former required fulfillment of the condition of faith. The latter, grounded in God's good pleasure, does not call for the condition of faith; rather it creates faith in the elect.
Amyraut's covenant theology, particularly his division of the covenant of grace into a universal conditional covenant and particularly undiconditional covenant, provided the basis for the unique feature of Amyraldianism, namely, the doctrine of hypothetical universal predestination. According to Amyraut there exists a twofold will of God in predestination, a universal and conditional will, and a particular and unconditional will. Concerning the first, Amyraut taught that God wills the salvation of all people on the condition that they believe. This universal, conditional will of God is revealed dimly in nature but clearly in the gospel of Christ. Implicit in this first will is the claim that if a person does not believe, God has not, in fact, willed his or her salvation. Without the accomplishment of the condition (i.e., faith) the salvation procured by Christ is of no avail. Amyraut based his doctrine of hypothetical universal predestination on such biblical texts as Ezek. 18:23; John 3:16; and 2 Pet. 3:9.
Fundamentally Amyraut took issue with contemporary Calvinists who shaped their system of theology around the decree of predestination. The entire body of divinity in much of seventeenth century Reformed theology was subsumed under the doctrines of sovereign election and reprobation. Amyraut insisted that the chief doctrine of Christian theology is not predestination but the faith which justifies. Commitment to justification by faith as the overarching theme denoted a theology as truly reformational. Moreover, Amyraut rightly argued that Calvin discussed predestination not under the doctrine of God but following the mediation of salvation blessings by the Holy Spirit. For Amyraut predestination is an inscrutable mystery, which offers an explanation of the fact that some accept Christ whereas others reject him.
Amyraut also developed a system of covenant theology alternative to the twofold covenant of works, covenant of grace schema propounded by much of Reformed orthodoxy. The Saumur school postulated a threefold covenant, viewed as three successive steps in God's saving program unfolded in history. First, the covenant of nature established between God and Adam involved obedience to the divine law disclosed in the natural order. Second, the covenant of law between God and Israel focused on adherence to the written law of Moses. And finally the covenant of grace established between God and all mankind requires faith in the finished work of Christ. In Amyraldianism the covenant of grace was further divided into two parts: a conditional covenant of particular grace. For actualization the former required fulfillment of the condition of faith. The latter, grounded in God's good pleasure, does not call for the condition of faith; rather it creates faith in the elect.
Amyraut's covenant theology, particularly his division of the covenant of grace into a universal conditional covenant and particularly undiconditional covenant, provided the basis for the unique feature of Amyraldianism, namely, the doctrine of hypothetical universal predestination. According to Amyraut there exists a twofold will of God in predestination, a universal and conditional will, and a particular and unconditional will. Concerning the first, Amyraut taught that God wills the salvation of all people on the condition that they believe. This universal, conditional will of God is revealed dimly in nature but clearly in the gospel of Christ. Implicit in this first will is the claim that if a person does not believe, God has not, in fact, willed his or her salvation. Without the accomplishment of the condition (i.e., faith) the salvation procured by Christ is of no avail. Amyraut based his doctrine of hypothetical universal predestination on such biblical texts as Ezek. 18:23; John 3:16; and 2 Pet. 3:9.
Amyraut contended that although man possesses the natural faculties (i.e., intellect and will) by which to respond to God's universal offer of grace, he in fact suffers from moral inability due to the corrupting effects of sin upon the mind. Thus unless renewed by the Holy Spirit the sinner is unable to come to faith. Precisely at this point God's particular, unconditional will, which is hidden in the councils of the Godhead, comes to bear. Since no sinner is capable of coming to Christ on his own, God in grace wills to create faith and to save some while in justice he wills to reprobate others. Amyraut underscored the fact that God's particular, unconditional will to save is hidden and inscrutable. Finite man cannot know it. Hence the creature must not engage in vain speculation about God's secret purposes of election and reprobation. In practice the Christian preacher must not ask the question whether a given individual is elect or reprobate.
Rather he must preach Christ as the Savior of the world and call for faith in his sufficient work. Only the universal, conditional will of God is the legitimate object of religious contemplation. Amyraldianism thus involves a purely ideal universalism together with a real particularism.
The issue of the intent or extent of Christ's atonement is implicit in the foregoing discussion. Amyraldianism postulated a universalist design in the atonement and a particular application of its benefits. The salvation wrought by Christ was destined for all persons equally. Christ legitimately died for all. Nevertheless only the elect actually come into the enjoyment of salvation blessings. Amyraldianism thus upheld the formula: "Jesus Christ died for all men sufficiently, but only for the elect efficiently."
Amyraut believed that his teachings on the twofold will of God and twofold intent of the atonement were derived from Calvin himself. He viewed his theology as a corrective to much of seventeenth century Calvinism, which denied the universal, conditional will of God in its preoccupation with the unconditional decree. And he disputed with Arminianism, which failed to see that a person's salvation was effectively grounded in the absolute purpose of God conceived on the basis of his own sovereign pleasure. And finally Amyraldianism provided a rapprochement with Lutheranism and its interest in justification by faith and the universality of Christ's atoning work. Some later Reformed theologians such as Charles Hodge, W G T Shedd, and B B Warfield insisted that Amyraldianism was an inconsistent synthesis of Arminianism and Calvinism. Others, however, such as H Heppe, R Baxter, S Hopkins, A H Strong, and L S Chafer maintained that it represents a return to the true spirit of Holy Scripture.
Rather he must preach Christ as the Savior of the world and call for faith in his sufficient work. Only the universal, conditional will of God is the legitimate object of religious contemplation. Amyraldianism thus involves a purely ideal universalism together with a real particularism.
The issue of the intent or extent of Christ's atonement is implicit in the foregoing discussion. Amyraldianism postulated a universalist design in the atonement and a particular application of its benefits. The salvation wrought by Christ was destined for all persons equally. Christ legitimately died for all. Nevertheless only the elect actually come into the enjoyment of salvation blessings. Amyraldianism thus upheld the formula: "Jesus Christ died for all men sufficiently, but only for the elect efficiently."
Amyraut believed that his teachings on the twofold will of God and twofold intent of the atonement were derived from Calvin himself. He viewed his theology as a corrective to much of seventeenth century Calvinism, which denied the universal, conditional will of God in its preoccupation with the unconditional decree. And he disputed with Arminianism, which failed to see that a person's salvation was effectively grounded in the absolute purpose of God conceived on the basis of his own sovereign pleasure. And finally Amyraldianism provided a rapprochement with Lutheranism and its interest in justification by faith and the universality of Christ's atoning work. Some later Reformed theologians such as Charles Hodge, W G T Shedd, and B B Warfield insisted that Amyraldianism was an inconsistent synthesis of Arminianism and Calvinism. Others, however, such as H Heppe, R Baxter, S Hopkins, A H Strong, and L S Chafer maintained that it represents a return to the true spirit of Holy Scripture.
amyraldianism by Theologist May 2, 2005
Amyrah
Amyrah is a lovely lovely girl. She’s very honest, kind, caring, and beautiful. She likes to fool around with her friends. If you mess with her or her friends she can be a real not-so-lovely person. I feel sad for all those unlucky boys.
One thing about amyrah is she dont take your shit
One thing about amyrah is she dont take your shit
Amyrah by Ucantstoptherain November 23, 2021
More from Urban Dictionary
Yap Trap
Yap Trap by WolfieSnack November 4, 2026
Word of the Day on November 5, 2026
Blexas
Texas is categorized as a swing state in presidential elections, but has voted for Republicans more times than for Democrats in recent history. As such, as demographics change political alignments, some Democrats believe that Texas will vote blue, or Democratic, due to their Hispanic and African American voters, who often align themselves with the Democratic Party's liberal wing.
Blexas has been cited as possible in the upcoming decades, but only if Democrats continue to win the Hispanic vote in bigger margins.
Blexas has been cited as possible in the upcoming decades, but only if Democrats continue to win the Hispanic vote in bigger margins.
Ratfucker
Brought to public attention by Bob Woodward and Carl Bernstein in the book on the fall of Richard Nixon, All The President’s Men, ratfucker was Nixon’s term for a political operative who sows chaos among opponents; an agent provocateur. It is thought to have originated among campus political rivalries at USC, and seems to have some usage in the US military.
Along with Nixon’s other ratfuckers, Roger Stone caused fights at otherwise peaceful Democratic Party protests to generate a false narrative that the Democrats were violent and dangerous.
Ratfucker by Ricky Ramjet November 2, 2017
Word of the Day on November 2, 2026
countrypolitan
Term used to describe someone who is a mix of both rural (country) and urban (metropolitan) lifestyles/upbringings. He/she is typically equally comfortable in both settings and is able to seamlessly slip back and forth between the two, appreciating the characteristics of each.
That ol' gal of mine drives the 12 lane freeway during the week and a John Deere on the weekends. She likes opra and the Grand Ol' Opry. I love them countrypolitan women.
countrypolitan by MOChick November 7, 2006
Word of the Day on November 1, 2026
Witch Bath
A bath consisting of a variety of slats, oils, soaps or any other added ingredients such as fruits, milks, herbs or any other spices for health or beautifying benifits.
Witch Bath by carnieboy30 October 26, 2020
Word of the Day on October 31, 2026
kinktober
An excuse for people to write porn with different types of kinks throughout the month of October.
Smut Fanfiction
Smut Fanfiction