John Mark Hicks

The only Hebrew word for repentance used in Jonah—to turn (sub)—appears only in this section of Jonah. Twice it describes the Ninevites (Jonah 3:8, 10) who turn away from evil, but twice God is the subject of the verb (Jonah 3:9). God also turns. Nineveh repented, and—in response–so did God. Nineveh’s Repentance From the time […]

Ever since the emergence of open theism on the evangelical scene in the 1990s, there have been several attempts to saddle Arminianism with the theological interests of open theism. On the one hand, Reformed theologians find it to their advantage to identify Arminianism and open theism, if for no other reason than the slippery slope […]

N. T. Wright’s new book, Justification: God’s Plan & Paul’s Vision, is primarily a response to John Piper’s The Future of Justification: A Response to N. T. Wright though he engages others as well (e.g., Westerholm). For another extended review of Piper’s book, sympathetic to Wright, see Trevin Wax’s interaction with the book as well […]

[Note: I am attempting to keep these SBD installments under 2000 words each, but that is–of course–quite inadequate for the topics covered. Consequently, these contributions are more programmatic than they are explanatory or defenses of the positions stated. You may access the whole series at my Serial page.] Defending God is not my job. Good […]

My first two posts in this series focused on the Baconian and Reformed character of Alexander Campbell’s hermeneutic. My last post described how Churches of Christ have utilized the Baconian method. In this post I describe how Churches of Christ have embraced the Reformed regulative principle and applied it with a Reformed understanding of command, example and […]

This is a huge subject for a single post. I shall try to be brief. Warning: “brief” ended up being 2800+ words. 🙂 In my first post in this series I noted a few of the modern (Enlightenment) Baconian assumptions of Alexander Campbell’s hermeneutic. In essence Campbell draws out the facts of the redemptive narrative in […]

As an addendum to my series on Calvinism and Arminianism I want to connect this discussion to the conversions of Barton W. Stone and Alexander Campbell.  Both first approached God through the lens of Calvinist theology and preaching.  Neither could find assurance through that preaching because they were not certain of God’s love for them. […]

In my first post in the series on Arminianism and Calvinism, I suggested that at the heart of Calvinist theology is the desire to preserve the glory of God as the sole cause of salvation and that the heart of Arminian theology is the desire to preserve the faithfulness of God to his own relentless […]

There is considerable confusion in terminology when talking about current views of assurance on the theological scene.  In this post I want to clarify at least one significant difference. Calvinists and Arminians agree on a signifcant point:  all the elect will persevere in faith.  Those who do not persevere in faith are not elect.  They […]

All who persevere in faith are elect. Both Calvinists and Arminians can agree with the above statement. For the Calvinist, those who do not persevere in faith, though they at one time seemingly had faith, never possessed authentic faith in the first place (e.g., Calvin’s own example is Simon Magus in Acts 8). For the Arminian, those […]