Peter Toon published articles dealing with various facets of Calvinistic theology in the Age of Reason. These articles were by-products of research he was conducting at London University into the origins of a logical, arid form of Calvinism (hyper-Calvinism) found among Congregationalists and Baptists in the first half of the 18th century. Though his study has particular relevance to Strict Baptists, who have become the custodians of hyper-Calvinism, it is also a contribution to our knowledge of the 18thcentury Nonconformity as well as the history of the development of Reformed doctrine. --from publisher description

There are still big theological discoveries to be found when digging into Scripture. Hyper-Calvinist Universal Salvation unearths a few of them, most notably, a previously undiscovered theology in Scripture, where the mysterious entity referred to in the book of Revelation as the Lake of Fire is found to be another name for GOD, who, according to Scripture, will save all condemned and unchosen human souls that were ever created at the Eschaton (end of the world), when he will immolate them in the core of his Consuming Fire (Lake of Fire), to save them by Fire (1 Cor 3:15). This theology, and this understanding of the Eschaton, free from any of the so-called Bible contradictions (such as a GOD of infinite love torturing people in hell in infinite cruelty forever, to name one), unveils an elegant Hyper-Calvinistic systematic theology lurking throughout Scripture—especially in the copious and often passed-over prophecy passages that glut the Bible—where the unchosen/condemned have their condemnation reversed by the GOD of infinite love at the Eschaton.

England in the mid-seventeenth-century saw the emergence of numerous religious sects, one of which were the Calvinistic Baptists. During this revolutionary era this group was often accused of heresy by their Reformed contemporaries. At that time Hanserd Knollys, one of the key spokesmen for this body, was personally charged with holding heterodox beliefs, in particular, Antinomianism, Anabaptism and Fifth Monarchism. In addition, subsequent historians have been compelled to defend Knollys against the charge of hyper-Calvinism. All of these charges are serious, and consequently bring into question Knollys' basic orthodoxy. This book systematically examines each of these charges against Knollys by looking at them in their broader historical context, and then comprehensively examining them from Knollys' writings to determine if they are indeed valid. Along the way Knollys' soteriology, ecclesiology and eschatology receive vital and needed elucidation.

What impact is the Calvinist/non-Calvinist debate having on the Southern Baptist Convention today? This book holds a theological conversation between followers of Christ about issues on which they often disagree. And while such controversial points of doctrine cannot be ignored, neither should they put up impenetrable walls between groups that are committed to the same essential Christian beliefs. Calvinism: A Southern Baptist Dialogue brings together new presentations from noted Southern Baptists including Daniel Akin, Tom Ascol, David Dockery, Charles Lawless, and Ed Stetzer that address misperceptions, stereotypes, and caricatures of the debate over Reformed theology. Each strives to speak the truth in love and humility while seeking clarity in the presentation of the Gospel, improving the health of our churches, and seeking the kingdom of Christ above all. Endorsements: "What do we have to agree on? The doctrines of what it means for us to be lost, and of how we are saved could not be more important. This book explores how much we can disagree over these things and still work together. If you care about both evangelistic cooperation and doctrinal integrity, this book is a book for you." —Mark Dever, pastor, Capitol Hill Baptist Church and president of 9Marks.org

To possess “the light of life,” one must put faith in Jesus Christ and become his follower. On social media every day, millions of Christians are saying such things as “I am a Calvinist,” “I am an Arminian.” “I am a Lutheran,” “I am a Wesleyan,” and so on. They then debate and argue theology as though it is a blood sport. This author is not an Arminian, Calvinist, Wesleyan, Lutheran, Baptist, follower, disciple, or learner of any other denomination; Andrews is non-denominational. THE BIBLE'S ANSWER: EPHESIANS 1:4: Are Some Chosen (Predestined) to Eternal Salvation, and Others to Eternal Condemnation? What the Bible Authors Really Meant by Atonement What the Bible Authors Really Meant by Ransom What the Bible Authors Really Meant by Reconciliation What the Bible Authors Really Meant by Sanctification What the Bible Authors Really Meant By Salvation Is the Five Points of Calvinism Biblical Determinism, Fatalism, Predestination, and Foreknowledge Arminian View of the Free Will/Calvin’s Predestination Is the Foreknowledge of God Compatible with Free Will? TRUE CHRISTIANS—Are Not followers of Men Are some chosen (predestined) to eternal salvation and others to eternal condemnation? Andrews will have entire chapters dealing with this important issue and inform the reader from the Calvinist and Arminian perspectives. In the end, he will answer the following questions. Is Total Depravity Biblical? Is Unconditional Election Biblical? Is Limited Atonement Biblical? Is Irresistible Grace Biblical? Is Perseverance of the Saints Biblical?

A biography of English pastor Andrew Fuller (1754-1815) highlighting his method of relating doctrine to ministry. Book two of the Studies in Baptist Life & Thought series.

This title offers a comprehensive analysis of Baptist theology. Embracing in one common trajectory the major Baptist confessions of faith, the major Baptist theologians, and the principal Baptist theological movements and controversies, this book spans four centuries of Baptist doctrinal history. Acknowledging first the pre-1609 roots (patristic, medieval, and Reformational) of Baptist theology, it examines the Arminian versus Calvinist issues that were first expressed by the General Baptists and the Particular Baptists; that dominated English and American Baptist theology during the seventeenth and eighteenth centuries from Helwys and Smyth and from Bunyan and Kiffin to Gill, Fuller, Backus, and Boyce; and, that were quickened by the 'awakenings' and the missionary movement. Concurrently there were the Baptist defense of the Baptist distinctives vis-a-vis the pedobaptist world and the unfolding of a strong Baptist confessional tradition. Then during the nineteenth and twentieth centuries the liberal versus evangelical issues became dominant with Hovey, Strong, Rauschenbusch, and Henry in the North and Mullins, Conner, Hobbs, and Criswell in the South even as a distinctive Baptist Landmarkism developed, the discipline of biblical theology was practiced and a structured ecumenism was pursued. Missiology both impacted Baptist theology and took it to all the continents, where it became increasingly indigenous. Conscious that Baptists belong to the free churches and to the believers' churches, a new generation of Baptist theologians at the advent of the twenty-first century appears somewhat more Calvinist than Arminian and decidedly more evangelical than liberal.