(Part 1)

JBTM Book Reviews
125
developments of Arminian theology rather than his own writing. Pinson first sets Arminius
in his historical and theological context. He then argues that Arminius held Calvin in high
regard and affirmed much of Reformed doctrine while discussing those areas where Arminius
departed from Calvin. He concludes that “an examination of Arminius’s writings shows that
his theology must be cleared of the charge of semi-Pelagianism, Pelagianism, and synergism”
(27).
Chapter 2 discusses Arminius’s understanding of the atonement. Pinson draws from the
writings of Arminius to present his view of God’s justice and mercy as well as to demonstrate
how both can be satisfied through the threefold office of Christ.
Chapter 3 explores the influence of Arminius in the history of the General Baptists.
Pinson presents the history and doctrinal development of John Smyth and Thomas Helwys
and their movement from being “staunch Calvinist Puritans within the Church of England
to anti-Calvinist, antipaedobatist Separatists” (61). Helwys later departed from Smyth and
was instrumental in establishing the General Baptist movement in England. Pinson discusses
the different views on soteriology of these two men including original sin, depravity, human
ability, free will, and justification. He argues for a close correspondence between the thinking
of Arminius and Helwys concerning these subjects.
Chapter 4 continues with a discussion of the thinking of Helwys on determinism, the
free will of Adam, the cause of reprobation, the fall of Adam, redemption in Christ, infant
salvation, and the nature of free will. Pinson also presents Helwys’s reasons for rejecting
unconditional election and affirming general redemption.
Chapter 5 is a discussion of “Thomas Grantham, the foremost English General Baptist
of the latter half of the seventeenth century,” who “is the quintessential representative
of Arminian Baptist theology, combining classical Arminian soteriology with a distinctly
Baptist view of church and state” (101). John Goodwin was an Arminian Puritan who came
to the end of his ministry roughly around the time Grantham came into prominence. Pinson
compares the doctrines of these two men in order compare the distinctiveness of Grantham’s
soteriology with the Arminians of his time.
Chapter 6 presents the theology of John Wesley concerning his views on atonement,
justification, and apostasy. This chapter follows from the previous because Goodwin’s
legacy was “mediated through John Wesley” (106). The purpose of this chapter is to
show that “a thoroughgoing understanding of Wesley’s soteriology will help to engender
a clearer understanding of biblical and historic Free Will Baptist and Reformed Arminian
understandings of salvation.” Furthermore, “This chapter will do that by examining Wesley’s
views on atonement, justification, and apostasy, with special attention to the historical
context of his thought” (130).