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  • Rick Hogaboam's Thesis Bibliography

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    Barrett, C.K. (1994). The Acts of the Apostles (vol. 1). Edinburgh, Scotland: T & T Clark.

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    Beale, G.K. (2002). The New Testament and New Creation. In Hafemann, S.J. (ed), Biblical Theology: Retrospect & Prospect. Downers Grove, IL: Intervarsity.

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    Bewer, J.A., Smith, J.M.P. & Ward, W.H. (1965). A Critical and Exegetical Commentary on Micah, Zephaniah, Nahum, Habakkuk, Obadiah and Joel. Edinburgh, UK: T & T Clark.

    Bock, D. (1998). Scripture and the Realisation of God's Promises. in Marshall, I.H. & Peterson, D. (eds) Witness to the Gospel: The Theology of Acts. Grand Rapids, MI: Eerdmans.

    Bock, D.L. (2007). Acts: Baker Exegetical Commentary on the New Testament. Grand Rapids, MI: Baker.

    Bolt, P. (1998). Mission and Witness. in Marshall, I.H. & Peterson, D. (eds) Witness to the Gospel: The Theology of Acts. Grand Rapids, MI: Eerdmans.

    Bovon, F. (2006). Luke The Theologian. Waco, TX: Baylor University Press.

    Bruce, F.F. (1968). The Book of Acts. Grand Rapids, MI: Eerdmans.

    Brueggemann, W. (1997). Theology of the Old Testament. Minneapolis, MN: Fortress.

    Brumback, C. (1947). "What Meaneth This?": A Pentecostal Answer to a A Pentecostal Question. Springfield, MO: Gospel Publishing House.

    Bruner, F.D. (1998). A Theology of the Holy Spirit: The Pentecostal Experience and the New Testament Witness. Eugene, OR: Wipf & Stock.

    Buckwalter, H.D. (1998). The Divine Savior. in Marshall, I.H. & Peterson, D. (eds) Witness to the Gospel: The Theology of Acts. Grand Rapids, MI: Eerdmans.

    Carey, G. (2005). Ultimate Things: An Introduction to Jewish and Christian Apocalyptic Literature. St. Louis, MO: Chalice.

    Childs, B.S. (1979). Introduction to the Old Testament as Scripture. Philadelphia, PA: Fortress .

    Cook, S.L. (1995). Prophecy & Apocalypticism: The Postexilic Social Setting. Minneapolis, MN: Fortress.

    Crenshaw, C.I. & Gunn III, G.E. (1987). Dispensationalism: Today, Yesterday, and Tomorrow. Memphis, TN: Footstool Publications.

    Dorsey, D.A. (1999). The Literary Structure of the Old Testament: A Commentary on Genesis-Malachi. Grand Rapids, MI: Baker.

    Duffield, G.P. & Van Cleave, N.M. (1983). Foundations of Pentecostal Theology. San Dimas, CA: L.I.F.E. Bible College.

    Duling, D.C. & Perrin, N. (1994). The New Testament: Proclamation and Parenesis, Myth and History : Third Edition. Fort Worth, TX: Harcourt Brace.

    Dunn, J.D.G. (1996). The Acts of the Apostles. Peterborough, UK: Epworth Press.

    Dunn, J.D.G. (1970). Baptism in the Holy Spirit: A Re-examination of the New Testament Teaching on the Gift of the Spirit in relation to Pentecostalism today. Philadelphia, PA: Westminster .

    Edwards, J. (2000). The Works of Jonathan Edwards: Volume 1. Peabody, MA: Hendrickson.

    Ellis, E.E. (1997). How the New Testament Uses the Old. New Testament Interpretation, ,

    Ellis, E.E. (1993). Prophecy & Hermeneutic in Early Christianity. Grand Rapids, MI: Baker.

    Ervin, H.M. (1995). Spirit Baptism: A Biblical Investigation. Peabody, MA: Hendrickson.

    Ervin, H.M. (1984). Conversion-Initiation and the Baptism in the Holy Spirit. Peabody, MA: Hendrickson.

    Fee, G.D. (1994). God's Empowering Presence: The Holy Spirit in the Letters of Paul. Peabody, MA: Hendrickson.

    Fruchtenbaum, A.G. RABBINIC QUOTATIONS OF THE OLD TESTAMENTAND HOW IT RELATES TO JOEL 2 AND ACTS 2. Online article: . http://www.pre-trib.org/pdf/Fruchtenbaum-RabbinicQuotationsoftheOl.pdf., 2007-09-30, ,

    Gonzalez, J.L. (2001). Acts: The Gospel of the Spirit. Maryknoll, NY: Orbis.

    Grenz, S.J. (2000). Theology for the Community of God. Grand Rapids: Eerdmans.

    Grudem, W. (1994). Systematic Theology: An Introduction to Biblical Doctrine. Grand Rapids, MI: Zondervan.

    Hildebrandt, W. (1995). An Old Testament Theology of the Spirit of God. Peabody, MA: Hnedrickson.

    Hollenweger, W.J. (1977). The Pentecostals. Minneapolis, MN: Augsburg Publishing House.

    Holman, C.L. (1996). Till Jesus Comes: Origins of Christian Apocalyptic Expectation. Peabody, MA: Hendrickson.

    Holmgren, F.C. (1999). The Old Testament & tHe Significance of Jesus: Embracing Change - Maintaining Christian Identity. Grand Rapids, MI: Eerdmans.

    Horton, S.M. (1996). The Book of Acts: The Wind of the Spirit. Springfield, MO: Gospel Publishing House.

    Hosch, H. The Concept Of Prophetic Time In The Book Of Joel . JETS 15:1 (Winter 1972] 31-38, ,

    Hughes, P.E. (1999). Interpreting Prophecy: An Essay in Biblical Perspectives. Eugene, OR: Wipf and Stock.

    Hur, J. (2001). A Dynamic Reading of the Holy Spirit in Luke-Acts. Sheffield, UK: Sheffield Academic.

    Johnson, D.E. (1997). The Message of Acts in the History of Redemption. Phillipsburg, NJ: Presbyterian and Reformed.

    Johnson, L.T. (1992). Sacra Pagina Series (Vol. 5): The Acts of the Apostles. Collegeville, MN: The Liturgical Press.

    Kaiser, W.C. (1978). Toward an Old Testament Theology. Grand Rapids, MI: Zondervan.

    Kaiser, W.C. (1985). The Uses of the Old Testament in the New. Chicago, IL: Moody.

    Kee, H.C. (1997). To Every Nation under Heaven: The Acts of the Apostles. Harrisburg, PA: Trinity Press.

    Keener, C.S. (1997). The Spirit in the Gospels and Acts: Divine Purity and Power. Peabody, MA: Hendrickson.

    Kistemaker, S.J. (1990). New Testament Commentary: Exposition of the Acts of the Apostles. Grand Rapids, MI: Baker.

    Knierim, R.P. (1995). The Task of Old Testament Theology. Grand Rapids, MI: Eerdmans.

    Ladd, G.E. (1974). A Theology of the New Testament. Grand Rapids, MI: Eerdmans.

    Lee, L. The Structure of the Book of Joel. Online Journal: http://www.kerux.com/documents/KeruxV7N3A1.asp [2007-09-30]. , ,

    Liefeld, W.L. (1995). Interpreting the Book of Acts. Grand Rapids, MI: Baker.

    Lindars, B. (1961). New Testament Apologetic. Philadelphia, PA: Westminster Press.

    Longenecker, R.N. (1995). Biblical Exegesis in the Apostolic Period. Carlisle, CA: Paternoster.

    Longenecker, R.N. (1981). Acts. Grand Rapids, MI: Zondervan.

    Marshall, I.H. (1980). The Acts of the Apostles: An Introduction and Commentary. Grand Rapids, MI: Eerdmans.

    Marshall, I.H. (2007). Acts. in "Commentary on the New Testament Use of the Old Testament". (eds) Beale, G.K. & Carson, D.A. . Grand Rapids, MI: Baker Academic.

    McComiskey, T.E. (1992). The Minor Prophets: An Exegetical and Expository Commentary (vol. 1: Hosea, Joel, and Amos). Grand Rapids, MI: Baker.

    McKnight, S. (2004). Covenant and Spirit: The Origins of the New Covenant Hermeneutic. Grand Rapids, MI: Eerdmans.

    McQueen, L.R. (1995). Joel and the Spirit: The Cry for a Prophetic Hermeneutic. Sheffield, UK: Sheffield Academic.

    Menzies, R.P. (2001). Empowered for Witness: The Spirit in Luke-Acts. Sheffield, UK: Sheffield Academic.

    Moessner, D.P. (1998). Two Lords "at the Right Hand?" The Psalms and an Intertextual Reading of Peter's Pentecost Speech (Acts 2:14-36). In Literary Studies in Luke-Acts: Essays in Honor of Joseph B. Tyson. , , 215-234.

    Montague, G.T. (1994). Holy Spirit: Growth of a Biblical Tradition. Peabody, MA: Hendrickson.

    Mussner, F. (1984). Tractate on the Jews: The Significance of Judaism for the Christian Faith. Philadelphia, PA: Fortress.

    Neusner, J. (2007). Micah and Joel in Talmud and Midrash. Lanham, MD: University Press.

    Oden, T.C. (1992). Life in the Spirit. San Francisco, CA: Harper Collins.

    Osborne, G.R. (1991). The Hermeneutical Spiral: A Comprehensive Introduction to Biblical Interpretation. Downers Grove, IL: Intervarsity.

    Pannenberg, W. (1991). Systematic Theology (Vol. 3). Grand Rapids: Eerdmans.

    Pao, D.W. (2002). Acts and the Isaianic New Exodus. Grand Rapids, MI: Baker.

    Pate, M.P. (2000). Communities of the Last Days: The Dead Sea Scrolls, the New Testament & the Story of Israel. Downers Grove, IL: Intervaristy Press.

    Penney, J.M. (1997). The Missionary Emphasis of Lukan Pneumatology. Sheffield, UK: Sheffiedl Academic.

    Peterson, D. (1998). The Worship of the New Community. in Marshall, I.H. & Peterson, D. (eds) Witness to the Gospel: The Theology of Acts. Grand Rapids, MI: Eerdmans.

    Polhill, J.B. (1992). ACTS. The New American Commentary (vol. 26). Nashville, TN: Broadman Press.

    Porter, S.E. (2006). Scripture Justifies Mission: The Use of the Old Testament in Luke-Acts. In Porter S.E. (ed), Hearing the Old Testament in the New Testament. Grand Rapids, MI: Eerdmans.

    Poythress, V.S. (1994). Understanding Dispensationalists. Phillipsburg, NJ: Presbyterian and Reformed.

    Rapp, C. A Doctrinal Study of Acts 2:14. CTSJ 1:1 (Spring 1995), ,

    Ravens, D. (1995). Luke and the Restoration of Israel. Sheffield, UK: Sheffield Academic.

    Rea, J. (1992). The Holy Spirit in the Bible: All the Major Passages About the Spirit, A Commentary. Lake Mary, FL: Creation House.

    Robertson, O.P. (2004). The Christ of the Prophets. Phillipsburg, NJ: Presbyterian and Reformed.

    Russell, W. The Annointing with the Holy Spirit in Luke-Acts. The Trinity Journal NS 1986:47-63, ,

    Ryrie, C.C. The Significance of Pentecost. BSac-V112 #448-Oct 55: 330-339, ,

    Ryrie, C.C. (1997). The Holy Spirit. Chicago, IL: Moody.

    Sailhamer, J.H. (1995). Introduction to Old Testament Theology: A Canonical Approach. Grand Rapids, MI: Zondervan.

    Scobie, C.H.H. (2003). The Ways of Our God: An Approach to Biblical Theology. Grand Rapids, MI: Eerdmans.

    Seccombe, D. (1998). The New People of God. in Marshall, I.H. & Peterson, D. (eds) Witness to the Gospel: The Theology of Acts. Grand Rapids, MI: Eerdmans.

    Shelton, J.B. (1991). Mighty in Word and Deed: The Role of the Holy Spirit in Luke-Acts. Peabody, MA: Hendrickson.

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    Snodgrass, K. (1994). The Use of the Old Testament in the New in Beale, G.K. (ed). The Right Doctrine from the Wrong Texts? Essays on the Use of the Old Testament in the New. Grand Rapids, MI: Baker.

    Spencer, F.S. (1997). Acts. Sheffield, UK: Sheffield.

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    Stott, J.R.W. (1990). The Spirit, The Church & The World: The Message of Acts. Downers Grove, IL: Intervarsity.

    Stott, J.R.W. (1975). Baptism and Fullness: The Work of the Holy Spirit Today, Second Edition. Downers Grove, IL: Intervarsity.

    Strong, A.H. (1907). Systematic Theology. Philadelphia, PA: Judson Press.

    Stronstad, R. (1999). The Charismatic Theology of St. Luke. Peabody, MA: Hendrickson.

    Stuart, D. (1987). Word Biblical Commentary: Hosea - Jonah (Vol. 31). Waco, TX: Word.

    Suurmond, J.J. (1995). Word and Spirit at Play: Towards a Charismatic Theology. Grand Rapids, MI: Eerdmans.

    Sweeny, M.A. (2000). The Twelve Prophets: Hosea, Joel, Amos, Obadiah, Jonah (vol. 1). Collegeville, MN: Liturgical Press.

    Treier, D.J. (1997). THE FULFILLMENT OF JOEL 2:28-32:A MULTIPLE-LENS APPROACH. Jets Journal 40/1:13-26. , ,

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    Willimon, W.H. (1998). Acts: A Bible Comentary for Teaching and Preaching. Atlanta, GA: John Knox.

    Witherington III, B. The Acts of the Apostles: A Socio-Rhetorical Commenary. Grand Rapids, MI: Eerdmans.

    Wolff, H.W. (1977). Joel and Amos: A Commentary on the Books of the Prophets Joel and Amos. Philadelphia, PA: Fortress Press.

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“Amazing Grace, How Sweet the Sound that Saved a Wretch Like Me” vs. “Prevenient Grace, How Fair the Sound, that calls all Sinners Equally”

Posted by Rick Hogaboam on April 18, 2008

I don’t want to be totally obnoxious…but I was thinking about the beloved Hymn “Amazing Grace” and was wondering how a theological Arminian could really sing it.

Traditional Arminian theology believes in “prevenient grace”…essentially meaning that God exerts a measure of grace towards all sinners. Some would even say that God works equally in His grace towards all. Such a view understands that God has done all that he can do to save sinners and it is entirely left up to sinners on how they will respond. Generally, an Arminian would not admit that God does more to save one sinner over another because it would be unfair.

Being the case…how can an Arminian truly sing that God’s grace is “amazing”? I believe that it is amazing precisely because I hated God and wanted nothing to do with Him and it is He who made the decisive change in my heart by awakening new affections within for God. The fact also remains that God has done more to save certain sinners than others. This is clear throughout redemptive history. God called Abraham instead of placing a want ad for all to read. God calls sinners and does show love freely to those whom He wills. The story of Israel itself is proof that God favored Israel precisely because they were unworthy and chose to make them a special people.

I was a wretch and was saved. An Arminian would admit that we are morally bankrupt…although some have taken a Pelagian view that we are not fully tainted by Adam’s sin and simply need a “spark” to ignite good will within. I believe that we are completely tainted by Adam’s sin and stand guilty and under the wrath of God. There is nothing we can do in and of ourselves. We need an imputed righteousness that comes from outside of ourselves. We need a mediator. I am a wretch. Some Arminians don’t believe that they are “wretches”, but instead capable of belief and righteousness that is pleasing to God. I rather believe that faith itself is a gift from God and that we can’t boast in works, nor even our faith.

I have heard it said…”The only think I contribute to my salvation is the sin that makes it necessary”. It is a humbling reality indeed and it is this humbling reality that stirred John Newton’s heart and pen to render the words,

“Amazing Grace, how sweet the sound, that saved a wretch like me…”

This entry was posted on April 18, 2008 at 4:47 pm and is filed under Calvinism, From the Heart, Spirituality/Christian Living, Worship. Tagged: , , , , . You can follow any responses to this entry through the RSS 2.0 feed. You can leave a response, or trackback from your own site.

5 Responses to ““Amazing Grace, How Sweet the Sound that Saved a Wretch Like Me” vs. “Prevenient Grace, How Fair the Sound, that calls all Sinners Equally””

  1. Doulos Christou Says:
    April 22, 2008 at 10:44 am

    Interesting take brother. Tell us more about prevenient grace; the way you describe it sounds like universalism.

  2. Rick Hogaboam Says:
    April 22, 2008 at 11:13 am

    “Servant of Christ” -
    I think you will find the following link helpful: http://en.wikipedia.org/wiki/Prevenient_grace

    Prevenient grace isn’t universalism. Wesleyan/Arminian theology understands prevenient grace as God’s saving initiative towards all. It is still up to sinners on whether they will receive this love or not.

    Essentially, such a doctrine views all of humanity as having a fair shot at salvation…all equally loved by God. This love, however, does not affect salvation. This is where it is not like universalism in one respect.

    Universalism understands God’s love to be effectually redemptive in nature for all.

    Calvinism understands God’s love to be effectually redemptive in nature for those whom God has chosen to lavish His special love upon.

    Wesleyan/Arminianism understands God’s love to NOT be effectual for the salvation of any…but rather as “initiatory” for all…only awaiting the sinner’s approval.

    Calvinists would say that Jesus did in fact save sinners on the cross.

    Universalists would say that Jesus will save all sinners through the cross.

    Wesleyan/Arminians would say that Jesus died on the cross to make salvation possible for all, but not effectual for any.

    I would encourage you to read the following introduction by theologian J.I. Packer to Purtian theologian John Owen’s treatise “The Death of Death in the Death of Christ” (http://www.lgmarshall.org/Owen/packer_deathintro.html).

    I hope all this answers some questions…but also know that it raises even more. Blessings on your continued understanding of our great and awesome God!!!

  3. Todd Mason Says:
    April 23, 2008 at 12:53 pm

    Every time I hear or sing “Amazing Grace” these two lines always stand out to me.

    ’Twas grace that taught my heart to fear,
    And grace my fears reliev’d;

    It is gift of God’s grace that He teaches us to see our sin as terrible and His grace that turns our hearts to the only cure, Jesus Christ.

  4. Rick Hogaboam Says:
    April 23, 2008 at 6:50 pm

    Yes…we live in the tension of fear and assurance. We have an advocate that has pleaded for us with His life and continues to plead for us with His intercession. We have been saved by “amazing grace” and are being sanctified by “amazing grace”.

  5. Doulos Christou Says:
    April 24, 2008 at 3:59 pm

    A man of the Greek! Thanks for all of the detail you provided but if you would allow, I would differ with some of the ideas you presented in your original post. Prevenient grace is the same gracious extension from God that both Calvinist and Arminians see as preceding regeneration in the Ordo Salutis. That grace is extended to the elect (with recognition here that Cal / Arm have a different interpretation of who the ‘elect’ are.) Since both groups accept and apply the concept of the total depravity of humankind, the grace that provides salvation is solely of God. This is why Arminians, as you question, can sing that God’s grace is truly amazing.

    Blessings brother, good looking family you have there.

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