We are excited to have added two articles by Thomas McCall, assistant professor of Biblical and systematic theology at Trinity Evangelical Divinity School, which critique John Piper’s theology of God’s sovereignty. They appeared in an issue of Trinity Journal that features an exchange between Piper and McCall, with McCall firing the first volley (Thomas McCall, “I Believe in Divine Sovereignty”, Trinity Journal 29/2 [Fall 2008] 205-226), followed by Piper’s response (John Piper, “I Believe in God’s Self-Sufficiency: A Response to Thomas McCall”, Trinity Journal 29/2 [Fall 2008] 227-234), and then McCall offering a final rejoinder (Thomas McCall, “We Believe in God’s Sovereign Goodness: A Rejoinder to John Piper”, Trinity Journal 29/2 [Fall 2008] 235-246). McCall makes a compelling case against the typical Calvinist view of divine sovereignty (which amounts to exhaustive divine determinism), represented by Piper, and for a more Arminian view of God’s sovereignty, which does justice to his power, love, and goodness. I appreciated Piper’s humble, pastoral response to such a strong critique of his theology when he said, “I do not rush to press people to believe all the hard things I believe without regard to their own conscience. I do not want someone to believe that God is evil, or that God ever sinned. So if my affirmation that God wills sin to come to pass . . . requires of someone that they believe in their hearts that God sins or that God is evil, then I say to them, ‘Do not yet believe what I say. Your conscience forbids it. You dare not believe statements about God which, according to your own conscience, can only mean that God is what he is not. Continue to pray and study. Either you or I (or both of us) will be changed in due time’ ” (p. 234).
This is wise counsel that we should take to heart, especially as McCall eventually lands a real knock-out blow (or close to it), by drawing attention to the fact that Piper admits that his view logically implies that we might as well sin that grace may abound, and resorts to pleading that we not follow where the logic of his position leads, since it directly contradicts God’s word (pp. 243-44). Calvinism as it is typically held is logically incoherent. That is one reason why I am an Arminian. It is a theology that is logically coherent, biblically faithful, and can actually be lived by the grace of God. Praise God for his sovereingty, love, and goodness! And praise God for this irenic exchange between Piper and McCall, which, in my view, has the effect of refuting the standard Calvinistic position on God’s sovereignty and providence and commending the Arminian one.
 McCall does make clear that Piper’s is not the only Calvinist view, and that he focuses on the popular Calvinistic view of God’s sovereignty, represented by Piper, that offers a theodicy for God ordaining sin and evil to the effect that it is necessary for God’s glory, and ultimately, for God to be God. But his essays still show up the deficiency of the more general and standard Calvinistic view (i.e., exhaustive determinism). Citing the judgment of Reformed historical theologian, Richard A. Muller, McCall also cautions that determinism is not the standard position of the broad Reformed tradition (p. 246 n. 34). Be that as it may, it is certainly the position of Calvin and standard Calvinism (see e.g., these quotes of Calvin; the Westminister Confession of Faith, 3.1-2; 5.1-4).