Limited atonement
Part of a series on |
Atonement in Christianity |
---|
Theories
|
Ransom (Patristic) |
Christus Victor (20th century) |
Recapitulation
|
Satisfaction (Scholastic / Anselmian) |
Reformed / Arminian ) |
Governmental
|
Moral influence (Mixed) |
Moral example (Socinian) |
|
Types |
Limited (Scholastic / Reformed) |
Unlimited (E. Orthodox / Catholic / Arminian) |
The Five Points of Calvinism |
---|
![]() |
(TULIP) |
Total depravity |
Unconditional election |
Limited atonement |
Irresistible grace |
Perseverance of the saints |
Limited atonement (also called definite atonement
History
The second century document Martyrdom of Polycarp said that Christ "suffered for the world of the saved", which can be interpreted to support an idea like limited atonement, however it is not certain to teach a form of particular redemption and the book can also be understood in other ways, which do not necessate the view of limited atonement.[5]
The elements of the doctrine to be known as limited atonement were held by Gottschalk of Orbais (c. 808 – c. 867), Thomas Bradwardine (c. 1290 – 1349), and Gregory of Rimini (c. 1300 – 1358), though there was less precision regarding the extent of the atonement before the Reformation period.[6]
The
The doctrine of limited atonement also includes the claim that the purpose for which Jesus gave his life was limited to the elect - the atonement is limited in its purpose.
With regard to the limited purpose or intent of the atonement to save only the elect, another argument was put forth later in the 17th century.
Theology
The doctrine of the limited scope (or extent) of the atonement is intimately tied up with the doctrine of the nature of the
The doctrine of limited atonement is often argued from the theological argument of double jeopardy. In the limited view, Jesus Christ has taken the penalty of the elect - that Jesus died for those who would believe, so that those for whom Christ died must be saved and cannot be damned as it would be unjust for God to punish the same sins twice (double jeopardy). If Jesus died for all, they argue, then all must be saved. The penal theory of the atonement is therefore the basis of the necessity for a limited atonement.
The Calvinist view of predestination teaches that God created Adam in a state of original righteousness, but he fell into sin and all humanity in him as their federal head. Those elected to salvation were chosen without a view to their faith or good works but by the sovereign will of God.
The Calvinist atonement is called definite by some because they believe it certainly secures the salvation of those for whom Christ died, and it is called limited in its extent because it effects salvation for the elect only. Calvinists do not believe the power of the atonement is limited in any way, which is to say that no sin is too great to be expiated by Christ's sacrifice, in their view. Among English Calvinistic
Biblical passages
The classic
- Jesus lays down his life for the sheep.[15]
- Jesus will lose none of his sheep.[18]
- Many people will not receive eternal life.[Matthew 7:13-14
- Therefore, the Calvinist position is that Jesus did die for everyone, but his atoning death will only save those whom the Father purposed to save.
Additionally, in the high priestly prayer, Jesus prays for the protection and
Opponents to Calvinism often cite passages such as those below they believe clearly contradict limited atonement:
- Jesus promises that whosoever believes in him has everlasting life. John 3:16
- Peter proclaims that everyone who calls upon Jesus will be saved. Acts 2:21
- God calls all people everywhere to repent. Acts 17:30, 2 Peter 3:9
- God desires all people to be saved. 1 Timothy 2:4
- Jesus is a ransom for all. 1 Timothy 2:6
- Jesus is the propitiation "for our sins, and not for ours only but also for the sins of the whole world." 1 John 2:2
Confessional positions
Chapter 3, paragraph 6 of the Westminster Confession of Faith says, "Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only."
The Canons of Dort assert that "This death of God's Son is the only and entirely complete sacrifice and satisfaction for sins; it is of infinite value and worth, more than sufficient to atone for the sins of the whole world" (Section 2, Article 3). Article 8 of the same section says
For it was the entirely free plan and very gracious will and intention of God the Father that the enlivening and saving effectiveness of his Son's costly death should work itself out in all his chosen ones, in order that he might grant justifying faith to them only and thereby lead them without fail to salvation. In other words, it was God's will that Christ through the blood of the cross (by which he confirmed the new covenant) should effectively redeem from every people, tribe, nation, and language all those and only those who were chosen from eternity to salvation and given to him by the Father; that he should grant them faith (which, like the Holy Spirit's other saving gifts, he acquired for them by his death); that he should cleanse them by his blood from all their sins, both original and actual, whether committed before or after their coming to faith; that he should faithfully preserve them to the very end; and that he should finally present them to himself, a glorious people, without spot or wrinkle.
Objections to the doctrine
Limited atonement is contrasted with the view popularly termed
Some have contended that the doctrine of particular redemption implies that Christ's sacrifice was insufficient to atone for the sins of the whole world, but Calvinists have universally rejected this notion, instead holding that the value of the atonement is infinite but that God intentionally withholds its efficacious availability only to the elect.
Comparison among Protestants
This table summarizes three different Protestant beliefs.
Topic | Calvinism | Confessional Lutheranism | Arminianism |
---|---|---|---|
Justification | Justification is limited to those predestined to salvation, completed at Christ's death.[23] | Justification for all men (universal objective justification), completed at Christ's death and resurrection and received through faith alone[24][25][26][27][28] | Justification made possible for all through Christ's death, but only completed upon choosing faith in Jesus.[29]
|
In the Lutheran confessions, the Formula of Concord on the article on the doctrine of election[30] states:
The eternal election of God, however, vel praedestinatio (or predestination), that is, God's ordination to salvation, does not extend at once over the godly and the wicked, but only over the children of God, who were elected and ordained to eternal life before the foundation of the world was laid, as Paul says, Eph. 1:4. 5: He hath chosen us in Him, having predestinated us unto the adoption of children by Jesus Christ.
The Canons of Dort, one of the earliest Calvinist confessions, state in the Second Head, Article 8:[3]
[...]it was the will of God that Christ by the blood of the cross, whereby He confirmed the new covenant, should effectually redeem out of every people, tribe, nation, and language, all those, and those only, who were from eternity chosen to salvation and given to Him by the Father;[...]
In contrast, James Arminius states in his works the following:[31]
[...]To these succeeds the fourth decree, by which God decreed to save and damn certain particular persons. This decree has its foundation in the foreknowledge of God, by which he knew from all eternity those individuals who would, through his preventing (prevenient) grace, believe, and, through his subsequent grace would persevere, according to the before described administration of those means which are suitable and proper for conversion and faith; and, by which foreknowledge, he likewise knew those who would not believe and persevere.[...]
References
- ^ Sproul, R. C. (April 8, 2017). "TULIP and Reformed Theology: Limited Atonement". Ligonier Ministries. Archived from the original on August 5, 2021. Retrieved August 5, 2021.
I prefer not to use the term limited atonement because it is misleading. I rather speak of definite redemption or definite atonement, which communicates that God the Father designed the work of redemption specifically with a view to providing salvation for the elect, and that Christ died for His sheep and laid down His life for those the Father had given to Him.
- ^ "Canons of Dort". Second Head: Article 3. Archived from the original on 2012-09-19.
{{cite web}}
: CS1 maint: location (link) - ^ a b "Canons of Dort". Second Head: Article 8. Archived from the original on 2012-09-19.
{{cite web}}
: CS1 maint: location (link) - ISBN 978-1490323961.
- ISBN 978-0-19-922839-3.)
{{cite book}}
: CS1 maint: multiple names: authors list (link - ^ Clark, R. Scott (2011). "Limited Atonement". Westminster Seminary California. Archived from the original on 21 October 2013. Retrieved 30 August 2013.
- Baker Academic. p. 52.
- ^ Baker Academic. p. 53.
- ^ Sproul, R.C. "TULIP and Reformed Theology: Limited Atonement". Ligonier Ministries. Retrieved 23 September 2018.
- ^ Calvin, John (1552). Concerning the Eternal Predestination of God. Westminster John Knox Press.
- ^ "Canons of Dort". Christian Reformed Church. Retrieved 22 September 2018.
- Muller, Richard A. (2003). After Calvin. Oxford: Oxford University Press(subscription required). p. 14–15.
- ^ 2Cor 5:21, Rom 8:3b
- ^ Jn 10:1–5
- ^ a b John 10:14–15
- ^ Jn 10:26
- ^ 10:27f
- ^ John 10:28
- ^ Jn 17:9b
- ^ Eph 5:25
- ^ Jon 15:13 cf. Jn 10:15
- ^ Matthew 1:21
- ^ The Westminster Confession , III:6, says that only the “elect” are “effectually called, justified, adopted, sanctified, and saved.” However in his Calvin and the Reformed Tradition (Baker, 2012), 45, Richard A. Muller observes that “a sizeable body of literature has interpreted Calvin as teaching “limited atonement,” but “an equally sizeable body . . . [interprets] Calvin as teaching “unlimited atonement.”
- ^ "IV. Justification by Grace through Faith". This We Believe. Wisconsin Evangelical Lutheran Synod. Retrieved 5 Feb 2015.
We believe that God has justified all sinners, that is, he has declared them righteous for the sake of Christ. This is the central message of Scripture upon which the very existence of the church depends. It is a message relevant to people of all times and places, of all races and social levels, for "the result of one trespass was condemnation for all men" (Romans 5:18). All need forgiveness of sins before God, and Scripture proclaims that all have been justified, for "the result of one act of righteousness was justification that brings life for all men" (Romans 5:18). We believe that individuals receive this free gift of forgiveness not on the basis of their own works, but only through faith (Ephesians 2:8,9)...On the other hand, although Jesus died for all, Scripture says that "whoever does not believe will be condemned" (Mark 16:16). Unbelievers forfeit the forgiveness won for them by Christ (John 8:24).
{{cite web}}
: External link in
(help)|quote=
- ^ Becker, Siegbert W. "Objective Justification" (PDF). Wisconsin Lutheran Seminary. p. 1. Archived from the original (PDF) on 5 February 2015. Retrieved 26 Jan 2015.
- ^ "Universal Justification". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on 2 January 2008. Retrieved 5 Feb 2015.
Christ paid for all our sins. God the Father has therefore forgiven them. But to benefit from this verdict we need to hear about it and trust in it. If I deposit money in the bank for you, to benefit from it you need to hear about it and use it. Christ has paid for your sins, but to benefit from it you need to hear about it and believe in it. We need to have faith but we should not think of faith as our contribution. It is a gift of God which the Holy Spirit works in us.
- ^ "Justification / Salvation". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on 2 January 2008. Retrieved 29 Jan 2015.
Romans 3:23-24, 5:9, 18 are other passages that lead us to say that it is most appropriate and accurate to say that universal justification is a finished fact. God has forgiven the sins of the whole world whether people believe it or not. He has done more than "made forgiveness possible." All this is for the sake of the perfect substitutionary work of Jesus Christ.
- ^ Augsburg Confession, Article V, Of Justification. People “cannot be justified before God by their own strength, merits, or works, but are freely justified for Christ's sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ's sake. . . .”
- ^ ”Faith is a condition of justification.” Keith D. Stanglin and Thomas H. McCall, Jacob Arminius: Theologian of Grace (Oxford University, 2012), 136.
- ^ "The Book of Concord, Formula of Concord". XI. Election, paragraph 5.
{{cite web}}
: CS1 maint: location (link) - ^ "Works of James Arminius, Vol. 1". Sentiments on predestination, paragraph IV.
External links
- Pro
- The Death of Death in the Death of Christ by , who says, "It is safe to say that no comparable exposition of the work of redemption as planned and executed by the Triune Jehovah has ever been done since Owen published his. None has been needed....[N]obody has a right to dismiss the doctrine of the limitedness, or particularity, of atonement as a monstrosity of Calvinistic logic until he has refuted Owen's proof that it is part of the uniform biblical presentation of redemption, clearly taught in plain text after plain text. And nobody has done that yet." Those who oppose the doctrine would disagree that Owen has "proved" anything from "plain text after plain text," maintaining that instead he has misinterpreted his texts; they would also disagree with the assertion that "no one has done that [refuting] yet."
- "For Whom Did Christ Die?", part 3, chapter 8 of Charles Hodge's Systematic Theology
- "Particular Redemption", a sermon by Charles Spurgeon delivered on 1858-02-28
- "Limited Atonement", chapter 12 from The Reformed Doctrine of Predestination by Loraine Boettner
- Articles on Definite Atonement at Monergism.com
- "Limited Atonement", a series of articles by Ra McLaughlin
- Con
- Introduction to The Death Christ Died: A Case for Unlimited Atonement by Robert Lightner
- Calvin's Error of Limited Atonement by D.A. Waite
- "Father, Whose Everlasting Love" by Charles Wesley
- Sermon #128: "Free Grace" by John Wesley
- 'God's Strategy in Human History,' Roger Forster, Paul Marston, Wipf & Stock Publishers (July 2001). This contains both a theological discussion as well as an historical overview of the doctrine of Calvinism in the church, claiming that it originated with St. Augustine. Numerous earlier Church Fathers are quoted to support this.