DOCSLIB.ORG

Jesus Christ's Substitutionary Death: An

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Jesus Christ's Substitutionary Death: An JESUS CHRIST’S SUBSTITUTIONARY DEATH: AN ATTEMPT TO RECONCILE TWO DIVERGENT SEVENTH-DAY ADVENTIST TEACHINGS by EMMANUEL MWALE Submitted in accordance with the requirements for the degree of MASTER OF THEOLOGY In the subject SYSTEMATIC THEOLOGY at the UNIVERSITY OF SOUTH AFRICA SUPERVISOR: DR J M WOOD 9th November, 2015 Table of Contents Content Page Table of Contents i Acknowledgments viii Dedication ix Declaration x Summary xi Chapter One: Introduction: The Focal Point of the Research 1 1.1. Orientation 1 1.2. Approach and relevance 9 1.3. Research interest 14 1.4. Research aims 14 1.5. Research methodology 15 1.6. The way forward 15 Chapter Two: Theories of Atonement 18 2.1. The Ransom theory 18 2.1.1. Historical overview 19 2.2.2. Description of the theory 19 2.1.3. Variations of the theory 20 2.1.4. Positive support for the theory 21 2.1.5. Criticisms of the theory 21 2.2. The Moral Influence theory 24 2.2.1. Historical overview 24 2.2.2. Description of the theory 25 2.2.3. Variations of the theory 25 2.2.4. Positive support for the theory 27 i 2.2.5. Criticisms of the theory 27 2.3. The Satisfaction theory 29 2.3.1. Historical overview 29 2.3.2. Description of the theory 29 2.3.3. Variations of the theory 30 2.3.3.1. The Governmental theory 31 2.3.3.2. The Scapegoat theory/model 32 2.3.4. Positive support for the theory 33 2.3.5. Criticisms of the theory 34 2.4. The Penal Substitutionary theory 35 2.4.1. Historical overview 35 2.4.2. Description of the theory 36 2.4.3. Variations of the theory 37 2.4.3.1. Limited atonement 37 2.4.3.2. Universalism 38 2.4.3.3. Provisional atonement 38 2.4.3.4. Vicarious atonement 39 2.4.3.5. Corporate atonement 39 2.4.3.6. Actual atonement 40 2.4.4. Positive support for the theory 41 2.4.4.1. General support 41 2.4.4.2. Support from contemporary non-Seventh-day Adventist scholars 41 2.4.4.3. Support from the Seventh-day Adventist Church 42 2.4.4.3.1. Writings of the Pioneers 42 2.4.4.3.2. Writings of contemporary Seventh-day Adventist scholars 45 ii 2.4.5. Criticisms of the theory 50 2.4.5.1. Criticisms generally 50 2.4.5.2. Summary of criticisms by Millard J. Erickson 51 2.4.5.2.1. Distortion of the nature of the Godhead 51 2.4.5.2.2. The morality or rightness of the penal substitutionary theory 52 2.4.5.2.3. Divine hypocrisy 52 2.4.5.2.4. The culturally conditioned nature of the theory 53 2.4.5.2.5. Too individualistic a view 53 2.5. The Recapitulation theory 54 2.5.1. Historical overview of the theory 54 2.5.2. Description of the theory 55 2.5.3. Positive support to the theory 57 2.5.4. Criticisms of the theory 58 2.6. Eastern Christianity 58 2.6.1. Historical overview 58 2.6.2. Description of the view 58 2.6.3. Criticisms of the view 60 2.7. Roman Catholic views on atonement and reparation 60 2.7.1. Historical overview 61 2.7.2. Description of Roman Catholic views on atonement and reparation 61 2.7.2.1. Atonement 61 2.7.2.2. Reparation 63 2.7.3. Criticisms of Roman Catholic views of atonement and reparation 64 Chapter Three: Christ’s Substitutionary Death as Vicarious 66 3.1. Definition of the term vicarious 67 iii 3.2. The terms vicarious and substitutionary used interchangeably 68 3.3. The terms vicarious and substitutionary not used interchangeably 70 3.4. Justification 72 3.4.1. Justification received by faith 73 3.4.2. Justification as Reconciliation 74 3.5. The In Christ Motif 75 3.5.1. Ivan T. Blazen on the in Christ motif 76 3.5.1.1. We in Christ 76 3.5.1.2. Christ in Us 77 3.5.1.3. Spiritual Union 78 3.5.2. Angel Manuel Rodriguez on the in Christ motif 78 3.5.2.1. Election 79 3.5.2.2. United to Christ 80 3.5.2.3. In Christ 81 3.5.2.4. In Adam/In Christ 81 3.6. The Human Nature of Christ 83 3.6.1. The Traditional, or Historical, Christology (Postlapsarian Position) 83 3.6.2. The New Christology (Prelapsarian Position) 86 3.6.3. The Alternative Christology 88 3.6.4. Prelapsarian and Postlapsarian 91 3.7. The Uniqueness of Christ’s Humanity 93 3.7.1. The Postlapsarian View and the Uniqueness of Christ’s Humanity 93 3.7.2. The New Christology and the Uniqueness of Christ’s Humanity 95 3.7.3. The Alternative Christology and the Uniqueness of Christ’s Humanity 96 Chapter Four: Jesus Christ’s Substitutionary Death as Actual 98 iv 4.1. Rationale for the Actual View 99 4.2. Christ Died in Actuality 99 4.3. Christ Died Vicariously 100 4.4. The terms vicarious and substitutionary as used by Jack Sequeira 101 4.5. Justification 103 4.5.1. Justification as an objective fact (a provision) 106 4.5.2. Justification by faith 108 4.6. The In Christ Motif 108 4.6.1. In Adam 109 4.6.2. In Christ and Christ in You 111 4.6.2.1. In Christ 111 4.6.2.2. Christ in You 114 4.7. The Humanity of Christ 114 4.7.1. Christ Assumed Fallen Humanity 115 4.7.2. Christ’s Mind Not Joined to Fallen Human Nature 118 4.8. The Uniqueness of Christ’s Humanity 118 4.8.1. Christ was the Son of God as well as the Son of Man 119 4.8.2. Christ was Made or Became 119 4.8.3. Christ Never Sinned 120 Chapter Five: Vicarious Liability in Criminal Law 123 5.1. The Elements of Crime 123 5.1.1. The Actus Reus 123 5.1.2. The Mens Rea 124 5.1.3. Implications of the Two Elements of Crime 125 5.2. Four Theories of Punishment 126 v 5.3. Vicarious Liability 127 5.3.1. Criminal Vicarious Liability 129 5.3.2. Civil and Administrative Vicarious Liabilities 133 5.3.2.1. The Contract of Employment 135 5.3.2.2. The Scope of Employment 135 Chapter Six: Christ’s Substitutionary Death: A Critical Evaluation 148 6.1. Critical Evaluation: Theories of Atonement 148 6.1.1. The Ransom theory 149 6.1.2. The Moral Influence theory 149 6.1.3. The Satisfaction theory 150 6.1.4. The Recapitulation theory 150 6.1.5. Eastern Christianity 151 6.1.6. Roman Catholic Views on Atonement and Reparation 152 6.1.7. The Penal Substitutionary theory 154 6.1.7.1. Limited atonement 155 6.1.7.2. Universalism 157 6.1.7.3. Provisional atonement 157 6.1.7.4. Corporate atonement 158 6.2. Critical Evaluation: Jesus Christ’s Death as Vicarious 161 6.2.1. The use of the terms vicarious and substitutionary 162 6.2.2. Vicarious atonement and justification 163 6.2.3. Vicarious atonement and the in Christ motif 166 6.2.4. Vicarious atonement and the humanity of Christ 169 6.3. Critical Evaluation: Jesus Christ’s Substitutionary Death as Actual 173 6.3.1. The use of the terms vicarious and substitutionary 174 vi 6.3.2. The actual view of atonement 178 6.3.2.1. The legality or illegality of vicarious atonement 178 6.3.2.2. The legality of actual atonement 183 6.3.3. Actual atonement and justification 185 6.3.4. Actual atonement and the in Christ motif 188 6.3.5. Actual atonement and the humanity of Christ 194 6.4. Reconciling Vicarious and Actual Models of Substitutionary Atonement 197 6.4.1. The Vicarious Model 197 6.4.2. Justification 197 6.4.3. The In Christ Motif 198 6.4.4. The Humanity of Christ 199 6.5. The Reconciled View 199 6.6. Personal Submissions 200 6.7. Recommendations 202 Bibliography 205 vii Acknowledgments In 2001 Jack Sequeira was used by God to open my spiritual eyes so that I could begin to appreciate Jesus Christ’s substitutionary death, which is the basis of the message of righteousness by faith. At the same time, he challenged me to study when he said to me; “I am an old man now. My generation has failed. Study for yourself and preach the good news of salvation as it is in Christ so that Christ may come again to take us home.” From that time, a desire was ignited in me to study the doctrine of atonement. I am greatly indebted to Jack Sequeira for this dissertation. My experience in writing this dissertation has taught me that it is one thing to have ideas, but another to put down those ideas on paper in a scholarly and readable standard. My supervisor, Dr J M. Wood has taught me how to write. In fact, it is perfectly in order to say that this dissertation is a joint work of my supervisor and I. Dr. Wood was ever patient with me, and guided me all the way to the completion of the study. She even helped me access valuable sources that enriched the study.
Load more

Recommended publications
  • The Five Points of Calvinism
    • TULIP The Five Points of Calvinism instructor’s guide Bethlehem College & Seminary 720 13th Avenue South Minneapolis, MN 55415 612.455.3420 [email protected] | bcsmn.edu Copyright © 2007, 2012, 2017 by Bethlehem College & Seminary All rights reserved. No part of this publication may be reproduced, modified, or transmitted in any form or by any means, electronic, mechanical, photocopying, or otherwise, without the prior written permission of the copyright owner. Scripture taken from The Holy Bible, English Standard Version. Copyright © 2007 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. • TULIP The Five Points of Calvinism instructor’s guide Table of Contents Instructor’s Introduction Course Syllabus 1 Introduction from John Piper 3 Lesson 1 Introduction to the Doctrines of Grace 5 Lesson 2 Total Depravity 27 Lesson 3 Irresistible Grace 57 Lesson 4 Limited Atonement 85 Lesson 5 Unconditional Election 115 Lesson 6 Perseverance of the Saints 141 Appendices Appendix A Historical Information 173 Appendix B Testimonies from Church History 175 Appendix C Ten Effects of Believing in the Five Points of Calvinism 183 Instructor’s Introduction It is our hope and prayer that God would be pleased to use this curriculum for his glory. Thus, the intention of this curriculum is to spread a passion for the supremacy of God in all things for the joy of all peoples through Jesus Christ. This curriculum is guided by the vision and values of Bethlehem College & Seminary which are more fully explained at bcsmn.edu. At the Bethlehem College & Semianry website, you will find the God-centered philosophy that undergirds and motivates everything we do.
    [Show full text]
  • Calvinism and Limited Atonement Isaiah 53:6; Hebrews 2:9 and Others
    CALVINISM AND LIMITED ATONEMENT ISAIAH 53:6; HEBREWS 2:9 AND OTHERS Text: Isaiah 53:6; Hebrews 2:9 Isaiah 53:6 6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. Hebrews 2:9 9 But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. Introduction: Of the five points of Calvin’s philosophy, (and I call it "philosophy" instead of "theology" because in this particular point, it is 100% contrary to the revealed will of God as given to us in the Bible, therefore, it cannot properly be called "theology") the weakest link is his so-called false teaching on the "LIMITED ATONEMENT," or the "L" of the T.U.L.I.P. acronym of Calvinism. - 1 - It is interesting to me that this point is the center of this deadly flower. We will consider the Basic Definition, Blatant Distortion, and the Biblical Dispute, of Limited Atonement. 1. BASIC DEFINITION OF LIMITED ATONEMENT By “Limited Atonement” we refer to the belief which states that Christ did not die for “all or everyone” but rather died only for the elect. While it is true that only the saved benefit from Christ’s death on the cross, Christ died for all people. 1 John 2:1-2 1 My little children, these things write I unto you, that ye sin not.
    [Show full text]
  • Total Depravity
    TULIP: A FREE GRACE PERSPECTIVE PART 1: TOTAL DEPRAVITY ANTHONY B. BADGER Associate Professor of Bible and Theology Grace Evangelical School of Theology Lancaster, Pennsylvania I. INTRODUCTION The evolution of doctrine due to continued hybridization has pro- duced a myriad of theological persuasions. The only way to purify our- selves from the possible defects of such “theological genetics” is, first, to recognize that we have them and then, as much as possible, to set them aside and disassociate ourselves from the systems which have come to dominate our thinking. In other words, we should simply strive for truth and an objective understanding of biblical teaching. This series of articles is intended to do just that. We will carefully consider the truth claims of both Calvinists and Arminians and arrive at some conclusions that may not suit either.1 Our purpose here is not to defend a system, but to understand the truth. The conflicting “isms” in this study (Calvinism and Arminianism) are often considered “sacred cows” and, as a result, seem to be solidified and in need of defense. They have become impediments in the search for truth and “barriers to learn- ing.” Perhaps the emphatic dogmatism and defense of the paradoxical views of Calvinism and Arminianism have impeded the theological search for truth much more than we realize. Bauman reflects, I doubt that theology, as God sees it, entails unresolvable paradox. That is another way of saying that any theology that sees it [paradox] or includes it is mistaken. If God does not see theological endeavor as innately or irremediably paradoxical, 1 For this reason the author declines to be called a Calvinist, a moderate Calvinist, an Arminian, an Augustinian, a Thomist, a Pelagian, or a Semi- Pelagian.
    [Show full text]
  • The Nature and Extent of the Atonement in Lutheran
    THE N A T U R E A N D E X T E N T O F T H E ATONEMENT I N L U T H E R A N T H E O L O G Y DAVID SCAER, TH.D. I. The Problem The· conflict concerning the nature and extent of the atonement arose in Christian theology because of attempts to reconcile rationally apparently conflicting statements in the Holy Scriptures on the atone- ment and election. Briefly put, passages relating to the atonement are universal in scope including all men and those relating to election apply only to a limited number. Basically there have been three approaches to this tension between a universal atonement and a limited election. One approach is to understand the atonement in light of the election. Since obviously there are many who are not eventually saved, the atonement offered by Christ really applied not to them but only to those who are finally saved, i.e., the elect. This is the Calvinistic or Reformed view. The second approach understands the election in light of the atonement. This view credits each individual with the ability to make a choice of his own free will to believe in Christ. Since Christ died for all men and since man is responsible for his own damnation, therefore he at least cooperates with the Holy Spirit in coming to faith. This is the Arminian or synergistic view, also widely held in Methodism. The third view* is that of classical Lutheran theology. This position as set down in the Formula of Concord (1580) does not attempt to resolve what the Holy Scriptures state con- cerning atonement and election.
    [Show full text]
  • Biblical and Logical Warrant for Limited Atonement
    M. Howell 1-10-04 Biblical and Logical Warrant for Definite Atonement He entered once for all into the Holy Place, taking not the blood of goats and calves but his own blood, thus securing eternal redemption. -Hebrews 9:12 The crux of the entire debate surrounding limited atonement is whether Christ is a real Savior or a potential Savior. Did Christ actually or potentially accomplish His purpose for dying for our sins? It is my position that Christ's death actually accomplished its purpose, that is, that it ensured the salvation of His people rather than merely provide the possibility of salvation for everyone who believes. This, therefore, makes Christ’s atonement limited in its efficaciousness. David Steele and Curtis Thomas write, “Christ’s saving work was limited in that it was designed to save some and not others, but it was not limited in value for it was of infinite worth and would have secured salvation for everyone if this had been God’s intention.”1 But as we shall soon see, regardless of your theological assumptions, the atonement is limited. That is why I prefer the term definite atonement to limited atonement. I shall be arguing for definite atonement in two parts, the first part consisting of the Biblical basis for definite atonement, and the second part consisting of the Logical basis for definite atonement. This separation should in no way imply that the Bible should or even could be divorced from logic. God is a God of logic and His special revelation is consequently inherently logical.
    [Show full text]
  • The Reformed Presbyterian Theological Journal
    FALL 2019 volume 6 issue 1 3 FROM RUTHERFORD HALL Dr. Barry J. York 4 FOUR CENTURIES AGO: AN HISTORICAL SURVEY OF THE SYNOD OF DORT Dr. David G. Whitla 16 THE FIRST HEADING: DIVINE ELECTION AND REPROBATION Rev. Thomas G. Reid, Jr. 25 THE SECOND HEADING - CHRIST’S DEATH AND HUMAN REDEMPTION THROUGH IT: LIMITED ATONEMENT AT THE SYNOD OF DORDT AND SOME CONTEMPORARY THEOLOGICAL DEBATES Dr. Richard C. Gamble 33 THE THIRD HEADING: HUMAN CORRUPTION Rev. Keith A. Evans 39 THE FOURTH HEADING: “BOTH DELIGHTFUL AND POWERFUL” THE DOCTRINE OF IRRESISTIBLE GRACE IN THE CANONS OF DORT Dr. C. J. Williams 47 THE FIFTH HEADING: THE PERSEVERANCE OF THE SAINTS Dr. Barry J. York STUDY UNDER PASTORS The theological journal of the Reformed Presbyterian Theological Seminary Description Reformed Presbyterian Theological Journal is the online theological journal of the Reformed Presbyterian Theological Seminary. Reformed Presbyterian Theological Journal is provided freely by RPTS faculty and other scholars to encourage the theological growth of the church in the historic, creedal, Reformed faith. Reformed Presbyterian Theological Journal is published biannually online at the RPTS website in html and pdf. Readers are free to use the journal and circulate articles in written, visual, or digital form, but we respectfully request that the content be unaltered and the source be acknowledged by the following statement. “Used by permission. Article first appeared in Reformed Presbyterian Theological Journal, the online theological journal of the Reformed Presbyterian Theological Seminary (rpts.edu).” e d i t o r s General Editor: Senior Editor: Assistant Editor: Contributing Editors: Barry York Richard Gamble Jay Dharan Tom Reid [email protected] [email protected] [email protected] [email protected] C.
    [Show full text]
  • Calvinism and Arminianism Are Tw
    K-Group week 3 Question: "Calvinism vs. Arminianism - which view is correct?" Answer: Calvinism and Arminianism are two systems of theology that attempt to explain the relationship between God's sovereignty and man's responsibility in the matter of salvation. Calvinism is named for John Calvin, a French theologian who lived from 1509-1564. Arminianism is named for Jacobus Arminius, a Dutch theologian who lived from 1560-1609. Both systems can be summarized with five points. Calvinism holds to the total depravity of man while Arminianism holds to partial depravity. Calvinism’s doctrine of total depravity states that every aspect of humanity is corrupted by sin; therefore, human beings are unable to come to God on their own accord. Partial depravity states that every aspect of humanity is tainted by sin, but not to the extent that human beings are unable to place faith in God of their own accord. Note: classical Arminianism rejects “partial depravity” and holds a view very close to Calvinistic “total depravity” (although the extent and meaning of that depravity are debated in Arminian circles). In general, Arminians believe there is an “intermediate” state between total depravity and salvation. In this state, made possible by prevenient grace, the sinner is being drawn to Christ and has the God-given ability to choose salvation. Calvinism includes the belief that election is unconditional, while Arminianism believes in conditional election. Unconditional election is the view that God elects individuals to salvation based entirely on His will, not on anything inherently worthy in the individual. Conditional election states that God elects individuals to salvation based on His foreknowledge of who will believe in Christ unto salvation, thereby on the condition that the individual chooses God.
    [Show full text]
  • The Five Points of Calvinism
    THE FIVE POINTS OF CALVINISM "Weighed And Found Wanting" TABLE OF CONTENTS Introduction MAJOR SECTION ONE: EXPLANATIONS 1. Total Depravity Explained 2. Unconditional Election Explained 3. Limited Atonement Explained 4. Irresistible Grace Explained 5. Perseverance of the Saints Explained MAJOR SECTION TWO: COUNTER POINTS 6. Calvinistic Total Depravity Refuted 7. Unconditional Election Refuted 8. Limited Atonement Refuted 9. Irresistible Grace Refuted 10. Calvinistic Perseverance of the Saints Refuted Conclusion The Lazy Man's Guide to Understanding Calvinism An Even Lazier Man's Guide to Understanding Calvinism INTRODUCTION For more than a decade I was the host of a Christian talk show called 'Scripturally Speaking.' On many different occasions the topic of Calvinism in general, and the Five Points of Calvinism in particular, was introduced either by me, an in-studio guest, or a caller. I can clearly remember one discussion in which a Calvinist guest was debating with an Arminian caller over the question of whether or not predestination was taught in Scripture. When the question before us was simply a matter of affirming or denying predestination, I appeared to be on the side of my Calvinist guest. The caller expressed surprise at my agreement with my guest because he incorrectly thought that I must have been a Calvinist because of this agreement. When I explained to him that I was not a Calvinist, the caller's surprise then turned to confusion. Affirmation vs. Definition My guest then admitted that he was also surprised, if not confused, for he too wrongly assumed I was a Calvinist because I agreed that predestination was taught in Scripture.
    [Show full text]
  • THE SYNOD of DORT Many Reformed Churches Around the World Commemorate the Great Protestant Reformation Which Begun in Germany on October 31St 1517
    THE SYNOD OF DORT Many Reformed Churches around the world commemorate the Great Protestant Reformation which begun in Germany on October 31st 1517. On that providential day, Martin Luther nailed his famed 95 Theses on the door of the castle church of Wittenberg. In no time, without Luther's knowledge, this paper was copied, and reproduced in great numbers with the recently invented printing machine. It was then distributed throughout Europe. This paper was to be used by our Sovereign Lord to ignite the Reformation which saw the release of the true Church of Christ from the yoke and bondage of Rome. Almost five hundred years have gone by since then. Today, there are countless technically Protestant churches (i.e. can trace back to the Reformation in terms of historical links) around the world. But there are few which still remember the rich heritage of the Reformers. In fact, a great number of churches which claim to be Protestant have, in fact, gone back to Rome by way of doctrine and practice, and some even make it their business to oppose the Reformers and their heirs. I am convinced that one of the chief reasons for this state of affair in the Protestant Church is a contemptuous attitude towards past creeds and confessions and the historical battles against heresies. When, for example, there are fundamentalistic defenders of the faith teaching in Bible Colleges, who have not so much as heard of the Canons of Dort or the Synod of Dort, but would lash out at hyper-Calvinism, then you know that something is seriously wrong within the camp.
    [Show full text]
  • Universal Legal Justification: a Failed Alternative Between Calvin and Arminius 1
    Journal of the Adventist Theological Society, 23/1 (2012):96-119. Article copyright © 2012 by Joseph Olstad. Universal Legal Justification: A Failed Alternative Between Calvin and Arminius 1 Joseph Olstad, M.A. Abstract The concept of universal legal justification has gained significant attention over the past few decades in Adventist soteriology. Universalizing justification without entailing universalism has been proffered as resolving the atonement debate (whether Christ’s atoning death saved no one, everyone, or just some) between Arminianism and Calvinism. However, many have seen this approach as fraught with difficulties, creating more problems than it ostensibly solves. First, this paper will show that when the novel terminology of universal legal justification is swept away, it is not a genuine alternative to the Arminian vs. Calvinistic understanding of the scope of the atonement, but is in fact the Arminian position. with a twist. Secondly, a discussion will follow dealing with the grammatical and logical difficulties which arise from adopting universalist language to portray a soteriology that is fundamentally Arminian. Lastly, a reason will be proffered as to why this “universalist” mode of expressing the atonement may linger within Adventism for some time. 1. Introduction The nature and scope of justification has been debated throughout the history of Christian theology.2 Many sides of the debate are reflected in the different trends of Adventist soteriology as well. One particular form of the 1 The following was presented at the Arminianism and Adventism Symposium at Andrews University in Michigan, October 2010. 2 See Alister E. McGrath, Iustitia Dei (Cambridge: Cambridge University Press, 2005).
    [Show full text]
  • Calvinism Vs Arminianism Vs Evangelicalism
    Calvinism vs. Arminianism vs. Evangelicalism Don’t follow any doctrine that’s named after a man (no matter how much you admire him). This chart compares the 5 points of Calvinism with the 5 points of Arminianism. Many Evangelical Christians don’t totally agree with either side but believe in a mixture of the two— agreeing with some points of Calvinism and some of Arminianism. (See the “Evangelical” chart beneath the Calvinism vs. Arminianism chart) The 5 Points of Calvinism The 5 Points of Arminianism Total Depravity Free Will Man is totally depraved, spiritually dead and Man is a sinner who has the free will to either blind, and unable to repent. God must initiate cooperate with God’s Spirit and be the work of repentance. regenerated, or resist God’s grace and perish. Unconditional Election Conditional Election God’s election is based upon His sovereignty. God’s election is based upon His His election is His own decision, and is not foreknowledge. He chooses everyone whom based on the foreseen response of anyone’s He knew would, of their own free will, respond faith and repentance. to the gospel and choose Christ. Limited Atonement Unlimited Atonement When Christ died on the cross, He shed His When Christ died on the cross, He shed His blood only for those who have been elected blood for everyone. He paid a provisional price and no one else. for all but guaranteed it for none. Irresistible Grace Resistible Grace Grace is extended only to the elect. The Saving grace can be resisted because God internal call by God’s grace cannot be resisted won’t overrule man’s free will.
    [Show full text]
  • Theology 1.11
    Calvinism and Arminianism Calvinism and Arminianism are two systems of theology that attempt to explain the relationship between God’s sovereignty and man’s responsibility in the matter of salvation. Calvinism is named for John Calvin, a French theologian who lived from 1509-1564. Arminianism is named for Jacobus Arminius, a Dutch theologian who lived from 1560-1609. Both systems can be summarized with five points. The Calvinists didn’t come up with five points to start with. The Calvinists wrote their vision of what salvation looks like and how it happens under God’s sovereignty. When the Arminians read it, they said, “These are five places we don’t agree.” That is where we got these five points. 1. Depravity • Calvinism’s doctrine of total depravity states that every aspect of humanity is corrupted by sin; therefore, human beings are so depraved and rebellious that they are unable to trust God and come to Him on their own accord without God’s special work of grace to change their hearts. • Arminians say, with regard to depravity, that people are depraved and corrupt, but they are able to provide the decisive impulse to trust God with the general divine assistance that God gives to everybody. Although some refer to this as “partial depravity”, classical Arminianism rejects “partial depravity” and holds a view very close to Calvinistic “total depravity” (although the extent and meaning of that depravity are debated in Arminian circles). 2. Election • Calvinism includes the belief that election is unconditional. It says that we are chosen. God chooses unconditionally whom he will mercifully bring to faith and whom he will justly leave in their rebellion.
    [Show full text]