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1 Limited Atonement Introduction the Doctrine of the Atonement Is A The Five Points of Calvinism Limited Atonement Introduction The doctrine of the atonement is a doctrine which is fundamental to the Christian faith. The Hebrew word for “atonement” is used about 150 times in the Old Testament and it has the literal meaning of “to cover over.” It is a word used to denote the process of making reconciliation. This word is used in Leviticus 17:11 to describe the shedding of blood to make an atonement. The idea expressed here is that the shedding of the blood of the sacrificial animal is able to cover over the guilt of the guilty criminal. This word also has the idea of “ransom” or “satisfaction” where the payment of the penalty or the price demanded is made. At times emphasis is also placed on the effects, where it brings about reconciliation (Lev 8:15; 6:30). The “atonement” in theology may be simply defined as “the satisfaction of divine justice by the Lord Jesus Christ in his active and passive obedience, which procured salvation for His people.” (Alan Cairns, Dictionary of Theological Terms, 44). A proper understanding of this doctrine is necessary for us to properly appreciate the nature of the salvation Christ earned on our behalf. In the study of the doctrine of the atonement, one important aspect concerns the intent and the extent of the atonement. This is where the doctrine of limited atonement comes in. The doctrine of limited atonement is the third point of Calvinism and it follows logically after the first and second points. Because man is totally depraved, they are spiritually dead and there is nothing that man can do to save himself. Since this is the case, man left to himself will never choose God. God who is sovereign, is under no obligation to save man, however, out of His own good pleasure and will, He unconditionally chose some to be saved. Having elected those whom He will save before the foundation of the world, the means of salvation has to be procured. Salvation has to be earned and the work of atonement has to be accomplished. The Lord Jesus Christ through His life and death accomplished this atoning work. The question which concerns us then is: when the Lord Jesus Christ died on the cross, did He pay for the sins of the whole world, or only for the sins of the elect? This question may be phrased another way: when the Lord Jesus Christ died on the cross, did He merely die to make salvation possible for all man, or did He die to actually pay for the sins of and save a particular group of people – His elect? The question concerns the intent and the extent of the atonement. A secondary question relating to this issue must also be answered: If Christ died only for the elect, and it will be show that He did, can the gospel be offered to the all man indiscriminately? How should we understand the terms in the Bible which carries a universal tone regarding the salvation of man? 1 The Five Points of Calvinism The Issue and Various Views The disagreement concerning this doctrine of essentially revolves around the intent and the extent of the atonement and what the atonement accomplished. The various views held are these: Arminianism After the death of Jacob Arminius, his followers presented their five articles of Remonstrance in protest against the doctrines of the Dutch Reformed Church. The second article describes their view of the extent of the atonement: “That, agreeably thereto, Jesus Christ, the Savior of the world, died for all men and for every man, so that he has obtained for them all, by his death on the cross, redemption, and the forgiveness of sins; yet that no one actually enjoys this forgiveness of sins, except the believer, according to the word of the Gospel of John iii. 16: “God so loved the world that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life”; and in the First Epistle of John ii. 2: “And he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world.” (The Five Articles of the Remonstrance - http://www.crivoice.org/creedremonstrants.html). In short, the Arminian’s view is known as the doctrine of universal atonement. This position states that the Lord Jesus Christ died for all man, making salvation possible for all. The intent, purpose and extent of Christ’s death were therefore the salvation of all man, and Christ’s sacrifice has placed all man in a savable condition. The condition required to procure this salvation is faith. The serious problem with this position is that the Scripture shows that not every man is saved. If Christ died with the intent and purpose to save the whole world, and yet not everyone is saved, then Christ would have failed in what He set out to accomplish. Amyraldism Amyraldism is the view taught by Moses Amyraut and is sometimes seen as a compromise between Calvinism and Arminianism. Amyraldism is also sometimes known as four-point Calvinism. The main difference between Amyraldism and Arminianism is that while Arminianism rejects all five points of Calvinism, Amyraldism rejects only one – the doctrine of limited atonement. It claims to be able to reconcile the four other points of Calvinism with its form of universal atonement also known as “hypothetical universalism.” Simply put, Amyraldism “maintains that Christ died for all men alike, making all men savable, with actual salvation conditioned on individual faith” (http://www.reformationtheology.com/2006/11/the_amyraldian_view_undone.php ). 2 The Five Points of Calvinism Amyraldism differs from Calvinism in that it sees God’s choosing of some to be saved as following the atonement made by Christ to make salvation possible. Hyper-Calvinism “Hyper-Calvinism is a position that teaches that because Christ died only for the elect, the gospel is made available only to a chosen few. They deny the free offer of the gospel to every one. Below is an example of their position, as described in the statement of faith of Gospel Standard Baptist Churches (http://www.5solas.org/media.php?id=574): XXIV We believe that the invitations of the Gospel, being spirit and life,* are intended only for those who have been made by the blessed Spirit to feel their lost state as sinners and their need of Christ as their Saviour, and to repent of and forsake their sins. (Isa. 55:1, John 7:37, Prov. 28:13, Matt. 11:28-30, John 6:37.) Note - * That is, under the influence of the Holy Spirit. XXV We deny that Christ died for all mankind. (Matt. 25:31-46, John 10:11, John 10:15, John 10:26.) XXVI We deny duty faith and duty repentance - these terms signifying that it is every man's duty spiritually and savingly to repent and believe (Gen. 6:5, Gen 8:21, Matt. 15:19, Jer. 17:9, John 6:44, John 6:65.) We deny also that there is any capability in man by nature to any spiritual good whatever. So that we reject the doctrine that men in a state of nature should be exhorted to believe in or turn to God of themselves. (John 12:39-40, Eph. 2:8, Rom. 8:7-8, 1 Cor. 4:7.) XXIX While we believe that the gospel is to be preached in or proclaimed to all the world, as in Mark 16:15, we deny offers of grace; that is to say, that the gospel is to be offered indiscriminately to all. (2 Cor. 4:3-4.) XXXIII Therefore, that for ministers in the present day to address unconverted persons, or indiscriminately all in a mixed congregation, calling upon them savingly to repent, believe, and receive Christ, or perform any other acts dependent upon the new creative power of the Holy Ghost, is, on the one hand, to imply creature power, and, on the other, to deny the doctrine of special redemption. XXXIV We believe that any such expressions as convey to the hearers the belief that they possess a certain power to flee to the Saviour, to close in with Christ, to receive Christ, while in an unregenerate state, so that unless they do thus close with Christ, etc., they shall perish, are untrue, and must, therefore, be rejected. And we further believe that we have no Scripture warrant to take the exhortations in the Old Testament intended for the Jews in national covenant with God, and apply them in a spiritual and saving sense to unregenerated men.” 3 The Five Points of Calvinism Calvinism The Reformed position and also the position held by the B-P Church in Singapore, is that the intent and extent of the atonement is limited and efficacious to only the elect. To avoid misunderstandings sometimes the expression “particular atonement” is used to define this position. This position holds that those whom God has chosen to save, He does actually save them by the atoning work of the Lord Jesus Christ. Calvinism also recognises the universal aspect of the atonement, where, by virtue of the sufficiency of Christ’s atoning work, salvation is available and sufficient for all. This is also based on the understanding of God’s general love for all man. The offer of the Gospel therefore may be made to all freely and sincerely. This Westminster Confession of Faith expresses this doctrine: VI. As God has appointed the elect unto glory, so has He, by the eternal and most free purpose of His will, foreordained all the means thereunto.
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