A Few Thoughts on Limited Atonement

You may be aware that a new book on the doctrine of "Limited Atonement" has just been released. You may also know that Calvinists, historically, have taken a variety of positions on the subject. With that in mind, I would like to interact with a few statements made recently on the Gospel Coalition blog (and by the way, just to be clear, I would generally consider myself to be a strong supporter and advocate of TGC and its work). Nevertheless, here are the statements to which I will respond:

Many Amyraldians or "4-point Calvinists," while espousing a particular election (by the Father) and a particular application (by the Spirit), hold to a universal atonement (by the Son). What's problematic about emphasizing particularity at the stage of application but not at the stage of atonement?The Amyraldian view of the atonement leads to disharmony or dissonance in the triune God: the Father elects some, the Son dies for all, but the Spirit only draws some (those whom the Father elected). The same problem attends semi-Pelagianism and Arminianism. Hypothetical universalists seek to get around the problem by positing "two levels" in the atonement: a universal intent and a particular intent (see, for example, Curt Daniel and Norman Douty). According to this scheme, the Trinity is united at each level of intent. However, this position lacks scriptural support despite attempts based on a certain (and, we believe, superficial) reading of 1 Timothy 4:10. 

Hypothetical universalism also leads to a confusion within the will of the Son. How can Christ on the cross, in his one act of propitiation, will both to die for the non-elect and not to die for them? This distorts orthodox Christology. Christ is presented in the Bible as King, Shepherd, Bridegroom, Head, Master, Firstborn, Cosmic Savior, and Last Adam. This is who the incarnate Son is, and therefore when he dies for sinners he cannot fail to be for them who he is. The person and work of Christ cannot be separated. In short, both trinitarianism and union with Christ point toward a definite intent in the atonement, as both ensure its efficacy. (Source: http://thegospelcoalition.org/blogs/tgc/2013/12/05/did-jesus-die-to-save-everyone/)

I am not an Amyraldian or "4-Pointer," and probably not a "hypothetical universalist," as those terms are usually defined among today's Calvinists. I do not deny that the intent of the atonement was to save a particular people. I do, however, deny that this was the sole intent, and I also deny that the atonement's extent has to be measured by its intent. My theology is Classic/Moderate Calvinism, as opposed to "High Calvinism." Classic/Moderate Calvinism is a prestigious tradition that is often castigated and misrepresented (or perhaps simply misunderstood) by High Calvinists.

It is from this perspective that I will respond to a few of the statements made above, beginning with this one:

The Amyraldian view of the atonement leads to disharmony or dissonance in the triune God: the Father elects some, the Son dies for all, but the Spirit only draws some (those whom the Father elected).

This problem is not relevant to Classic/Moderate Calvinists, as I will now demonstrate. In fact, our position exposes a significant inconsistency in the High Calvinist view. This is how they often frame the discussion:

1. Election is particular
2. Atonement is particular
3. Calling is particular

In other words: "God's work is particular, so why confuse things by generalizing just the atonement?"

On the other hand, this is how we frame it:

1. Election is particular in scope, but this does not limit God's general love and common grace which are extended toward all humanity
2. Atonement is particular in intent, but this does not limit the universal sufficiency of the atonement as potentially salvific for all of humanity
3. Calling is particular, but this does not limit the general call of the Gospel as God's command for all people everywhere to repent and believe.

Most High Calvinists will agree with our views on 1 and 3, but for some reason cannot accept the correlating balance on 2. This is actually in inconsistency on their part, not ours.

In other words, we say: "God's work is general and particular, so why deny the general aspect of just the atonement?" In fact, we might even go a step further, and offer a much more reasonable and Biblical solution, by viewing the General Love of God, Common Grace and the General Call of the Gospel as grounded in and made possible by the general/universal aspects of the atonement. The Cross IS God's Word of love and grace to all mankind. The Cross IS God's call of repentance to all of the world's people. The Cross IS God's extended hand of forgiveness to all humanity. And our Gospel is THE WORD OF THE CROSS.

Hypothetical universalists seek to get around the problem by positing "two levels" in the atonement: a universal intent and a particular intent (see, for example, Curt Daniel and Norman Douty).

A bigger problem is faced by the High Calvinist, as I have shown above. Additionally, I would suggest that few people understand Calvinism as well as Curt Daniel. My High Calvinist friends would be well advised to listen to him.

According to this scheme, the Trinity is united at each level of intent. However, this position lacks scriptural support despite attempts based on a certain (and, we believe, superficial) reading of 1 Timothy 4:10. 

Despite this dismissive comment, 1 Timothy 4:10 presents a strong exegetical case for the atonement's unlimited extent and limited intent, if not a dual intent. Furthermore, in the Classic/Moderate approach the Three Persons of the Trinity are certainly united in expressing a general love, a general atonement and a general call toward all humanity, while also working to achieve a specific end for a particular people in each of those activities. Why don't High Calvinists level the same criticism against General Love, Common Grace and the Free Offer of the Gospel (as Hyper Calvinists do)? Again, it is clear that the High Calvinist scheme is inconsistent by overlooking the fact that General Love stands alongside Unconditional Election, and the Free Offer stands alongside the Effectual Call. The next statement demonstrates this oversight well:

Hypothetical universalism also leads to a confusion within the will of the Son. How can Christ on the cross, in his one act of propitiation, will both to die for the non-elect and not to die for them? This distorts orthodox Christology.

This is quite a stretch, and, I might add, a little bit uncharitable. The phrase, "died for," is far too ambiguous to become the basis for judging a person's Christology as "distorted" or less than orthodox. Why can't Christ "die for" all of humanity in one sense, and "die for" a particular people in another sense? Furthermore, is the Father's will confused when He elects some but extends love and grace to all? Is the Holy Spirit's will confused when He tells us to proclaim Good News to everyone but inwardly draws only His chosen ones?

Following the logic of the statement quoted above, the Father cannot love those He did not elect, and the Spirit cannot send the Gospel to those He will not convert, without somehow being "confused." In our view, neither the Father, nor the Son, nor the Holy Spirit are ever confused; they each work in both general and particular ways, being in precise harmony with themselves and with One Another.

As a Calvinist and a Bible believer, it makes the most reasonable sense to embrace the universal extent of the atonement while not denying its particular intent. Whatever you call it, the result will be truly CONSISTENT CALVINISM.

Particular and General: A Key Tension in Reformed Soteriology

Reformed soteriology is humble and grand enough to tolerate significant tensions. One evidence of this is its ability to view the overarching, eternal purpose of God in both general and particular ways. In doing so, it maintains a clear line of division between the generalities we can know and the particulars known to God alone. It views the particulars abstractly, as categories without content. For example, we know abstractly that God has sovereignly elected some (i.e., the "elect" as a category); but we do not know concretely who they are (i.e., the content of the "elect" category). At the very same time, Reformed soteriology views the generalities concretely, as partially categorized content (for example, we know the general truth that God loves and desires to save every living person, without exception). The Biblical Calvinist does not apply election in an unwarranted way; he does not use this truth to invalidate God's general love for the non-elect and His general desire to save all sinners. Election is specific to a subset of humanity, but God's love and saving desire are all-humanity-wide. God is love.

Let's imagine for a moment that we are speaking with two unbelievers. God knows that one of them is elect and is going to be brought to repentance, and He also knows that one of them will die in the stubbornness of his heart. For our part, we don't know which one of them is elect, or if both of them are elect, or if neither of them is elect. We don't know if either of them will repent and be saved. Even if they both appear to repent and believe, we won't know for certain that their conversions were genuine until we meet them in heaven. On earth, we can't know with absolute certainty that they are truly saved and will persevere to the end. Those are particulars that belong to God's own purpose and wisdom. 

What we can know for certain and by faith is this: God has a purpose for both of them. Both are created in God's image and are loved by Him. Both are enemies of God. Both, in their current state, would gladly choose an eternity in hell over intimate fellowship with their Creator. Both are sinners who need saving grace. God would be pleased greatly by the salvation of both, and He will also be pleased to display His justice if they remain His enemies and perish. If they repent, they will be saved. From the standpoint of generalities--from our human standpoint--both unbelievers are identical. In our eyes, both are potentially elect. But from God's standpoint--in His own omniscient knowledge of the particulars--they are very different. One is elect and will be brought to faith, and the other is destined for damnation. Even if we knew for certain that one of them was elect, we wouldn't have any way of knowing with any certitude which one it is. So unconditional election is a solid and certain truth, but it is equally a mystery.

So then He has mercy on whomever He wills, and He hardens whomever He wills. (Romans 9:18) 

High Tension Wires:
Very Powerful!

We can approach these two unregenerate souls with the sure knowledge that God elects, but not that God elected either of them in particular. We can approach them in the certain understanding that God will bring justice directly upon some human beings, but not in the sure knowledge that either of these sinners will have to personally bear the wrath he justly deserves. We can know that both of them are currently under the wrath of God, already condemned for their unbelief--yet neither of them has perished yet, so we can be hopeful about both of them. We know that both will perish if they do not repent. We know that Jesus bore the wrath of God, and we know that if either of these unsaved persons repents he will no longer be under God's wrath. He will pass from death to life and will be created anew in Christ. We look at these two people and see potentials, not particulars. We see conditions, not determinations. We see a process partly finished, but up to the point of our visible horizon neither one is differentiated from the other. In God's mind they may be different, but in our minds they cannot be. It is enough for us to know that God knows.

What happens when you remove
the tension from one side?

The great error of the hyper Calvinist is to attempt in his own mind a coalescence of the generalities and the particulars, so that they become one in his mind. He tries to know things he cannot know, and is forced to rely on his own senses to determine who is and is not elect. He seeks to preach God's love to the elect only, to communicate God's saving desire to the elect only, to preach the Gospel to the elect only. He tries to be as efficacious in his efforts as God is in His ordination of all things. Thus, the hyper Calvinist simultaneously exalts his own perceptions while oversimplifying the complexities of God's dispositions. He limits everything to the unknowable particulars, which he concretizes, having no room in his thinking for the generalities or the undefined abstractions. The inherent arrogance of this approach should be obvious. The lopsidedness is striking.

This understanding will help us to take a Biblically balanced view of many topics, among them the extent of atonement. We can posit particular redemption from the standpoint of divine particularity. God knows whom He saves by the atonement. Once we have said this much, what need is there to limit the sufficiency or the potentially salvific nature of Christ's work? The fact that God will not apply the redeeming power of the blood of Christ to all people is no reason to believe it does not essentially contain that power. From the standpoint of generality, we can make no assumptions. So, in considering the elect abstractly, we can say "Christ died especially, efficiently, particularly for them." In looking concretely at the masses of lost humanity, we must say, "Christ died for the whole world." We can tell a lost sinner, "Christ died for you," and this will be true in many senses whether the person we are speaking with is specifically elect or not.

The best Calvinist thinkers and scholars of the past have embraced key tensions and important distinctions between the general and the particular. Those who have been most Biblically grounded have warned us to remain purposely ignorant of those things which God has not seen fit to reveal, and to hold solid and steadfast in embracing all that He has made known in His awe-inspiring wisdom.

Business Theory or Theology?

I've been studying about Project Management applications in business and found an uncanny parallel between the traditional five steps in the life cycle of a project and the 5 points of Calvinism.


Project Management Steps:

1.  Initiate
2.  Plan
3. Execute
4. Control
5. Closure

The "5 Points" as God's "Project":

1. God initiates everything (including salvation, because we are totally depraved sinners)
2. Unconditional Election is God's plan to save
3. Particular Redemption is the execution of the plan
4. In the Effectual Call, He guides the outcome of the plan
5. The saints Persevere because God Preserves them, bringing the plan to perfect completion

See the parallels? God IS the greatest of all Project Managers.

Ephesians 1:11-12 In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, so that we who were the first to hope in Christ might be to the praise of his glory.
Ephesians 2:10 For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.
Romans 8:28-30 And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.

UPDATE: Ralph Petersen's insightful comments on this post can be read HERE. 

The Three Points of Common Grace (Plus One More)

Psalm 145:8-9 The LORD is gracious and merciful, slow to anger and abounding in steadfast love. The LORD is good to all, and his mercy is over all that he has made.

Psalm 145:15-17 The eyes of all look to you, and you give them their food in due season. You open your hand; you satisfy the desire of every living thing. The LORD is  righteous in all his ways and kind in all his works.

The doctrine of Common Grace is an essential, yet often overlooked, facet of Calvinistic theology. Sure, you know the 5 Points of Calvinism, but can you recite (and defend) the three points of Common Grace?

Many Arminians - even informed, studious ones - do not realize that orthodox Reformed thinking includes and incorporates some of their most cherished Biblical convictions. Conversely, some Calvinists mistakenly believe the concept of Common Grace is contradictory to the TULIP and should therefore be opposed. I will now endeavor to demonstrate the falsity of that idea, and then go one step further - showing how Common Grace and the TULIP form essential balancing paradoxes without creating contradictions. Common Grace is the fertile soil in which the TULIP was meant to grow.

Traditionally, the doctrine of Common Grace as been summarized in these 3 points:

1. God loves all people

This means God providentially cares for, patiently forbears, and benevolently extends grace toward each and every living person. He does not merely express His justice by hating the non-elect for their rebellion, but also shows His love for them as His special creation in generously giving them an abundance of undeserved kindnesses.

However, their continued rejection of Him will eventually lead to their separation from His love and a total abandonment to His justice.

PARADOX

Just Condemnation of Sinners   <++++++++++>        Pervasive Love for Sinners

This is the Counterbalance to Total Depravity

2. God desires the salvation of all people

This means God would take pleasure in the salvation of each and every living person, and does not directly oppose it. He does not actively reprobate the non-elect, but allows them to follow their heart's desire to their own destruction.

In His wise counsels He has chosen not to save every person, but to allow the non-elect to follow the path of their own choosing.

PARADOX

Election of Some Sinners    <++++++++++>  Desire to Save All Sinners

This is the Counterbalance to Unconditional Election

3. God freely offers the Gospel to all people

This means God extends mercy to each and every living person by way of the preaching of the Gospel. He does not exclude any sinner from the call to faith.

Yet He allows the non-elect to resist His grace and reject His offer of salvation.

PARADOX

Universal Call of the Gospel   <++++++++++>    Effectual Call of the Gospel

This is the Counterbalance to Irresistible Grace

I would add this fourth point . . .

4. Christ's blood is a sufficient atonement for all the sins of all people

This means the potency of the atonement is infinite, and powerful enough to save each and every living person. God does not limit the sin-bearing nature of Christ's work to the elect alone, but provides limitless expiatory power through an incomprehensibly precious sacrifice.

Still, He applies the redeeming, propitiatory, and reconciling effects of Christ's sacrifice to the elect only.

PARADOX

Sufficient for All             <++++++++++>    Efficient for the Elect

Point Four is the Counterbalance to Particular Redemption (which says the application of the saving effect of the atonement is limited to the elect).

NOTE: Nothing in the 3 Points of Common Grace (or my proposed 4th Point) actually contradicts the 5 Points of Calvinism. Nothing here militates against monergistic regeneration. No mitigation of divine sovereignty is entailed in these tenets. These Four Points are neither antithetical to historic Calvinism, nor are they opposed to Biblical teaching. Rather, they accommodate our minds to the wide range of Biblical teaching. The balancing points are paradoxical because they appear at first to contradict, but they are not inexplicable if we will put ourselves to the task of reasoning with Scripture.

Some Calvinists maintain that the Fourth Point undermines the integrity of the TULIP. They call advocates of the Fourth Point "inconsistent" Calvinists (a more proper term would be "Moderate" Calvinist). But can you see how the 5 Points of Calvinism plus the 3 Points of Common Grace logically lead to the Fourth Point? Far from dismantling the TULIP, the universal sufficiency of the atonement provides a solid basis on which the traditional Three Points of  Common Grace can be integrated with it.

I plan to write more on Particular Redemption and the extent of the atonement in the near future, God willing.