The Extent of the Atonement

Or, for whom did Christ die? Michael Bird posts responses to this question from three different theologians from three different camps. Of course, I side with Paul Helm, the Calvinist:

‘Definite atonement’ is an improvement on ‘Limited atonement’, but neither phrase clearly captures and expresses the idea, which is not exclusively to do with the atonement. The view is that the Triune God ensures the salvation of men and women, boys and girls. He does not merely make possible their salvation, leaving it to the sinner to make up his own mind. Rather, whom he intends to save, he saves, through the distinct but inseparable work of Father, Son and Holy Spirit. As Augustine puts it in his letter to Simplicianus in AD 396, God’s grace is effectual, effective, actually ensuring that those ordained to eternal life believe, secured by the golden chain of Romans 8.

What is at issue is an estimate of divine grace. The biblical basis for the view does not rest upon a single proof verse, or a few of these, (though verses such as John 6.37 and Acts 13.48 and of course Romans 8 28f should be borne in mind). Rather it is founded on the implications of Scripture’s overall witness to God’s powerful love, to the spiritual death of fallen mankind, and to the actual salvation of countless people.

By contrast, the Arminius-inspired view leaves the outcome of the work of redemption uncertainly suspended upon human choice, even though valiant efforts are made to link it to the divine foreknowledge, though in a weaker-than-biblical sense. And the Amyraldian view is in danger of upsetting the unity of the Trinity, and confounding the work of the preacher, heralding the grace of God indiscriminately to all, with the work of God. Through such means as preaching, God brings his elect to be justified, and to be sanctified, and to be glorified, calling them all out of darkness into his marvellous light.

For BenWitherington's Arminian view, click here.

For Michael Jensen's Amyraldian View, click here.

HT: JT