To Understand Truth and to Attain the True
Question: How did the apostles and early Christians come to believe in the deity of Christ?
Discussants: Dr. Ng Kam Weng and Mr. Micheal Lim
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Calvin, not being a universalist, could be said to be committed to definite atonement, even though he does not commit himself to definite atonement. And, it could be added, there is a sound reason for this.
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R. T. Kendall argues in his provocative book, Calvin and English Calvinism to 1649 (Oxford UP, 1979), that the doctrine of salvation taught by the Puritans is cold, legalistic and introspective, in contrast to John Calvin’s warm and spiritually vibrant doctrine of salvation. In this regard, the Puritans who promoted a distorted form of Calvinism were influenced by Theodore Beza who succeeded Calvin in Geneva.
Kendall highlights two problems with Beza and his Puritan followers: First, Beza and his followers taught a novel doctrine of limited atonement, that is, the idea that Christ did not die for everyone in the world, but only for the elect. Kendall claims that this is a radical departure from Calvin who taught that Christ died for all but that he intercedes only for the elect. Second, Beza and the Puritans reduced the act of faith to an act of the will which contradicts Calvin’s view of faith as a persuasion of the mind. Kendall argues that the doctrine of limited atonement inevitably results in legalism and loss of assurance of salvation. Kendall presses his claim by arguing that assurance of salvation is possible only if it is grounded in Christ’s universal atonement. Continue reading “Calvin and Calvinists on the Extent of Christ’s Atonement”
The nature of the atonement
[Atonement as “satisfaction” (compensation, reparation) was first used by Anselm (1033-1109) to stress that the death of Christ was a satisfaction rendered to God’s justice and honor. Subsequently, 17th century Reformed theologians taught that Christ (1) satisfies the demands of the law by his active obedience or perfect obedience to the full requirements of the law (2) satisfies the curse and condemnation of the law by his passive obedience or submission to the penalty of death on the cross].
A.A. Hodge draws out the deeper dimensions of Christ’s work of atonement by setting it in the context of the covenant God made with Adam in which God promised them blessedness contingent upon their obedience to His command: [The word “satisfaction”] accurately and adequately expresses what Christ did. As the Second Adam he satisfied all the conditions of the broken covenant of works, as left by the first Adam. (a.) He suffered the penalty of transgression. (b.) He rendered that obedience which was the condition of “life.”
5. State the true doctrine of Christ’s Satisfaction
1st. Negatively. (1.) The sufferings of Christ were not a substitute for the infliction of the penalty of the law upon sinners in person, but they are the penalty itself executed on their Substitute. (2.) It was not of the nature of a pecuniary payment, an exact quid pro quo. But it was a strict penal satisfaction, the person suffering being a substitute. (3.) It was not a mere example of a punishment. (4.) It was not a mere exhibition of love, or of heroic consecration. Continue reading “Christ’s Penal Substitutionary Atonement as God’s Act of Righteousness and Grace”
Classical Evangelicalism has always affirmed that the power of the gospel lies in the proclamation that Christ died for the ungodly and made atonement for their sins. “Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins…But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, waiting from that time until his enemies should be made a footstool for his feet. For by a single offering he has perfected for all time those who are being sanctified.” (Hebrews 9:22; 10:12-14) The truth that underlies this proclamation is encapsulated in the phrase, “the penal substitutionary death of Christ.”
However, this glorious truth has been challenged by some modern theologians who deny that Christ’s death is a penal substitutionary sacrifice for sin. Similarly, the teaching of Christ’s atonement becomes distorted when some Charismatics claim that partaking the Lord’s Supper brings physical healing because of the blood of Christ shed on the cross.
You are invited to read the careful reading of Isaiah 53 (the locus classical of the doctrine of penal substitutionary death of Christ in the Old Testament) written by Dr. Leong Tien Fock. It will help you gain a better understanding and a grateful appreciation of the glory of Christ’s atonement. Continue reading “The Atonement in Isaiah 53”
“We have an advocate with the Father, Jesus Christ the righteous. 2 He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.” (1 John 2:1-2) I. Biblical data that supports the premises of the two following arguments Christ is the propitiation for our sins. … Continue reading “Definite Atonement (Part 3/3). The Logic of 1 John 2:1-2”
“We have an advocate with the Father, Jesus Christ the righteous. 2 He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.” (1 John 2:1-2)
I. Biblical data that supports the premises of the two following arguments
Christ is the propitiation for our sins. He intercedes with the Father on the basis of his accomplished his work of atonement. He is the perfect advocate whose intercession with the Father is always successful (I John 2:1; Rom. 8:34; Heb. 7:25; 9:24-26; John 11:41-42,).
II. Argument 1 from Christ’s intercession
Premise: Christ’s intercession with the Father is always successful.
Outline of argument:
(1) If Jesus intercedes for all, all would actually be saved.
(2) But not all are saved.
(3) Therefore Jesus does not intercede for all.*
III. Argument 2 from “Propitiation”
Premise: Christ as “propitiation” has turned away God’s wrath (1John 2:2).
Outline of argument:
1) If Christ has really bore God’s wrath for everybody, nobody will go to hell, since their punishment has already been born by Christ.
2) But Scripture does testify that the wicked will experience punishment in hell.
3) Therefore Christ is not the propitiation for the sins of everybody
IV. The Logic of the arguments
The two arguments have the same logical form: Continue reading “Definite Atonement (Part 3/3). The Logic of 1 John 2:1-2”
It is imperative that theological discourse goes beyond polemics and offers positive evidence and constructive arguments to establish the veracity of doctrine. This being the case, I would like to invite our readers to consider carefully several lines of biblical evidence and theological arguments for the doctrine of definite atonement given below: The Particularistic Vocabulary … Continue reading “Definite Atonement (Part 2/3): Biblical Evidence and Theological Arguments”
It is imperative that theological discourse goes beyond polemics and offers positive evidence and constructive arguments to establish the veracity of doctrine. This being the case, I would like to invite our readers to consider carefully several lines of biblical evidence and theological arguments for the doctrine of definite atonement given below:
The Particularistic Vocabulary of Scripture
The Scriptures themselves particularize who it is for whom Christ died. The beneficiaries of Christ’s cross work are denominated in the following ways: “The house of Israel, and the house of Judah,” that is, the church or “true Israel” (Jer. 31:31; Luke 22:20; Heb. 9:15); his “people” (Matt. 1:21); his “friends” (John 15:13); his “sheep” (John 10:11, 15); his “body,” the “church” (Eph. 5:23–26; Acts 20:28); the “elect” (Rom. 8:32–34); the “many” (Isa. 53:12; Matt. 20:28; 26:28; Mark 10:45); “us” (Tit. 2:14); and “me” (Gal. 2:20).
Christ’s High-Priestly Work Restricted to the Elect Continue reading “Definite Atonement (Part 2/3): Biblical Evidence and Theological Arguments”
Arminians charge Calvinists as guilty of diminishing the universal significance of Christ’s atonement by teaching definite (limited) atonement. However, Calvinists reject the charge as unwarranted since they affirm the atonement of Christ as “sufficient for all.” In truth, it is the Arminians who limit the effectiveness of Christ’s atonement by teaching that Christ’s atonement only … Continue reading “Definite Atonement (Part 1/3): Engaging Arminian Proof Texts for Universal Atonement”
Arminians charge Calvinists as guilty of diminishing the universal significance of Christ’s atonement by teaching definite (limited) atonement. However, Calvinists reject the charge as unwarranted since they affirm the atonement of Christ as “sufficient for all.” In truth, it is the Arminians who limit the effectiveness of Christ’s atonement by teaching that Christ’s atonement only offers potential salvation for all, since there remains a possibility that Christ’s atonement may not achieve its intended purpose. [Re: Why Arminians Limit the Atonement More than Calvinists] This uncertainty precludes believers from enjoying any assurance of salvation. In contrast, Calvinists teach that Christ’s atonement does not merely make salvation possible; it accomplishes a definite purpose. It makes salvation certain as Christ really saves to the uttermost every one of those for whom he died. Christ’s atonement is “effective for the elect.” Hence believers may enjoy the assurance of salvation.
Arminians also reject the Calvinists’ understanding of the phrase, “for all” to mean “all without distinction” as hermeneutical gymnastics that go against the plain reading of Scripture which for Arminians, would require understanding the phrase, Christ died “for all” to mean “all without exception.”
The purpose of this post is to defend the Calvinists’ reading by engaging with several favorite Arminian proof texts for universal atonement. For convenience, I shall quote generously from several established commentators. Continue reading “Definite Atonement (Part 1/3): Engaging Arminian Proof Texts for Universal Atonement”
The term “Limited Atonement” has become a favorite fodder for Arminians in their criticism of Calvinism (or preferably, Reformed theology). However, their criticism is misplaced for the following reasons: (1) Historically, the term, “TULIP” was not used when the five points of Calvinism were originally affirmed in the Synod of Dort (1618). It gained popularity … Continue reading “Why Arminians Limit the Atonement More than Calvinists”
The term “Limited Atonement” has become a favorite fodder for Arminians in their criticism of Calvinism (or preferably, Reformed theology). However, their criticism is misplaced for the following reasons:
(1) Historically, the term, “TULIP” was not used when the five points of Calvinism were originally affirmed in the Synod of Dort (1618). It gained popularity only in the 20th century as a convenient mnemonic device to summarize five central teachings of Reformed theology.
(2) The criticism is misguided. It would be more fruitful to shift the debate from a fixation with the negative term, “Limited Atonement” (which suggests a spirit of defensiveness), to an engagement with the positive affirmation of the Reformed doctrine of “Definite Atonement,” “Effective Atonement” or “Particular Redemption.”
(3) Arminians should think twice before throwing stones at the Calvinists when they themselves could well be living in a glass house. In truth, Arminians also teach a “Limited Atonement”, perhaps more so than Reformed theology! [Tu quoque?] Continue reading “Why Arminians Limit the Atonement More than Calvinists”
In response to many requests, I am posting the print edition of an article written when I was much younger, “Pluralism and the Particularity of Salvation in Christ,” Transformation (1998), pp. 10-15. Ah, how time flies and I don’t seem to have grown wiser. To download the pdf version of this print edition: Pluralism Particularity … Continue reading “Pluralism and the Particularity of Salvation in Christ (Print Edition)”
In response to many requests, I am posting the print edition of an article written when I was much younger, “Pluralism and the Particularity of Salvation in Christ,” Transformation (1998), pp. 10-15. Ah, how time flies and I don’t seem to have grown wiser.
To download the pdf version of this print edition:
Pluralism Particularity Salvation Christ Transformation1998
Throughout this paper, it is my assumption that Christianity promotes and practices social tolerance and affirms plurality. What I dispute is the contention that social tolerance is possible only if Christians embrace a prescriptive form of religious pluralism. I shall further address the issue of prescriptive pluralism, henceforth referred to as religious pluralism within the framework of Christian discourse, and analyze the logic under-girding religious pluralism. In particular, I shall argue that religious pluralism is not only internally incoherent but that in seeking the least common denominator, pluralism offers a religious faith that is too dilute to meet religious needs. Finally, religious pluralism entails the abandonment of the central beliefs that historically define Christian identity such as normative revelational truths and the historical particularity of the incarnation of God in Christ. As such religious pluralists represented by major thinkers like John Hick and Paul Knitter have no basis to speak on behalf of Christianity….
…But why should God need to intervene in the human predicament in the first place? How does the Christian teaching of the Incarnation of Christ fit in? Following White I would like to propose the “Criterion of Moral Authenticity” as a means to shed light on this issue. To begin with, estrangement between God and man is overcome not by special knowledge but by a demonstration of perfect love. Given the magnitude of the human predicament, surely such a revelation demands a costly love which does not compromise God’s holiness. It has to be costly love to win over human sin and rebelliousness. But as White asserts, “Unless and until God himself has experienced suffering, death, and the temptation to sin, and overcome them, as a human individual, he has no moral authority to overcome them in and with the rest of humanity.”[Vernon White, Atonement and Incarnation (CUP 1991), p. 38] Continue reading “Pluralism and the Particularity of Salvation in Christ (Print Edition)”
If the heart of the cross is the atonement, the heart of the atonement is penal substitution. Christ’s Death as Penal Substitutionary The prima facie evidence from Scripture supports the case for Christ’s death as penal substitutionary. This is clear from the following verses. Christ died for the ungodly (Rom. 5:6) Christ died for … Continue reading “Christ’s Death as Expiation-Propitiation (Hilasterion): Appeasing the Wrath of God”
If the heart of the cross is the atonement, the heart of the atonement is penal substitution.
Christ’s Death as Penal Substitutionary
The prima facie evidence from Scripture supports the case for Christ’s death as penal substitutionary. This is clear from the following verses.
Christ died for the ungodly (Rom. 5:6)
Christ died for us (Rom. 5:8)
Christ died for our sins (1 Cor. 15:3)
he made him who knew no sin to be sin for us (2 Cor. 5:21)
who gave himself for our sins (Gal. l :4)
who gave himself for me (Gal. 2:20)
Christ redeemed us from the curse of the Law by becoming a curse for us
(Gal. 3: 13)
who gave himself as a ransom for all (I Tim. 2:6)
and to give his life as a ransom for many (Mark 10:45)
Christ suffered for you (I Pet. 2:21)
He himself bore our sins in his body ( 1 Pet. 2:24a)
By his wounds you have been healed (1 Pet. 2:24b)
For Christ also suffered once for sins, the righteous for the unrighteous (1 Pet. 3: 18)
These verses confirm beyond dispute that Christ died for us. However, how Christ’s death brings reconciliation between the holy God and sinful man is hotly debated. Some scholars teach that Christ died as our representative who advocates or pleas for us as we are not personally present in the judgment court of God. However for evangelicals, these verses require an understanding of Christ’s death which goes further than Christ dying as our representative – Christ died as our substitute on the cross.
To sharpen the difference between the representative and the substitute – the substitute not only pleas for his client, he takes his place on the dock. He becomes the accused who is condemned as guilty. He takes the place of his client as he is executed on the cross. As he took punishment in our place, we are so to say present in him. The phrases “gave himself”, “bore our sin”, “to be sin”, “becoming a curse”, “as a ransom”, and the interchangeability of statements about Christ’s death “for our sins” and Christ’s death “for us” suggests that Christ suffered the penalty that was due to us. The inseparable link between substitution and penalty demands an understanding of Christ’s death as a penal substitution “for us” and “our sins”. Continue reading “Christ’s Death as Expiation-Propitiation (Hilasterion): Appeasing the Wrath of God”