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Why Does It Matter?
The doctrine of definite atonement states that in the death of Jesus Christ, the triune God intended to achieve the redemption of every person given to the Son by the Father in eternity past, and to apply the accomplishments of His sacrifice to each of them by the Spirit. In a nutshell: the death of Christ was intended to win the salvation of God’s people alone, and not only was it intended to do so, but it actually achieved it as well. Jesus will be true to His name: “He will save his people from their sins” (Matt. 1 … View Resource
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Reformed Theology Vs. Hyper-Calvinism
Before the average believer today learns what Reformed theology (i.e., Calvinism) actually is, he first usually has to learn what it’s not. Often, detractors define Reformed theology not according to what it actually teaches, but according to where they think its logic naturally leads. Even more tragically, some hyper-Calvinists have followed the same course. Either way, “Calvinism” ends up being defined by extreme positions that it does not in fact hold as scriptural. The charges leveled against Reformed theology, of which hyper-Calvinism is actually guilty, received a definitive response at the international Synod of Dort (1618–1619), along with the … View Resource
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For God So Loved the World
Every Christian believes in limited atonement. That may sound ludicrous to my Arminian friends because it has long been assumed that only Calvinists hold to the dreaded “L” in TULIP. But if the death of Jesus Christ is recognized as an actual atonement (and not merely a potential one), then the question of limitation cannot be escaped, unless you believe the lie of universalism. It is the recognition that Christ’s death actually atoned for sins that governs our interpretation of those wonderful texts that speak of the great breadth of His saving work. For example, John writes that Jesus is … View Resource
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For God So Loved the World
To many, the topics of common grace and atonement would seem to be mutually exclusive, as if we should either hold to common grace or to definite atonement, but not to both. There are, however, good biblical and theological reasons for holding both the Reformed doctrines of common grace and definite atonement. By common grace I do not mean that God has endowed all humans with a universal gift whereby, if they will, they may do what is necessary to obtain salvation. Rather, using the formula adopted by the Christian Reformed Churches in 1924, “common grace” means three things: First … View Resource
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Biblical Scholasticism
In an age wherein the ground of theology has been saturated by the torrential downpour of existential thinking, it seems almost suicidal, like facing the open floodgates riding a raft made of balsa wood, to appeal to a seventeenth-century theologian to address a pressing theological issue. Nothing evokes more snorts from the snouts of anti-rational zealots than appeals to sages from the era of Protestant Scholasticism. “Scholasticism” is the pejorative term applied by so-called “Neo-Orthodox” (better spelled without the “e” in Neo), or “progressive” Reformed thinkers who embrace the “Spirit” of the Reformation while eschewing its “letter” to the seventeenth-century … View Resource
