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 Reformed thinkers who codified the insights of their sixteenth-century magisterial forebears. To the scoffers of this present age, Protestant Scholasticism is seen as a reification or calcification of the dynamic and liquid forms of earlier Reformed insight. It is viewed as a deformation from the lively, sanguine rediscovery of biblical thought to a deadly capitulation to the “Age of Reason,” whereby the vibrant truths of redemption were reduced to logical propositions and encrusted in dry theological tomes and arid creedal formulations such as the Westminster Confession of Faith.
The besetting sin of men like Francis Turretin and John Owen was their penchant for precision and clarity in doctrinal statements. As J.I. Packer observed in his introduction of John Owen’s classic work, The Death of Death in the Death of Christ:
Those who see no need for doctrinal exactness and have no time for theological debates which show up divisions between so-called Evangelicals may well regret its reappearance . . . . Owen’s work is a constructive broad-based biblical analysis of the heart of the gospel, and must be taken seriously as such . . . . Nobody has the right to dismiss the doctrine of the limitedness of the atonement as a monstrosity of Calvinistic logic until he has refuted Owen’s proof that it is part of the uniform biblical presentation of redemption, clearly taught in plain text after plain text.
The “monster” created by Calvinistic logic to which Packer refers is the doctrine of limited atonement. The so-called “Five points of Calvinism” (growing out of a dispute with Remonstrants (Arminians) in Holland in the early seventeenth century) have been popularized by the acrostic T-U-L-I-P, spelling out the finest flower in God’s garden: T—Total Depravity; U—Unconditional Election; L—Limited Atonement; I—Irresistible Grace; P—Perseverance of the Saints.
Many who embrace a view of God’s sovereign grace in election are willing to embrace the Tulip if one of its five petals is lopped off. Those calling themselves “four-point Calvinists” desire to knock the “L” out of Tulip.
On the surface, it seems that of the “five points” of Tulip, the doctrine of limited atonement presents the most difficulties. Does not the Bible teach over and over that Jesus died for the whole world? Is not the scope of the atonement worldwide? The most basic affirmation the Evangelical recites is John 3:16: “For God so loved the world.”
On the other hand, it seems to me that the easiest of the five points to defend is limited atonement. But this facility must get under the surface to be manifested. The deepest penetration under that surface is the one provided by Owen in The Death of Death in the Death of Christ.
First, we ask if the atonement of Christ was a real atonement? Did Jesus really, or only potentially, satisfy the demands of God’s justice? If indeed Christ provided a propitiation and expiation for all human beings and for all their sins, then, clearly, all persons would be saved. Universal atonement, if it is actual, and not merely potential, means universal salvation.
However, the overwhelming majority of Christians who reject limited atonement also reject universal salvation. They are particularists, not universalists. They insist on the doctrine of justification by faith alone. That is, only believers are saved by the atonement of Christ.
If that is so, then the atonement, in some sense, must be limited, or restricted, to a definite group, namely believers. If Christ died for all of the sins of all people, that must include the sin of unbelief. If God’s justice is totally satisfied by Christ’s work on the cross, then it would follow that God would be unjust in punishing the unrepentant sinner for his unbelief and impenitence because those sins were already paid for by Christ.
