The Atonement's Reach: Unpacking the Doctrine of Limited Atonement

The Atonement's Reach: Unpacking the Doctrine of Limited Atonement

The cross of Christ stands as the central pillar of the Christian faith, a profound demonstration of God's love and justice. But precisely who did Christ die for? This seemingly simple question has fueled centuries of theological debate, giving rise to differing views on the nature and extent of the atonement. Among these, the doctrine of Limited Atonement, often called Definite Atonement, presents a distinct perspective: that Christ's atoning work was specifically for the elect, those whom God sovereignly chose for salvation before the foundation of the world.

This blog post will delve into the meaning of Limited Atonement, identify its primary proponents, explore the biblical arguments put forth in its favor, and critically examine some of the perceived weaknesses, particularly from the vantage point of an unlimited atonement perspective.

What Exactly Does "Limited Atonement" Mean?

At its core, Limited Atonement asserts that the saving efficacy of Christ's death is definite and particular. It is "limited" not in its power or value—for proponents believe Christ’s death was infinitely valuable and sufficient to save all humanity—but in its scope and intent. In this view, God the Father intended for Christ's sacrifice to secure the salvation of a specific group of people, the elect, and for them alone. Consequently, Christ's death effectively accomplished salvation for every single person for whom it was intended.

This doctrine is one of the five points of Calvinism, often remembered by the acronym TULIP: Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace, and Perseverance of the Saints. Each point builds upon the others, forming a cohesive theological system. Limited Atonement flows logically from the premise of Unconditional Election: if God unconditionally chooses a particular people for salvation, then it follows that Christ's atoning work would be specifically for them, ensuring their redemption.

Proponents of Limited Atonement emphasize that this view magnifies the efficacy and success of Christ's work. If Christ died for everyone, yet not everyone is saved, then His atonement, in some sense, could be seen as a potential failure for those who are not saved. In contrast, in Limited Atonement, Christ's death infallibly secures the salvation of the elect; it truly "saves His people from their sins" (Matthew 1:21).

Primary Proponents of Limited Atonement

The most well-known and influential proponent of Limited Atonement is John Calvin himself, though the specific formulation of the "five points" came later at the Synod of Dort. Calvin’s theology, with its strong emphasis on God's sovereignty and predestination, laid the groundwork for this understanding of the atonement.

The Synod of Dort (1618-1619) was a pivotal moment in the articulation and defense of Limited Atonement. Convened by the Dutch Reformed Church, the Synod addressed the teachings of the Remonstrants, who had challenged key aspects of Calvinist theology, including definite atonement. The Canons of Dort, the official findings of the Synod, explicitly affirmed Limited Atonement, stating that Christ's death was sufficient for all but efficient only for the elect.

Beyond Calvin and the Synod of Dort, numerous prominent theologians and denominations throughout history have affirmed Limited Atonement. These include:

• Puritan theologians like John Owen, Thomas Manton, and Jonathan Edwards, who meticulously expounded upon Reformed theology. John Owen’s work, The Death of Death in the Death of Christ, is a classic defense of definite atonement.

• Many Presbyterian and Reformed denominations worldwide, whose confessional standards (such as the Westminster Confession of Faith and the Heidelberg Catechism) reflect the theological conclusions of the Synod of Dort.

• Particular Baptists in England and America, such as Charles Spurgeon, who, while differing from Presbyterians on church governance and baptism, largely aligned with Reformed theology on the doctrines of grace.

Biblical Arguments for Limited Atonement

Proponents of Limited Atonement build their case on several key biblical themes and passages. They argue that a consistent reading of Scripture, particularly in light of God's sovereign election, leads to the conclusion that Christ died for a specific, chosen people.

1. Christ as a Shepherd for His Sheep (John 10:11, 14-15, 26-29): Jesus repeatedly identifies Himself as the "good shepherd" who "lays down his life for the sheep." He explicitly states, "My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand." (John 10:27-28). Proponents argue that Jesus does not say He lays down His life for all people, but specifically for "His sheep"—those who are given to Him by the Father. The distinction between "His sheep" and "those who are not my sheep" (John 10:26) is crucial.

2. Christ Dying for "His People" (Matthew 1:21): The angel tells Joseph that Mary "will bear a son, and you shall call his name Jesus, for he will save his people from their sins." The emphasis here is on "his people," a specific group, rather than all humanity.

3. Christ Dying for the Church (Ephesians 5:25; Acts 20:28): Paul writes, "Husbands, love your wives, as Christ loved the church and gave himself up for her." Similarly, in Acts, Paul tells the Ephesian elders to "shepherd the church of God, which he bought with his own blood." The consistent focus, proponents argue, is on Christ's atoning work being specifically for the church, which is comprised of the elect.

4. The Father's Gift to the Son (John 6:37, 39; 17:2, 6, 9, 24): Jesus frequently speaks of those whom the Father has "given" to Him. "All that the Father gives me will come to me, and whoever comes to me I will never cast out... And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up 1on the last day" (John 6:37, 39). In His high priestly prayer in John 17, Jesus prays specifically for those the Father has given Him, not for the world. "I am not praying for the world but for those whom you have given me, for they are yours" (John 17:9). This implies a definite scope for His redemptive work.

5. The Efficacy of the Atonement: If Christ died for everyone, yet only some are saved, then the atonement is seen as potentially ineffectual for those who perish. However, if Christ died specifically for the elect, then His death infallibly accomplishes their salvation. This view maintains that God's plan cannot be thwarted and that Christ's work is always successful in achieving its intended purpose. "He shall see the result of the travail of His soul and be satisfied" (Isaiah 53:11).

Biblical Weaknesses from an Unlimited Atonement Perspective

While proponents of Limited Atonement present compelling arguments, those who advocate for Unlimited (or General) Atonement highlight several biblical passages and theological implications that they believe contradict the notion of a limited scope. They argue that the Bible presents a universal love of God and a Christ who died for all humanity, offering salvation to everyone without exception.

1. "World" and "All" Passages (John 3:16; 1 John 2:2; 2 Corinthians 5:19; 1 Timothy 2:4-6; Hebrews 2:9): These passages are central to the unlimited atonement argument.

   • John 3:16: "For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life." Proponents of unlimited atonement argue that "the world" clearly means humanity in its entirety, not just the elect.

   • 1 John 2:2: "He is the propitiation for our sins, and not for ours only but also for the sins of the whole world." This is perhaps the strongest challenge to Limited Atonement. The phrase "whole world" seems to explicitly include more than just the elect.

   • 2 Corinthians 5:19: "God was in Christ reconciling the world to himself."

   • 1 Timothy 2:4-6: "[God] desires all people to be saved and to come to a knowledge of the truth. For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all." This passage presents God's desire for the salvation of "all people" and Christ as a ransom for "all."

   • Hebrews 2:9: "But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone."

   Proponents of Limited Atonement often respond to these "world" and "all" passages by arguing for a semantic range of these terms. They suggest that "world" can refer to humanity in general (as opposed to just Israel), or to people from all nations, or to the elect throughout the world. Similarly, "all" might refer to all kinds of people, or all without distinction, rather than all without exception. However, critics find these interpretations strained, arguing they diminish the plain meaning of the text to fit a pre-conceived theological framework.

2. Christ Dying for the Ungodly and Sinners (Romans 5:6, 8): "For while we were still weak, at the right time Christ died for the ungodly... God shows his love for us in that while we were still sinners, Christ died for us." These verses emphasize Christ's death for those who are not yet believers, but are still in their sins. Unlimited atonement advocates argue that this "ungodly" and "sinners" refers to humanity at large, not just a pre-selected group.

3. The Offer of the Gospel to All (Revelation 22:17; Isaiah 55:1; Matthew 11:28): The Bible consistently presents the gospel invitation as open to "whoever" believes, to "everyone who thirsts," and to "all who labor and are heavy laden." If Christ only died for the elect, some argue, then is the offer of salvation genuinely sincere to those who are not elect? This raises a tension regarding God's character and the universal call of the gospel. From an unlimited atonement perspective, the sincere offer of the gospel to all makes perfect sense because Christ indeed died for all.

4. Passages Suggesting Potential Loss of Salvation or Those for Whom Christ Died Perishing (2 Peter 2:1; Hebrews 10:29):

   • 2 Peter 2:1: "But false prophets also arose among the people, just as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Master who bought them, bringing swift destruction upon themselves." If these false teachers were "bought" by the Master, but are bringing destruction upon themselves, it suggests that Christ's atoning work could be for those who ultimately perish. This poses a significant challenge to the efficacy argument of Limited Atonement.

   • Hebrews 10:29: "How much worse punishment, do you think, will be deserved by the one who has trampled underfoot the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace?" The phrase "the blood of the covenant by which he was sanctified" could imply that individuals who were in some sense "sanctified" by Christ's blood can still fall away and face worse punishment.

   Proponents of Limited Atonement offer various interpretations for these passages, often suggesting that "bought" or "sanctified" refers to a common, external, or corporate relationship with Christ and the church, rather than a saving, internal one. However, critics argue these interpretations are often ad hoc and strained to maintain the doctrine of Limited Atonement in the face of seemingly contradictory texts. Many who hold to unlimited atonement (Four Point Calvinists) would be more closely aligned with Strict Calvinists on this fourth point. This maybe discussed in a later blog.

Conclusion

The doctrine of Limited Atonement is a profound and complex theological concept, deeply intertwined with the broader doctrines of God's sovereignty, election, and the efficacy of Christ's redemptive work. Its proponents see it as a necessary consequence of God's perfect plan of salvation, ensuring the complete success and definite scope of the atonement for the elect. They draw on passages that speak of Christ's specific focus on "His sheep," "His people," and the church, and emphasize the infallible nature of His saving work.

However, from an unlimited atonement perspective, the universal language of Scripture—the frequent use of "world" and "all"—and the sincere offer of the gospel to everyone, present significant challenges to the idea of a limited atonement. Passages that seem to indicate Christ dying for those who ultimately perish are particularly difficult for the doctrine of Limited Atonement to reconcile without what some perceive as interpretive gymnastics.

Ultimately, understanding Limited Atonement requires grappling with deeply held convictions about the nature of God, the extent of His love, and the specific purpose of Christ's death. As we have explored the nuances of this doctrine, it becomes clear that both sides present thoughtful biblical and theological arguments. This rich theological discussion, though often contentious, serves to deepen our appreciation for the multifaceted glory of Christ's work on the cross. The follow-up to this blog will explore the arguments for Unlimited Atonement, providing a more complete picture of this vital theological debate.