Tuesday, November 29, 2011

In the Lion's Den

It can be such a frustrating thing to realize that you’ve been unsuspecting food for roaring lions. Toothless though they may be, they take advantage when given the opportunity. And sometimes those opportunities come when people around you serve you up like lion chow. But if you’re smart, you’ll learn to enjoy the game.

It will never cease to amaze me how those wonderful folks who give us such adventure are such gifted masters of clandestine moves. They work like shadows and speak only in them. They prevail in darkness and convince themselves that what they do is justified. What they fail to realize is that what they do in secret must in time, come into the light. It’s just the way things work. We don’t need to outsmart them. We don’t need to be one step ahead of them. We don’t even need to watch our backs. We just need to remain upright and wait.
I’ve heard it said by the lion feeders themselves that “God don’t like ugly.” While their motives may be self-serving and destructive to others, in the long run, they’re the ones who are in for a difficult time. The hungry lions will realize that those who have been thrown to them have an impenetrable, protective force shield. And although they may have fallen, they will rise up with weapons that are too mighty for the lions. However, the lion feeders tend to linger in the lions’ dens, watching for their victims to be devoured. As they do, they become food for the very predators they offered others up to. It never fails. But this kind of lion is like…an Orca. They play with their food. They torment and torture them, throwing them around like baby sea lions before the actual meal.
And then there we go. Our hearts get the best of us, and we pray for our victimizers, knowing that they too need the deliverance we’ve experienced. But that’s who we are. And that’s why we are not lion-feeders. We must protect ourselves not from them, but from our own insecurities, offenses, resentments, bitterness, and unforgiveness. There will always be those who would seek to feed us to the predators for their own selfish gain. But our motives, attitudes, and hearts must remain upright. We can only deal with ourselves.
Luke 6:27 teaches that we must actually LOVE our enemies and do good to them that hate us. That word, “love” comes from Greek agapao. It is the same unconditional love with which God loves us in all our glorious imperfection, as in John 3:16. And it is the same “love” from Matthew 22:37 with which we are to love God.
Isn’t that practical? Love your enemies, your neighbor, and your God with the same kind of love. Yeesh. That shouldn’t take too much, should it? I don’t know about you, but I’d rather be frustrated and watch the vengeance come upon those who deserve it. Those are my angry feelings. But I’m never supposed to be angry AND sin. (In other words, anger isn’t sinning. It’s what you do with that anger that gets you into trouble.)
So I put my silly pride away. Again. I push past the offenses and resentments. AGAIN. I forgive everyone of everything. AGAIN! Okay? Again. Yes. And I say thank you to the One who was never offended by me in the worst of my days. The One who forgives me over and over, and continues to shower that agapao on me even when I least deserve it. And when I do thank Him, I can begin to see that poor soul who offers up innocents to lions in order to build up her own broken self esteem with His eyes and pray for her. Again.
Never be a lion feeder. And when you find yourself being offered as lion food, know that God’s got this! He’s in the den with you shutting the lions’ mouths. And as for our lion feeders, do the AGAIN thing, again. It destroys our flesh, but it’s all good and all God in the end.

Wednesday, November 23, 2011

What You Need to Know About Thanksgiving

Thanks to Dr. Willmington for permission to repost this wonderful article! Let it be part of your Thanksgiving meditation this year. Enjoy! Have a happy and blessed Thanksgiving!

What you need to know about Thanksgiving
by Dr. H. L. Willmington
Imagine the following situation: You are in a church service listening to a sermon on the sin of pride. Soon the Holy Spirit convicts you regarding this very failure in your own life. Sitting there you inwardly confess this sin and determine to remedy it. But just how does one go about this? Are there certain steps to take in becoming humble?
Will you be like the man who wrote a book entitled, Humility and How I Attained It, which included a dozen pictures of the author with the final chapter boasting on how proud he now was of his humility?!
Actually, the antithesis of pride is not humility, but rather that of thanksgiving. This is simply to say a thankful person is automatically a humble person. Suppose a total stranger sees you in a shopping area carrying a large bundle of packages, attempting to open a door. He quickly runs over, picks up the packages you have dropped, and opens the door for you. Of course you thank him for this. Why? Well, because he was performing an act of kindness that you did not deserve or expect. In essence, you are saying, “I appreciate this so much. We’ve never met and you were under no obligation whatsoever to do what you did!”
In fact, thanklessness was the single one sin that caused the ancient world to degenerate into both idolatry and immorality. Note Paul’s sad commentary on this:
“. . . . since they knew God but did not honor Him as God, nor did they thank Him. Instead, their thoughts became total nonsense, and their ignorant hearts were darkened. While claiming to be wise, they became fools; they exchanged the glory of the immortal God for the likeness of an image of mortals, and of birds, and of four-footed animals, and of crawling creatures. And so, as they followed the lusts of their hearts, God handed them over to live immorally by dishonoring their bodies with one another. He did this because they traded the truth of God for this lie, namely, they worshiped and served what was created instead of the Creator, who is blessed forever. Amen!
That is why God gave them up to shameful lusts. Their women have even exchanged natural relations for the unnatural. And men likewise have given up the natural relations with a woman and burned with lust for one another, men doing shameful acts with men and suffering in themselves the punishment they deserve for their perversion” (Rom. 1:21-27, New Evangelical Translation).
I have counted no less than seventeen!
  • For creating us in His image
“Know ye that the LORD he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture. Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name” (Psa. 100:3, 4).

“Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created” (Rev. 4:11).

How wonderful and comforting to know we have not evolved from some ancient muddy glob, but rather have been created by the hand of the Mighty God!
  • For redeeming us by His blood
“And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation” (Rev. 5:9).

I believe every Christian should sing or pray the words of this little chorus at least once a week:
Thank you, Lord, for saving my soul,
Thank you, Lord, for making me whole.
Thank you, Lord, for giving to me,
Thy great salvation, so rich and free.
  • For sending His Son
“Thanks be unto God for his unspeakable gift” (2 Cor. 9:15).
John 3:16 is universally regarded as both the most important and greatest verse in all the Bible!

A. It is the most important verse because it contains the gospel in a nutshell.
B. It is the greatest verse because it contains nine of the most profound truths ever recorded.
1. For God—The greatest Person
2. So loved the world—The greatest truth
3. That he gave—The greatest act
4. His only begotten Son—The greatest gift
5. That whosoever—The greatest number
6. Believeth in him—The greatest invitation
7. Should not perish—The greatest promise
8. But have—The greatest certainty
9. Everlasting life—The greatest destiny
  • For the very fact that He exists. He lives, unlike the false god Baal!
“And they took the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying, O Baal, hear us. But there was no voice, nor any that answered. And they leaped upon the altar which was made. And they took the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying, O Baal, hear us. But there was no voice, nor any that answered. And they leaped upon the altar which was made. And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked. And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them. And it came to pass, when midday was past, and they prophesied until the time of the offering of the evening sacrifice, that there was neither voice, nor any to answer, nor any that regarded”
(1 Kings 18:26-29).
  • For answered prayer
“Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me” (John 11:41).
  • For unanswered prayer (as illustrated by Moses and Elijah)
“I am not able to bear all this people alone, because it is too heavy for me. And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness” (Num. 11:14, 15).
“But he himself went a day's journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O LORD, take away my life; for I am not better than my fathers” (1 Kings 19:4).
  • For forgiveness of sin
“Bless the LORD, O my soul: and all that is within me, bless his holy name. Bless the LORD, O my soul, and forget not all his benefits: Who forgiveth all thine iniquities; who healeth all thy diseases” (Psa. 103:1-3).
  • For wisdom
“I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king's matter” (Dan. 2:23).
“At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes” (Matt. 11:25).
  • For His holiness
“Sing unto the LORD, O ye saints of his, and give thanks at the remembrance of his holiness” (Psa. 30:4).
“Rejoice in the LORD, ye righteous; and give thanks at the remembrance of his holiness” (Psa. 97:12).
Unlike the cruel, immoral, bloody gods of the pagans, our God is holy!
  • For His mercy
“Bless the LORD, O my soul: and all that is within me, bless his holy name … The LORD is merciful and gracious, slow to anger, and plenteous in mercy” (Psa. 103:1, 8).
This virtue is so important that the psalmist refers to it no less than 26 times in Psalm 136.
  • For His shepherding ministry
“So we thy people and sheep of thy pasture will give thee thanks for ever: we will shew forth thy praise to all generations” (Psa. 79:13).
  • For other Christians
That’s right. We are instructed not only just to pray for other believers, but to actually thank God for them. Time and again the apostle Paul did this. (See Eph. 1:15, 16; Phil. 1:3; 1 Thess. 1:2.)
  • For victory
“But thanks be to God, which giveth us the victory through our Lord Jesus Christ” (1 Cor. 15:57).
This would mean victory over the world, the flesh, the devil, temptation, lust, fear, and death itself.
  • For that specific work God has called us to do
“For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Eph. 2:10).
“And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry” (1 Tim. 1:12).
  • For allowing us to give to Him of our tithes and offerings—many biblical verses refer to this:
“Then Hezekiah answered and said, Now ye have consecrated yourselves unto the LORD, come near and bring sacrifices and thank offerings into the house of the LORD. And the congregation brought in sacrifices and thank offerings; and as many as were of a free heart burnt offerings” (2 Chron. 29:31).

“Offer unto God thanksgiving; and pray thy vows unto the most High” (Psa. 50:14).
In fact, this is one of the first things that wicked King Manasseh did following his conversion.

“And he repaired the altar of the LORD, and sacrificed thereon peace offerings and thank offerings, and commanded Judah to serve the LORD God of Israel”
(2 Chron. 33:16).
  • For Christ’s coming millennial reign
“And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign forever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned” (Rev. 11:15-17).
In other words, we are to thank God in advance for the story that will have a happy ending.
  • For anything and everything
“In everything give thanks: for this is the will of God in Christ Jesus concerning you” (1 Thess. 5:18).
This is, undoubtedly on many occasions, the most difficult of all to do. How can we possibly thank God when financial losses come our way, or when the medical tests show cancer, or when our loved ones are involved in horrible auto accidents? During these critical moments we must ever remind ourselves that God often permits these tragedies—
    1. That through them He might receive the most amount of glory and, 2. That through them we might receive the most amount of good!
I think Johnson Oatman’s great hymn says it best:

Count Your Blessings
When upon life’s billows you are tempest-tossed,
When you’re discouraged, thinking all is lost,
Count your many blessings—name them one by one,
And it will surprise you what the Lord hath done.
Are you ever burdened with a load of care?
Does the cross seem heavy you are called to bear?
Count your many blessings—every doubt will fly,
And you will be singing as the days go by.
When you look at others with their lands and gold,
Think that Christ has promised you His wealth untold;
Count your many blessings—money cannot buy
Your reward in heaven nor your home on high.
So amid the conflict, whether great or small,
Do not be discouraged—God is over all;
Count your many blessings—angels will attend,
Help and comfort give you to your journey’s end.
Count your blessings—name them one by one;
Count your blessings—see what God hath done;
Count your blessings—name them one by one;
Count your many blessings—see what God hath done.
Copyright © 2007 by Dr. H. L. Willmington
Dr. H. L. Willmington
Willmington School of the Bible

Saturday, November 12, 2011

I Love Dogs

This article is uncharacteristic of this blog, but if you know me, you know what I think of my 12 year old Bichon boy. I can't turn my head to injustice of any kind. Mostly to human children, but to any creature who is being exploited and cannot stand up for itself. So, please repost this, and let Petland know what you think about their puppy mill practices!

This is a guest blog post written by Mary Haight, who owns the Dancing Dog Blog and launched the campaign on Change.org calling on Petland USA to stop selling pets.Stocking more than 150 stores across the US with puppies of all breeds is a model responsible for causing pain, suffering and death. Breeding females are locked in cages until they can no longer breed, around 5 years, and are then killed. Even if a change from the top in a franchise-structured company affects only corporate stores, the intent to do no harm is a clarion call that every company should want to take up, especially one that deals directly with living things.

Sadly, Petland is not interested.
After more than 45,000 people joined my campaign on Change.org calling on Petland USA to stop supporting puppy mills, I sent questions to the company’s headquarters, and the answers received do not recognize the pain and suffering factory farming of family pets inflicts.
Sometimes pictures can be more effective than words. Since they have the power to help stop this, remind Petland USA what breeder puppy mill dogs look like. Estimates report there are more than a million of them trapped in hopeless lives.
We need your help THIS WEEKEND with this simple action. It should only take 10 minutes of your time:

Monday, November 7, 2011

Book Review: David N. Entwistle, Integrative Approaches to Psychology and Christianity

Entwistle, David N. Integrative Approaches to Psychology and Christianity: An Introduction to Worldview Issues, Philosophical Foundations, and Models of Integration. Eugene, OR: Cascade Books, 2010.

(This post has been my most popular for three years. Use of any part of this critique requires proper citation. If the post has helped you with your critique, would you kindly bless me with a comment and a blog following? Thanks in advance!)
           Entwistle’s book is a densely packed work that explores the relationship of psychology and theology and provides an in-depth analysis into integration of the two disciplines. Historically, scholars have either opposed or advocated integration of the two perspectives, and the author investigates their claims and the tensions that arise from their arguments.
            Our worldview or life perspective affects how we understand and relate to our experiences and the world (Entwistle, 56). We assume our presuppositions are correct and filter information, truth, and knowledge through the lens of our worldview. The author maintains throughout the text that a Christian worldview is essential for effective integration of truths gleaned from psychology into theology (Ibid, 63).
Entwistle lays for the reader a foundation of understanding how humans learn and respond to knowledge and truth. Epistemology is described as the “pursuit of intellectual virtue” (Ibid, 760). Whether used to evaluate observable and testable data or the interpretation of God’s natural or special revelation, the pursuit of knowledge is “contingent, limited, and fallible” (Ibid, 82-83). As we realize our limitations, considering alternate perspectives becomes all the more imperative (Ibid, 91).
            Metaphysics is concerned with human thinking and response to reality (Ibid, 97). Scientists and Christians make metaphysical assumptions regarding knowledge through their own presuppositions. Philosophical anthropology attempts to validate assumptions made by theologians and psychologists about human nature and behavior. (Ibid, 113).
            Upon this foundation, Entwistle builds five models of relationship between psychology and theology. He often refers to what Francis Bacon described as the two books of God--the book of God’s Word or the Bible, and the book of God’s Works or His creation, as two sources from which we can derive truth (Ibid, 136). The author examines the models with these books in mind. Enemies are antagonistic toward integration and see the two disciplines as mutually exclusive. They are only willing to obtain truth from God’s Word or His Works, but not both (Ibid, 137, 168).
            Spies seek to extract from religion what they can use to the benefit of man. They rely on the effects religion has on man rather than fostering a commitment to the religion (Ibid, 142, 183, 186). Colonists accept and modify select psychological findings to bolster their research while remaining suspicious and relatively ignorant of the discipline (Ibid, 144, 188).  Neutral parties compartmentalize the two disciplines while appreciating and comparing information gained in each (Ibid, 192). Allies acknowledge that all truth is God’s truth, and seek to integrate truth from both disciplines with their allegiance being to neither discipline but to God (Ibid, 149, 207).
            Entwistle concludes his work by putting the reader on a road toward integration with proper caution, yield, and stop signs. Keeping both books of God in mind, theories, knowledge, and research that is not in harmony with the God’s Word and Works must be modified or rejected altogether. (Ibid, 256).
          Integrative Approaches to Psychology and Christianity comes highly recommended by this author for pastors, counselors, social workers, pastoral counselors and all those who are called to touch the lives of others by helping them from the circumstances of life to discovering and obtaining the good plan and purposes that God has promised them.

Sunday, November 6, 2011

The Atonement of Christ-Have You Been Left Out?

(Use of any part of this critique requires proper citation.)
Caveat: This is a scholarly work researching the Atonement of Christ and its extent for mankind. Please read when you have a few moments. Open your mind and heart as you investigate with me the perspectives of respected scholars!  How far reaching is the work of Christ? Is it truly for whosoever believes, confesses, and receives it, or has the Almighty God chosen only some to be its blessed recipients?
      When Christ cried out, “It is finished,” He did so because the work He was sent by the Father to do—to bring salvation to whosoever in the world would believe in Him—was accomplished. (John 3:16-17, John 19:28-30) This is the message of the Gospel of Christ. Those who have received Jesus Christ are reconciled to the Father by His completed work. Even so, scholars and theologians over the centuries have developed differing theories in an attempt to answer pertinent questions regarding the extent of Christ’s atonement. Each school of thought has made strong, Scripture-laden arguments to support their theologies. The two most prominent positions are that of the Calvinists and the Arminians. Like two sides in a game of “tug-of-war,” both sides are pulling in their own directions, and not much headway is made on either side. The arguments have drawn some to one side, some to the other. Others remain as spectators, unconvinced by either side or unsure which side they should be on. An examination of the two is indicated prior to an attempt to draw one’s own conclusions regarding the matter of the atonement and the extent to which it reaches the “whosoevers.”  To lay the foundation for such an examination, it behooves us to briefly investigate what it is that Christ accomplished on the Cross.
Christ’s Atoning Work
F.W. Dillistone relates the words of Paul to the Colossians, that God has, through Christ, reconciled all things to Himself. [1](Colossians 1:19-20) He states that God’s “all consuming purpose” is to redeem men out of the world, and that the Cross is the “tree of life that brings healing to the whole world.” [2] It is through the sacrifice that Jesus made on the Cross that man is reconciled to God. Romans 5:10-11says,
For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life.  And not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.”
In his book, The Atonement, Arthur W. Pink describes a three part effect of what he refers to as the “ransom-paid price” offered through Christ’s sacrifice. First, those who accept Him are delivered from guilt and subsequently, the penalty of sin. Second, the dominion and bondage to sin in the believer’s life is broken. Third, the believer may look forward to complete deliverance from the very presence of sin at the second coming of Christ. [3]
Erickson takes issue with the idea of Christ paying a ransom to purchase redemption. Instead, he upholds a theory that is more in line with a legal principle of satisfaction made in substitution for punishment. Having never belonged to Satan, God did not need to purchase humanity from him. But because humans could not make reparation for their sins, justice came in the incarnation, life, death, and resurrection of Jesus Christ. [4]
Ordained by the Father, Christ’s death on the Cross was offered on behalf of all of humanity. He was the High Priest offering the perfect and complete sacrifice. [5](Hebrews 2:7) In this sacrifice, a holy exchange was made. In it, those who believe on Him are forgiven and made righteous that they might be reconciled with the Father. [6](Eph 1:7, Is. 61:10)
 Calvin’s TULIP
It is upon this foundation of the atoning work of Christ that we can examine the extent of what was done, and to whom it was offered. John Calvin, (1509-1564) noted French theologian and scholar was instrumental in the Protestant Reformation. Calvin’s system of theology was acknowledged by the Synod of Dort in 1619 as the true doctrine of salvation according to the Scriptures. It proclaimed that although Christ’s death was sufficient for all, it was efficient only for the elect. [7] Calvin’s doctrine was made into a five point system known by the acrostic TULIP as an answer to the Arminian’s five point doctrine which was considered unscriptural. Total depravity signifies that because of the fall of Adam, sin has extended to each human’s core being. Only by the power of the Holy Spirit is man able to hear and receive the Gospel. Through unconditional Election which is not based on merit, God according to His will has elected some for His glory and some to be lost. [8] Even so, each one is accountable to believe and receive Jesus Christ.
The belief that Christ died for many but not for all is the idea of Limited Atonement. His death is not considered to win potential salvation for all people. Irresistible grace says that the elect will be called by God’s Spirit and they will indeed respond. Perseverance of the saints is the belief that until a believer is brought to heaven, their election is sure and they cannot be lost but will be glorified in the last day. (John 6:39) [9]
Limited Atonement
            With the focus on limited atonement, it holds that Christ’s intention was to deliver and redeem those whom the Father had given Him. The contention is that there is no Scriptural basis for believing that Christ came to satisfy the wrath of God for all sinners. Citing Isaiah 52:11-53:12, R.S. Clark argues that as the Scripture describes the despised “servant” who was not esteemed by man, He was “pierced for our transgressions,” and took on Himself our infirmities. As the Lord laid on Him the “iniquity of us all,” the “all” refers to those for whom Jesus would suffer and die, but not all of humanity. In verse 11, the Scripture states, “My righteous servant will justify many, for He shall bear their iniquities.” With “many” being repeated in verse 12, the Calvinist position is that Jesus did not die for all those who have lived. A powerful argument from Scripture that seems to substantiate this view is John 6:37-39. Jesus makes the statement,
“All that the Father gives to Me will come to Me, and the one who comes to Me I will by no means cast out. For I have come down from heaven not to do My own will, but the will of Him who sent Me. This is the will of the Father who sent Me, that of all He has given Me, I should lose nothing but raise it up on the last day.”
It is later stated that Jesus knew who would and who would not believe on Him, and therefore only those given to Him by the Father could come to Him. (John 6:64-65) These verses help galvanize the Calvinist idea that only those who are drawn by the Father are saved by Christ who came to do the Father’s will. [10]
Other Scriptural and philosophical arguments are made to support the idea of Limited Atonement, also known as “particular redemption” because redemption was said to be purchased only for a particular group of people. [11] 1 Timothy 4:10 says that Christ is the Savior of those who believe. The Gospel is to be made available to all men because of the mercy of God however, it is denied that all men are intended to be beneficiaries of the Cross of Christ. In John 10:15 Jesus declared that He laid down His life for the sheep, but those who did not believe do not belong to His sheep. The argument is that one must be a sheep in order to be a believer, and not vice versa. [12] According to Louis Berkhof, Scripture repeatedly supports the idea that Jesus died for a limited number. In these texts, those for whom Christ laid down His life are referred to as the “elect,” (Romans 8:32-35) “sheep,” (John 10:11,15) “His church,” (Acts 20:28) and “His people.” (Matt 1:21, 20:28) [13]
It is understood that not all are saved for many have and do reject the Gospel of Christ. Therefore it is argued that God would not have Christ die for everyone unless He planned for them to be saved. Christ therefore died for only the elect and those who reject Him pay the price for their sins. Those who support Limited Atonement believe that to say Christ died for all leads to universalism, or the belief that all men will eventually be reconciled to God. [14] Arthur W. Pink quotes Arminius’ statement regarding sin as the obstacle to God’s mercy. His justice was satisfied via the sacrifice of Christ, thereby the obstacle was removed and God is now able to show His mercy and good will toward man. Pink suggests that this thinking is grossly misguided. If this were indeed true, Christ’s sacrifice would be an experiment that might or might not succeed, and adds that this thinking denies the total depravity of man. [15]
R. Scott Clark defends limited atonement by asking “what if” God did not intend the meaning of the world in John 3:16-17 to indicate all mankind?  He insists the word world translated from the Greek kosmos refers to the quality of those for whom Christ died, not the quantity. “For God so loved the world that He gave His only begotten Son that whosoever believes in Him shall not perish but have everlasting life.” Clark states that God’s intention in this verse was not to describe the extent of what His Son accomplished, but the quality of His love for sinners. His intention was upon “whosoever believes.” Continuing this line of thinking, Clark states that in the following verse, “God did not send His Son into the world to condemn the world, but that through Him the world would be saved.” Here, the same kosmos is to be viewed as qualitative and not quantitative, according to Clark who says that Jesus came to redeem people, not to make salvation available to all. [16]
The strong defense of limited atonement is stated most simply by Arthur Pink in this way, “All the affairs of the elect were settled by the mutual consent of all the persons in the Diety. The Father made choice of the elect (Eph 1:4), the Son accepted that choice (John 17:10), the Spirit recorded it in the Lamb’s book of life. (Rev. 13:8)” [17]
The conclusion of those who argue for limited atonement can be summed up in the words of John Piper,
“We do not limit the power and effectiveness of the atonement. We simply say that in the cross God had in view the actual redemption of his children. And we affirm that when
Christ died for these, he did not just create the opportunity for them to save themselves, but really purchased for them all that was necessary to get them saved, including the grace of regeneration and the gift of faith.”
Arminius’ FACTS
James Arminius, (1560-1609) was a pastor, scholar, and theologian from the Netherlands.
Arminian theology can be remembered by the acrostic FACTS. If God predestined the elect it was as a result of His foreknowledge of those who would chose to serve Him by their free will—thus he taught conditional election or that men are Freed by grace to believe.  He believed that unconditional predestination was not taught in the Scriptures and believed such theology dishonored God and the sacrifice of His Son. Thus, He believed that the Atonement was for all. Arminius understood the gravity of the fall of Adam upon humanity. He clearly upheld the idea that Jesus died for all humanity as God is not willing that any should perish. Still, man could refuse the grace of God or chose to receive it according to their own free will, not that of irresistible grace. It was a conditional election based on a free will choice. He believed that faith was man’s contribution to salvation and that justification followed salvation. It seems that most Arminians believe that believers are Secure in Christ by the power of the Holy Spirit although this is controversial in their circles. [18]
The Arminian position was rejected at the Synod of Dort. After 154 sessions of the Synod over the course of almost six months, the Remonstrants, or those Arminians who stood before the Synod on behalf of their doctrine, risked punishment, banishment, or death if they held to and/or practiced their beliefs. It is said that the Synod was not a free assembly for the discussion of conflicting theologies as it should have been but an “ecclesiastical court for the trial of alleged heretics.” [19]
Unlimited Atonement
Arminians believe that redemption must be received as humans are sinful and cannot by their own strength incapable of doing good. [20] All men are not saved but all are given the opportunity to receive salvation through Christ’s work on the Cross. The Atonement did not secure salvation but made a way for those who would chose to receive it. Christ’s sacrifice then is sufficient to redeem all sinners by satisfying the justice of God for all of humanity’s sins. It by no means is intended to say that the atonement will bring salvation for all sinners and all will eventually be saved. Those who will be saved are those who avail themselves of the Atoning work of Christ. It is not a limited atonement, but a limited application of the atonement. [21] A. H. Strong, a Calvinist in most of his viewpoint, believes that the application of the atonement is limited as only those who repent are saved by it, but it is offered to the whole human race. [22]
The Arminian view is that the Father and Son did what they needed to do in order to offer salvation to all humanity. The Holy Spirit gives a common faith to all so that they might, by their own will, choose to receive the gift of salvation through the atoning work of Christ. Salvation was not secured for men, but is offered to all indiscriminately. [23]
Some believe it is degrading to God’s grace and Christ’s sacrifice if salvation is offered as a possibility that can be attained only through the capricious free will of fallen humans. Arthur Pink, in his work, The Satisfaction of Christ, insists a precarious, conditional salvation as seen in the Arminian’s view of unlimited atonement or general redemption is in actuality impossible for the depraved human to attain on his own. The contention of unlimited atonement, Pink insists, obligates us to believe that God will save all mankind. Pink believes that God is exalted in the efficacy of the atonement for the elect as unlimited atonement forces us to either believe that all will be saved or some for whom Christ shed His blood will spend eternity in hell. To Pink, this is unthinkable. A good God could not punish those for whom His Son died. Therefore, if Christ died for all, all must be saved. [24]
Scriptural support for unlimited atonement is plentiful as are the arguments refuting the Scriptural references used for limited atonement. Many of these Scriptures seem to discount the argument of limited atonement. For example, in Romans 5:18, Paul wrote, "Consequently, just as the result of one trespass was condemnation for all men, so also the result of one act of righteousness was justification that brings life for all men." To this the Calvinist would say God’s favor is common to all, but not extended to all. However, within the context of the verse  “all men” must be interpreted exactly the same in both clauses. [25]
 Isaiah 53:6 says: "We all, like sheep, have gone astray, each of us has turned to his own way; and the LORD has laid on him the iniquity of us all" From this text, it is clear that the extent of sin is universal. The act of God upon Christ was equally universal. How could it not be that the extent of what Christ offered though His sacrifice is also universal? [26]
We saw that the Calvinists interpret the word world John 3:16-17 as a qualitative measurement of God’s love for His elect only. Waite disputes the Calvinist exegesis of this verse by first stating that it is indeed the world—the whole of humanity—for whom God sent His Son, and not the elect only. God acted upon His love by sending His Son so that “whosover believes in Him would not perish but have everlasting life.” Waite argues that “whosoever” indicates an unlimited amount of people who operate by free will to receive salvation through the atonement. [27] This frees believers to evangelize in the way Jesus commanded the disciples in Mark 16:15-16. The whosoevers are given the opportunity through the preaching of the Word to receive or reject the message of the Gospel of Christ. John 3:17 declares that the mission of Jesus was not to condemn the world, “but that the world through Him might be saved.” The aim and purpose of Christ’s sacrifice was the salvation of the world! [28]
Romans 5:6 declares, “For when we were still without strength, in due time Christ died for the ungodly.” This verse clearly declares that Jesus death was “instead of” or “in place of” all of fallen humanity. The extent of the atonement therefore reaches out to untold multitudes over generations. Yet, Calvinists also use this text to state that the Cross of Christ was intended for the elect or those who God predestined to accept Him through His irresistible grace. This seems to be a great stretching of the revealed Word of God on the part of those defending limited atonement.
Seeking Balance
If approached with an open heart to the realities of theological study, it is difficult to approach a topic such as this and come to a grand conclusion. It goes without saying that John Calvin is one of the greatest theologians in history. John Arminius gave much of his effort to defending his ideas, and his followers, like Calvin, took great risks to live according to what they believed. Both camps support their views with a great deal of Scripture, and both make arguments that are difficult to ignore. Yet, it is obvious that the Bible cannot support both theologies of limited and unlimited atonement.
The arguments for both limited and unlimited atonement go much deeper than what can be stated here. As an investigation into some of the issues, the discussion barely scratched the surface of ages of theological theory and debate.
In an attempt to find balance, one must seek the Scripture as the final authority and add one’s own sense of experience and understanding. In doing so, another great theology may be uncovered! However, it seems that Albert Barnes has addressed the issue in a logical way understanding the heart of God toward His creation. In his book, The Atonement, he uses analogy from nature to drive his point. He discusses the physical nature of man. There is no favoritism among men that renders one physically different from another (barring congenital issues) He states, with respect to the “healing arts, that the race is one. There is one system adapted to one race…the principle is of universal applicability.” Remedies are universal as all humans consist of the same material. He then discusses that if God created all men alike and that their physical states have no distinction in nature, this would indicate that the plan of redemption should also be applied universally. Barnes argues that to object to this logical scheme would be contradictory to the systems and arrangements ordained by God. [29]
It brings to mind Matthew 5:45, “for He makes His sun rise on the evil and on the good, and sends rain on the just and the unjust.” Barnes states, “Nature, so to speak, invites all men to come to its provisions. The sun shines for all, and invites all to receive its light; the music of the groves is for all, and invites all to look upon its beauty…in nature there is no exclusiveness and no limit.” (Barnes, 320) The author believes the same principles apply to redemption’s plan, and we should expect such. He acknowledges God’s right to bestow salvation, health, and prosperity according to His will. However, he reiterates that it is natural to anticipate the same provision of redemption given to men as the provisions of nature. [30]
Thomas W Jenkin argues that limited atonement is “at variance with the declared principles of divine moral government.” Some offenders of the laws of God are delivered through God’s grace and some will reap hell as punishment for not receiving that measure of grace—the latter never having been offered what Christ accomplished through His suffering. Yet, Isaiah 53:10 says that it pleased the Father to bruise Him—to deliver Him as a sacrifice for our transgressions so that we might be saved by His vicarious suffering. [31] Jenkins holds that the theology of limited atonement “perverts and destroys” the moral dignity of the atonement. The Father becomes one who favors some and gives the “elect” the ability to pronounce their salvation as what was due them via the substitution. Salvation for some is absolutely impossible because their debt has not been paid. Jenkins calls his lengthy explanation of this to be “commercial views of divine justice,” whose sources we should question. [32] A.A. Hodge feels that it is unthinkable to consider that God would predestine some to salvation, sending His Son to make such a great sacrifice to remove the legal obstacles from their way to reconciliation while not removing it from the path of the great multitudes not chosen. [33]
These analogies say little without the support of Scripture. It cannot be understated that it is in the context of Scripture that we find our balance and receive the Spirit’s illumination regarding this and any other issue at hand. As mentioned by Erickson, it is difficult to ignore texts like 1Timothy 4:10 which proclaim God to be the Savior of all men, especially those who believe. 2 Peter 2:1 seems to refute the claim that Christ died only for the elect as it states that some will deny the Lord that bought them and be lost. His concluding statement regarding the extent of the atonement fosters the continued debate. The factors resolving the issue of limited vs. unlimited atonement revolve around whether one chooses to believe that the elect are those who were chosen beforehand by a sovereign God, or if they were chosen based on God’s foreknowledge of their choice to accept or receive His Son. [34]
In John 19:30, Jesus declared, “It is finished,” from the Cross where His sacrifice atoned for the sins of whosoever would believe on Him. The condition of those for whom Christ gave His life is that all are sinners, none are righteous, no not one. The psalmist declares that as God looks down from heaven upon the sons of men, every one of them has become corrupt. (Psalm 53:1-4) Still, God was merciful to His people, bringing to Himself a remnant of those who trusted in Him. It could be declared that God foreknew who would accept Him, and those He called and predestined to become His elect. Yet, when Abraham proved to God that he would not withhold Isaac as a sacrifice, God said, “Now I know that you fear God because you have not withheld your son from Me.” (Genesis 22:12) Is it possible that God had to prove for His own sake, Abraham’s love and faithfulness? Could the omniscient God choose to withhold knowledge from Himself? Then the question remains, does He choose those who will be His elect, or does He, the Father of creation, allow His creation to choose Him?
It is apparent that all has not been fully revealed to us. Those who serve Him are called His sheep, His children, the Church, and the elect. Whether we have been predestined prior by God’s sovereign will or whether we choose Him by our free will is a question that will continue to be debated until all is revealed when we are with Him in glory.
“But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference; for all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.” Romans 3:20-26.
Barlow, Jonathan. “Calvinism.” http://www.reformed.org/calvinism/index.html.  Accessed            12/18/10.
Barnes, Albert. The Atonement. Minneapolis, MN: Bethany Fellowship, Inc. (originally     published Lindsay & Blakiston, 1860)
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[1] F.W. Dillistone. The Christian Understanding of Atonement. (Philadelphia, PA: Westminster Press, 1968), 41.
[2] Ibid. 46, 75.
[3]Arthur W. Pink. The Atonement. (Swengel, PA: Reiner Publications), 189-190.
[4] Millard J. Erickson. Christian Theology, 2nd Ed. (Grand Rapids, MI: Baker Books, 2003), 813-816.
[5] Derek Prince. Bought with Blood: The Divine Exchange at the Cross. (Grand Rapids, MI: Baker Publishing Group, 2007), 33-34.
[6] Ibid. 39.
[7] Walter A. Elwell. Evangelical Dictionary of Theology. (Grand Rapids, MI: Baker Academic, 2001), 115.
[8] Romans 9:15-21 may be the strongest Scripture in support of Limited Atonement theology. God speaking to Moses states that as the Creator, He has mercy on whomever He chooses even hardening hearts, and as the potter is with the clay, He creates some for honor and some for dishonor.
[9] Calvinism. Jonathan Barlow. http://www.reformed.org/calvinism/index.html, (accessed 12/18/10)
[10] Limited Atonement. R. Scott Clark. http://www.wscal.edu/clark/atonement.php (Accessed on Dec. 5, 2010)
[11] Elwell, 115.
[12] John Piper. What We Believe About the Five Points of Calvinism. http://desiringgod.org/resource-library/articles/what-we-believe-about-the-five-points-of-calvinism. (Accessed on December 5, 2010).
[13] Louis Berkhof. Systematic Theology. (Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1996), 393.
[14] Ellwell, 1232.
[15] Pink, The Atonement, 108.
[16] Clark, “Limited Atonement.”
[17] Pink, The Atonement, 124.
[18] Elwell, 97.
[19] The Synod of Dort. http://evangelicalarminians.org/Synod-of-Dort (Accessed on December 18, 2010)
[20] Erickson, 931.
[21] Thomas Crawford. The Doctrine of Holy Scripture Respecting the Atonement. Grand Rapids, MI: Baker Book House, 1954), 514-515.
[22] Robert H. Culpepper. Interpreting the Atonement. (Grand Rapids, MI: William B. Eerdmans Publishing Co. 1966), 124.
[23] A.A. Hodge. The Atonement. (Grand Rapids, MI: Eerdmans: 1953), 383.
[24] Pink, The Atonement, 243-244.
[25] Ron Rhodes. The Extent of the Atonement. http://www.ukapologetics.net/07/rhodesua.htm (Accessed on Dec 5, 2010)
[26] Erickson, 847.
[27] D.A. Waite. Calvin’s Error of Limited Atonement. http://www.ukapologetics.net/07/calvinserror.htm (Accessed on Dec 5, 2010)
[28] Waite, Calvin’s Error of Limited Atonement.
[29] Albert Barnes. The Atonement. (Minneapolis, MN: Bethany Fellowship, Inc. 1860), 318-319.
[30] Ibid. 321.
[31] Thomas W. Jenkin. Extent of the Atonement. (Boston MA: Gould, Kendall, and Lincoln, 1846), 164-165.
[32] Ibid. 168.
[33] Hodge, 382-383.
[34] Erickson, 851-852.