“The History & Theology of Calvinism, by Curt Daniel, Chapter 53, ‘Limited Atonement.’”

This will almost certainly be the most inflammatory posting regarding my reviews of the chapters in The History & Theology of Calvinism. Once more, I must admit to being at a loss as to why so many brethren are as excitable about this issue as they are. I suppose many have embraced dogmatic opinions about the topic without reading anything written by well-informed authors. 

As well, my experience suggests many are willing to label as heretics anyone holding a view they disagree with, even such men as Benjamin Keach, Andrew Fuller, William Carey, Adoniram Judson, Isaac Backus, George Whitefield, Jonathan Edwards, Isaac McCoy, John Gano, Hezekiah Smith, Daniel and Abraham Marshall, Dwight L. Moody, Charles Spurgeon, David Martyn Lloyd-Jones, D. James Kennedy, Peter and Kenneth Connolly, and Peter Masters. These men include well-known Baptists and profoundly fruitful evangelists who, one would think, put to rest the notion that Calvinism stifles evangelism. 

My review of this book’s chapters does not include any advocacy of a position. Instead, it is an effort to overturn the obnoxious ignorance of those opposing a position they have no firsthand knowledge of, who demonstrate not only an absence of intellectual curiosity but also betray a fear that their convictions cannot stand up to facts they are unfamiliar with. I am convinced that if your beliefs result from erroneous conclusions, then your beliefs, however right, are wrong! To be right for the wrong reason is to be wrong! Truth, in both the recipe and the result, sets us free! 

This said, let us begin. 

The chapter is divided into eleven parts, beginning with an unlabeled introduction and ending with a labeled conclusion. 

Introduction – Comprised of two paragraphs, the author embraces Romans 5.8: “Christ died for us,” as a universally held Christian position while touching lightly on various substitution theories. He decries the term limited atonement and favors definite atonement or particular redemption and raises the question, “For whom did Christ die?” 

Election and the Atonement – Three paragraphs, while pointing out that both terms have to do with salvation, Second Thessalonians 2.13. Mention is made of comments made by Thomas Watson and Jonathan Edwards, and a sentence in the First London Baptist Confession of 1644. Romans 8.29-30 is also cited. 

Atonement for the Elect Bride – Six paragraphs. Ephesians 1 and 5 are referred to as showing the relationship between election, atonement, and salvation. Mention is made of Christ’s general love for all and His particular love for His bride. Hebrew marriage custom is referred to, husbands’ imitation of Christ’s love, as well as John 11.52 and Hebrews 12.5-11 and 2.13-17. 

The Shepherd and the Sheep – One paragraph. The Good Shepherd died for His sheep, not for the wolves and goats. 

Christ Died for His People – Eight paragraphs. Old and New Testament passages are cited. Mention is made of God’s provision of the Passover lamb for the Israelites, not the Egyptians. Reference is made to verses that indicate those for whom Christ died and those for whom He did not die. 

Deliverance from Evil and the Evil One – Three paragraphs. Christ did not die for Satan or the demons. The author asserts the same for the non-elect and points out the eternal destiny of Satan, the demons, and the non-elect is the same. 

Effectual Atonement – Eight paragraphs. “What God does, He always does as a Trinity. The Father effectually elected a definite and limited number of sinners, not all. The Holy Spirit effectually draws this same limited number to Christ. It follows that the second person of the blessed Trinity effectually redeemed those same elect and them alone. The father has a general love for all and a special electing love only for the elect. The Spirit gives a general call to all and a special call only to the elect. Christ died in a general way for all men but in a special way for the elect alone.” The author asserts that everyone except strict universalists believe in some limitation of the atonement, differing only in where they place the limitation. Spurgeon summed it up: “I would rather believe in a limited atonement that is efficacious for all men for whom it is intended, than a universal atonement that is not efficacious for anybody, except the will of man be joined with it.” Loraine Boettner: “The Calvinist limits it quantitatively, but not qualitatively; the Arminian limits it qualitatively, but not quantitatively.” 

The Special Intent – Four paragraphs. “The atonement was full payment, not a refundable down payment in part… He won… He did not fail.” 

The Double Payment and Triple Option – Four paragraphs. “Two further arguments in favor of particular redemption are related.” 

Miscellaneous Proofs – Ten paragraphs. The author reviews a popular argument that he asserts lacks merit. He reviews a less obvious argument. He refers to arguments some Calvinists use. He asserts, “Christ did not die for Judas, who hanged himself and went to Hell before Jesus died.” He quotes Spurgeon: “I thank God I do not believe that I was redeemed in the same way that Judas was, and no more. If so, I shall go to hell as Judas did. General redemption is not worth anything to anybody, for of itself it secures to no one a place in heaven; but the special redemption which does redeem, and redeems man out of the rest of mankind, is the redemption to be prayed for, and for which we shall praise God for ever and ever.” 

Conclusion – One paragraph.

"Should We Trade in Funerals for 'Celebrations of Life?'"

 I copied this in the dim recesses of the past, only for my ever-faithful secretary to discover it. However, it reflects a sentiment I have long held and was recently reminded of at the passing of a dear friend. I offer it to you for consideration and possible use. Click to see the full-size image. Download and use as it suits you.

The Command Is To Make Disciples

Some pastors and ministries major on soul-winning, which is good. Other pastors and ministries major on baptisms, which is not wrong in its place. Other pastors and ministries major on expositions and explanations, which also has its strengths. Important to remember, however, is the emphasis placed by the most well-known of the Great Commission passages, Matthew 28.18-20, on making disciples.

It is possible to reach people for Christ without making them disciples. It is possible to baptize a great many people without making them disciples. It is also plain to see that a ministry that is strong on exposition and explanation can still fall far short of bringing a significant portion of those in attendance along as disciples rather than mere spectators.

I have had the privilege of traveling to and preaching in countries in North America, Europe, Africa, and Asia. Throughout my 45+ years of ministry, I have not witnessed a disciple maker as well-developed, well-thought-out, and Biblical as Dr. Samuel Rai.

Now in his sixtieth year, his almost four decades of faithfulness to God's Word is demonstrable. I have preached for him numerous times since my first visit to Nepal in 2012 and three times in 2024. I say that to assure you of my recommendation of Samuel Rai as a man God has used to develop a profoundly fruitful evangelistic Church planting ministry that has seen great success in making disciples in every congregation.

I prayerfully invite you to attend his three-day, five-session introduction to discipleship ministry, which I have not seen elsewhere. Attend yourself, bring your wife, Church members, and young people. All are invited. Business casual attire will be the order of the day, and lunch will be served on Tuesday and Wednesday.

The History & Theology of Calvinism, by Curt Daniel, Chapter 52, ‘The Extent of the Atonement.

This is my first posting to this blog in 2025. I am resuming a chapter-by-chapter survey of a must-read book I recommend to every pastor who wants a better than second-hand understanding of a doctrinal position he may either ignorantly embrace or ignorantly repudiate. 

Many wear the cloak of the 21st-century clergy who form an opinion solely based on addressing a topic second hand, regardless of one’s view. That is sad but a commonly held practice throughout my faith observations for more than a half-century. One friend lost his pastor’s input into his life forever. How? He asked if they two could sit down and discuss the election issue. My experience was the refusal of my first pastor to answer any question I asked him. 

Again and again, over my first year as a Christian and Church member, my pastor repeatedly responded to my questions with a pat formula: “That’s an excellent question, and the subject of my present inquiry. I will get back to you when I arrive at a well-thought-out position.” Only he never did. That was how he dealt with any Bible question a member had given him. 

I recommend that Gospel ministers prepare to address challenging questions and curious inquiries and foster individual study of God’s Word. To that end, I resume my surveys of this informative book that you may or may not agree with but that will help you, nevertheless. 

The chapter is divided into seven subheadings, just over sixteen pages. 

History of the Debate – Five paragraphs address the three positions held by Reformed theologians. Augustine, Beza, Gottschalk, Calvin, Hoeksema, John Owen, Amyraut, and A. H. Strong are mentioned. The Canons of the Synod of Dort, the Westminster Confession, the Thirty-Nine Articles of the Church of England, and the Heidelberg Catechism are touched on. At the end of the section, the author urges caution when studying the matter. 

The Mainstream Position – Eight pages inform this section. Mentioned (with many quotations) are Ambrose, Luther, Ursinus, Zanchius, George Abbot, James Ussher, John Davenant, Richard Baxter, Edward Polhill, William Ames, Jonathan Edwards, Charles Haddon Spurgeon, Robert Lewis Dabney, Charles and A. A. Hodge, William G. T. Shedd, William Cunningham, J. C. Ryle, W. H. Griffith Thomas, James Petigru Boyce, John Broadus, Louis Berkhof, Lorraine Boettner, D. A. Carson, Iain Murrey, John Murrey, R. C. Sproul, D. Martyn Lloyd Jones, and R. B. Kuiper. New to me was the notion of “The Lombardian formula.” They include Lutherans, Anglicans, Congregationalists, Presbyterians, and Baptists. 

The Biblical Balance – Four paragraphs touch on numerous doctrines related to the topic of the atonement. 

Substitutionary Atonement – Three paragraphs. The author’s treatment of this crucial but often ignored facet of Biblical truth is dealt with in three paragraphs, mentioning Anselm, Samuel Rutherford, John Owen, and the historic agreement Calvinists and Arminians on it (while faithfully pointing out where some disagree on this essential matter). 

Infinite Value and Universal Sufficiency – Seven paragraphs. “Most Calvinists have accepted Peter Lombard’s formula: ‘Christ died sufficiently for all, but efficiently only for the elect.’” Also mentioned are Beza, Pescator, Luther, Calvin, Edwards, Matthew Henry, Robert Murray M’Cheyne, Samuel Rutherford, and Charles Hodge, with several quotes including from the Scots Confession and the Canons of the Synod of Dort. 

Universal Benefits – Five paragraphs. Hoeksema, Spurgeon, and Polhill are cited. This section includes comments on universal non-saving benefits, which it has not been my experience to see often addressed by pastors to their congregations. 

The State of the Debate – “To recount, there are basically three Reformed positions. Christ died (1) only for the elect, (2) for all men but especially the elect, and (3) equally for all men. They all deny that all men will be saved in the end, for they all believe in the reformed doctrines of election and reprobation.” That begins the first of three paragraphs in this section, including brief comments about the errors of universal salvation. The author concludes the section with “The debate is not merely about the atonement’s universal aspects, infinite value, or universal sufficiency nor even primarily about the identity of those for whom Christ died. The real question is over the nature of the atonement as to the efficacy at the point at which it was made at Calvary. Did Christ merely provide for redemption, or did He guarantee it for the elect? Did he actually propitiate the Father, or did He merely provide a sacrifice that would allow the Father to grant salvation to whom He chooses? Those who believe in the strictly limited view and those who teach the both/and view differ with the ‘equally for all’view on this critical point. We hold that Christ did actually satisfy the Father’s wrath for the elect alone in such a way that guaranteed their salvation.” 

Conclusion – “In the next chapter we will discuss the biblical teaching on the particular aspect of the atonement for the elect alone. This is a distinctive element of mainstream Calvinism that is not shared with any other variety of evangelical theology.”