The Calvinist teaching of Limited Atonement is an understanding based upon a penal substitutionary model of Christ’s accomplishing salvation on the cross. That is, salvation is understood to consist in Christ receiving God the Father’s wrath and punishment on the cross in the place of mankind, which results in a legal acquittal in the sight of the Father of people who accept this substitutionary gift. However, since not everyone will accept this gift and be
I have many thoughts and explanations to put forth on this topic so I will get right to it. THE DOCTRINE OF UNCONDITIONAL ELECTION I cite John Calvin to articulate what Reformed Christians refer to as “Unconditional Election” today: In conformity, therefore, to the clear doctrine of the Scripture, we assert, that by an eternal and immutable counsel, God has once for all determined, both whom he would admit to salvation, and whom he would
While Tiny Tim’s song may be quite catchy, the following tiptoe through TULIP series is no light-hearted matter since, depending on how Christians respond to this Calvinist framework, our understanding of who God is and how we are saved can end up in radical opposition. I was a five-point Calvinist from high school until my time at an Evangelical seminary, but subsequently, one-by-one I began to drop letters of the TULIP complex from my theology
“For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will—to the praise of his glorious grace, which he has freely given us in the One he loves. In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s
The coming of Christ, the Reformed understand, is one part in the eternal plan of God to reconcile his chosen people to himself. The Incarnation, rather than being a stand-alone celebration, proceeds from an eternal will that precedes it, and results in a death that reconciles.
In my previous post, I discussed the necessity of having a worldview of creation and resurrection to form a coherent vision of social justice, one in which we can be confident our work in the present will come to fruition in the resurrection. In this article, I want to extend the discussion to the particularities of the Reformed tradition, hoping to see what a Calvinistic worldview has to say about social justice. I will argue