In the Death of Death in the Death of Christ (1647), Dr. John Owen offers a famous argument for a limited atonement. That was explored in another post. In chapter 1 of Book I there is another challenge presented to those who hold to a general atonement, in which Christ “died to redeem all and every one”.
The dilemma for those rejecting a limited atonement
Anyone holding the view that Christ died for “all the sins of all men”, according to Owen, should logically arrive at an unsatisfying conclusion, thus demonstrating that the view is incorrect.
In a nutshell:
if he died for all, all must also be justified, or the Lord failed in his aim and design, both in the death and resurrection of his Son (Book I 7.1)
At the end of opening chapter, he also argues:
Wherefore, to cast a tolerable colour upon their persuasion, they must and do deny that God or his Son had any such absolute aim or end in the death or blood-shedding of Jesus Christ, … but that God intended nothing
According to Dr. Owen my options, should I hold that Christ died “for all the sins of all people”, are:
- Accepting that God had no purpose or intention behind the cross
- Accepting that God had a purpose behind the cross but failed to achieve it
Way to box someone into a corner.
As we approach the 500th anniversary of the Reformation, we are looking at some of the people that have stood out in the history of the church. This past Sunday we focused on John Wesley.
John Wesley was born in Epworth on June 1703 to Samuel and Susanna Wesley. Living a full life he died in March of 1791, having spent most of his life preaching the Gospel and making disciples in Methodist Societies. He was well known during his lifetime, and the following was written about him in The Gentleman’s Magazine after his passing (link).
He was noted as a zealous reformer:
He now appeared as a zealous reformer, and the great leader in a sect no way differing in essentials from the Church of England. His peculiar opinions were justification by faith, and Christian perfection; … however he might enforce its possibility, he always disclaimed having attained himself …
and humanitarian to the needy: Continue reading
As we approach the 500th anniversary of the Reformation, we are looking at some of the people that have stood out in the history of the church. This past Sunday we focused on Justin Martyr.
Justin was probably a Roman Gentile, born early in the second century in the city of Flavia Neapolis located in Samaria. What we know of him comes primarily from his extant works or statements about him in Eusebius’ Ecclesiastical History
Justin was especially prominent in those days. In the guise of a philosopher he preached the divine word, and contended for the faith in his writings. (Eccl Hist 4.11)
Justin lived in the early 2nd century, spending most of his life under the reign of the Roman Emperors Hadrian and Antonius Pius.
Living in the early 2nd century, and traveling broadly as he studied philosophy, Justin would have learned about Christianity from people who were potentially taught by the apostles. Given his travels, he also would have a good understanding of the doctrines held across numerous locations. Thus, in Justin’s writings we find important descriptions of the practices and doctrines of the early church.
There are three extant works that are generally accepted as being written by him.
- First Apology, addressed to Antonius Pius, and generally dated between 150 and 157
- Second Apology, often considered as part of the First Apology
- Dialogue with Trypho, which defends Jesus as Messiah to those who are Jewish. It is usually dated around 160.