In part 1 of this series the dilemma that Owen poses to those who reject a limited/particular atonement was explored. According to Dr. Owen the options 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
We left off with Owen acknowledging that others interpreted key passages differently than he did. Those who disagree argue that there is a distinction that must be made between Christ procuring spiritual blessings for all and applying them only on those that believe.
Some of them say that Christ, by his death and passion, did absolutely, according to the intention of God, purchase for all and every man, dying for them, remission of sins and reconciliation with God, or a restitution into a state of grace and favour; all which shall be actually beneficial to them, provided that they do believe
Owen vehemently rejects this view citing several reasons in Book II, chapter 4. Several of these seem to be begging the question as they are restating Owen’s conclusions.
- this distinction (between the procurement of the blessings and the application of them) hath no place in the intention and purpose of Christ.
- whomsoever Christ obtained any good thing by his death, unto them it shall certainly be applied.
- [all the spiritual blessings] must be applied to all for whom they are obtained; for otherwise Christ faileth of his end and aim
We are going through Christian Theology in Sunday school, and this week we were covering both the similarities and differences between Calvinism and Arminianism. We focused on two passages in Ephesians (1:4-6 and 2:8-9).
For he chose us in Christ before the foundation of the world that we may be holy and unblemished in his sight in love. He did this by predestining us to adoption as his sons through Jesus Christ, according to the pleasure of his will— to the praise of the glory of his grace that he has freely bestowed on us in his dearly loved Son.
For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.
The emphasis in class was on how each group understands key words in Scripture like grace, faith, and election.
Each group uses these words – but they do not mean what the other group thinks they mean. Definitions for these words were explored using key documents like the Westminster Confession of Faith, the Canons of the Synod of Dort, and the writings of Arminius.
Here are the slides (pdf)
In an interview, posted in October on the Desiring God site, John Piper was asked:
Can an Arminian preach the gospel effectively — Christ and him crucified?
This question was prompted by Charles Spurgeon’s claim that “[t]here is no such thing as preaching Christ and Him crucified, unless we preach what nowadays is called Calvinism”.
Arminian’s do preach an effective gospel, affirms Piper, if by effective it is meant that there is “enough of gospel truth so that God is willing to use it to save sinners.” While admitting that an Arminian can preach an effective gospel, Piper underscores the point that they cannot preach a full gospel; only one that is defective and harmful.
Can an Arminian preach the gospel fully?
Can an Arminian preach the gospel without implicit or explicit theological defects?
Can an Arminian preach the gospel without tendencies that lead the church in harmful directions?
Can an Arminian preach the gospel in the most Christ-exalting way?
And my answer to all those questions would be: No, they can’t.
Piper explains that when gospel truth is presented it can and often is stated in such a way that both an Arminian and a Calvinist would readily accept it.
However, he rightly notes that as one unpacks the terminology in that presentation that there would be a different “direction” or meaning behind many of the words and phrases that are used. Differences that, Piper notes “really do matter as people grow in faith.” Continue reading