A Quote by Oliver D. Crisp
In the chapter on the nature of the atonement [in the book saving Calvinism] I argue that it is a mistake to think that penal substitution is the only option on the doctrine of atonement.
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Sometimes we can lose the wood for the trees. Some specific issues dealt with in the book [Saving Calvinism]: the scope of election (who is saved?); the nature of the atonement (do we have to hold to penal substitution if we're Reformed?); the scope of the atonement (for whom did Christ die?); whether we have to hold to some sort of theological determinism (God ordains all that comes to pass).
The atonement chapter [from the book Saving Calvinism] shows how there are real riches in Reformed theology that most Christians today have no idea about.
It is often reported that the Five Points of Calvinism are the conceptual hard-core of Reformed thought. That is very misleading. The Five Points supposedly originate with the Synod of Dort in the early seventeenth century. Yet we find important Reformed leaders who were signatories to that documentation who don't think that limited atonement is the right way to think about the scope of Christ's saving work. How can this be? The answer that recent historical theology has thrown up is that the canons of the Synod don't require adherence to the doctrine of limited atonement.
For instance, there are many mainstream Reformed theologians that deny the doctrine of "limited" atonement (the "L" in TULIP, the acrostic for the Five Points of Calvinism). These are not thinkers on the margins or troublemakers. They are leaders at the center of Reformed thinking like Bishop John Davenant.
It wasn't a potential atonement actuated by the sinner, it was an actual atonement initiated by the savior.
Thus, the enabling and strengthening aspect of the Atonement helps us to see and to do and to become good in ways that we could never recognize or accomplish with our limited moral capacity. I testify and witness that the enabling power of the Savior's Atonement is real. Without that strengthening power of the Atonement, I could not stand before you this morning.
[Jonathan] Edwards definitely shows up in the book [Saving Calvinism]. He appears as one of the interlocutors in the chapter on free will, the other being the Southern Presbyterian theologian John Girardeau.
The extent of the atonement is defined by the intent of the atonement.
In many ways the book [Saving Calvinism] is trying to argue for a more popular audience things I've said in some more scholarly works, namely, that the Reformed tradition is broader and more variegated than is often reported today, and that we need to recapture something of this in order that we don't end up unnecessarily narrow in our doctrine and in order to keep some perspective.
Not only does the Atonement of Jesus Christ overcome the effects of the Fall of Adam and make possible the remission of our individual sins and transgressions, but His Atonement also enables us to do good and become better in ways that stretch far beyond our mortal capacities.
People believe mistakenly, that with death comes atonement, when in reality, life is for atonement and Death is for Judgment.
We really are immortal in the sense that Christ’s Atonement conquers death, both physical and spiritual. And provided we have so lived Today that we have claim on the Atonement’s cleansing grace, we will live forever with God. This life is not so much a time for getting and accumulating as it is a time for giving and becoming. Mortality is the battlefield upon which justice and mercy meet. But they need not meet as adversaries, for they are reconciled in the Atonement of Jesus Christ for all who wisely use Today.
Do you realize how marvelous it is that you can call upon the Atonement? The Lord effected the Atonement for our sakes. And there isn’t anything that you can’t repent from and that you can’t be rescued from if you will repent and be determined to make the decision.
Until Gettysburg," she continued, "I was working for the wrong reasons. At first it was to prove myself worthy in someone's eyes. Later it was out of guilt, trying to find atonement in God's eyes. But atonement is free, never earned. And I've learned that the only person I need to please with my life is God.
There is the view I call penal non-substitution, or the penal example view. (It is also called the Governmental View in textbooks of theology.) This is often associated with Arminian theology stemming from the great Dutch jurist Hugo Grotius. However, the view was taken up by [Jonathan] Edwards's disciples in New England, who developed a Calvinistic strand of the doctrine.
Through the infinite Atonement, God has provided a means whereby we can both overcome our sins and become completely clean again. This is made possible by the eternal law of mercy. Mercy satisfies the claims of justice through our repentance and the power of the Atonement. Without the power of the Atonement and our complete repentance, we are subject to the law of justice.
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