From: spk@uk.ac.aber (Stephen Kingston)
Newsgroups: bit.listserv.christia
Subject: Limited Atonement 2
Date: 14 Oct 92 11:37:36 GMT
Organization: Computer Science Dept., University of Wales at Aberystwyth.

In this post I wish to look at some passages of scripture advanced
on both sides of this debate on the atonement. I will not deal 
exhaustively with every such reference, but hopefully this post 
will provide a framework from which we can look at other passages.

Now to the scripture passages. I wish to look first at 1 Timothy
2:4-6, because this passage has caused more controversy and heart
searching then perhaps any other related to the nature of the
atonement.

The passage reads:

"[God our Saviour] Who will have all men to be saved, and to come unto 
the knowledge of the truth. For there is one God, and one mediator 
between God and men, the man Christ Jesus; Who gave himself a ransom for 
all, to be testified in due time."

Let us note that Tertullian agreed with the Dortian view, in that
he suggests "all" means "all whom he adopted". Augustine suggests
it means "all the predestined, because every type of mankind is
among them". Both of these are unfortunately artificial and out
of place. The same could be said of the writings of Chrysostom
and many others.

The truth is that all these profound questions of later theology
were remote from the Apostle's mind. "In affirming the universal
scope of God's will to save", says Kelly, "he was probably
conscious of taking issue with a) the Jewish belief that God
willed the destruction of sinners and the salvation of the
righteous alone, and b) the Gnostic theory that salvation belonged 
to the spiritual elite alone."

Thus Paul quotes a liturgical formula in verses 5 and 6, which
asserts that Christ gave his life as a ransom for all (see verse
6). Since Paul is not setting out a theory of the Atonement of
his own, but citing what has become a theological cliche, it is
fruitless to speculate what lies behind it.

(For evidence as to why this must be a liturgical formula, see
"The Pastoral Epistles", J.N.D. Kelly, published by A&C Black.)

Now another oft quoted passage is John 17:9, which says:

"I pray for them: I pray not for the world, but for them which thou 
hast given me; for they are thine."

On the face of it this passage seems to support a limited atonement, 
but let us note that Christ is here praying for his disciples, and 
just as there is a peculiar form of mutual love between Christians, 
so too does Jesus pray for those who can share in the mutual love of
the Father and the Son. He is not indifferent to the needs of the
rest of mankind, but they are not capable, unless they come to
belief (verse 20), of shareing in the things for which he asks.

1 Timothy 4:10 spells out a very important distinction now. It reads:

"For therefore we both labour and suffer reproach, because we trust in
the living God, who is the Saviour of all men, specially of those that 
believe."

Paul contrasts all men (for whom Christ died) with those who have
faith (for whom he especially died). See my notes above as to why
Paul has bothered to include "all men" in the first clause. But
seeing the contradiction inherent in the universal atonement
(Christ died for all men, but not all are saved), he explains
that Christ's death is indeed sufficient for all men, but it is
efficient only to those who have faith.

Look at 1 John 2:2: "He is the atoning sacrifice for our sins,
and not only for ours but also for the sins of the whole world."

Now there can be little argument with John's intent here. The
context of the passage in no way implies that "world" should be
interpreted "church". John uses the term "world" often enough to
see that he implies a universalism. He is not saying that Christ
saves all mankind, but only that the atonement was sufficient to
save them.

So it seems to me that scripture teaches a universal atonement,
sufficient for all but efficient only for those who have faith.
In this we can be assured, that all who turn to Christ in faith
will know eternal life. His death was sufficient for us all, and
we need never doubt that he has died for us.

Stephen.
-- 
Gweleis i rac neb nym gweles pop annwyl. ef diwyl yneges. Gweleis i pasc.
(I saw the one above all men,  he saw me;  he, the beloved of his people,
who fulfills his mission. I saw Easter.) "Yspeil Taliesin" ---Taliesin---
spk@uk.ac.aber --- spk%uk.ac.aber@nsfnet-relay.ac.uk --- Stephen Kingston
Comments: Gated by NETNEWS@AUVM.AMERICAN.EDU