Calvinist Evangelism and Particular Atonement Nuances
The doctrine of particular atonement is a cornerstone of Calvinist theology, sparking debate among Christian traditions. At its core, particular atonement posits that Christ's sacrifice on the cross was specifically intended for the elect, those predestined by God for salvation [5].
The Biblical Basis for Particular Atonement
Calvinists ground their understanding of particular atonement in various biblical passages. For instance, John Calvin interprets the atonement as being specifically for the elect in his commentary on Genesis, where he discusses God's adoption of the sons of Abraham [3]. Calvin also emphasizes the particularity of Christ's atonement in his Institutes, highlighting that Christ's sacrifice is effective for those whom God has chosen [5].
The Levitical sacrifices, which prefigure Christ's atonement, were made for specific individuals or groups, such as the congregation or the priests [1, 2]. This particularity is seen as a type of Christ's atonement, which is effective for the elect. Calvin notes that the atonement made by the priests under the law was not universal but specific to certain individuals or groups, foreshadowing the particular atonement of Christ [1].
Nuances within Calvinist Evangelism
Calvinist evangelism, rooted in the doctrine of particular atonement, emphasizes the importance of preaching the gospel to all people, despite the understanding that Christ's atonement is specifically for the elect. Calvin argues that the external preaching of the word is a means by which God calls people to salvation, even if not all who hear are elect [3].
In his commentary on Philippians, Calvin stresses the importance of holiness and the role of God's calling in salvation, underscoring that those who are called are set apart for God's purposes [4]. This calling is not universal but specific to the elect, yet the gospel is preached universally.
The Tension between Particular Atonement and Universal Evangelism
The tension between the particularity of Christ's atonement and the universal call of the gospel is a nuanced aspect of Calvinist theology. Calvinists affirm that Christ's death is sufficient for all but effective only for the elect. This understanding is rooted in Calvin's discussion of God's mercy and justice in the Institutes, where he highlights God's willingness to pardon those who repent [7].
Calvin's commentary on Isaiah also touches on this theme, noting that God's judgments and mercy are not limited to the elect but are manifest to all, serving as a call to repentance [6]. The particular atonement is thus not seen as limiting the universal call of the gospel but rather as underscoring the efficacy of Christ's sacrifice for those who are saved.
Shared Ground and Divergent Perspectives
While Calvinists are united in their affirmation of particular atonement, the nuances of how this doctrine informs evangelism can vary. The shared ground among Calvinists is the conviction that Christ's atonement is effective for the elect and that the gospel should be preached to all.
The divergence in perspectives arises from how different Calvinist traditions understand the relationship between particular atonement and the universal call of the gospel. Some may emphasize the particularity of Christ's atonement more strongly, while others may stress the universal sufficiency of Christ's sacrifice.
The historical and theological context of the Reformation and the development of Calvinist theology also plays a role in shaping these perspectives. Calvin's own writings, such as his Institutes and commentaries, provide a foundation for understanding particular atonement and its implications for evangelism [5, 3].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Atonement, Under the Law — Made by sacrifice -- Le 1:4,5. By priests alone -- 1Ch 6:49; 2Ch 29:24. Necessary for Propitiating God. -- Ex 32:30; Le 23:27,28; 2Sa 21:3. Ransoming. -- Ex 30:15,16; Job 33:24. Purifying. -- Ex 29:36. Offered for The congregation. -- Nu 15:25; 2Ch 29:24. The priests. -- Ex 29:31-33; Le 8:34. Persons sinning ignorantly. -- Le 4:20-35. Persons sinning wilfully. -- Le 6:7. Persons swearing rashly. -- Le 5:4,6. Persons withholding evidence. -- Le 5:1,6. Persons unclean. -- Le 5:2,3,6. Women after childbirth. -- Le 12:8. The altar. -- Ex 29:36,”
- Leviticus “Then he shall make atonement for the Holy Sanctuary; and he shall make atonement for the Tent of Meeting and for the altar; and he shall make atonement for the priests and for all the people of the assembly. -- Leviticus 16:33”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 2 (Gen 24-50), section 2.17: the mere grace of God himself. But when an entire people is the subject of discourse, reference is made not to the secret election, which is confirmed to few, but the common adoption, which spreads as widely as the external preaching of the word. Since this subject, thus briefly stated, may be somewhat obscure, the readers may recall to memory what I have said above in expounding the seventeenth chapter ( Genesis 17:1 ) namely, that God embraced, by the grace of his adoption, all the sons of Abraham, because he made a covenant wi”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 60.2: the correcting of the vices of the flesh, he proves, from the end of our calling, that God desires this. For he sets us apart to himself as his peculiar possession. 570 570 “ Comme pour son propre heritage et particulier ;” — “As for his peculiar and special inheritance.” Again, that God calls us to holiness, he proves by contraries, because he rescues us, and calls us back, from unchastity. From this he concludes, that all that reject this doctrine reject not men, but God , the Author of this calling, which altoge”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: But although the saints do not always in express terms ask forgiveness of sins, yet if we carefully ponder those prayers as given in Scripture, the truth of what I say will readily appear; namely, that their courage to pray was derived solely from the mercy of God, and that they always began with appeasing him. For when a man interrogates his conscience, so far is he from presuming to lay his cares familiarly before God, that if he did not trust to mercy and pardon, he would tremble at the very thought of approaching him. There is,”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 14.16: many hard passages, still there is room for hope and patience. By the way of judgments he means adversity, and the word judgment often has this meaning in Scripture. But here is a mark which distinguishes the godly from hypocrites; for in prosperity hypocrites bless God, and speak highly of him; but in adversity they murmur, and curse God himself, and plainly shew that they had no confidence in him, and thus judge of God according as their prosperity lasts. The godly, on the other hand, when they are tried by afflictions and calamities, are ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 26: he is the just punisher of the wicked, especially when they continue obstinate notwithstanding of all his forbearance. 2. There are certain passages which contain more vivid descriptions 88 of the divine character, setting it before us as if his genuine countenance were visibly portrayed. Moses, indeed, seems to have intended briefly to comprehend whatever may be known of God by man, when he said, “The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgivi”