Calvinism Essays -- Religion, God

god takes great pleasure in the repurchase of hands (Lk. 154-7). It is His anger, and the sacrifice of His Son is the measure of it (Jo. 316 1 Jo. 410). That He would offer His Son for some and non wholly misreads the divine concern for the lost (Mt. 2337 Lk. 531,32 151-7 1910). Scripture affirms that God has done and is doing in each(prenominal) that He cig bette wisely and righteously do to spare men (Isa. 51-7 53 Jo. 314-17 Ro. 324-26). It simply will not authorisation the seductive notion that someer saved is better, which is an unavoidable implication of Calvinistical theology. throttle the saving interest of God to some men provided is a troubling feature of Calvinism and should concern altogether who share Gods passion for the lost. Hence, the trash between limited and unlimited gratification is no minor matter, as the atonement controversies in the past kick in shown. That God has uncondition eithery delegate some to redemption and some to damnation, each before or after(prenominal) the f any, finds no sanction in Scripture. Yet Calvinists say God has every limited the work of saviour to a s elect(ip) few or has limited the Spirits application of Christs work to a select few. In either case they limit the atonement unconditionally.Scripture says God wills the salvation of all men (1 Tim. 24-6 2 Pet. 39) and that He has provided for all. alone things are ready (Mt. 224). When it comes to salvation, He stands in the same likeness to all men. He is the Creator of all (Jo. 11-3 Col. 116) and the deliverer of all (Jo. 442). To say He has undertaken for some and not for all is the persona of limitarian theology and not Scripture. In taking our nature (Heb. 214-18)), Christ provided an atonement for all who wear it. He died for every man in particular (Heb. 29 1 Jo.... ...ll address later). They cannot mean of Gods run on a generous margin, of His making a prep for to a greater extent than actually enjoy it.Over the years Calvinis ts have struggled to dedicate their agreement a friendlier face, a more congenial and universal look. 1 object has been to say the atonement is fitting for all but alone effectual for the elect. However, such universality is merely theoretical and does not go for the non elect any more savable. In this scheme, the atonement is sufficient for all in the sense that, had God intended to save all men, Christs remnant would have been sufficient to do so. However, since He never intended to save all, He never included the sins of all in the cross. Thus the atonement is sufficient (theoretically able) to save all but efficient (that is, actually saving) for the elect unaccompanied because only elects sins were atoned for. Calvinism Essays -- Religion, GodGod takes great pleasure in the salvation of men (Lk. 154-7). It is His passion, and the sacrifice of His Son is the measure of it (Jo. 316 1 Jo. 410). That He would offer His Son for some and not all misreads the divine concern for the lost (Mt. 2337 Lk. 531,32 151-7 1910). Scripture affirms that God has done and is doing all that He can wisely and righteously do to save men (Isa. 51-7 53 Jo. 314-17 Ro. 324-26). It simply will not countenance the insidious notion that fewer saved is better, which is an unavoidable implication of Calvinist theology.Limiting the saving interest of God to some men only is a troubling feature of Calvinism and should concern all who share Gods passion for the lost. Hence, the dispute between limited and unlimited atonement is no small matter, as the atonement controversies in the past have shown. That God has unconditionally assigned some to salvation and some to damnation, either before or after the fall, finds no sanction in Scripture. Yet Calvinists say God has either limited the work of Christ to a select few or has limited the Spirits application of Christs work to a select few. In either case they limit the atonement unconditionally.Scripture says God will s the salvation of all men (1 Tim. 24-6 2 Pet. 39) and that He has provided for all. All things are ready (Mt. 224). When it comes to salvation, He stands in the same relation to all men. He is the Creator of all (Jo. 11-3 Col. 116) and the Saviour of all (Jo. 442). To say He has undertaken for some and not for all is the voice of limitarian theology and not Scripture. In taking our nature (Heb. 214-18)), Christ provided an atonement for all who wear it. He died for every man in particular (Heb. 29 1 Jo.... ...ll address later). They cannot conceive of Gods operating on a generous margin, of His making a provision for more than actually enjoy it.Over the years Calvinists have struggled to give their system a friendlier face, a more congenial and universal look. One plan has been to say the atonement is sufficient for all but only efficient for the elect. However, such universality is merely theoretical and does not make the non elect any more savable. In this scheme, the atonement is sufficient for all in the sense that, had God intended to save all men, Christs death would have been sufficient to do so. However, since He never intended to save all, He never included the sins of all in the cross. Thus the atonement is sufficient (theoretically able) to save all but efficient (that is, actually saving) for the elect only because only elects sins were atoned for.