According to John Owen (The Death of Death in the Death of Christ), a number of Bible passages ‘clearly and distinctly in themselves’ teach definite atonement (i.e. that Christ died for the elect and not for the everyone). Following is Naselli’s summary:-
(1) Gen 3:15. “Christ died for no more than God promised unto him that he should die for. But God did not promise to him all,” but only the woman’s seed, namely, the elect.…
Text: Luke 4:31-44
If in the previous passage Jesus publishes his mission statement, then in this passage we have a ‘day in the life of’ Jesus as he begins to fulfil that mission.
He’s in Capernaum. In the morning, he goes to church. At lunchtime, he visits the house of Simon Peter. At sundown, he meets the townsfolk. Early the next morning, he leaves.
Key theme: authority
v32 ‘They were amazed at his teaching, because his message had authority.’…
Text: John 12:1-11 (also Mark 14:1-11)
Who do you identify with? Mary? Martha? Judas?
Where? When? Who?
Mary approaches Jesus with a jar of expensive perfume.
She anoints not only his head (kingship) & body…
…but also his feet and wipes them with her hair – scandalous!
(Mary anticipates the servant-heartedness that will be taught in the foot-washing incident, Jn 13)
(Do we, like Mary, look for opportunities to express our gratitude to Jesus? …
Mysticism is notoriously difficult to pin down. It may briefly be characterised as seeking ‘an immediate link with the Absolute’ (Winfried Corduan). This would apply both to Christian mystics and to some types of Eastern religion.
Christian mysticism ‘seeks to describe an experienced, direct, nonabstract, unmediated, loving knowledge of God, a knowing or seeing so direct as to be called union with God.’ (D.D. Martin, Evangelical Dictionary of Theology)
Notable Christian mystics have included ‘Gregory of Nyssa, Pseudo-Dionysius the Areopagite, John Ruysboreck, the anonymous author of The Cloud of Unknowing, Julian of Norwich, Therese of Lisieux, Thomas a Kempis, Teresa of Avila, St.…
‘Sense is the light of beasts, reason is the light of men, faith is the light of saints, and vision is the light of glory.’
(Thomas Manton, 1620-1677)…
Some months ago, I was asked by a Christian friend to read, and comment on, ‘The Divine Dance: The Trinity And Your Transformation’ by Richard Rohr (SPCK, 2016). We met, prayed together, discussed the book, and parted without really achieving a meeting of minds about whether this book is a reliable guide to a trinitarian spirituality, or is deeply flawed.
It gives me no pleasure to find fault with an affable Christian teacher, or to contradict a Christian friend who, along with many others, says that he has found Rohr’s teaching profoundly helpful.…
Ian Paul offers the following assessment criteria.
The are based on significant experience both of preaching and of training others in preaching.
Now, I have great respect for Ian Paul. But I hope it will not seem too cheeky if I make a couple of comments that are not wholly complimentary.
First, in the accompanying article, he suggests that the characteristics of a ‘good sermon’ transcend ‘the specific details of theological commitments on the part of both preachers and listeners’. …
What if the debate around general versus particular atonement is starting from the wrong paradigm, and therefore failing (on both sides) to do full justice to the biblical revelation?
Trevin Wax thinks this is the case.
‘Both the limited and unlimited views of the atonement are misplaced, because they are putting emphasis on only one portion of God’s salvific work, instead of taking in the vast, universal scope of redemption described by Scripture.’
A first corrective, says Wax, is to recognise that the meaning of Christ’s atoning death is not to separated from that of his glorious resurrection (see 1 Cor 15:17, 18).…
In his book The Difficult Doctrine of the Love of God (pp73-78), D.A. Carson argues as follows.
Carson begins by noting that the term ‘limited atonement’ is unfortunate. For one this, ‘it is a defensive, restrictive expression’, and for another thing, it obscures that fact that all non-universalists ‘limits’ the atonement in some way: the Arminian, by regarding it as potentially for all, but certainly effective for none; the particularist, by teaching that Christ died only for the elect.…
Walter Elwell provides a summary of the arguments used to support the doctrines of particular and general atonement, respectively.
In favour of particular atonement (the doctrine that Christ died for the elect):-
1. Christ is said to have died for a specific group of people, variously called “his sheep” (John 10:11, 15), “his church” (Acts 20:28), “the elect” (Rom. 8:32–35), and “his people” (Matt. 1:21).
2. God’s intentions cannot be frustrated. If God had intended all people to be saved, all would be saved. …
