b***@gmail.com
2018-01-10 13:02:04 UTC
The whole question, therefore, concerns simply the purpose of God in the
mission of his Son. What was the design of Christ’s coming into the world,
and doing and suffering all He actually did and suffered? Was it merely
to make the salvation of all men possible; to remove the obstacles which
stood in the way of the offer of pardon and acceptance to sinners? or, Was
it specially to render certain the salvation of his own people, i.e., of
those given to Him by the Father? The latter question is affirmed by
Augustinians, and denied by their opponents. It is obvious that if there
be no election of some to everlasting life, the atonement can have no
special reference to the elect. It must have equal reference to all mankind.
But it does not follow from the assertion of its having a special reference
to the elect that it had no reference to the non-elect. Augustinians readily
admit that the death of Christ had a relation to man, to the whole human
family, which it had not to the fallen angels. It is the ground on which
salvation is offered to every creature under heaven who hears the gospel;
but it gives no authority for a like offer to apostate angels. It moreover
secures to the whole race at large, and to all classes of men, innumerable
blessings, both providential and religious. It was, of course, designed to
produce these effects; and, therefore, He died to secure them. In view of
the effects which the death of Christ produces in the relation of all mankind
to God, it has in all ages been customary with Augustinians to say that
Christ died “sufficienter pro omnibus, efficaciter tantum pro electis;”
sufficiently for all, efficaciously only for the elect. There is a sense,
therefore, in which He died for all, and there is a sense in which He died
for the elect alone. The simple question is, Had the death of Christ a
reference to the elect which it had not to other men? Did He come into the
world to secure the salvation of those given to Him by the Father, so that
the other effects of his work are merely incidental to what was done for the
attainment of that object?
mission of his Son. What was the design of Christ’s coming into the world,
and doing and suffering all He actually did and suffered? Was it merely
to make the salvation of all men possible; to remove the obstacles which
stood in the way of the offer of pardon and acceptance to sinners? or, Was
it specially to render certain the salvation of his own people, i.e., of
those given to Him by the Father? The latter question is affirmed by
Augustinians, and denied by their opponents. It is obvious that if there
be no election of some to everlasting life, the atonement can have no
special reference to the elect. It must have equal reference to all mankind.
But it does not follow from the assertion of its having a special reference
to the elect that it had no reference to the non-elect. Augustinians readily
admit that the death of Christ had a relation to man, to the whole human
family, which it had not to the fallen angels. It is the ground on which
salvation is offered to every creature under heaven who hears the gospel;
but it gives no authority for a like offer to apostate angels. It moreover
secures to the whole race at large, and to all classes of men, innumerable
blessings, both providential and religious. It was, of course, designed to
produce these effects; and, therefore, He died to secure them. In view of
the effects which the death of Christ produces in the relation of all mankind
to God, it has in all ages been customary with Augustinians to say that
Christ died “sufficienter pro omnibus, efficaciter tantum pro electis;”
sufficiently for all, efficaciously only for the elect. There is a sense,
therefore, in which He died for all, and there is a sense in which He died
for the elect alone. The simple question is, Had the death of Christ a
reference to the elect which it had not to other men? Did He come into the
world to secure the salvation of those given to Him by the Father, so that
the other effects of his work are merely incidental to what was done for the
attainment of that object?
--
"When atheists are presented with critical reasoned arguments, they often
respond with either personal insults, twisted logic and reasoning, along
with semantics with excessive detail of complete speculation presented
as truth, to deviate from the critical argument at hand, and talk at
cross purposes to evade it."
--Retro
"When atheists are presented with critical reasoned arguments, they often
respond with either personal insults, twisted logic and reasoning, along
with semantics with excessive detail of complete speculation presented
as truth, to deviate from the critical argument at hand, and talk at
cross purposes to evade it."
--Retro