Received
August 5, 2000:
"Dear
Neal, It's been a while, but good to hear from you and to again
be refreshed on the subject of biblical universalism [See Posting
# 1]. The concept has been very helpful over the years. My current
church council of 10 includes only two people raised in the CRC,
and the issue of limited atonement, as you may imagine, is frequently
asked about in new member classes. I always go back to your books
and our discussions at World Mission Board meetings.
Blessings
on you. _________________"
A
Wrong Assumption
A wrong assumption regarding "limited atonement"
has proven to be a major stumbling block for many who desire to become
members of a Calvinistic church. It is assumed that if Christ has
not atoned for all sins and purposed to save every sinner (as Arminianism
teaches) then it necessarily follows that, due to Adam's sin (our
original sin, inherited sin), some persons are consigned to hell even
before they are born. Reason tells us that must be so for all sinners
whose salvation was not purchased by Christ's sacrifice on the cross.
A
Biblical Perspective
Undoubtedly the above reader goes "back to
[my] books" when discussing "limited atonement" because
in my books I conclude that: "All people are liable for and polluted
by the imputed sin of Adam. But nowhere in all of Scripture do we
read--nor is it implied, nor is it to be inferred--that anyone suffers
eternal wrath because of original sin apart from actual, willful,
personal, conscious sin" (Unconditional Good News, Eerdmans,
June, 1980, P. 24). This biblical reality prevents everyone from drawing
the horrendous conclusion that some persons are "consigned to
hell" before they are born.
Report
30
This identical perspective is found in Report 30
that was presented to Synod 1980 in reply to the late Dr. Harry Boer's
complaint against the Canons of Dort.
Report 30 was referred "to the churches for
elucidation of the teaching of the Canons on election and reprobation"
(P. 76 **). Synod 1980 said that the teaching of the Canons should
be understood in the light of the biblical facts that are presented
in Report 30.
According to Report 30 the basis or cause of condemnation
(consignment to hell, damnation) as taught in the Bible and in the
Canons is: man's "sin" (PP.516, 517); "sin and unbelief"
(seven times, PP.516, 517, 522, 548 [twice], 553, and 554)."
"God consigns to destruction only on the basis of what that person
does and whatever evil actions that person performs" (P.521).
"So can we say that God rejects only those who reject him? Most
emphatically we can" (P.521). "Damnation is a response to
the evil the 'reprobates' do" (P.522). "They themselves
are the agents of unbelief" (P.530).
This official elucidation continues -- "God
condemns to destruction only those who do, in fact, sin and exhibit
unbelief" (P.530). "Human beings are condemned only on the
basis of what they actually do in history" (P.530). "Those
not selected have disqualified themselves through their sins"
(P.537). "The condition of the non-elect results from their unbelief"
(P.538). "Condemnation, however, is to be found solely in the
persistent unbelief and sin of those so condemned" (P.553).
God's
Thoughts not Our Thoughts
Our reasoning (the rules of logic) tells
us that if a number of persons, less than all, are chosen in eternity
unto salvation and the others are consigned to Hell, those others
are so consigned before they are born. In this matter the Bible,
does not follow the rules of logic. The Bible describes those who
will be finally lost (the non-elect) in no other way than those who
personally, willfully and finally reject or remain indifferent to
whatever revelation God has given of himself to them.
The Bible holds the following two truths
in a tension-filled unity: 1) A number of person (less than
all) are chosen unto salvation before the beginning of time; and,
2) Those who are lost have themselves chosen to defy God's will for
them throughout their lifetime on earth.
Fairness
and justice
No question of fairness or justice arises
out of the revealed cause of salvation or the revealed basis of damnation.
On the one hand God surely has the right to sovereignly and graciously
grant his salvation to those whom he will. On the other hand,
those who are finally lost have personally, willfully, and persistently
chosen to reject or remain indifferent to whatever light has been
given to them. They receive the just consequences of their deeds.
However, God's discriminations do not make
sense to us. They are not logical. Those who will be finally
saved would have followed the same path as those who are finally lost,
if it were not for the sovereign, electing grace of God that gives
them the gifts of repentance, faith and a willingness to walk in God's
ways.
Beyond
Logic
How can that be? The answer eludes
us, and we may not put God on trial. Believers gratefully recognize
that they have no obligation to resolve this perceived problem.
One merely traces the lines laid out in God's inspired word and humbly
accepts them, whether or not they follow the rules of logic.
The above biblical and confessional teaching necessarily
implies that those who die before they are capable of "actual,
willful, personal, conscious sin" are saved. The argument drawn
from the teaching of limited or particular atonement that certain
human beings are consigned to everlasting damnation before they ever
came into being"(P. 529) is not biblically valid.
A more complete exposition of Report 30 (Synod
1980) and its implications can be found on Posting
# 11, entitled "Biblical Universalism in the Christian Reformed
Church.
Back
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Contact the Author,
Neal Punt at: whenindoubt3@att.net
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2000 by Northland Books. Box 63, Allendale MI 49401. Unlimited permission
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