Having just characterized the two books For Calvinism and Against Calvinism as helpful introductions to the divergent perspectives on the doctrines of grace, I’ll add a caveat: one possible weakness in these volumes is that Horton is given more space for positive articulation and less for polemical jabs at Arminianism while Olson is given more space for polemical jabs and less for constructive exposition.
Perhaps, then, one more attempt to identify a problem in Olson’s case for Arminianism is permissible, this time with respect to the doctrine of the atonement. Olson naturally opposes the notion of particular redemption and then argues that general redemption or ‘unlimited atonement’ is compatible with the penal, substitutionary dimension of Christ’s death. He offers an illustration:
Just one day after his inauguration, President Jimmy Carter…guaranteed a full pardon for all who resisted the draft during the Vietnam War by fleeing from the US into Canada or other countries. The moment he signed the executive order, every single draft exile was free to come home with the legal guarantee that he would not be prosecuted….Even though there was a blanket amnesty and pardon, however, many draft exiles chose to stay in Canada or other countries to which they fled. Some died without ever availing themselves of the opportunity to be home with family and friends again. The costly pardon did them no good because it had to be subjectively appropriated in order to be objectively enjoyed. Put another way, although the pardon was objectively theirs, in order to benefit from it they had to subjectively accept it. Many did not (Against Calvinism, p. 149).
In John Owen’s The Death of Death in the Death of Christ the English Puritan unfurls a dizzying number of arguments against universal redemption (the Arminian teaching that Christ died for the sins of all persons and every person without exception, not to be confused with ‘universalism’ in current parlance) and for particular redemption. One of the arguments he includes is one that perhaps most theology students encounter fairly early in the study of Christian doctrine: Christ is said in Scripture to die specifically for his own people (e.g., Eph. 5:25; Titus 2:14). This argument can then be easily brushed aside when one observes that these texts do not explicitly say that Christ died for his own people only. However, Owen fills out the argument in such a way that makes things a bit more complicated for the Arminian respondent. He notes that throughout Scripture believers in Christ, the company of the saved, and unbelievers, alienated from God and from salvation in Christ, are clearly distinguished from one another. An obvious example is supplied by the parable of the sheep and the goats:
Before [the Son of Man] will be gathered all the nations, and he will separate people from one another as a shepherd separates the sheep from the goats. And he will place the sheep on his right, but the goats on the left. Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world….Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels (Matt. 25:32-34, 41).
Despite having to address several egregious problems in the church, Paul opens his first epistle to the Corinthians on a remarkably high note:
I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus, because in every way you were enriched in him in all speech and knowledge – even as the testimony of Christ was established among you – so that you are not lacking in any spiritual gift, as you wait for the revealing of our Lord Jesus Christ, who will establish you to the end, blameless in the day of our Lord Jesus Christ. God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord (1 Cor. 1:4-9).
If we are ever plagued by doubts as to whether we can persevere in faith, this should be a comforting text. Given that the gospel was established among even this band of unruly believers, Paul was confident that Christ would then establish them until the time of the parousia.
This is not a terribly elaborate defense of the doctrine of the perseverance of the saints, but it is significant that Paul hangs the final blamelessness of the Corinthians on the faithfulness of God. In a complementary text, Jesus announces, ‘It is the will of him who sent me that I should lose nothing of all that he has given me’ (John 6:39). Should we gather, then, that to deny the doctrine of the perseverance of the saints is to call into question the faithfulness of God and the commitment of Christ to fulfill his Father’s will? Thoughts pastoral, polemical, or otherwise?
What is the relationship between the believer’s union with Christ and his or her obedience to Christ’s teaching?
Our answer to that question is incredibly important not only for retaining the gracious character of the Gospel, but our language of salvation and Christian obedience says a great deal as well about our theology of the Christian life.
Toward sparking some discusson about the relationships we form between our theology of salvation and the Christian life, let’s consider the controversial (to some) reinterpretation of Martin Luther by the Finnish scholar Tuomo Mannermaa. As I have read, and reread, Mannermaa’s interpretation of Luther, I can’t figure out how Mannermaa’s theology of union with Christ doesn’t completely obscure the role of the Spirit in the Christian life. Consider the following from Christ Present in Faith: Luther’s View of Justification:
The logic of [Luther's] thinking is as follows: In faith, human beings are really united with Christ. Christ, in turn, is both the forgiveness of sins and the effective producer of everything that is good in them. Therefore “sanctification” – is, in fact, only another name for the same phenomenon of which Luther speaks when discussing the communication of attributes, the happy exchange, and the union between the person of Christ and that of the believer. Christ is the true subject and agent of good works in the believer, as illustrated for example, by the following passage: Continue reading