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The Calvinist understanding of the atonement and satisfaction is penal substitution: Christ is a substitute taking our punishment and thus satisfying the demands of justice and appeasing God's wrath so that God can justly show grace.
Limited atonement (also called definite atonement) [12] asserts that Jesus's substitutionary atonement was definite and certain in its purpose and in what it accomplished. This implies that only the sins of the elect were atoned for by Jesus's death. Calvinists do not believe, however, that the atonement is limited in its value or power, but ...
The doctrine of the limited scope (or extent) of the atonement is intimately tied up with the doctrine of the nature of the atonement. It also has much to do with the general Calvinist view of predestination. Calvinists advocate the satisfaction theory of the atonement, which developed in the writings of Anselm of Canterbury and Thomas Aquinas.
Penal substitution, also called penal substitutionary atonement and especially in older writings forensic theory, [1] [2] is a theory of the atonement within Protestant Christian theology, which declares that Christ, voluntarily submitting to God the Father's plan, was punished (penalized) in the place of (substitution) sinners, thus satisfying the demands of justice and propitiation, so God ...
Unlimited atonement (sometimes called general atonement or universal atonement) is a doctrine in Protestant Christianity that states Jesus died as a propitiation for the benefit of all humans without exception. It is normally associated with Amyraldism (four-point Calvinism), as well as Arminianism and other non-Calvinist tradition.
John Calvin (1509–1564), from whose name Calvinism is derived. Jacobus Arminius (1560–1609), from whose name Arminianism is derived. The history of the Calvinist–Arminian debate begins in the early 17th century in the Netherlands with a Christian theological dispute between the followers of John Calvin and Jacobus Arminius and continues ...
In the words of Reformed scholar Louis Berkhof, “[Common grace] curbs the destructive power of sin, maintains in a measure the moral order of the universe, thus making an orderly life possible, distributes in varying degrees gifts and talents among men, promotes the development of science and art, and showers untold blessings upon the children of men,” (Berkhof, p. 434, summarizing Calvin ...
Calvin's ideas on mission are widely in line with those of the other reformers. Calvin is also astonished by the spread of the Gospel in the world. Although Christ after his resurrection “pervaded the whole world like lightning“, [48] the comprehensive missionary mandate will not be completed until Christ’s return.