W. G. T. Shedd on 1John 2:2 - Conclusion

In the Editor’s Preface to the third edition of W. G. T. Shedd’s Dogmatic Theology, Alan W. Gomes writes that "modern evangelical systems tend to be weaker precisely at those points where Shedd’s is most robust." In this blogger’s opinion, the statement is true with respect not only to modern evangelicalism, but with respect to modern evangelical Calvinism as well. Today’s Calvinism has a view of God that is myopic, emphasizing the sovereignty of God to the exclusion of His love of all mankind. Shedd’s view of the mercy of God would tend to counteract that defect. Here is a marvelous passage, in which Shedd extols the mercy of God as shown in the free offer of the gospel:

The Christian gospel--the universal offer of pardon through the self-sacrifice of one of the divine persons--should silence every objection to the doctrine of endless punishment. For as the case now stands, there is no necessity, so far as the action of God is concerned, that a single human being should ever be the subject of future punishment * * *

For the Scriptures everywhere describe God as naturally and spontaneously merciful and declare that all the legal obstacles to the exercise of this great attribute have been removed by the death of the Son of God 'for the sins of the whole world' (1 John 2:2). In the very center of the holy revelations of Sinai, Jehovah proclaimed it to be his inherent and intrinsic disposition to be 'merciful and gracious, long-suffering, forgiving iniquity and transgression' (Exod. 34:6-7). Nehemiah, after the exile, repeats the doctrine of the Pentateuch: 'You are a God ready to pardon, gracious and merciful, and of great kindness' (Neh. 9:17). The psalmist declares that 'the Lord is ready to forgive and plenteous in mercy unto all that call upon him' (Ps. 86:5); 'the Lord takes pleasure in them that fear him, in those that hope in his mercy' (147:11). From the twilight of the land of Uz, Elihu, feeling after the promised Redeemer if haply he might find him (Job 33:23), declares that 'God looks upon men, and if any say, I have sinned and perverted that which was right, and it profited me not; he will deliver his soul from going down to the pit, and his life shall see the light' (33:27-28). The Bible throughout teaches that the Supreme Being is sensitive to penitence and is moved with compassion and paternal yearning whenever he perceives any sincere spiritual grief. He notices and welcomes the slightest indication of repentance: 'The eye of the Lord is upon them that fear him, upon them that hope in his mercy' (Ps. 33:18); 'whoso confesses and forsakes his sins shall have mercy' (Prov. 28:13). The heavenly Father sees the prodigal when he is 'yet a great way off.' He never 'breaks the bruised reed' nor 'quenches the smoking flax.' If there be in any human creature the broken and contrite heart, divine pity speaks the word of forgiveness and absolution. The humble confession of unworthiness operates almost magically upon the eternal. Incarnate mercy said to the heathen 'woman of Canaan' who asked for only the dogs' crumbs, 'O woman, great is your faith; be it unto you even as you will' (Matt. 15:28). The omnipotent is overcome whenever he sees lowly penitential sorrow. As 'the foolishness of God is wiser than man,' so the self-despairing helplessness of man is stronger than God. When Jacob says to the infinite one, 'I am not worthy of the least of all your mercies,' yet wrestled with him 'until the breaking of the day,' he becomes Israel and 'as a prince has power with God' (Gen. 32:10, 24, 28). When Jehovah hears Ephraim 'bemoaning himself,' and saying, 'Turn me, and I shall be turned,' he answers, 'Ephraim is my dear son. I will surely have mercy upon him' (Jer. 31:18, 20).

Now the only obstruction, and it is a fatal one, to the exercise of this natural and spontaneous mercy of God is the sinner's hardness of heart.

W. G. T. Shedd, Dogmatic Theology, 3d. edition, pages 930-931. In Shedd’s theology of 1John 2:2, we see a well-rounded view of God’s love for the whole world as expressed in Christ’s expiatory work.

More W. G. T. Shedd on 1John 2:2

In Shedd’s view of Christ’s expiation for the sins of mankind, the work of Christ is not merely theoretical. Christ has done all that is necessary for the sins of man to be forgiven. In relation to God’s justice, Christ’s atonement cancels the claims of the law against the human race:

In the third place, atonement, either personal or vicarious, naturally and necessarily cancels legal claims. This means that there is such a natural and necessary correlation between vicarious atonement and justice that the former supplies all that is required by the latter. It does not mean that Christ’s vicarious atonement naturally and necessarily saves every man; because the relation of Christ’s atonement to divine justice is one thing, but the relation of a particular person to Christ’s atonement is a very different thing. Christ’s death as related to the claims of the law upon all mankind cancels those claims wholly. It is an infinite "propitiation for the sins of the whole world" (1 John 2:2). But the relation of an impenitent person to this atonement is that of unbelief and rejection of it. Consequently, what the atonement has effected objectively in reference to the attribute of divine justice is not effected subjectively in the conscience of the individual. There is an infinite satisfaction that naturally and necessarily cancels legal claims, but unbelief derives no benefit from the fact.

W. G. T. Shedd, Dogmatic Theology, 3d. edition, page 724. This being the case, the gospel can be freely offered to all:

The atonement is sufficient in value to expiate the sin of all men indiscriminately; and this fact should be stated because it is a fact. There are no claims of justice not yet satisfied; there is no sin of man for which an infinite atonement has not been provided. All things are now ready. Therefore the call to come is universal. It is plain, that the offer of the atonement should be regulated by its intrinsic nature and sufficiency, not by the obstacles that prevent its efficacy. The extent to which a medicine is offered is not limited by the number of persons favorably disposed to buy it and use it. Its adaptation to disease is the sole consideration in selling it, and consequently it is offered to everybody.

Shedd, page 750. The man who refuses the benefit of what Christ has done effectively limits the atonement by his unbelief. Christ has done all that is necessary for the salvation of every man as far as God’s justice is concerned. For those who refuse the gracious offer of Christ’s expiation, justice will be satisfied another way.

W. G. T. Shedd on 1John 2:2

In this series of articles on the theology of 1John 2:2, I am attempting to show that there is a substantial minority report among Calvinistic and reformed theologians on the meaning of "the whole world" in that passage. In my previous blog entry on this topic, I gave W. G. T. Shedd’s view of limited atonement: "Atonement is unlimited, and redemption is limited." Because Shedd had that view, he was at liberty to see universal aspects of Christ’s atonement in those passages of scripture that speak of the atonement as universal.

In describing the effect produced on the conscience of believers by the reconciliation of God and man, Shedd does not hesitate to say that Christ died for the whole world:

The human conscience is the mirror and index of the divine attribute of justice. The two are correlated. What therefore God's justice demands, man's conscience demands. "Nothing," says Matthew Henry, "can pacify an offended conscience but that which satisfied an offended God." The peace which the believer in Christ’s atonement enjoys, and which is promised by the Redeemer to the believer, is the subjective experience in man that corresponds to the objective reconciliation in God. The pacification of the human conscience is the consequence of the satisfaction of divine justice. God’s justice is completely satisfied for the sin of man by the death of Christ. This is an accomplished fact: "Jesus Christ the righteous is the propitiation for the sins of the whole world." (1 John 2:2). The instant any individual man of this world of mankind believes that divine justice is thus satisfied, his conscience is at rest. The belief is not needed in order to establish the fact. Whether a sinner believes Christ died for sin or not will make no difference with the fact, though it will make a vast difference with him: "If we believe not, yet he abides faithful: he cannot deny himself" (2 Tim. 2:13). Unbelief cannot destroy a fact. Should not a soul henceforth believe on the Son of God, it would nevertheless be a fact that he died an atoning death on Calvary and that this death is an ample oblation for the sin of the world. But it must be remembered that the kind of belief by which a man obtains a personal benefit from the fact of Christ’s death is experimental, not historical or hearsay. * * * And a sinful man may have no skeptical doubt that the death of Christ on Mount Calvary has completely expiated human guilt and may even construct a strong argument in proof of the fact and still have all the miserable experience of an unforgiven sinner, may still have remorse and the fear of death and the damnation of hell.

W. G. T. Shedd, Dogmatic Theology, 3d. edition, pages 708-9, emphasis added.

One need not be puzzled by Shedd’s statements; he simply saw two aspects to the work of Christ: the universal expiation and the particular application. Part III from Shedd will follow in a few days.

Technorati Tags: W. G. T. Shedd, John Calvin, 1John 2:2

W. G. T. Shedd on Unlimited Atonement and Limited Redemption

I plan to post four essays on W. G. T. Shedd's understanding of 1John 2:2. I originally wrote these essays for another blog, but I have wanted to post this material on Shedd here for some time. Since I am currently busy reading RT Kendall (I'm nearly done), I thought I would take this opportunity to brush up this material and post it here.

I hope to show that the "reformed" understanding of 1John 2:2 is not monolithic. There is a minority report, which offers a sensible alternative to the interpretation offered by many modern reformed theologians.

W. G. T. Shedd

W. G. T. Shedd, a Presbyterian Pastor and theologian of the 19th century, wrote a 3-volume work entitled Dogmatic Theology. In this work, Shedd affirms a species of limited atonement, though he quarrels with the ambiguous use of certain terms associated with the dispute, and thus affirms, to be precise, limited redemption. I quote from the third edition (a much improved one-volume edition of Shedd's work, issued by P&R Publishing in 2003).

Since redemption implies the application of Christ’s atonement, universal or unlimited redemption cannot logically be affirmed by any who hold that faith is wholly the gift of God and that saving grace is bestowed solely by election. The use of the term redemption, consequently, is attended with less ambiguity than that of "atonement," and it is the term most commonly employed in controversial theology. Atonement is unlimited, and redemption is limited. This statement includes all the scriptural texts: those which assert that Christ died for all men, and those which assert that he died for his people. He who asserts unlimited atonement and limited redemption cannot well be misconceived. He is understood to hold that the sacrifice of Christ is unlimited in value, sufficiency, and publication, but limited in its effectual application.

Page 743 (emphasis added). Thus, for Shedd, there are both universal and particular aspects of Christ's work, and that helps us to understand the texts that speak universally. (My readers might find it interesting to compare R. L. Dabney's distinction between "atonement" and "reconciliation").

As Calvinists we ought not to overstate our case or take alarm at the idea that Christ died for all. More to come from Shedd soon.

Technorati Tags: unlimited atonement, limted redemption, W. G. T. Shedd

The Incongruity of Unlimited Atonement

While I hold to a version of Limited Atonement, I also hold to a version of Unlimited Atonement. As I mentioned in my first blog entry, I hold to unlimited atonement (as defined by W. G. T. Shedd,) and limited atonement (as defined by R. L. Dabney). The difference between these two theologians is partly in their definitions of "atonement." When Dabney used the term, he meant actual reconciliation, while Shedd used the term in the way that most modern Calvinists would. Despite the difference in definition, they both believed that Christ's work was for everyone without distinction. The limitation in the atonement is in the application, which is for the elect alone -- by grace through faith.

So I am a five-point Calvinist of a sort. My previous blog entry, though, was in defense of four-point Calvinism. I mentioned there that four-point Calvinism is not logically inconsistent, B. B. Warfield to the contrary notwithstanding.

There is nothing illogical here provided we keep in mind the distinction between provision on the one hand and application on the other (borrowing Dr. Kevin Bauder's terms [scroll down to find the article entitled "The Logic of Limited Atonement"]). We could better use the terms Dabney and Shedd used. They taught the same concept by distinguishing between expiation and atonement -- as per Dabney -- or between atonement and redemption -- as per Shedd.

There does seem to be something wrong with the scheme, though. Here is the problem: If we understand the eternal counsel of God properly, the Father elected certain ones to be given to the Son as his people. Thus the saving and efficacious love of the Father is bestowed on the elect alone. If we view Christ's work on the cross as being universal, then the Son died for all men, regardless of the particular love of the Father for the elect. So the Father's work in salvation is limited and particular, while the Son's work in salvation is unlimited and general. Though there may be nothing illogical about this in the strict sense, there certainly does seem to be something incongruous about it. Why would the Son do a work of sacrifice that is seemingly so out of step with the particularity of the decree of election?

The incongruity is really only a misunderstanding. If we think of God as having both a general will that all men be saved and a special will that the elect be saved (1Timothy 4:10), then we must think of each member of the Holy Trinity as agreeing with such a purpose and contributing to that purpose.

Thus, the Father loves the world in general and has a special love for the elect (compare Matthew 5:44-45, John 3:16, John 6:32, Romans 2:4, and 1John 4:14 with Ephesians 1:4 and cognates). The Son gave his life for the world and especially those that believe (compare John 3:16, John 12:47, and 1John 2:2, with Ephesians 5:25 and 1Timothy 4:10). The Holy Spirit draws all men generally, and the elect efficaciously (compare Revelation 22:17 with 2Thessalonians 2:13).

Thus there is no conflict between a general work of Christ on the one hand and a particular electing decree of the Father and the effectual call of the Holy Spirit on the other hand. Rather, there is a general love of God for all men and a saving purpose concordant with that love in which every member of the Holy Trinity participates. And there is a particular love of God for His elect people with an efficacious saving purpose concordant with that love in which every member of the Holy Trinity also participates.

More on this in the next blog entry.