by Jonathan Gibson
The Achilles Heel of Reformed Theology?
The doctrine of definite atonement, known historically as “limited atonement” or “particular redemption”, has always courted controversy. It has been called a grim and textless doctrine, the Achilles heel of Reformed theology (see, for example, Karl Barth and Broughton Knox). Of the many objections to the doctrine, one of the strongest is that definite atonement undermines a zeal for evangelism. If Christ died only for the elect, can we sincerely offer the gospel to everyone?
However, when definite atonement is placed alongside other biblical truths, the question does not follow. Particularity of grace in election or atonement does not mitigate a universal gospel offer. This is where we should follow Christ’s example.
Biblical Examples
In Matthew 11, Jesus explains that no one knows the Father except the Son and those to whom the Son chooses to reveal him (v. 27). The particularity is explicit. Yet in the very next verse, Jesus gives a universal offer to everyone to come to him and find rest (v. 28).
In John 6, Jesus claims that he has come from heaven to do his Father’s will, which is to lose none of those given to him but to raise them up on the last day (v. 39). This is actually the reason why (“For”) whoever comes to him will never be turned away (v. 38). The Father’s will is that “everyone” who looks to the Son and believes will have eternal life (v. 40). Christ’s purpose in coming was particular; the work he performed in his life, death, resurrection, and ascension was particular (cf. John 17); and yet his invitation was universal. It was also sincere.