View source for Limited atonement

{{short description|Calvinist theological doctrine}}
{{see also|Unlimited atonement|Universal reconciliation}}
{{Atonement in Christianity}}
{{TULIP}}

'''Limited atonement''' (also called '''definite atonement'''<ref>{{Cite web|last=Sproul|first=R. C.|date=April 8, 2017|title=TULIP and Reformed Theology: Limited Atonement|url=https://www.ligonier.org/learn/articles/tulip-and-reformed-theology-limited-atonement|url-status=live|archive-url=https://web.archive.org/web/20210805035547/https://www.ligonier.org/learn/articles/tulip-and-reformed-theology-limited-atonement|archive-date=August 5, 2021|access-date=August 5, 2021|website=Ligonier Ministries|quote=I prefer not to use the term ''limited atonement'' because it is misleading. I rather speak of ''definite redemption'' or ''definite atonement'', which communicates that God the Father designed the work of redemption specifically with a view to providing salvation for the elect, and that Christ died for His sheep and laid down His life for those the Father had given to Him.}}</ref> or '''particular redemption''') is a [[doctrine]] accepted in some [[Christian theology|Christian theological traditions]]. It is particularly associated with the [[Calvinism|Reformed]] tradition and is one of the [[five points of Calvinism]]. The doctrine states that though the death of Jesus Christ is sufficient to atone for the sins of the whole world,<ref name="dort2.3">{{cite web|url=http://www.spurgeon.org/~phil/creeds/dort.htm |title=Canons of Dort |location=Second Head: Article 3. |url-status=dead |archive-url=https://web.archive.org/web/20120919133747/http://www.spurgeon.org/~phil/creeds/dort.htm |archive-date=2012-09-19 }}</ref> it was the intention of God the Father that the atonement of Christ's death would work itself out in [[Predestination in Calvinism|only the elect]], thereby leading them without fail to salvation. According to limited atonement, Christ died for the sins of the elect alone, and no atonement was provided for the reprobate.<ref name="dort" /> This is in contrast to a belief that God's [[prevenient grace]] (or "enabling grace") enables all to respond to the salvation offered by God in Jesus Christ <sup>{{bibleref|Acts|2:21|9}}</sup> so that it is each person's decision and response to God's grace that determines whether Christ's atonement will be effective to that individual. A modified form of the doctrine exists in [[Molinism]].<ref>{{Cite book |last=Lashley|first=James Douglas|title=Calvinism, Arminianism, or Another Option: A Hubmaierian/Molinist View of Soteriology|date=2013-05-22|publisher=CreateSpace Independent Publishing Platform |isbn=978-1490323961}}</ref>

==History==

The second century document [[Martyrdom of Polycarp]] said that Christ "suffered for the world of the saved", which can be interpreted to support an idea like limited atonement, however it is not certain to teach a form of particular redemption and the book can also be understood in other ways, which do not necessate the view of limited atonement.<ref>{{Cite book |last=Smirne) |first=Policarpo (santo, vescovo di |url=https://books.google.com/books?id=eZkRAAAAQBAJ&dq=martyrdom+of+polycarp+limited+atonement&pg=PA319 |title=Polycarp's Epistle to the Philippians and the Martyrdom of Polycarp: Introduction, Text, and Commentary |date=2013-07-25 |publisher=University Press |isbn=978-0-19-922839-3 |language=en}}</ref>

The elements of the doctrine to be known as limited atonement were held by [[Gottschalk of Orbais]] (c. 808 – c. 867), [[Thomas Bradwardine]] (c. 1290 – 1349), and [[Gregory of Rimini]] (c. 1300 – 1358), though there was less precision regarding the extent of the atonement before the Reformation period.<ref>{{cite web |last = Clark |first = R. Scott |author-link = R. Scott Clark |title = Limited Atonement |year = 2011 |work = Westminster Seminary California |url = http://clark.wscal.edu/atonement.php |access-date = 30 August 2013 |archive-url = https://web.archive.org/web/20131021023147/http://clark.wscal.edu/atonement.php |archive-date = 21 October 2013 |url-status = dead }}</ref>

The [[Synod of Dort]] was convened in 1618 in order to decide a controversy between the followers of [[Jacobus Arminius]] ([[Arminians]]), and other [[Calvinist]]s. One of the issues involved had to do with the reason for the limitation of the [[efficacy]] of Christ's satisfaction for sin (roughly, [[atonement in Christianity|atonement]]). Both sides of the controversy agreed that this efficacy was limited to the elect. The disagreement had to do with the grounds for this limitation. For Arminius, the ground was the free choice of people to believe, foreknown by God, with God [[predestination|predestining]] people based on this foreseen faith. For the opponents of Arminius, whose views are represented in the [[Canons of Dort]], this efficacy was limited based on God's predestination, without any foreknowledge of human choice.<ref>{{cite book|title=Calvin and the Reformed Tradition|last=Muller|first=Richard A.|year=2012|location=Grand Rapids, Michigan|publisher=[[Baker Academic]]|page=52|edition=Ebook|author-link=Richard A. Muller (theologian)}}</ref> Calvin clearly taught this second view, and it is also the view of Reformed theologians following the Synod of Dort.<ref name="Muller 2012 53">{{cite book|title=Calvin and the Reformed Tradition|last=Muller|first=Richard A.|year=2012|location=Grand Rapids, Michigan|publisher=[[Baker Academic]]|page=53|edition=Ebook|author-link=Richard A. Muller (theologian)}}</ref>

The doctrine of limited atonement also includes the claim that the purpose for which Jesus gave his life was limited to the elect – the ''atonement'' is ''limited'' in its purpose.<ref>{{cite web |last1=Sproul |first1=R.C. |title=TULIP and Reformed Theology: Limited Atonement |url=https://www.ligonier.org/blog/tulip-and-reformed-theology-limited-atonement/ |website=Ligonier Ministries |access-date=23 September 2018}}</ref> For this reason, the so-called [[History of the Calvinist-Arminian debate#Four-point Calvinists|"four-point Calvinists"]], such as the 17th century English Puritan [[Richard Baxter]], reject the doctrine of limited atonement and instead believe that the atonement is available to all who will believe in Christ. They also argue that it was never endorsed by Calvin or the Synod of Dort. They refer to both Calvin's claim that "It is also a fact, without controversy, that Christ came to atone for the sins 'of the whole world'"<ref>{{cite book |last1=Calvin |first1=John |title=Concerning the Eternal Predestination of God |date=1552 |publisher=Westminster John Knox Press}}</ref> and to Article 3 of the Second Main Point of Doctrine of the Synod of Dort which states that "This death of God's Son is the only and entirely complete sacrifice and satisfaction for sins; it is of infinite value and worth, more than sufficient to atone for the sins of the whole world.".<ref>{{cite web |title=Canons of Dort |url=https://www.crcna.org/welcome/beliefs/confessions/canons-dort#3550 |website=Christian Reformed Church |access-date=22 September 2018}}</ref> Others, however, claim that Calvin and the Canons of Dort are somewhat vague on this issue<ref name="Muller 2012 53"/> and accept the claim of limited atonement that the efficacy of his death was limited both in purpose and scope to the elect, though they believe his death was sufficient payment for the sin of the whole world.

With regard to the limited purpose or intent of the atonement to save only the elect, another argument was put forth later in the 17th century. [[Moses Amyraut]] and several others ([[Amyraldist]]s) proposed a system called [[hypothetical universalism]], which taught that in God's decree for Christ to be a sufficient atonement for all sin, his intention was to save all on condition that they believe. This decree was prior to his decree to elect some people for whom the atonement was to be efficacious, and so the efficacy of the atonement was still limited to the elect. Most of the Reformed rejected this view because it envisioned a decree of God (the conditional decree to save all) that was intentionally not realized.<ref>{{cite book|title=After Calvin|last=Muller|first=Richard A.|year=2003|location=Oxford|publisher=[[Oxford University Press]]{{subscription required}}|page=14&ndash;15|author-link=Richard A. Muller (theologian)|url=https://www.questia.com/read/105180022/after-calvin-studies-in-the-development-of-a-theological}}</ref>

== Theology ==

The doctrine of the limited scope (or extent) of the atonement is intimately tied up with the doctrine of the nature of the [[Atonement in Christianity|atonement]]. It also has much to do with the general [[predestination (Calvinism)|Calvinist view of predestination]]. Calvinists advocate the [[Atonement (satisfaction view)|satisfaction theory of the atonement]], which developed in the writings of [[Anselm of Canterbury]] and [[Thomas Aquinas]]. In brief, the Calvinistic refinement of this theory, known as [[penal substitution]], states that the atonement of Christ pays the penalty incurred by the [[sin]]s of men&mdash;that is, Christ receives the wrath of God for sins and thereby receives in himself the penalty of the sins of men.<ref>{{bibleverse|2Cor|5:21|KJV}}, {{bibleverse|Rom|8:3b|KJV}}</ref>

The doctrine of limited atonement is often argued from the theological argument of double jeopardy. In the limited view, Jesus Christ has taken the penalty of the elect – that Jesus died for those who would believe, so that those for whom Christ died must be saved and cannot be damned as it would be unjust for God to punish the same sins twice (double jeopardy). If Jesus died for all, they argue, then all must be saved. The penal theory of the atonement is therefore the basis of the necessity for a limited atonement.

The Calvinist view of [[predestination]] teaches that God created Adam in a state of original righteousness, but he fell into sin and all humanity in him as their [[Covenant theology|federal head]]. Those elected to salvation were chosen without a view to their faith or good works but by the sovereign will of God.

The Calvinist atonement is called ''definite'' by some because they believe it certainly secures the salvation of those for whom Christ died, and it is called ''limited'' in its extent because it effects salvation for the elect only. Calvinists do not believe the power of the atonement is limited in any way, which is to say that no sin is too great to be expiated by Christ's sacrifice, in their view. Among English Calvinistic [[Particular Baptists|(Particular) Baptists]], the doctrine was usually known as ''particular redemption'', giving its adherents the name [[Strict Baptist|Particular Baptists]]. This term emphasizes the intention of God to save particular persons through the atonement, as opposed to mankind in ''general'' as [[General Baptist]]s believe.

=== Biblical passages ===

The classic [[Bible]] passage cited to prove a limited extent to the atonement is {{Bibleref2|John|10|ESV}} in which Jesus uses [[shepherd]]ing practices as a [[metaphor]] for his relationship to his followers. A shepherd of those times would call his sheep from a mix of flocks, and his sheep would hear his voice and follow, while the sheep of other flocks would ignore any but their own shepherd's voice.<ref>{{bibleverse|Jn|10:1–5|ESV}}</ref> In that context, Jesus says, "I am the good shepherd. I know my own and my own know me, ...and I lay down my life ''for the sheep,''"<ref name="bibleverse|John|10:14-15|ESV">{{bibleverse|John|10:14–15|ESV}}</ref> and he tells the [[Pharisee]]s that they "do not believe because [they] are not part of [his] flock."<ref>{{bibleverse|Jn|10:26|ESV}}</ref> He continues, "My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand."<ref>{{bibleverse|Jn|10:27f|ESV|10:27f}}</ref> Since Calvinists (and many other Christians) believe that not all have eternal life with God, Calvinists conclude that there are only two possibilities: either Jesus was wrong in saying that he would lose none of his sheep (a conclusion they reject), or Jesus must not have laid down his life for everyone, as they understand [[John 10]] to imply. Formally, the Calvinist position can be expressed this way:

# Jesus lays down his life for the sheep.<ref name="bibleverse|John|10:14-15|ESV"/>
# Jesus will lose none of his sheep.<ref>{{bibleverse|John|10:28|ESV}}</ref>
# Many people will not receive eternal life.{{sup|<nowiki>[</nowiki>[[Matthew 7:13]]-[[Matthew 7:14|14]]}}
:Therefore, the Calvinist position is that Jesus did not die to bring about the salvation of every individual, but his atoning death will save exactly those whom the Father purposed to save.

Additionally, in the high priestly prayer, Jesus prays for the protection and [[sanctification in Christianity|sanctification]] of those who believed in him, and he explicitly excludes praying for all: "I am not praying for the world but for those whom you have given me, for they are yours.".<ref>{{bibleverse|Jn|17:9b|ESV}}</ref> Paul instructs the [[Elder (religious)|elder]]s in [[Ephesus]] "to shepherd the church of God which He purchased with His own blood,"<sup><nowiki>[</nowiki>[[Acts 20:28]]<nowiki>]</nowiki></sup> and he says in his letter to the same church that "Christ loved the church and gave himself up ''for her.''"<ref>{{bibleverse|Eph|5:25|ESV}}</ref> Likewise, Jesus foreshadows that he will lay down his life "for his friends,"<ref>{{bibleverse|Jn|15:13|ESV|Jon 15:13 cf. Jn 10:15}}</ref> and an [[angel]] tells Jesus' earthly father Joseph that he "will save ''His people'' from their sins".<ref>{{bibleverse|Matthew|1:21|ESV}}</ref> Calvinists believe that these passages demonstrate that Jesus died for the church (that is, the elect) only.

Opponents to Calvinism often cite passages such as those below they believe clearly contradict limited atonement:

# Jesus promises that whosoever believes in him has everlasting life. <sup>[[John 3:16]]</sup>
# Peter proclaims that everyone who calls upon Jesus will be saved. <sup>{{bibleref|Acts|2:21|9}}</sup>
# God calls all people everywhere to repent. <sup>{{bibleref|Acts|17:30|9}}, {{bibleref|2 Peter|3:9|9}}</sup>
# God desires all people to be saved. <sup>{{bibleref|1 Timothy|2:4|9}} </sup>
# Jesus is a ransom for all. <sup>{{bibleref|1 Timothy|2:6|9}}</sup>
# Jesus is the propitiation "for our sins, and not for ours only but also for the sins of the whole world." <sup>{{bibleref|1 John|2:2|9}}</sup>

=== Confessional positions ===

Chapter 3, paragraph 6 of the [[Westminster Confession of Faith]] says, "Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only."

The Canons of Dort assert that "This death of God's Son is the only and entirely complete sacrifice and satisfaction for sins; it is of infinite value and worth, more than sufficient to atone for the sins of the whole world" (Section 2, Article 3). Article 8 of the same section says
<blockquote>
For it was the entirely free plan and very gracious will and intention of God the Father that the enlivening and saving effectiveness of his Son's costly death should work itself out in all his chosen ones, in order that he might grant justifying faith to them only and thereby lead them without fail to salvation. In other words, it was God's will that Christ through the blood of the cross (by which he confirmed the new covenant) should effectively redeem from every people, tribe, nation, and language all those and only those who were chosen from eternity to salvation and given to him by the Father; that he should grant them faith (which, like the Holy Spirit's other saving gifts, he acquired for them by his death); that he should cleanse them by his blood from all their sins, both original and actual, whether committed before or after their coming to faith; that he should faithfully preserve them to the very end; and that he should finally present them to himself, a glorious people, without spot or wrinkle.
</blockquote>

== Objections to the doctrine ==

Limited atonement is contrasted with the view popularly termed [[unlimited atonement]], which is advocated by [[Arminianism|Arminian]], [[Methodism|Methodist]], [[Lutheran]], [[Messianic Jewish]], and [[Roman Catholic]] theologians (among others) and which says Christ's work makes redemption possible for all but certain for none. (This doctrine should not be confused with concepts of [[universal reconciliation]], in which God saves his entire creation). Though Lutherans and Catholics share a similar doctrine of the nature of the atonement with Calvinists, they differ on its extent, whereas Arminians and Methodists generally accept an alternate theory of the nature of the atonement such as the [[Governmental theory of atonement]]. The elect in such models are all the people who choose to avail themselves of God's gracious offer of salvation through Christ, not a pre-determined group. Thus, these systems place a limit on the efficacy of the atonement rather than on its extent, like Calvinists.

Some have contended that the doctrine of particular redemption implies that Christ's sacrifice was insufficient to atone for the sins of the whole world, but Calvinists have universally rejected this notion, instead holding that the value of the atonement is infinite but that God intentionally withholds its efficacious availability only to the elect.

=== Comparison among Protestants ===

This table summarizes three different Protestant beliefs.

{| class="wikitable"
|-
! '''Topic''' !! '''Calvinism''' !! '''Confessional Lutheranism''' !! '''Arminianism'''
|-
| '''Justification''' || Justification is limited to those predestined to salvation, completed at Christ's death.<ref>''The Westminster Confession '', III:6, says that only the “elect” are “effectually called, justified, adopted, sanctified, and saved.” However in his ''Calvin and the Reformed Tradition'' (Baker, 2012), 45, Richard A. Muller observes that “a sizeable body of literature has interpreted Calvin as teaching “limited atonement,” but “an equally sizeable body . . . [interprets] Calvin as teaching “unlimited atonement.”</ref>
 || [[Unlimited atonement|Justification for all men]] (universal objective justification), completed at Christ's death and resurrection and received through [[Sola fide|faith alone]]<ref name=WELS-TWB>{{cite web |url=http://www.wels.net/what-we-believe/statements-beliefs/this-we-believe/justification |work=This We Believe |title= IV. Justification by Grace through Faith |publisher=Wisconsin Evangelical Lutheran Synod |quote=We believe that God has justified all sinners, that is, he has declared them righteous for the sake of Christ. This is the central message of Scripture upon which the very existence of the church depends. It is a message relevant to people of all times and places, of all races and social levels, for "the result of one trespass was condemnation for all men" (Romans 5:18). All need forgiveness of sins before God, and Scripture proclaims that all have been justified, for "the result of one act of righteousness was justification that brings life for all men" (Romans 5:18). We believe that individuals receive this free gift of forgiveness not on the basis of their own works, but only through faith (Ephesians 2:8,9)...On the other hand, although Jesus died for all, Scripture says that "whoever does not believe will be condemned" (Mark 16:16). Unbelievers forfeit the forgiveness won for them by Christ (John 8:24). |access-date=5 Feb 2015 }}</ref><ref name=WELS-Justification>{{cite web |url=http://www.wlsessays.net/files/BeckerJustification.pdf |title=Objective Justification |last=Becker |first=Siegbert W. |publisher=Wisconsin Lutheran Seminary |page=1 |access-date=26 Jan 2015 |archive-url=https://web.archive.org/web/20150205172946/http://www.wlsessays.net/files/BeckerJustification.pdf |archive-date=5 February 2015 |url-status=dead }}</ref><ref name=WELS-UnivJus>{{cite web|url=https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=45&cuItem_itemID=16624 |archive-url=https://wayback.archive-it.org/all/20080102112033/https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=45&cuItem_itemID=16624 |url-status=dead |archive-date= 2 January 2008 |work=WELS Topical Q&A |title=Universal Justification |publisher=Wisconsin Evangelical Lutheran Synod |quote=Christ paid for all our sins. God the Father has therefore forgiven them. But to benefit from this verdict we need to hear about it and trust in it. If I deposit money in the bank for you, to benefit from it you need to hear about it and use it. Christ has paid for your sins, but to benefit from it you need to hear about it and believe in it. We need to have faith but we should not think of faith as our contribution. It is a gift of God which the Holy Spirit works in us. |access-date=5 Feb 2015 }}</ref><ref name=WELS-ROM>{{cite web|url=http://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=45&cuItem_itemID=2954 |archive-url=https://wayback.archive-it.org/all/20080102113440/https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=45&cuItem_itemID=2954 |url-status=dead |archive-date= 2 January 2008 |work=WELS Topical Q&A |title=Justification / Salvation |publisher=[[Wisconsin Evangelical Lutheran Synod]] |quote=Romans 3:23–24, 5:9, 18 are other passages that lead us to say that it is most appropriate and accurate to say that universal justification is a finished fact. God has forgiven the sins of the whole world whether people believe it or not. He has done more than "made forgiveness possible." All this is for the sake of the perfect substitutionary work of Jesus Christ. |access-date=29 Jan 2015 }}</ref><ref>''Augsburg Confession'', Article V, Of Justification. People “cannot be justified before God by their own strength, merits, or works, but are freely justified for Christ's sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ's sake. . . .”</ref> || Justification made [[Atonement (unlimited view)#Doctrine|possible for all]] through Christ's death, but only completed upon [[Regeneration (theology)#Arminianism|choosing faith]] in Jesus.<ref>”Faith is a condition of justification.” Keith D. Stanglin and Thomas H. McCall, ''Jacob Arminius: Theologian of Grace'' (Oxford University, 2012), 136.</ref>
|-
|}

In the Lutheran confessions, the [[Formula of Concord]] on the article on the doctrine of election<ref name="formulaconcord">{{cite web |url=http://bookofconcord.org/sd-election.php#para5 |title=The Book of Concord, Formula of Concord |location=XI. Election, paragraph 5 }}</ref> states:

<blockquote>The eternal election of God, however, vel praedestinatio (or predestination), that is, God's ordination to salvation, does not extend at once over the godly and the wicked, but only over the children of God, who were elected and ordained to eternal life before the foundation of the world was laid, as Paul says, Eph. 1:4. 5: He hath chosen us in Him, having predestinated us unto the adoption of children by Jesus Christ.</blockquote>

The Canons of Dort, one of the earliest Calvinist confessions, state in the Second Head, Article 8:<ref name="dort">{{cite web|url=http://www.spurgeon.org/~phil/creeds/dort.htm |title=Canons of Dort |location=Second Head: Article 8. |url-status=dead |archive-url=https://web.archive.org/web/20120919133747/http://www.spurgeon.org/~phil/creeds/dort.htm |archive-date=2012-09-19 }}</ref>

<blockquote>[...]it was the will of God that Christ by the blood of the cross, whereby He confirmed the new covenant, should effectually redeem out of every people, tribe, nation, and language, all those, and those only, who were from eternity chosen to salvation and given to Him by the Father;[...]</blockquote>

In contrast, James Arminius states in his works the following:<ref name="arminius-v1">{{cite web |url=http://www.ccel.org/ccel/arminius/works1.iii.vi.i.html |title=Works of James Arminius, Vol. 1 |location=Sentiments on predestination, paragraph IV }}</ref>

<blockquote>[...]To these succeeds the fourth decree, by which God decreed to save and damn certain particular persons. This decree has its foundation in the foreknowledge of God, by which he knew from all eternity those individuals who would, through his [[Prevenient grace|preventing (''prevenient'') grace]], believe, and, through his subsequent grace would persevere, according to the before described administration of those means which are suitable and proper for conversion and faith; and, by which foreknowledge, he likewise knew those who would not believe and persevere.[...]</blockquote>

==References==
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{{Reflist|2}}

== External links ==

; Pro
* [http://www.ccel.org/ccel/owen/deathofdeath.html ''The Death of Death in the Death of Christ''] by [[John Owen (theologian)|John Owen]] ({{ISBN|0-85151-382-4}}) with a [https://web.archive.org/web/20070514060721/http://www.lgmarshall.org/Owen/packer_deathintro.html famous introduction] by [[J. I. Packer]], who says, "It is safe to say that no comparable exposition of the work of redemption as planned and executed by the Triune Jehovah has ever been done since Owen published his. None has been needed....[N]obody has a right to dismiss the doctrine of the limitedness, or particularity, of atonement as a monstrosity of Calvinistic logic until he has refuted Owen's proof that it is part of the uniform biblical presentation of redemption, clearly taught in plain text after plain text. And nobody has done that yet." Those who oppose the doctrine would disagree that Owen has "proved" anything from "plain text after plain text," maintaining that instead he has misinterpreted his texts; they would also disagree with the assertion that "no one has done that [refuting] yet."
* [http://www.ccel.org/ccel/hodge/theology2.iv.viii.html "For Whom Did Christ Die?"], part 3, chapter 8 of [[Charles Hodge]]'s ''Systematic Theology''
* [https://web.archive.org/web/19970226215554/http://www.spurgeon.org/sermons/0181.htm "Particular Redemption"], a [[sermon]] by [[Charles Spurgeon]] delivered on 1858-02-28
* [http://ccel.org/ccel/boettner/predest.iv.iv.html "Limited Atonement"], chapter 12 from ''The Reformed Doctrine of Predestination'' by [[Loraine Boettner]]
* [https://web.archive.org/web/20060127011150/http://www.monergism.com/thethreshold/articles/topic/definiteatonement.html Articles on Definite Atonement] at Monergism.com
* [http://reformedperspectives.org/search.asp/keyword/THsal/category/th#ra_mclaughlin "Limited Atonement"], a series of articles by Ra McLaughlin

; Con
* [https://web.archive.org/web/20060207195923/http://www.biblebelievers.net/Calvinism/kjcalvn6.htm Introduction to ''The Death Christ Died: A Case for Unlimited Atonement''] by Robert Lightner
* [https://web.archive.org/web/20060207195820/http://www.biblebelievers.net/Calvinism/kjcalvn4.htm Calvin's Error of Limited Atonement] by D.A. Waite
* [http://www.ccel.org/w/wesley/hymn/jwg00/jwg0039.html "Father, Whose Everlasting Love"] by [[Charles Wesley]]
* [http://webarchive.loc.gov/all/20011120074645/http://gbgm-umc.org/umhistory/wesley/sermons/serm-128.stm Sermon #128: "Free Grace"] by [[John Wesley]]
* 'God's Strategy in Human History,' Roger Forster, Paul Marston, Wipf & Stock Publishers (July 2001). This contains both a theological discussion as well as an historical overview of the doctrine of Calvinism in the church, claiming that it originated with St. Augustine. Numerous earlier Church Fathers are quoted to support this.

{{DEFAULTSORT:Limited Atonement}}
[[Category:Atonement in Christianity]]
[[Category:Calvinist theology]]
[[Category:Christian terminology]]
[[Category:Five Points of Calvinism]]