✞ Evangelical/Baptist ✍ 20-Year Research Blogger of Augustinian & Reformed Works on God’s Love, Will, Grace, & the Free Offer 🧐 Editor 📚 Book Collector
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This post has been somewhat updated and expanded (see the bottom two quotes about his take on the wording of the 1903 amendments):
B. B. Warfield on the Westminster Confession, the Love of God, and the Universal Sincere Offer of Salvation in Christ:
theologicalmeditations.blogs…
I know this book is free to view online, but it is a shame that it costs so much to get a print version of Lefferts A. Loetscher’s “The Broadening Church: A Study of Theological Issues in the Presbyterian Church Since 1869.” $95?! 😒 Come on.
amazon.com/dp/1512803731/
Some of you may be interested in this ad I just saw in The Presbyterian (Nov 12, 1902): 29. I wonder what happened to the guy selling it, and poor Miss Kerby. I am sure @LloydLegalist will want to look into this, if he has not already.
There is more than just “some” confusion about this matter. There is vast confusion and ignorance about this. Hypers 𝘥𝘰 say we should preach to all; that claim needs to stop, except regarding some PB’s. And the Gospel Standard Baptists limit invitations to “sensible sinners,” but were and are not against preaching to all. I hope Daniel says more about this elsewhere.
For more about this issue, see here: theologicalmeditations.blogs…
What a wonderful truth this is, and every true believer knows it and perceives it.
Henry W. Burrows, “Sermon XVII: The Intensity of the Divine Nature,” in Lenten and Other Sermons (William Wells Gardner, 1880), 160.
books.google.ht/books?id=bBw…
Highly recommended: R. Glover, “‘God Is Love’ and Its Implication,” The Churchman 19, n. 14 (November 1905): 742–49.
biblicalstudies.gospelstudie…
“My great object, then, in writing this paper has been to destroy that illusion, fostered, alas! by ‘advanced,’ but unscriptural, preachers in these days, that leads deluded souls to think that, whatever their sin or worldliness may be, a God of love cannot hate it or them, and will never severely punish them.”
Glover, “‘God Is Love’ and Its Implication,” 748.
Be careful with some of Curt Daniel’s references. On page 245 of Daniel’s new book on 𝘏𝘺𝘱𝘦𝘳-𝘊𝘢𝘭𝘷𝘪𝘯𝘪𝘴𝘮, he mistakenly lumps in Johannes Piscator with Reformed thinkers he thinks are balanced, or “who say that Christ spoke as the God-man” in Matt 23:37, and not that Christ merely spoke from his human nature. Daniel appeals to Morison’s commentary on Matthew for that information. However, Morison says there are a number of views he finds 𝘶𝘯𝘢𝘤𝘤𝘦𝘱𝘵𝘢𝘣𝘭𝘦, one of which is Piscator’s, because “Christ’s mere human wish or will, apart from his divine, would have been of no peculiar significance to the Jews, or to any people; and moreover there is no reason to believe that it would be at variance with the divine.” James Morison, 𝘊𝘰𝘮𝘮𝘦𝘯𝘵𝘢𝘳𝘺 𝘰𝘯 𝘵𝘩𝘦 𝘎𝘰𝘴𝘱𝘦𝘭 𝘢𝘤𝘤𝘰𝘳𝘥𝘪𝘯𝘨 𝘵𝘰 𝘔𝘢𝘵𝘵𝘩𝘦𝘸 (London; Glasgow: Hamilton, Adams & Co.; Thomas D. Morison, 1870), 491. So, Morison is actually reporting 𝘵𝘩𝘦 𝘰𝘱𝘱𝘰𝘴𝘪𝘵𝘦 of what Daniel is saying, i.e., that Piscator did in fact take the view that Christ was speaking merely according his human wish or will.
What I suspect has happened is that Daniel meant to put the names of Johannes Piscator and John Hurrion in connection with the previous sentence as examples of non-Hyper-Calvinists who also take the view that Christ was merely speaking according to his human nature. But instead, he put those two names as examples of balanced Reformed thinkers who take it that Christ was speaking as the God-man in Matt 23:37.
These sorts of mistakes in a book on Hyper-Calvinism are very unfortunate since hypers are the sort who want to find and highlight 𝘢𝘯𝘺 and 𝘢𝘭𝘭 mistakes (even down to typos) to discredit and belittle their critics. Daniel needed a careful editor with theological perception to double check his sources and claims with this book.
Henry Bullinger (1504–1575) on Judas’s Presence at the Supper: theologicalmeditations.blogs…
Here is a point I do not see in the scholarship on Augustine and God’s universal salvific will: Augustine viewed the Wisdom of Solomon as authoritative, and was 𝘷𝘦𝘳𝘺 familiar with these verses. Also, not only is there no sign of Augustine limiting his view of 2 Pet 3:9, but the opposite; he references that text in universal says. The interesting point about that is that exegetes 𝘷𝘦𝘳𝘺 commonly connect Peter’s doctrine in 2 Pet 3:9 with the doctrine taught in Wis 11:23, as even a possible allusion to it. Given this information, this is 𝘢𝘵 𝘭𝘦𝘢𝘴𝘵 indirect evidence that Augustine believed in God’s universal salvific will, for how could he 𝘯𝘰𝘵 know that Wis 11:23 is teaching it, 𝘦𝘴𝘱𝘦𝘤𝘪𝘢𝘭𝘭𝘺 given his take on 2 Pet 3:9?
These are great prices for many of the volumes in the NIC series in Logos. Just $17.99 until Nov. 2.
Don’t bother getting the volume on Psalms. Even at that price it is not worth it.
logos.com/search?limit=60&pr…
Studying the Bible can be challenging. One of the best tools to aid you in that challenge is a good and trusted set of commentaries. And until November 2, New International Commentary volumes are just $17.99 each.
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If you already own volumes from the NIC, which volumes would you recommend? 👀
ALT This is an advertisement with a blue background promoting a Pre-Black Friday sale. It offers the "New International Commentary on the Old Testament: The Book of Psalms" for $17.99 each, available only until November 2.
So now one can get Curt Daniel’s “Hyper-Calvinism” book for $41.39.
founderspress.org/products/h…
509 years ago, Martin Luther posted 95 theses on a church door in Wittenberg, and God used it to set in motion a great recovery of the gospel: Scripture alone, grace alone, faith alone, Christ alone, to the glory of God alone.
We are heirs of that recovery. To celebrate Reformation Day, we are taking 31% off every book and bundle in our store through October 31st at midnight ET.
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Eugène Portalié references the 2nd quote to show universal redemption, but the 1st quote also shows that Christ came down to arouse human beings (which in the context is every human) to cry out to him, so that the voice of every sinner might reach God. The promise is even universal, as is the salvific will of God.
“He received flesh from us, and in that flesh he became a victim, he became a holocaust, he was made into a sacrifice.”—Augustine, Exposition of Psalm 129.7.
A “holocaust.” Wow. What an impactful way to put it.
The Dictionnaire de théologie catholique (DTC) on Augustine’s view of the extent of Christ’s redemption:
“f) The study of the redemption of Christ, according to Augustine, is a universal one and suffers no exception: “The innocent blood that was shed has redeemed all the sins of men. The price paid has redeemed the sins of all men.” In Psalm 119, no. 2, P. L., vol. 37, col. 1697.
a) All men: All the sins are understood, even those committed after baptism, which, according to Scheel, op. cit., p. 313, would not be included in the pardon granted by redemption. — b) All the captives are ransomed, even the children who die without receiving baptism. Augustine expressly affirms this. Contra Julianum, book III, chapter 25, no. 58, P. L., vol. 44, col. 732.
It must be noted that Augustine’s argument here closes every loophole for the Jansenists. In De correptione et gratia, chapter I, Vitae (?), book IV, no. 8, ibid., col. 825; and Opus imperfectum contra Julianum, book I, chapter II, no. 175, ibid., col. 1217, the reasoning is likewise this: Jesus Christ died for all without exception; therefore, all men without exception are sinners: omnes itaque mortui sunt in peccatis, nemine prorsus excepto, et pro omnibus mortuis vivus mortuus est unus. [“Therefore, all are dead in sins, without absolutely anyone being excepted, and the one who lives died for all who are dead.”] De civitate Dei, book XXI, chapter 2, P. L., vol. 41, col. 665.
This is the thought of Augustine’s final years. It will therefore be strongly emphasized, and he will restrict to the elect the effects of redemption, the understanding of efficacious graces that are not given to everyone. Augustine’s sermons on Saint Augustine’s day leave no doubt about this, after R. P. O. Rottmanner, Scheel [reference unclear], the remark, p. 455. CCXLV, col. 154, P. L., vol. 38, col. 1515: Sanguis Domini tui, si vis, datus est pro te, si nolueris esse, non est datus pro te... Hoc est magnum quia semel et pro omnibus dedit. Sanguis Christi volenti est salus, nolenti supplicium. Sermon 245, no. 4, P. L., vol. 38, col. 1322.”
DTC, 1:2370.
archive.org/details/dictionn…
Eugène Portalié “AUGUSTINE (SAINT),” in 𝘛𝘩𝘦 𝘋𝘪𝘤𝘵𝘪𝘰𝘯𝘯𝘢𝘪𝘳𝘦 𝘥𝘦 𝘵𝘩é𝘰𝘭𝘰𝘨𝘪𝘦 𝘤𝘢𝘵𝘩𝘰𝘭𝘪𝘲𝘶𝘦: 𝘤𝘰𝘯𝘵𝘦𝘯𝘢𝘯𝘵 𝘭'𝘦𝘹𝘱𝘰𝘴é 𝘥𝘦𝘴 𝘥𝘰𝘤𝘵𝘳𝘪𝘯𝘦𝘴 𝘥𝘦 𝘭𝘢 𝘵𝘩é𝘰𝘭𝘰𝘨𝘪𝘦 𝘤𝘢𝘵𝘩𝘰𝘭𝘪𝘲𝘶𝘦, 𝘭𝘦𝘶𝘳𝘴 𝘱𝘳𝘦𝘶𝘷𝘦𝘴 𝘦𝘵 𝘭𝘦𝘶𝘳 𝘩𝘪𝘴𝘵𝘰𝘪𝘳𝘦, ed. Jean Michel Alfred Vacant, Eugène Mangenot, and Émile Amann, 15 vols. (Paris: Letouzey et Ané, 1899–1950 [1909]), 1/2:2370.