Quotations from the Early Church Fathers
Clement of Alexandria (150-220): "Christ freely brings...salvation to the whole human race."
Eusebius (260-340): "It was needful that the Lamb of God should be offered for the other lambs whose nature He assumed, even for the whole human race."
Athanasius (293-373): "Christ the Son of God, having assumed a body like ours, because we were all exposed to death [which takes in more than the elect], gave Himself up to death for us all as a sacrifice to His Father."
Cyril of Jerusalem (315-386): "Do not wonder if the whole world was ransomed, for He was not a mere man, but the only-begotten Son of God."
Gregory of Nazianzen (324-389): "The sacrifice of Christ is an imperishable expiation of the whole world."
Basil (330-379): "But one thing was found that was equivalent to all men....the holy and precious blood of our Lord Jesus Christ, which He poured out for us all."
Ambrose (340-407): "Christ suffered for all, rose again for all. But if anyone does not believe in Christ, he deprives himself of that general benefit."
He also said, "Christ came for the salvation of all, and undertook the redemption of all, inasmuch as He brought a remedy by which all might escape, although there are many who...are unwilling to be healed."
Augustine (354-430): Though Augustine is often cited as supporting limited atonement, there are also clear statements in Augustine's writings that are supportive of unlimited atonement. For example: "The Redeemer came and gave the price, shed His blood, and bought the world. Do you ask what He bought? See what He gave, and find what He bought. The blood of Christ is the price: what is of so great worth? What, but the whole world? What, but all nations?"
He also stated, "The blood of Christ was shed for the remission of all sins."
Cyril of Alexandria (376-444): "The death of one flesh is sufficient for the ransom of the whole human race, for it belonged to the Logos, begotten of God the Father."
Prosper (a friend and disciple of Augustine who died in 463): "As far as relates to the magnitude and virtue of the price, and to the one cause of the human race, the blood of Christ is the redemption of the whole world: but those who pass through this life without the faith of Christ, and the sacrament of regeneration, do not partake of the redemption."
He also said, "The Savior is most rightly said to have been crucified for the redemption of the whole world." He then said, "Although the blood of Christ be the ransom of the whole world, yet they are excluded from its benefit, who, being delighted with their captivity, are unwilling to be redeemed by it."
Martin Luther (1483-1546): "Christ is not cruel exactor, but a forgiver of the sins of the whole world....He hath given Himself for our sins, and with one oblation hath put away the sins of the whole world....Christ hath taken away the sins, not of certain men only, but also of thee, yea, of the whole world...Not only my sins and thine, but also the sins of the whole world...take hold upon Christ."
A. I believe that I have clearly shown that the words all and world cannot be restricted to mean only the elect. In fact, as I mentioned earlier if you would interject the elect in certain passages of Scripture, it just wouldnt make sense i.e. Romans 5:6; Luke 19:10; Romans 5:18. .which would render only the elect as ungodly, condemned, and lost.
B. Exegetically speaking, I believe I have clearly demonstrated specific passages that espouse and strengthen my position of unlimited atonement i.e. I Timothy 4:10; I John 2:2; Romans 5:18; and Isaiah 53:6 which are powerful ammunition for advancing this Biblical doctrine.
C. Just because Christ died for all mankind does not necessitate universal salvation. For Christ does not automatically apply His salvific essence to the sinner, but on the contrary, it is applied when by faith the sinner accepts the death of Christ. The reason why the limited atonement advocate will set forth the notion that if Christ died for all, all would be saved is due to the Calvinistic principle set forth by Berkhof that man cannot frustrate the will of God. John 5:34; Matthew 23:37 and a host of others which I can explicate later if we wish to delve into irresistible grace, say otherwise.
D. To quote one of the most influential advocates of Calvinism Dr. Louis Berkhof, The Bible says Christ died for a specific group of people - "the church," "His people," "His sheep."
"Scripture repeatedly qualifies those for whom Christ laid down His life in such a way as to point to a very definite limitation. Those for whom He suffered and died are variously called 'His sheep,' John 10:11, 15, 'His Church,' Acts 20:28; Eph. 5:25-27, 'His people,' Matt. 1:21, and 'the elect,' Rom. 8:32-35."
As explained above any Scripture that indicates Jesus died for the elect is true; for his death was for the elect but not restricted to just the elect, but for the whole world. Finding a statement of inclusion (the elect) is not the same as finding a statement of exclusion (ungodly). For we know that Christ died for the ungodly, and it is not the elect only that fall into that category, but all of mankind.No where in Scripture can be find a verse that even hints at nor explicitly proclaims that Christ did not die for the ungodly, or for the non elect.
To God be the Glory,
Roger