That's quite a smoke screen there.
I did not see a heading concerning "A limited atonement"
And I not about to wade through a 50,000 word essay to try and figure out what he may or may not be saying concerning one.
Why don't you in your own words tell us what he is saying?
Well of course you will not take the time to understand the actual position of those that you cavil against. Yet you regularly ask for refutation, but when so presented you retreat into these sort of intellectually lazy excuses.
The item linked in my post comprises around 24,500 words. An average reader can read about 200-250 words per minute. Assuming you are an average reader, if around two hours of your time is not available to understanding more about our Lord's atonement, perhaps you should spend less time seeking attention by posting redundant content over and over and spend some time to "take up and read" (
tolle lege).
If we grant that the atonement is a substitutionary one, then all of the texts that teach substitution affirm my view. If Christ has truly borne the sins of all men in penal substitution, there is nothing left for divine justice to punish.
If the atonement is not efficacious apart from faith, then faith must be necessary for the satisfaction of divine justice. Here faith becomes a work with a vengeance because its presence or absence in a sinner determines the efficacy of Christ’s work of satisfaction for this person.
Thus it is one thing to agree that faith is a necessary condition to appropriate the benefits of Christ’s atoning work. It is quite another to say that faith is a necessary condition for the
satisfaction of divine justice. If faith is a condition for God’s justice to be satisfied, then the atonement, in itself, is not sufficient to satisfy the demands of God’s justice. In itself, the atonement is not
sufficient for anyone, let alone for all. Full satisfaction is not rendered until or unless a person adds to the atonement his faith.
Arminians, open theists, Romanists, Methodists and others will protest that they do not, in fact, make faith a work of satisfaction. Faith is a necessary condition, they say, not a work of satisfaction. But the question remains,
is divine satisfaction effected without faith? If so, then no satisfaction is left to be imposed on unrepentant sinners. If not, then faith is clearly an element necessary for satisfaction, an element that we supply.
One simply cannot have it both ways. Either Christ’s death was a sufficient sacrifice to atone for the sins of the elect and satisfy God’s justice on their behalf, or it was not. If it was, then the only possible conclusion is that Christ died only for the elect. If not, then Christ’s death saved no one; it was simply a
potential atonement to which
a work of faith must be added.
AMR