Limited Atonement in the Church Fathers' Writings

(Note: I apologize for some of the words having remarkably different fonts than others)



For those who study reformed theology without already being reformed and not having much of any background knowledge, limited atonement is sort of like the "choking point". You always hear about John 3:16 saying "whosoever believes" (which doesn't refute Calvinism, as can be demonstrated here). The idea that Jesus didn't for every individual in mankind is seen at first glance as completely contrary to biblical teaching. Some have said that it was an invention of John Calvin and the Reformers in the 16th century. However, in this article, I hope to demonstrate that this is something that goes back to the earliest Christian centuries. I will offer some examples of passages from the patristic literature that demonstrate that limited atonement was historic orthodoxy, not a Reformation invention. Some of these passages I will provide brief commentary on, others I will let simply speak for themselves.

- Clement of Rome

"Love joineth us unto God; love covereth a multitude of sins; love endureth all things, is long-suffering in all things. There is nothing coarse, nothing arrogant in love. Love hath no divisions, love maketh no seditions, love doeth all things in concord. In love were all the elect of God made perfect; without love nothing is well pleasing to God: in love the Master took us unto Himself; for the love which He had toward us, Jesus Christ our Lord hath given His blood for us [ύπέρ ήμών] by the will of God, and His flesh for our flesh and His life for our lives [τήν ψυχήν ύπέρ τών ψυχών ήμών]" (1 Clement 49.5-6)

In this text, Clement appears to equate "the elect of God" ( οι εκλεκτοι του θεου) with the "us" for whom the Lord Jesus gave his life. Scholars have taken note of this and elaborated on it:

"This equation is strengthened by an earlier typological reading in the letter of the scarlet cord hung by Rahab from her window (see Joshua 2:15-21): it was a 'sign' (σημείον) that 'through the blood of the Lord there will be redemption for all who believe and hope in God' The shedding of Christ's blood brings about redemption not for all and sundry, but, as St. Clement specifies, for 'all who believe and hope in God' " (David and Jonathan Gibson [editors], From Heaven He Came and Sought Her: Definite Atonement in Historical, Biblical, Theological, and Pastoral Perspective, pg. 61)

Limited atonement in Clement's thought gets even more clearer when we read other passages from his writings. Here is one example:

"And we will ask, with instancy of prayer and supplication, that the Creator of the universe may guard intact unto the end the number that hath been numbered of His elect throughout the whole world [οπως τον αριθμον τον κατηριθμημενον των εκλεκτων αυτου εν ολω τω κοσμω], through His beloved Son Jesus Christ, through whom He called us from darkness to light, from ignorance to the full knowledge of the glory of His Name." (1 Clement 59.2; can be viewed here)


- John Chrysostom

"But He did not bear the sins of all men, because they were not willing" (Chrysostom, Homily 17 on Hebrews, Heb 9:28).



- Augustine


"Free will is capable only of sinning, if the way of truth remains hidden. And when what we should do and the goal we should strive for begins to be clear, unless we find delight in it and love it, we do not act, do not begin, do not live good lives. But so that we may love it, 'the love of God' is poured out 'in our hearts', not by free will which comes from ourselves, but 'by the Holy Spirit who has been given to us' [Romans 5:5]" (Augustine, The Spirit and the Letter 3.5, as cited in Augustine: Answer to the Pelagians, tans. Ronald J. Teske, The Works of Saint Augustine: A Translation for the 21st Century)

"For Augustine, then, redemption is possible only as a divine gift. It is the living God who initiates the process of salvation, not men or women." (From Heaven He Came and Sought Her, pg. 71)

Many commentators have taken note that Augustine's theology here, by logical/rational deduction, would clearly entail particular redemption (limited atonement). Many other passages in Augustine's writings demonstrate this. 

In his commentary on John 10:26, Augustine makes some comments which agree with the common Reformed/Calvinist interpretation of this passage, considering it is a common passage that is cited by Calvinists:

 "And how? Listen: Jesus answered them, I tell you, and you believe not: the works that I do in my Father's name, they bear witness of me: but you believe not; because you are not of my sheep. You have already learned above (in Lecture XLV.) who the sheep are: be ye sheep. They are sheep through believing, sheep in following the Shepherd, sheep in not despising their Redeemer, sheep in entering by the door, sheep in going out and finding pasture, sheep in the enjoyment of eternal life. What did He mean, then, in saying to them, You are not of my sheep? That He saw them predestined to everlasting destruction, NOT WON TO ETERNAL LIFE BY THE PRICE OF HIS OWN BLOOD. [ad sempiternum interitum praedestinatos, non ad vitam aeternam sui sanguinis pretio comparatos]" (Augustine, Tractates on the Gospel of St. John, Tractate 48.4, emphasis mine, can be viewed here) 

Scholars have seen this as clear declaration of a limited atonement-like view that reflects Reformed thought:

"Commenting on John 10:26, Augustine explains that Jesus viewed the Pharisees as 'predestined to everlasting destruction, not won by the price of his own blood'. It is no stretch to conclude that the implication of this statement is that the price of Christ's blood was paid for those who are predestined to eternal life." (Raymond Blacketer, Definite Atonement in Historical Perspective, pg. 308-9, in The Glory of the Atonement edited by Charles Evan Hill and Frank A. James III)

- Jerome

"He does not say that he gave his life for all, but for many, that is, for all those who would believe (Jerome on Matthew 20:28,  Commentariorum in Evangelium Matthaei, Liber Tertius, PL 26:144-145).

- Ambrose

"Great, therefore, is the mystery of Christ, before which even angels stood amazed and bewildered. For this cause, then, it is thy duty to worship Him, and, being a servant, thou oughtest not to detract from thy Lord. Ignorance thou mayest not plead, for to this end He came down, that thou mayest believe; if thou believest not, He has not come down for thee, has not suffered for thee. 'If I had not come,' saith the Scripture, 'and spoken with them, they would have no sin: but now have they no excuse for their sin. He that hateth Me, hateth My Father also.'(6) Who, then, hates Christ, if not he who speaks to His dishonour?--for as it is love's part to render, so it is hate's to withdraw honour.(7) He who hates, calls in question; he who loves, pays reverence." (Ambrose, Exposition of the Christian Faith, Books IV-V, Chapter 2:27; emphasis mine; can be viewed here)

"Although Christ suffered for all, yet He suffered for us particularly, because He suffered for the Church" (Ambrose, Expositio Evangelii secundum Lucam, 6.25, PL 15:1675).

Conclusion

Limited atonement can be traced back as early as Clement of Rome, as we have demonstrated. Contrary to the claims of Arminians, this was not a "Reformation invention". It is a doctrine that is found clearly in the writings of patristic literature.