We are not surprised, therefore, that we have in Scripture such explicit statements as to the universality of the Atonement. I was brought up in that church which is identified with the theory of a limited Atonement. At an early age, however, I took the larger view of the Atonement, and I hold that view with increasing conviction now. In fact I do not see how the idea of a limited Atonement ever came to command the assent of intelligent men, except that it was found to be necessary as a part of a preconceived system of theology.
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Surely it was a great pity that men thought it necessary in bygone years to make their systems of theology so complete. Of course they are complete in the divine mind. But they cannot be so in ours. We see but a short way into the whole scheme of things. And when men thought that God's plan of grace is restricted to the present life, it is not so surprising that they favored the idea of a limited Atonement. They believed that air of God's purposes of salvation are realized in this life. But when we realize that God's saving plans extend into the next life, it is not hard to believe in the Atonement being universal. Thus we can take the plain statements of Scripture in their obvious sense, without twisting them into unison with some preconceived theory.
In my view we ought to accept the plain statements of the Word of God.
If they seem to involve impossibilities, let us wait for further light.
To me it seems that universal Atonement involves universal Restoration:
and that idea solves the whole difficulty.
A noted Professor of Theology once sought to entrap me on that very point. I took a firm stand on the universal theory of the Atonement, He wanted to know what that would lead to; evidently hoping to commit me to Universalism. I said that if it was revealed we ought to accept it, no matter what it led to. At that time I had not accepted the idea of Restoration, but I strongly believed in the universality of the Atonement. Now the idea of Restoration rounds out and completes that view.
A SPONTANEOUS ANSWER.
I fully believe that in this matter I do not stand alone. I believe that this same liberal view of the Atonement is held, consciously or unconsciously, by the great majority of our ministers and members. If a spontaneous answer were asked as to whether Christ died for the whole of mankind or a part only, I feel sure that the general response would be that he died for all. And I appeal to you, if that is not your most inner and sacred conviction? In your best moods, when all theological subtleties are put aside, can you endure the idea of a limited Atonement? I appeal to all men of a candid, progressive mind, if we are not really at one here? Then be faithful to that inner light. It is the light of God.
This doctrine of universal Atonement was endorsed lately by the American Presbyterian Church. In Article VIII of the "Brief Statement" adopted by that Church, these words occur: "For us He fulfilled all righteousness, and satisfied eternal justice, offering Himself a perfect sacrifice upon the cross to take away the sin of the world." Thus the American Church has moved unto the broader basis of universal Atonement.
THE SPIRIT OF THE LARGER DOCTRINE.
And not only has that Church formally taken that position, but the spirit of the larger doctrine has so prevailed in the Church for some years past, that individual congregations could take the broader basis without having their soundness in the faith called in question. In a manual published by the Third Presbyterian Church of Chicago, for instance, the "Articles of Faith" of that Congregation are set forth under seven heads. Article III reads thus:—"We believe that Jesus Christ our Mediator is truly God and truly man, and that by His sufferings and death on the cross He made Atonement for the sins of the world; so that the offers of salvation are sincerely made to all men, and all who repent and believe in Him will be justified and saved." That exposition of the doctrine entirely accords with my view. It was by mere accident I saw this manual; it may be presumed that many other congregations have taken similar ground without challenge.