Stephen Strehle on the Diversity and Compromise at the Synod of Dort on the Subject of the Atonement

Now since there was a heterogeneity of opinions concerning the second article, not simply between delegations, but also among them, a certain amount of compromise became imperative. The Golden Remains of John Hales, for example, gives indications of a serious split among the English constituency over this article.[1] Two of the delegates, John Davenant and Samuel Ward, held a strong unlimited position, similar to that of Martinius', and Davenant in particular would rather have "his right-hand cut off" than change his position.[2] The other delegates were essentially limited in their conception of the atonement, but not so vehemently and dramatically dogmatic.[1] Among the areas of conflict were the following: the received distinction that Christ has sufficiently died for all, non secundum proprietatem redemptionis,[2] the statement that Christ did pay actu a price for any except the elect,[3] and the meaning of the phrase "totius mundi" in both the Scriptures and The Thirty-Nine Articles.[4] Yet the need for compromise prevailed upon them,[5] and a mutually agreeable statement upon the subject was finally ascertained, with the result that both factions were pacified.

To carry this matter further, the English delegation not only achieved unanimity among themselves, but also cultivated the cause of compromise and moderation among the entire Synod.[1] This policy was in accordance with instructions from the homeland, to conform to the received distinction and restriction, yet to provide for as general a proposition as possible[2] The task was not insurmountable though, since expectations and desires for the success of the Synod were running high among almost all involved. Some, it is true, were not ashamed of displaying open hostility toward opponents--Gomarus in particular at one point challenging Martinius to a duel.[3] Nevertheless, through the work of such ecumenists as George Carleton[4] and the political clout of England,[5] the English were successful in their endeavors, and advanced this cause among the rest of the Synod.
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1. Hales, Golden Remains, pp. 470, 577. cf. Harrison, Arminianism, pp. 336–37. The delegation of Bremen was so divided that, as was already seen, they submitted separate statements to the Synod.
2. Ibid., pp. 577–78, 581.

1. Ibid., pp. 471, 577–78.
2. Ibid., p. 476: "Primo, An retinenda sit illa distinctio quae receptissima est apud Reformatos Doctores, quemque Episcopus Sarisburiensis astruit, pag. 35. & sequentibus, mortuus est pro omnibus secundum sufficientiam seu magnitudinem pretii, non secundum proprietatem redemptionis, quidam putant non retinendum esse quia putant sic sufficienter dici posse mortuum pro Diabolis."
3. Ibid.: "Secundo, Contravertitur de hac propositione. Christus obtulit se pro omnibus, seu persolvit redemptionis pro omnibus: quidam putant sensum esse, persolvit pretium quod sufficit pro omnibus, non autem actu solvit pretium illud nisi pro redimendis electis: alii putant hanc expositionem, incommodam, quia putant commentarium hunc verba ipsa destruere. Ea etenim putant sequi Christum quidem habuisse pretium in numerate, quod persolutum sufficisset omnibus redimendis; verum Christum non persolvisse actu pretium illud, aut factum esse propitiationem pro peccatis totius mundi."
4. Ibid., p. 477: "Tertio, Contravertitur de sensu horum verborum, totius mundi quidam putant intelligi de singulis hominibus: alii de solis electis." cf. Ibid., pp. 471, 586, 588. The Thirty-Nine Articles XXXI: "The offering of Christ once made, is the perfect redemption, propitiation, and satisfaction for all the sinnes of the whole worlde, both originall and actuall."
5. Ibid., p. 578. The need for compromise is certainly a contributing factor to the inexplicitness of the pronouncements of many of the delegations.

1. Ibid., pp. 517, 522. Calder, Memoirs, p. 237.
2. Ibid., pp. 512–13: "Our Judgment in the second article, is already read in the Synod, so we must study to frame our selves to our directions from England, in making of the Canons: my Lord his Grace's Letter is to have us conform our selves to the received distinction and restriction, with which his Grace acquainted his Majesty and received approbation from him: but I must needs say, that the directions which your Lordship hath sent from Secretary Nanton do seem to will us to be as favourable to the general Propositions as may be, giving as little offence to the Lutherans as we can; which Counsel in my poor judgment we have in our Theses already followed." Davenant felt that if the Contra-Remonstrants could be tempered in this matter, the Lutherans could be more easily won over to the Augustinian doctrine of predestination (Ibid., p. 591) cf. Brandt, Reformation (1725), 2:499, 690–92.
3. Ibid., pp. 455–56. cf. Ibid., pp. 480, 486–87, Brandt, Reformation (1725), 2:478–80, 482, 497–98.
4. Ibid., p. 456.
5. Godfrey mentions three motivations for compromise: 1) the need for a unanimous decision at Dort, 2) the final form of the Canons was to be stated, and 3) the desire to placate the English delegation, since they were a strong ally of the United Provinces and the largest Reformed Church (Godfrey, "Tensions," pp. 254f).

Stephen Alan Strehle, The Extent of the Atonement Within the Theological Systems of the Sixteenth and Seventheenth Centuries (ThD diss., Dallas Theological Seminary, 1980), 236–238.