First and foremost, I love the Canons of Dort because they express God’s grace to sinners. When you read them for yourself you’ll see that they do not merely describe from afar static doctrines; they profess God’s personal grace to personal sinners.
This article by Clayton Hutchins was originally published in Ad Fontes Volume III, Issue 2.
In the third book of his Institutes, John Calvin argues that the church’s worship should begin with a corporate prayer of confession:
Besides the fact that ordinary confession has been commended by the Lord’s mouth, no one of sound mind, who weighs its usefulness, can dare disapprove it. For since in every sacred assembly we stand before the sight of God and the angels, what other beginning of our action will there be than the recognition of our own unworthiness? But that, you say, is done through every prayer; for whenever we pray for pardon, we confess our sin. Granted. But if you consider how great is our complacency, our drowsiness, or our sluggishness, you will agree with me that it would be a salutary regulation if the Christian people were to practice humbling themselves through some public rite of confession. For even though the ceremony that the Lord laid down for the Israelites was a part of the tutelage of the law, still the reality underlying it in some manner pertains also to us. And indeed, we see this custom observed with good results in well-regulated churches: that every Lord’s Day the minister frames the formula of confession in his own and the people’s name, and by it he accuses all of wickedness and implores pardon from the Lord. In short, with this key a gate to prayer is opened both to individuals in private and to all in public.
On November 4-5 we held our Third Pacific Northwest Regional Convivium in Moscow, Idaho. The convivium was kicked off by a presentation from Michael J. Lynch.
In his talk, Lynch dispelled common myths, held by Reformed and non-Reformed, about the five points: that they present non-Christians as utterly devoid of good, teach a deterministic system that rules out free will, and allow the elect to “live like the Devil” and still be saved. Drawing on his specific area of expertise, Lynch also showed that the Synod of Dort’s statement on “limited atonement” (not actually called so in the canons) was a consensus statement, allowing for at least three different views current at the time.
Lynch, a doctoral student at Calvin Theological Seminary, is currently doing his dissertation on John Davenant’s hypothetical universalism, and anyone interested in the subject of limited atonement should be sure to consider his work.