Having set forth the orthodox teaching, the Synod rejects the errors of those

Who teach that Christ neither could die, nor had to die, nor did die for those whom God so dearly loved and chose to eternal life, since such people do not need the death of Christ.

For they contradict the apostle, who says: “Christ loved me and gave himself up for me” (Gal. 2:20 ), and likewise: “Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? It is Christ who died,” that is, for them (Rom. 8:33–34). They also contradict the Savior, who asserts: “I lay down my life for the sheep” (John 10:15), and “My command is this: Love one another as I have loved you. Greater love has no one than this, that one lay down his life for his friends” (John 15:12–13).

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The conclusion to the refutation of errors under the second head of doctrine challenges the Arminian perspective on the atonement by pointing to scriptural evidence that Christ’s death is for particular sinners, thereby saving them. In Arminian theology, Christ’s death is viewed as a general provision for all, demonstrating God’s moral governance and love, but not necessarily satisfying the demands of God’s justice. The Arminian approach contends that Christ’s sacrifice was not aimed at securing salvation for anyone in particular, but was a general offer, leaving the decision to individuals on the presumption that those said to be dead in sin, actually possess such ability to choose Christ and live. It is a short step from here to the error condemned at the Synod of Dort in the refutation above—that the death of Christ is really not necessary to save anyone, important as it is.

The Canons highlight those passages from Scripture which point to Christ’s death being for specific individuals, such as Galatians 2:20 (“Christ loved me and gave himself up for me”) and Romans 8:33-34 (“Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? It is Christ who died,”that is, for them [i.e., the elect]), suggesting that his sacrifice had a particular and intentional focus. The cross was not an arbitrary means of salvation (and therefore not entirely necessary), but essential for satisfying God’s justice for the elect.

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