GodIsMyJudge (Dan) has provided a further response (link) to my previous two posts (first) (second).
Dan believes I have been inconsistent. Dan insists that if a reprobate person turned from their sins and repented, Christ's blood would not save them under a consistent Calvinist model. Dan's reason for this is that Christ did not offer himself for them, and therefore they have no redemption under a consistent Calvinist position. I agree that if Christ did not offer himself for them, Christ's blood will not save them. Dan, however, seems to have conflated what will be with could be. We are speaking hypothetically, and so we need to consider the hypothetical world, not the actual world.
Dan's charge is incorrect.
First, let's be clear: regardless of whether one is Calvinist or Arminian, a reprobate person is (by definition) someone who is not saved. Thus, when we speak of a hypothetical situation in which a reprobate person is saved, we are denying that the person is (in our hypothetical world) reprobate. Furthermore, there are only two categories of people: elect and reprobate. So, if our hypothetical man is not reprobate, he is elect. We know that Christ (in consistent Calvinism) died on the cross for each and every elect person. Moreover, we know that the Trinity operates consistently with itself. Thus, the Holy Spirit regenerates the elect, and without regeneration the "reprobate" man in our hypothetical would never repent and believe. Thus, to be consistent, if we are to say that the "reprobate" man repents and believes and is saved by Christ's blood (which is the only way men are saved) we are also saying that the man was one of the elect. In short, if the reprobate man were to repent and believe it would also (for consistency) also be the case that the Holy Spirit regenerated him, and that Christ died for him. But Christ's death itself in no way has to be changed to accomodate that man. It's not as though Christ would have needed to suffer longer, have more blood mixed with water gush from his side, or have an extra prick in his crown of thorns. No. Christ's death itself (considered in itself) is sufficient for all men - and for more men than there are.
The point of the remark is something that Dan seems to have missed at least twice now. The point is that Christ's death has infinite intrinsic sufficiency. If one imagines the transaction between the Father as judge, and Christ as substitute to be a barter, Christ's blood is so valuable that in exchange for it, God would have permitted all mankind without exception to be considered as righteous.
Dan seems to be focused on the temporal aspects of Christ dying in 33 A.D., whereas this reprobate man lives now. Dan states, "Today, for someone to say that Christ can save everyone, it has to be based on what Christ actually did on the cross, not what He could have done on the cross." What Christ actually did on the cross was die. That action would not have been different if he had died only for (i.e. in the place of) Paul the Apostle, or for each and every human being. Anyone who is saved is saved by that death, and that death is a price that has intrinsic sufficiency to save anyone Christ wants to save by it. It is an offering that the Father accepts.
Perhaps Dan has misunderstood our argument. We are not saying that salvation is still open. We are not saying that there is a non-zero probability of a reprobate person being saved. The probability of the reprobate person being saved is zero (it's actually zero in Molinism and classical Arminianism as well, though that's for another day). Nevertheless, the sacrifice of Christ considered in itself, and as to its intrisic value, could save more men than there are atoms in the universe.
I'll take Dan to task for one other minor thing: the affirmation of the sufficiency of Christ's death is not a compromise to Arminianism. It is not designed to make anything more or less palatable to anyone. It is instead simply the nature of the matter. Christ death is itself sufficient for all. Because, however, Christ only offers this sacrifice for (and intercedes for) the elect, it is only they to whom the sacrifice is efficient. The Trinity works together so that all the elect believe, and receive the promise of eternal life, a promise that would be given to the reprobate were the reprobate to believe (since God cannot lie).