Predestination and the Gift of Salvation in Calvinism
The doctrine of predestination is a contested topic among Christian traditions, with varying interpretations on the nature of God's sovereignty and human salvation. At its core, predestination refers to God's plan or purpose of salvation, as seen in passages like Ephesians 1:5, which states that believers are "predestinated to be adopted as his children through Jesus Christ" [2].
The Calvinist or Reformed tradition emphasizes the doctrine of predestination as a central aspect of their theology. According to this view, predestination is an unconditional decree of God that governs the salvation of individuals. Calvin, a key figure in the Reformed tradition, argues that predestination is a part of God's providence, where God directs certain individuals towards salvation [5]. This understanding is rooted in scriptural passages such as Romans 8:29-30, which describes the predestination of believers to be conformed to the image of Christ [1].
In contrast, the Arminian or Wesleyan tradition, represented by theologians like Adam Clarke, interprets predestination as conditional upon human faith and response. According to this perspective, God's predestination is not an unconditional decree but is instead based on God's foreknowledge of human decisions [6]. For example, Clarke comments on Ephesians 1:11, suggesting that predestination is related to the "re-election" of believers, implying a more conditional understanding [8].
The Lutheran tradition, as represented by the Augsburg Confession, also engages with the doctrine of predestination, though it does not emphasize it to the same degree as the Reformed tradition. The Confession affirms the doctrine of election but focuses more on the role of faith and the means of grace in salvation [3].
The Catholic tradition, as represented by Thomas Aquinas, understands predestination as part of God's providence, where God directs individuals towards salvation. Aquinas argues that predestination presupposes election and love on the part of God, highlighting the complex interplay between divine sovereignty and human freedom [7].
Despite these differences, all traditions agree that predestination is rooted in God's sovereignty and is related to the salvation of humanity. The shared ground among these traditions is the acknowledgment that God is actively involved in the salvation of believers.
The divergence in interpretations stems from differing hermeneutical commitments, historical contexts, and prior doctrinal premises. For instance, the Reformed tradition's emphasis on the unconditional nature of predestination is closely tied to their understanding of God's sovereignty and the doctrine of total depravity. In contrast, the Arminian tradition's conditional understanding of predestination is linked to their emphasis on human free will and the possibility of resisting God's grace.
The patristic tradition, represented by figures like Augustine, also plays a significant role in shaping the doctrine of predestination. Augustine's views on predestination, as seen in his anti-Pelagian writings, have influenced various Christian traditions, including the Reformed and Catholic churches [4].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Predestination — This word is properly used only with reference to God's plan or purpose of salvation. The Greek word rendered "predestinate" is found only in these six passages, Acts 4:28; Rom. 8:29, 30; 1 Cor. 2:7; Eph. 1:5, 11; and in all of them it has the same meaning. They teach that the eternal, sovereign, immutable, and unconditional decree or "determinate purpose" of God governs all events. This doctrine of predestination or election is beset with many difficulties. It belongs to the "secret things" of God. But if we take the revealed word of God as our guid”
- Ephesians “Ephesians 1:5 (Geneva1599) — Who hath predestinate vs, to be adopted through Iesus Christ in him selfe, according to the good pleasure of his will,”
- Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Article XVIII. Of Free Will.: Article XVIII. Of Free Will.”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 41.--PREDESTINATION DEFINED AS ONLY GOD'S DISPOSING OF EVENTS IN HIS FOREKNOWLEDGE. (part 1): For either predestination must be preached, in the way and degree in which the Holy Scripture plainly declares it, so that in the predestinated the gifts and calling of God may be without repentance; or it must be avowed that God's grace is given according to our merits,--which is the opinion of the Pelagians; although that opinion of theirs, as I have often said already, may be read in the Proceedings of the Eastern bishops to have been condemned by the ”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 28.3: become man, and be a partaker of our flesh, that he might be our brother: it was necessary that he should by dying become a sacrifice, that he might make his Father propitious to us. That he might present us holy. Here we have the second and principal part of our salvation — newness of life. For the entire blessing of redemption consists mainly in these two things, remission of sins, and spiritual regeneration. ( Jeremiah 31:33 .) What he has already spoken of was a great matter, that righteousness has been procure”
- Luke (Methodist/Wesleyan) “Adam Clarke on Luke 8:22: Let us go over, etc. - See on Mat 8:24 (note), etc., and Mar 4:36-41 (note).”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), Of Predestination, Art. 4: Article: Whether the predestined are chosen by God? [*"Eligantur."] I answer that, Predestination presupposes election in the order of reason; and election presupposes love. The reason of this is that predestination, as stated above (Article [1]), is a part of providence. Now providence, as also prudence, is the plan existing in the intellect directing the ordering of some things towards an end; as was proved above (Question [22], Article [2]). But nothing is directed towards an end unless the will for that end alre”
- Ephesians (Methodist/Wesleyan) “Adam Clarke on Ephesians 1:11: In whom - Christ Jesus; also we - believing Jews have obtained an inheritance - what was promised to Abraham and his spiritual seed, viz. the adoption of sons, and the kingdom of heaven, signified by the privileges under the Mosaic dispensation, and the possession of the promised land, but all these privileges being forfeited by the rebellion and unbelief of the Jews, they are now about to be finally cut off, and the believing part to be re-elected, and put in possession of the blessings promised to Abraham and his spiritual seed, by faith; for without a re-elect”