Compatibilism And Predestination In Reformed Theology
The doctrine of predestination is a contested topic among Christian traditions, with different interpretations arising from varying understandings of God's sovereignty and human free will. At its core, predestination refers to God's plan or purpose of salvation [1].
Reformed Perspective on Predestination
In Reformed theology, predestination is often understood as God's sovereign decree to save certain individuals, chosen before the foundation of the world. This view is grounded in scriptures such as Romans 8:29-30 and Ephesians 1:5, 11 [2, 5]. According to the Westminster Confession of Faith, "those whom God hath predestinated unto life... he is pleased, in his appointed and accepted time, effectually to call" [6]. Charles Hodge, one theologian, argues that predestination is a part of God's providence, which includes the foreordination of all events, but specifically refers to the salvation of individuals [2].
Catholic Perspective on Predestination
In contrast, the Catholic tradition, as represented by Thomas Aquinas, views predestination as part of God's providence, but emphasizes the role of human free will in responding to God's grace. According to Aquinas, predestination "presupposes election in the order of reason; and election presupposes love" [3]. This perspective highlights the complexity of God's causality in salvation, suggesting that while God predestines certain individuals, human cooperation is still necessary.
Patristic and Other Perspectives
The early Church Fathers also grappled with the concept of predestination. Augustine, for instance, taught that God's predestination is certain and infallible, yet does not impose necessity on human actions [4]. Other traditions, such as the Arminian or Wesleyan views, emphasize human free will and the possibility of resisting God's grace [8].
Shared Ground and Diverging Traditions
Despite the differences, most Christian traditions agree that predestination is related to God's sovereignty and the salvation of humanity. However, the extent to which human free will is involved and the nature of God's causality in salvation are points of contention. The Reformed tradition tends to emphasize God's sovereignty, while Catholic and some other traditions stress the importance of human cooperation.
The divergence in views on predestination can be attributed to differing hermeneutical commitments, historical contexts, and prior doctrinal premises. For instance, the Reformed emphasis on God's sovereignty is rooted in their understanding of the biblical doctrine of salvation by grace alone [7]. In contrast, the Catholic tradition's emphasis on human cooperation reflects their understanding of the sacraments and the role of the Church in salvation.
The complexity of predestination is further underscored by the various scriptural passages that address the topic, including Romans 8:29-30, Ephesians 1:5, 11, and Acts 4:28 [1, 5]. These passages have been interpreted in different ways throughout history, contributing to the ongoing debate.
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”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 61: lay in the Apostle’s mind as he teaches us in Rom. viii. 29, 30 . Different Meanings assigned the Word Predestination. 2. There is an ambiguity in the word predestination. It may be used, first, in the general sense of foreordination. In this sense it has equal reference to all events; for God foreordains whatever comes to pass. Secondly, it may refer to the general purpose of redemption without reference to particular individuals. God predetermined to reveal his attributes in redeeming sinners, as He 321 predetermined to create the heave”
- 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”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 58.--THE DOCTRINE TO BE APPLIED WITH: DISCRIMINATION. Now, therefore, the definite determination of God's will concerning predestination is of such a kind that some from unbelief receive the will to obey, and are converted to the faith or persevere in the faith, while others who abide in the delight of damnable sins, even if they have been predestinated, have not yet arisen, because the aid of pitying grace has not yet lifted them up. For if any are not yet called whom by His grace He has predestinated to be elected, they will receive that grace w”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 8:30: Moreover--"And," or "Now"; explanatory of Rom 8:29 --In "predestinating us to be conformed to the image of His Son" in final glory, He settled all the successive steps of it. Thus whom he did predestinate, them he also called--The word "called" (as HODGE and others truly observe) is never in the Epistles of the New Testament applied to those who have only the outward invitation of the Gospel (as in Mat 20:16; Mat 22:14). It always means "internally, effectually, savingly called." It denotes the first great step in personal salvation and answers to "c”
- Westminster Confession of Faith (Reformed) “Westminster Confession of Faith (Reformed, 1646), CHAPTER 10: CHAPTER 10 Of Effectual Calling 1. All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death, in which they are by nature, to grace and salvation, by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and, by his almighty power, determining them to that which”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 66: changes which must be referred to the immediate agency of the Spirit of God. These are facts. They cannot be reasonably denied. They cannot be explained away. They demonstrate that God acts as a sovereign in the distribution of his grace. With this fact no other scheme than the Augustinian can be reconciled. If salvation is of grace, as the Scriptures so clearly teach, then it is not of works whether actual or foreseen. Express Declarations of Scripture. 6. The Scriptures clearly assert that God has mercy on whom He will have mercy, and c”
- 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”