Decree of Predestination vs Decree of Calling in Calvinism
The relationship between God's eternal decree of predestination and the temporal act of calling is a point of significant theological discussion and divergence among Christian traditions. While many traditions affirm both concepts, their precise definitions, scope, and interaction are understood differently [5, 7, 12].
One perspective, prominent in Reformed theology, distinguishes between predestination as God's eternal, unchangeable purpose, and calling as the means by which that purpose is realized in the lives of individuals. Predestination, in this view, refers to God's sovereign choice from eternity to save certain individuals (the elect) and to permit others to pass by (the reprobate) [5, 12]. This election is not based on foreseen merit but on God's free will [3]. The "calling" then refers to the effectual work of the Holy Spirit, drawing the elect to faith in Christ. This calling is often described as "effectual" because it invariably leads to conversion and salvation for those predestined [7]. John Gill, one theologian, notes that election is an "eternal choice" and that the "effectual calling" is an "effect, and evidence of the election" [7]. Augustine similarly links predestination with an unchangeable calling, stating, "those whom He predestinated, them He also called with that calling... of which it is said, 'The gifts and calling of God are without repentance'" [5]. Charles Hodge, one theologian, discusses predestination as God's eternal purpose [9].
Another perspective, found in traditions such as Lutheranism and Methodism, emphasizes God's universal call to salvation and views predestination primarily in terms of God's foreknowledge rather than an arbitrary pre-selection of individuals for salvation or damnation. The Augsburg Confession, a foundational Lutheran document, affirms free will in relation to God's grace, suggesting that individuals have a role in responding to God's call [2]. This perspective often highlights biblical passages that speak of God desiring all people to be saved (e.g., 1 Timothy 2:4). The "calling" in this view is a genuine invitation extended to all, and whether one responds positively is influenced by human free will [8]. Adam Clarke, a Methodist commentator, often emphasizes the accessibility of God's grace to all [6].
The Eastern Orthodox tradition, while affirming God's foreknowledge, generally avoids the concept of predestination as an unconditional decree that predetermines individual salvation or damnation. Instead, it emphasizes synergy, the cooperation between God's grace and human free will. God foresees who will respond to His grace, but He does not compel their choice [4]. The patristic writer Hippolytus, for instance, highlights the "liberty of believing or of not believing" as being placed in "free choice" [8].
Catholic scholastic theology, as exemplified by Thomas Aquinas, also addresses predestination and calling. Aquinas defines predestination as "the plan of the divine wisdom in ordering all things to their end" [10]. He distinguishes between God's antecedent will (which desires the salvation of all) and His consequent will (which permits some to fall due to their sin) [11]. While affirming that God predestines some to glory, Aquinas also emphasizes the necessity of human cooperation with grace and the efficacy of prayer, arguing against the idea that predestination makes human effort superfluous [10].
Despite these differences, various traditions share common ground regarding the concept of "calling." It is generally understood as God's invitation to humanity, often through the Gospel, to enter into a relationship with Him [1]. This calling is seen as originating from God's love and mercy [3]. The "hope of your calling" in Ephesians 4:4 is understood as the hope that results from being called into God's kingdom [1].
The divergence in understanding stems largely from different hermeneutical approaches to Scripture, particularly passages in Romans 8, Ephesians 1, and John 6, and differing theological presuppositions regarding divine sovereignty and human free will. Traditions emphasizing divine sovereignty tend to interpret predestination as an unconditional, eternal decree that determines who receives an effectual call [7]. Traditions emphasizing human responsibility and God's universal salvific will tend to interpret predestination in light of God's foreknowledge, where the call is genuinely offered to all, and human response plays a crucial role [2, 8].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Calling — A profession, or as we usually say, a vocation (1 Cor. 7:20). The "hope of your calling" in Eph. 4:4 is the hope resulting from your being called into the kingdom of God.”
- Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Article XVIII. Of Free Will.: Article XVIII. Of Free Will.”
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 3:12: the elect of God--There is no "the" in the Greek, "God's elect" (compare Rom 8:3; Th1 1:4). The order of the words "elect, holy, beloved," answers to the order of the things. Election from eternity precedes sanctification in time; the sanctified, feeling God's love, imitate it [BENGEL]. bowels of mercies--Some of the oldest manuscripts read singular, "mercy." Bowels express the yearning compassion, which has its seat in the heart, and which we feel to act on our inward parts (Gen 43:30; Jer 31:20; Luk 1:78, Margin). humbleness of mind--True "lo”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: Index of Scripture References Genesis 1:11 1:11 1:26 1:26 1:26 1:27 1:27 1:27 1:31 1:31 2:2 2:7 2:17 2:17 2:18 2:23 2:24 2:24 2:24 3:5 3:16 3:24 4 4:9 4:14 6:2 6:3 6:4 6:9 6:12 7:7 8:21 12:1 12:4 12:16 13:10 13:10-11 14:14 14:21-23 15:16 16:5 16:6 17:8 18:11 18:12 18:14 18:21 19:13 19:14 19:24 21:10 21:12 21:12 22:7-8 22:16 22:18 22:18 24:1-67 24:22 24:65 25:21 25:21 26:4 27:46 28:1 28:13 31:42 31:45 32:48 35:18 37:9-10 37:20 39:1 39:6 40:4 40:7 40:8 40:14-15 40:22 41 41:16 42:36 43:14 43:30 45:5 48:15-16 49:9 64:28 Exodus 2:11 2”
- 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 2): on them, and in His foreknowledge He has prepared them for them. Therefore, those whom He predestinated, them He also called with that calling which I am not reluctant often to make mention of, of which it is said, "The gifts and calling of God are without repentance."[2] For the ordering of His future works in His foreknowledge, which cannot be deceived and changed, is absolute, and is nothing but, predestination. But, as he whom God has foreknown to be ”
- 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).”
- 1 Thessalonians (Baptist/Reformed) “John Gill on 1 Thessalonians 1:4: Knowing, brethren beloved, your election of God. Which intends not an election to an office, for this epistle is written not to the officers of the church only, but to the whole church; nor to the Gospel, the outward means of grace, since this was common to them with others, and might be known without the evidence after given; nor does it design the effectual calling, sometimes so called for this is expressed in the following verse as a fruit, effect, and evidence of the election here spoken of, which is no other than the eternal choice of, them to everlasting”
- Schaff ANF/NPNF (Patristic) “ANF Vol 5: Hippolytus, Cyprian, Caius, Novatian — TESTIMONIES. (part 36): the liberty of believing or of not believing is placed in free choice. In Deuteronomy: "Lo, I have set before thy face life and death, good and evil. Choose for thyself life, that thou mayest live."(4) Also in Isaiah: "And if ye be willing, and hear me, ye shall eat the good of the land. But if ye be unwilling, and will not hear me, the sword shall consume you. For the mouth of the Lord hath spoken these things."(5) Also in the Gospel according to Luke: "The kingdom of God is within you."(6) 53. That he secrets of God ca”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 98: Index of Scripture References Genesis 1:5 2:3 2:3 2:3 2:23 2:24 2:24 4:19 8:10 8:12 9:6 12:3 14:22 15:1-21 17:7 17:12 21:23 22:2 24:1-67 24:3 26:31 27:4 27:12 27:34-38 29:18 29:27 29:28 30:1 34:12 47:31 49:2-4 49:10 49:17 Exodus 1:19 1:20 3:13 3:14 6:8 6:12 16:23 16:26 20:1-26 20:2 21:9 21:12 21:14 21:17 22:10 22:19 23:7 24:8 26:3 26:5 26:6 26:17 31:13 31:14 31:16 31:17 34:28 Leviticus 4:17 7:18 10:11 14:6 17:1-16 17:4 18:1-30 18:6 18:8 18:16 18:18 18:18 18:18 19:12 20:23 23:1-44 24:17 25:39-41 26:1 26:41 Numbers 5:19 6:3-5 19:11 19:11-13”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), Of Predestination, Art. 8: Article: Whether predestination can be furthered by the prayers of the saints? I answer that, Concerning this question, there were different errors. Some, regarding the certainty of divine predestination, said that prayers were superfluous, as also anything else done to attain salvation; because whether these things were done or not, the predestined would attain, and the reprobate would not attain, eternal salvation. But against this opinion are all the warnings of Holy Scripture, exhorting us to prayer and other go”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), The Will of God, Art. 12: Article: Whether five expressions of will are rightly assigned to the divine will? I answer that, By these signs we name the expression of will by which we are accustomed to show that we will something. A man may show that he wills something, either by himself or by means of another. He may show it by himself, by doing something either directly, or indirectly and accidentally. He shows it directly when he works in his own person; in that way the expression of his will is his own working. He shows it indirectly, by no”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), XVII. Of Predestination and Election: XVII. Of Predestination and Election”