Infralapsarianism Calvinist Theological Doctrine Explanation
The doctrine of infralapsarianism, a specific ordering within the broader Reformed theological concept of predestination, addresses the logical sequence of God's eternal decrees concerning salvation and damnation. This is a highly contested area within Reformed theology, with different schools of thought proposing varying orders of these decrees. The core of the debate revolves around whether God's decree to permit the fall of humanity logically precedes or follows His decree to elect some individuals to salvation and others to reprobation.
Infralapsarianism posits that God, in His eternal counsel, first decreed to create humanity, then permitted the fall of humanity into sin, and after this, decreed to elect some fallen individuals to salvation and to pass over others, leaving them in their fallen state [6]. This view is often summarized by the sequence: creation, fall, election/reprobation. The term "infralapsarian" itself means "after the fall" (from Latin infra meaning "below" or "after," and lapsus meaning "fall"), indicating that God's decrees of election and reprobation are made with respect to humanity as fallen [6].
A key aspect of the infralapsarian position is that God's decree to permit the fall is seen as a means to an end, specifically to display both His mercy in saving some and His justice in condemning others [6]. In this schema, God does not decree the fall directly but rather permits it, knowing full well that it will occur. The objects of election and reprobation are thus considered to be fallen human beings. This perspective emphasizes God's response to a foreseen reality of sin, rather than His direct ordination of sin itself. John Calvin, whose doctrinal system is foundational to Reformed theology, articulated views that are often interpreted as aligning with infralapsarianism, though the specific terminology of "infralapsarianism" and "supralapsarianism" developed more formally after his time [1]. Calvin's commentaries frequently highlight God's sovereign will in salvation while also acknowledging human sinfulness as the context for divine judgment and mercy [2, 6]. For instance, Calvin emphasizes that God "takes away their sin" in chastising His people, implying a prior state of sinfulness that God addresses [2]. He also speaks of God adopting a Church "after the destructive fall of man," suggesting that the fall is a given context for God's redemptive plan [6].
In contrast, supralapsarianism (from Latin supra meaning "above" or "before") argues that God's decrees of election and reprobation logically precede His decree to create and permit the fall. In this view, God first decreed to elect some individuals to glory and others to damnation, and then decreed to create humanity and permit the fall as a means to achieve these prior decrees [6]. The sequence here is typically: election/reprobation, creation, fall. The objects of election and reprobation are considered to be uncreated, unfallen individuals. This perspective tends to emphasize God's absolute sovereignty and His ultimate purpose in all things, seeing the fall as directly ordained by God to bring about His predetermined ends of salvation and damnation.
The primary point of divergence between infralapsarianism and supralapsarianism lies in the logical order of God's decrees concerning the fall and election/reprobation. Infralapsarianism views God's election as a response to the foreseen fall, while supralapsarianism views the fall as a means to execute a prior decree of election and reprobation [6]. Both positions affirm God's sovereignty and predestination, but they differ on the precise logical arrangement of these divine acts.
Despite their differences, both infralapsarian and supralapsarian positions share significant common ground within Reformed theology. Both affirm the doctrines of total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints (often summarized as TULIP). Both agree that God is sovereign over all things, including human destiny, and that salvation is entirely a work of God's grace [6]. They also agree that humanity is truly fallen and deserving of condemnation, and that God's justice is upheld in the reprobation of the non-elect [2, 6]. The debate is not about whether God decrees these things, but in what logical order He decrees them.
The divergence between these traditions often stems from different hermeneutical commitments and prior doctrinal premises regarding the nature of God's will and His relationship to sin. Infralapsarians often seek to safeguard God's holiness by emphasizing that God does not directly ordain sin, but rather permits it, and then responds to it with His redemptive plan [6]. This approach aims to avoid making God the author of sin. Supralapsarians, on the other hand, tend to prioritize God's absolute sovereignty and His ultimate purpose in all things, arguing that if God is truly sovereign, then even the fall must be part of His overarching plan, even if He does not commit the sin Himself [6]. Calvin himself, while emphasizing God's sovereign will, also frequently speaks of human responsibility and the reality of sin as something God abhors, even as He uses it for His purposes [3, 4]. one tradition notes that God "takes away their sin" and that "wickedness" requires a "remedy," indicating a clear distinction between God's nature and human sin [2, 7].
The discussion of infralapsarianism and supralapsarianism is a theological exercise in understanding the coherence and logical structure of God's eternal decrees. It is an attempt to systematically arrange divine actions that, in eternity, occur simultaneously but are logically distinguishable for human comprehension. The purpose is not to suggest a temporal sequence in God's mind, but to understand the logical priority of one decree over another in the divine plan [6]. Calvin's own writings, while not using these specific terms, lay the groundwork for such discussions by consistently affirming God's sovereign election and the reality of human sinfulness as the context for salvation [1, 6]. He emphasizes that God's actions are always just and purposeful, even when they involve chastisement or the permission of evil [2, 5].
Sources
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 1.4: and energetic declamation; and as a balm to wounded consciences, it remains to the present hour without a rival. The doctrinal system of Calvin is too well known to require explanation in this place. It is, however, a mistake to suppose that, on those points in which Calvinism is deemed peculiarly to consist, he went a single step farther than Luther himself, and the great majority of the Reformers. He states his views with calmness, clearness, and precision; he reasons on them dispassionately, and never shrinks from any consequenc”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 15.21: for it is natural to men that prosperity should make them insolent and harden them more and more. He therefore shews how, in chastising his people, God also takes away their sin, because, having formerly indulged in wickedness and proceeded to greater lengths in sinning in consequence of his goodness and forbearance, they shall now know that they were justly punished, and shall change their life and conduct. When he shall have made all the stones of the altar. Here Isaiah, by a figure of speech, exhibits a single class, so as to explain the ”
- CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 16.5: concealed, when consciences are bound by the contrivances of men, and at the same time the worship of God is corrupted. 2 Speaking lies in hypocrisy If these words refer to “demons,” then this word will mean men deceiving through the instigation of the devil. But we may also supply the words, “of men speaking.” He now descends to a particular instance, when he says that they “speak lies in hypocrisy,” and have their conscience seared with a hot iron And , indeed, it ought to be known that these two are so closely Joined together”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 3, section 4.14: to us, that, imitating the example of Hezekiah, we may stand unshaken against such accusations and slanders. So far as relates to the last clause, in which Rabshakeh reproaches him with having overturned the worship of God, 36 36 Our author refers to the charges contained in the 7 th verse of this chapter. — Ed. every person must plainly see how slanderous is that charge; for Hezekiah had taken away false gods and superstitious 37 37 “ Les idols et l’idolatrie .” “Idols and idolatry.” worship, which God abhors. ( 2 Kings 18:4 .) But we need n”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 3, section 1.18: delays to render assistance. It is, because it is useful to exercise the patience of the godly, to try their faith, to subdue the desires of the flesh, to excite to earnestness in prayer, and to strengthen the hope of a future life; and, therefore, he lays a restraint, that they may not with headlong eagerness anticipate that period which God has already marked out for them. The repetition is very emphatic, and is added for the purpose of confirming the statement; for when our affairs are desperate, we think that we are ruined, but at that ve”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 3.6: alone reveals those things which are of primary necessity to be known; namely, in what manner God, after the destructive fall of man, adopted to himself a Church; what constituted the true worship of himself, and in what offices of piety the holy fathers exercised themselves; in which way pure religion, having for a time declined through the indolence of men, was restored as it were, to its integrity; we also learn, when God deposited with a special people his gratuitous covenant of eternal salvation; in what manner a small progeny”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 44.4: of the servants of God: to which wickedness he was under the necessity of employing a remedy by some means.””