Predestination of Christ in Salvation History

The concept of predestination in relation to Christ's role in salvation history is a complex and contested topic among Christian traditions. At its core, predestination refers to God's sovereign plan or purpose of salvation, which is intricately linked to Christ's mission ^[1].

Understanding Predestination

The doctrine of predestination is rooted in biblical passages such as Romans 8:29-30 and Ephesians 1:5, 11, which speak of God's foreordination and election ^[1]. The understanding of predestination varies significantly across Christian traditions, with some viewing it as a decree that governs all events, while others see it as part of God's larger plan of salvation.

Christ's Predestination and Its Relation to Human Salvation

According to Thomas Aquinas, Christ's predestination is closely tied to human salvation. In his view, Christ's predestination is the cause of ours, as God's decree of our salvation was achieved through Jesus Christ ^[8]. This perspective is grounded in the understanding that Christ is the central figure in God's plan of salvation.

Different Perspectives on Predestination

The Lutheran tradition, as expressed in the Augsburg Confession, emphasizes the role of God's sovereignty in predestination while also affirming human responsibility ^[4]. In contrast, the Reformed tradition, represented by theologians like Charles Hodge, views predestination as part of God's eternal decree, emphasizing the doctrine of double predestination ^[9].

The Eastern Orthodox tradition, as seen in the writings of John Chrysostom, focuses on the mystery of God's will and the importance of human cooperation with divine grace ^[6]. The Catholic tradition, as represented by Aquinas, sees predestination as part of God's providential plan, with Christ's predestination being the cause of human predestination ^[8].

Shared Ground

Despite the differences in understanding predestination, all traditions agree that Christ is central to God's plan of salvation. The concept of Christ as the anointed one (Messiah) is a unifying thread, emphasizing his role as priest, prophet, and king ^{[2, 3]}.

Divergence in Traditions

The divergence in understanding predestination stems from differing hermeneutical commitments, historical contexts, and prior doctrinal premises. For instance, the Reformed tradition's emphasis on double predestination is rooted in their understanding of God's sovereignty and the doctrine of total depravity ^[9]. In contrast, the Arminian/Wesleyan tradition, represented by Adam Clarke, emphasizes human free will and the possibility of resisting divine grace ^[7].

The various Christian traditions also differ in their understanding of the relationship between predestination and human responsibility. While some traditions emphasize the absolute sovereignty of God in predestination, others stress the importance of human cooperation with divine grace.

Conclusion

The concept of predestination in relation to Christ's role in salvation history is complex and multifaceted. While different Christian traditions offer varying perspectives on the topic, they all agree on the centrality of Christ in God's plan of salvation. The nuances in understanding predestination reflect the richness and diversity of Christian thought, highlighting the need for ongoing dialogue and exploration of this doctrine ^{[1, 8, 5]}.

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”
Easton's Bible Dictionary “Easton's Bible Dictionary: Messiah — (Heb. mashiah), in all the thirty-nine instances of its occurring in the Old Testament, is rendered by the LXX. "Christos." It means anointed. Thus priests (Ex. 28:41; 40:15; Num. 3:3), prophets (1 Kings 19:16), and kings (1 Sam. 9:16; 16:3; 2 Sam. 12:7) were anointed with oil, and so consecrated to their respective offices. The great Messiah is anointed "above his fellows" (Ps. 45:7); i.e., he embraces in himself all the three offices. The Greek form "Messias" is only twice used in the New Testament, in John 1:41 and 4:25 (R.V., "Messiah"), and in the Old ”
Smith's Bible Dictionary “Smith's Bible Dictionary: Jesus Christ — "The life and character of Jesus Christ," says Dr. Schaff, "is the holy of holies in the history of the world." + NAME.--The name Jesus signifies saviour . It is the Greek form of [713]Jehoshua (Joshua). The name Christ signifies anointed. Jesus was both priest and king. Among the Jews priests were anointed, as their inauguration to their office. (1 Chronicles 16:22) In the New Testament the name Christ is used as equivalent to the Hebrew Messiah (anointed), (John 1:41) the name given to the long-promised Prophet and King whom the Jews had been taught b”
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”
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, Third Part (Tertia Pars), Of the Predestination of Christ, Art. 4: Article: Whether Christ's predestination is the cause of ours? I answer that, if we consider predestination on the part of the very act of predestinating, then Christ's predestination is not the cause of ours; because by one and the same act God predestinated both Christ and us. But if we consider predestination on the part of its term, thus Christ's predestination is the cause of ours: for God, by predestinating from eternity, so decreed our salvation, that it should be achieved through Jesus Christ.”
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”

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