Responding To Objections Against Predestination
The doctrine of predestination has long been a point of significant theological contention, particularly concerning how it aligns with divine justice, human responsibility, and the efficacy of evangelism. Objections often arise from perceived implications that God is unrighteous or that human effort is negated [7].
One prominent perspective, articulated by Reformed theologians like John Calvin, asserts that God, in His sovereign will, eternally elects some to salvation and others to destruction [2]. This view maintains that God's choice is not based on foreseen human merit but on His free liberality [6]. When faced with objections about divine injustice, proponents of this view, such as Charles Hodge, argue that God acts as a sovereign in distributing His favors, a fact evident in both providential blessings and spiritual advantages [3, 8]. They contend that it is irrational to argue against the fact that God deals more favorably with some than with others, as this is observable in the world [3]. The Thirty-Nine Articles of Religion similarly define predestination as God's "everlasting purpose" to deliver those He has chosen in Christ to salvation, emphasizing that these individuals are called by God's Spirit and obey through grace [9].
Another perspective, found in scholastic Catholic theology, as exemplified by Thomas Aquinas, understands predestination as a part of divine providence. Aquinas states that predestination is not something in the predestined but rather a "type in the mind of the provider" [4]. one tradition argues that predestination presupposes election, and election presupposes love, meaning God's will for an end directs things towards it [5]. While acknowledging God's foreknowledge and decree, this view often emphasizes that God's predestination does not negate human free will or responsibility.
Patristic figures like Augustine also grappled with these objections. Augustine noted that some argued against preaching predestination in the church assembly, fearing it would discourage people from seeking faith or perseverance [1]. He countered that the same objections could be raised against predestination itself, implying that the doctrine, properly understood, does not undermine the call to obedience [1]. Augustine also taught that those delivered by God receive a free will that enables them to serve God, not one that makes them captive to the devil, and that their perseverance is a gift from God who foreknew and predestined them [10].
Despite these differences, various traditions generally agree that God is ultimately sovereign and that His plan for humanity is purposeful. The divergence often stems from differing hermeneutical approaches to passages concerning divine sovereignty and human agency, as well as varying understandings of the nature of divine justice and human freedom.
Sources
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 38 [XV.]--AGAINST THE PREACHING OF PREDESTINATION THE SAME OBJECTIONS MAY BE ALLEGED AS AGAINST PREDESTINATION. (part 1): But they say, as you write: "That no one can be aroused by the incentives of rebuke if it be said in the assembly of the Church to the multitude of hearers: The definite meaning of God's will concerning predestination stands in such wise, that some of you will receive the will to obey and will come out of unbelief unto faith, or will receive perseverance and abide in the faith; but others who are lingering in the delight of sin”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 76: 2202 CHAPTER 21. OF THE ETERNAL ELECTION, BY WHICH GOD HAS PREDESTINATED SOME TO SALVATION, AND OTHERS TO DESTRUCTION. The divisions of this chapter are,—I. The necessity and utility of the doctrine of eternal Election explained. Excessive curiosity restrained, sec. l, 2. II. Explanation to those who through false modesty shun the doctrine of Predestination, sec. 3, 4. III. The orthodox doctrine expounded. Sections . l. The doctrine of Election and Predestination. It is useful, necessary, and most sweet. Ignorance of it impairs the”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 67: that they hear against the providence of God. This has already been shown. It is useless and irrational to argue against facts. It can avail 350 nothing to say that it is unjust in God to deal more favourably with one nation than with another, with one individual than with another, if in point of fact He acts as a sovereign in the distribution of his favours. That He does so act is undeniable so far as providential blessings and religious advantages are concerned. And this is all that Augustinianism asserts in regard to the dispensations ”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), Of Predestination, Art. 2: Article: Whether predestination places anything in the predestined? I answer that, Predestination is not anything in the predestined; but only in the person who predestines. We have said above that predestination is a part of providence. Now providence is not anything in the things provided for; but is a type in the mind of the provider, as was proved above (Question [22], Article [1]). But the execution of providence which is called government, is in a passive way in the thing governed, and in an active way in the ”
- 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”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 76: of God consisted in this, that he had been pleased to prefer them to other nations; as it is said in the psalm, “He has not dealt so with any nation: and as for his judgments, they have not known them,” ( Ps. 147:20 ). But I had good reason for saying that two steps are here to be observed; for in the election of the whole nation, God had already shown that in the exercise of his mere liberality he was under no law but was free, so that he was by no means to be restricted to an equal division of grace, its very inequality proving i”
- Romans (Baptist/Reformed) “John Gill on Romans 9:13: What shall we say then?.... A form of expression the apostle frequently uses, when he is about to introduce an objection, as is what follows: is there unrighteousness with God? This is not an objection of his own, but of an adversary, which he takes up and returns an answer to; and which itself greatly serves to settle and confirm the true sense and meaning of the apostle in this place; as that it could not be, that election and rejection of men should proceed according to their merits; or that God chooses some for their good works, and rejects others for their wick”
- 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”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 241: Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God be called according to God's purpose by his Spirit working in due season: they through Grace obey the calling: they be justified f”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 35.--THERE IS A GREATER FREEDOM NOW IN THE SAINTS THAN THERE WAS BEFORE IN ADAM. (part 2): by that deliverance have that free will which enables them to serve God, not that by which they may be made captive by the devil. From being made free from sin they have become the servants of righteousness,[6] in which they will stand till the end, by the gift to them of perseverance from Him who foreknew them, and predestinated them, and called them according to His purpose, and justified them, and glorified them, since He has even already formed those thi”