The Sovereignty of God and Predestination in Calvinism

The doctrine of predestination is a contested topic among Christian traditions, with Calvinism being one of the most prominent theological frameworks that emphasize God's sovereignty in salvation. At its core, predestination refers to God's eternal plan or purpose of salvation ^[1].

The debate surrounding predestination centers on the extent to which God's sovereignty is involved in human salvation. Calvinism, rooted in the Reformed tradition, asserts that God's predestination is unconditional and sovereign, meaning that it is not based on human merit or foreseen faith. According to this view, God's election is a gracious act that is not influenced by human decision ^[3].

One of the key scriptural anchors for the Calvinist position is Romans 8:29-30, which speaks of those whom God "predestined to be conformed to the image of his Son" ^[1]. Reformed theologians like Charles Hodge argue that predestination refers to God's eternal decree to save certain individuals, and that this decree is not based on human foresight or merit ^[3]. The Westminster Confession, a Reformed confessional standard, also affirms the doctrine of predestination, stating that God has "predestinated some to everlasting life" (Westminster Confession, Chapter 3, Section 5, not directly cited but referenced in ^[9]).

In contrast, other Christian traditions have differing views on predestination. The Lutheran tradition, as represented in the Augsburg Confession, affirms that God's predestination is related to salvation, but also emphasizes the importance of human faith and the means of grace ^[2]. The Methodist/Wesleyan tradition, on the other hand, tends to emphasize human free will and the possibility of resisting God's grace, which leads to a more nuanced understanding of predestination ^[5].

The Eastern Orthodox tradition, as represented by John Chrysostom, views predestination in the context of God's foreknowledge and human cooperation. According to this perspective, God's predestination is not a unilateral decree, but rather a divine response to human faith and repentance ^[4].

The Catholic tradition, as represented by Thomas Aquinas, understands predestination as part of God's providential plan, which includes both the end (salvation) and the means to that end (grace and human cooperation). According to Aquinas, predestination is a certain Divine preordination from eternity of those things which are to be done in time by the grace of God ^[6].

Despite these differences, all positions agree that God's sovereignty is a fundamental aspect of Christian theology. The debate surrounding predestination highlights the complex relationship between God's sovereignty and human agency.

The divergence in views on predestination can be attributed to differing hermeneutical commitments, historical contexts, and prior doctrinal premises. For instance, the Calvinist emphasis on God's sovereignty is rooted in a particular reading of Pauline theology, particularly Romans 8-11 and Ephesians 1 ^{[1, 3]}. In contrast, the Arminian/Wesleyan tradition places greater emphasis on human free will and the possibility of resisting God's grace, based on passages like Deuteronomy 30:19 and Isaiah 1:19-20 ^[7].

The patristic tradition, as represented by Augustine, also plays a significant role in shaping the debate on predestination. Augustine's views on predestination emphasize God's sovereignty and the gratuity of salvation, while also acknowledging the mystery and complexity of the issue ^[8].

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”
Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Article XVIII. Of Free Will.: Article XVIII. Of Free Will.”
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”
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. 1: Article: Whether it is befitting that Christ should be predestinated? I answer that, As is clear from what has been said in the FP, Question [23], Articles [1],2, predestination, in its proper sense, is a certain Divine preordination from eternity of those things which are to be done in time by the grace of God. Now, that man is God, and that God is man, is something done in time by God through the grace of union. Nor can it be said that God has not from eternity pre-ordained to do this in time: since”
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”
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 ”
Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), XVII. Of Predestination and Election: XVII. Of Predestination and Election”

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