Understanding Single Predestination in Calvinist Theology
The doctrine of predestination is a contested topic among Christian traditions, with various interpretations emerging across Lutheran, Reformed, Catholic, and Eastern Orthodox churches. At its core, predestination refers to God's sovereign plan or purpose of salvation [1].
Understanding Single Predestination in Calvinist Theology
In Calvinist theology, single predestination is a specific understanding of predestination that affirms God's sovereignty in salvation while rejecting the idea of double predestination, where God actively predestines some to damnation. Calvinist single predestination holds that God has predestined certain individuals to salvation, but this does not imply that others are predestined to damnation [5].
Scriptural Foundations
Calvinists ground their understanding of predestination in various biblical passages. For instance, Romans 8:29-30 is seen as a key text, where the Apostle Paul writes about those whom God "predestined to be conformed to the image of his Son" [3]. Similarly, Ephesians 1:5 and 11 are cited, where Paul speaks of God's predestination of believers to adoption as sons and daughters. John Calvin interprets these passages as evidence of God's sovereign election of certain individuals to salvation [5].
Tradition and Theologians
The Reformed tradition, to which Calvinism belongs, has a distinct understanding of predestination. Charles Hodge, one theologian, explains that predestination refers to God's purpose of redemption, which includes the foreordination of particular individuals to salvation [7]. Calvin himself, in his commentary on Genesis, emphasizes God's sovereignty in salvation, highlighting the role of predestination in the broader context of God's covenant with humanity [5].
Contrasting Views
Not all Christian traditions agree with the Calvinist understanding of single predestination. The Lutheran tradition, as expressed in the Augsburg Confession, affirms the doctrine of predestination but rejects the idea of unconditional election, instead emphasizing the role of faith in salvation [2]. The Catholic tradition, represented by Thomas Aquinas, understands predestination as part of God's providence, but with a more nuanced view that incorporates human free will [8].
Shared Ground and Divergence
Despite differences, various Christian traditions agree that predestination is rooted in God's sovereignty and is related to salvation. However, the divergence lies in how they understand the relationship between God's sovereignty and human free will, as well as the extent to which predestination applies to individual salvation. The Reformed tradition, with its emphasis on unconditional election, differs from traditions that see faith or human response as integral to the process of salvation [2, 6].
The Eastern Orthodox tradition, as represented by John Chrysostom, focuses on the mystery of God's will and the importance of human cooperation with divine grace, rather than speculating on the nature of predestination [4]. This highlights the diverse hermeneutical commitments and prior doctrinal premises that underlie the different understandings of predestination across Christian traditions.
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.”
- Romans (Protestant academic) “Tyndale House on Romans 12:8: 12:8 give generously: See also 2 Cor 8:2; 9:11, 13.”
- 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”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 28.1: Index of Scripture References Genesis 1:1-6 1:1-31 1:2 1:28 1:29-30 2:1 2:1-25 2:15 2:19 3:1 3:1-24 3:7 3:16 4:1 4:1-26 4:7 5:1 5:1-32 6:1 6:1-22 6:11-16 7:1-24 7:11 8:1-22 9:1 9:1 9:1-29 9:2 9:24 10 10:1 10:1 10:1-32 10:21 11:1 11:1 11:1-32 11:28 12:1 12:1 12:1 12:1-20 12:4 12:4 12:6 13:1 13:1-20 14:1-24 15:1-21 15:7 16:1-16 16:2 16:8 17:1 17:1 17:1 17:1 17:1-27 18:1 18:1 18:1-33 18:19 19:1-38 20:1 20:1 20:1-18 21:1-34 21:15 22:1-24 22:18 23:1-20 24:31 25:1 25:13-16 35:7 48:1 Exodus 6:3 12:40 Leviticus 7:18 17:4 18:25 Numbers 6:2”
- 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. 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”
- 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”