Tubegraph

Concept of predestination and election in Christianity

8 min read

From: inteligencialtda

The concepts of predestination and election are central to Christian theology, particularly within the doctrines of Calvinism and Arminianism. These doctrines primarily concern salvation and God’s role in it [00:10:26]. While often seen as opposing views, proponents emphasize that both are orthodox and not heretical, and Christianity unites believers as brothers in faith, regardless of these doctrinal differences [00:14:47]. Both perspectives agree that the Bible is the inerrant and infallible word of God [00:16:35].

Historical Background: Calvinism and Arminianism

The theological debate between Calvinism and Arminianism originated from the teachings of Jacob Arminius (died 1609), a Dutch theologian who emerged from within Calvinism [00:10:44]. Arminius, director of the University of Leiden in Holland, began to question the more rigorous aspects of predestination and election prevalent in 16th-century Protestant scholasticism [00:10:55]. John Calvin’s original writings did not emphasize election as heavily as later Calvinism [00:11:19]. By the 16th century, due to intellectual shifts, election became the central doctrine around which Calvinist theology revolved [00:12:00].

In 1610, after Arminius’s death, his followers presented a document outlining their disagreements with Calvinism [00:12:30]. This led to the Synod of Dort (1618-1619) in the Netherlands, which established the five points of Calvinism, known by the acronym TULIP [00:12:41]. The Synod declared that those who thought differently could not exercise pastoral ministry [00:13:05]. Arminianism subsequently developed further outside the Netherlands [00:13:22].

Jacob Arminius is admired as a man of God with an unblemished reputation, serving the Lord with commitment despite theological differences [00:16:42]. Neither the five points of Calvinism nor the five points of Arminianism were developed by Calvin or Arminius themselves, but rather by their followers later on [00:20:00].

The Five Points of Calvinism (TULIP)

The Synod of Dort defined five points of Calvinist soteriology (the doctrine of salvation) [00:12:55]:

Calvinist View: Divine Sovereignty and Predestination

Calvinism emphasizes God’s absolute sovereignty and predetermination in all things [02:57:59].

  • Total Depravity: Due to Adam’s sin, all humanity fell, and men are born sinners [03:32:59]. The sinful nature corrupts the will, leading to a disgust for holy things [02:16:55].
  • Unconditional Election: God freely chose individuals for salvation before the foundation of the world, not based on any foreseen merit or actions of the individual [02:57:59], [02:50:57]. This is seen in texts like Acts 13:48, where Gentiles believed because they “had been destined for eternal life” [02:07:08]. Revelation 17:8 speaks of names “written in the book of life from the foundation of the world” [02:08:08]. All Christians are considered elect [02:55:04].
  • Limited Atonement: Classical Calvinism asserts that Jesus Christ died only for the elect, making His death effective only for that specific group [02:03:00], [02:05:06]. This means His atonement was limited in scope to those already chosen [02:50:57].
  • Irresistible Grace: God’s grace in drawing the elect to salvation is irresistible [02:08:52]. When God acts to open a heart (like Lydia’s in Acts), that person heeds the words and believes [02:09:58]. The question remains why God doesn’t open everyone’s heart; the Calvinist answer is election [02:10:11].
  • Perseverance of the Saints: Once saved, a person cannot lose salvation [02:21:52]. If someone apostatizes (abandons faith), it’s because they had a false or “dead faith” and were never truly elected [02:29:40]. Perseverance of faith is seen as proof of election [02:53:51].

Calvinists maintain that God determines all things, every detail of life [02:57:59]. His knowledge of the future is based on His predetermination, not simply foresight [02:40:46]. This includes even seemingly negative events, as seen in Proverbs 16:4 (“the Lord has made everything for its purpose, even the wicked for the day of trouble”) [02:50:57].

The concept of “foreknowledge” (Greek prognosis) in texts like 1 Peter 1:20 and Romans 8:29 is interpreted by Calvinists not as mere knowing beforehand, but as “choosing beforehand” or “pre-ordaining” [02:56:55], [02:05:06]. This understanding is rooted in a Hebrew idiom where “to know” can mean “to choose” (e.g., Genesis 18:19) [02:07:08].

Despite divine determination, Calvinists affirm human responsibility [02:50:57]. This creates an “insoluble theological tension” or paradox [02:50:57]. For example, Acts 4 describes Herod and Pontius Pilate acting wickedly, yet it states they did “everything that your hand and your purpose had predestined to occur” [02:18:12]. This tension extends to God’s love and wrath; God is infinitely loving, but also possesses infinite wrath and justice, which harmonize in His inscrutable mind [02:50:57].

Arminian View: Foreknowledge and Human Choice

Arminianism emphasizes God’s foreknowledge and human free will in the process of salvation [02:16:05].

  • Election based on Foreknowledge: God’s election is based on His foreknowledge of who would believe and persevere in faith [02:16:05]. This implies a fixed number of saved individuals, but it’s God’s foresight, not His determination, that defines it [03:10:45].
  • Unlimited Atonement: Jesus died for all human beings, making salvation genuinely available to everyone [02:26:05]. Texts like Titus 2:11 (“the grace of God has appeared, bringing salvation to all people”) are cited [02:06:12]. The gospel invitation to “preach to every creature” is sincere because Jesus died for all [02:06:45].
  • Role of Free Will and Human Responsibility: Arminianism emphasizes that humans have the freedom to accept or reject God’s grace [02:13:36]. While salvation is monergistic (God’s work alone), God calls humans to participate synergistically by clinging obediently to His grace [02:11:01], [02:12:01]. Even in their fallen state, humans can “extend the hand” and receive God’s grace [02:13:26].
  • God’s Universal Love: God loves all human beings, and His love is part of His essence [02:51:55]. This love is unconditional and extends to all, even those who reject Him [02:53:09]. God’s anger is not an antonym of love; those who love also get angry, but it doesn’t mean they stop loving [03:00:01].

Arminians believe God’s “prevenient grace” acts on everyone’s heart, enabling them to respond to the Gospel [02:20:48]. This grace prepares the person to receive the Gospel [02:18:37].

Key Debates and Points of Contention

Interpretation of “All” and “Every Man”

A significant point of debate is the interpretation of “all” (Greek pas) and “every man” in biblical texts [02:26:05].

  • Arminian view: These terms mean every human being, universally [02:42:51]. For example, Hebrews 2:9 states Jesus “tasted death for every man” [02:42:19], and 1 John 2:2 says Jesus is the propitiation “for the sins of the whole world” [02:50:02].
  • Calvinist view: The word “all” can have a more limited sense in the New Testament, often meaning “all kinds of people” or “all without exception” (e.g., Jews and Gentiles), not necessarily every individual [02:39:39], [02:34:37]. John 12:32, where Jesus says, “I will draw all people to myself,” is interpreted as referring to people from all nations, not every single individual [02:36:59].

God’s Love and Wrath

  • Arminian view: God’s love is universal, extended to all, and His offer of salvation is honest to all [02:06:37]. Those who are condemned are condemned for rejecting this love [03:01:52].
  • Calvinist view: God’s love is infinite, but His wrath is also infinite [02:56:55]. The Bible speaks of “vessels of wrath prepared for destruction” (Romans 9:22), and that God makes the “wicked for the day of calamity” (Proverbs 16:4) [02:56:55]. These concepts coexist in God, even if humans cannot logically reconcile them [02:56:55].

Free Will vs. Divine Decree

  • Arminian view: Humans possess free will, defined as the freedom to make decisions without coercion [02:21:20]. Adam had complete free will in Eden [02:21:40]. Though fallen, human responsibility for sin is 100% their own [02:23:30].
  • Calvinist view: While humans have a will, it is tainted by sin and not “free” in the sense of being uninfluenced by corruption [02:17:41]. Nobody can come to Christ unless the Father grants it (John 6:44) [02:08:02]. The human will operates “within a sphere called God’s decree” [02:26:50]. This is a paradox: individuals are responsible for their actions, yet God predetermined them [02:17:18]. The question of how God can judge if everything is predetermined is a core “insoluble tension” [02:24:20].

Order of Salvation ( Ordo Salutis )

A specific point of divergence in Calvinism is the ordo salutis (order of salvation) [02:51:44]. The classical Calvinist position is that an individual is first regenerated (born again) and then believes in Christ [02:51:50]. Some Calvinists and Arminians agree that God’s “prevenient grace” must act to prepare the heart before a person can respond to the Gospel [02:18:37], [02:53:14]. However, in Calvinism, this grace acts only in the elect, while in Arminianism, it extends to all who hear the Gospel [02:20:48].

The debate often highlights texts where God hardens hearts (e.g., Pharaoh, Israel in Deuteronomy 29:4, Isaiah 63:17) [02:36:00], [02:42:42]. Calvinists view this as God’s will and decree, while Arminians emphasize the individuals’ prior rebellion and sin [02:42:42]. Ultimately, both sides acknowledge that some aspects of God’s nature and actions remain incomprehensible to human minds [02:56:55], [03:10:02].

Graph View

Backlinks