Predestination is a doctrine in Calvinism that deals with the question of the control that God has done for the world. In the words of Westminster's Faith Confession, God "freely and unchanged is destined for anything that happens." The second use of the word "predestination" applies this to salvation, and refers to the belief that God points to the eternal destiny of some for salvation by grace, while leaving the rest to receive eternal punishment for all their sins, even their original sin. The first is called "unconditional selection", and "refusal" last. In Calvinism, people are destined and effectively called in time (born/born again) to believe in God.
Video Predestination in Calvinism
Pernyataan konfesional
Pada predestinasi, Belgic Confession of Faith (1561) menyatakan:
We believe that all the descendants of Adam, thus falling into destruction and destruction by the sin of our first parents, God then manifests him as he is; that is, merciful and just: Merciful , for he gives and guards from this destruction all that he, in his eternal and unchanging counsel, only goodness has been chosen in Christ Jesus our Lord, without taste respect for their work: Just , in leaving others in autumn and the destruction in which they have engaged themselves. (Art XVI)
The Westminster Confession of Faith (1643) menyatakan:
The Lord of all eternity is done by the wisest and most sacred advice of his own will, freely and indefinitely nothing happens; but God is not the creator of sin; Violence is also not offered to the will of the creature, nor is it freedom or the possibility of the second cause being taken, but more sustainable.
By the will of God, for the manifestation of His glory, some men and angels are destined for eternal life, and others are destined for eternal death.
As the Lord has appointed the chosen person to glory, so He, with the eternal and most free purpose of His will, has ordained all the means that are there. Therefore, those selected... effectively called to faith in Christ by His Spirit working in time, justified, adopted, sanctified, and kept by His power. through faith, to salvation. Nothing else is redeemed by Christ, who is effectively called, justified, adopted, sanctified, and saved, but chosen only.
The rest of humanity of God is pleased, according to the unpredictable advice of his own will, in which He extends or awaits, as He wishes, to the glory of His sovereign power over His being, to pass; and to ordain them to defile and cursed for their sin, to praise his glorious justice. (Chapter III - Articles I, III, VI and VII)
Westminster's confession also states in Chapter X:
All the Lord has predestinated to live, and they are only, He is pleased, at the appointed time, effectively to call, by His Word and His Spirit, out of the state of sin and death, where they are naturally to be grace and salvation, by Jesus Christ; enlighten their minds spiritually and spiritually to understand things from God, take their hearts from the rock, and give them the heart of the flesh; renewing their will, and, with their supreme power, defining them for what is good, and effectively attracting them to Jesus Christ: nevertheless, because they come most freely, made ready by His grace.
Maps Predestination in Calvinism
Double predictions
John Calvin holds a view of predestination which is sometimes referred to as "double predestination." It is the view that God has actively chosen some for curses and for salvation. This is not a view of the Reformed confessions, which speaks of a crossed God rather than actively condemning the damned.
Scholars disagree on whether Heinrich Bullinger accepted the doctrine of double predestination. Frank A. James said that he rejected him, preferring a view called "single predestination" in which God chose some for salvation, but not in any way predestined against rejection. Cornelis Venema, on the other hand, argues that "Bullinger does not consistently articulate a single doctrine of predestination," and defends double predestination on several occasions.
Calvin's Calvin's writings
Calvin's conviction in uncompromising "God's sovereignty" gave rise to the doctrines of preservation and predestination. For the world, without maintenance, it will be "unworkable". For the individual, without predestination "nothing will be saved".
Calvin's rescue doctrine is so easy. "All events are governed by the secret counsel of God." Therefore, "nothing happens but what God has determined voluntarily and voluntarily." This does not include "luck and opportunity." Calvin applied his teachings about the preservation of "all events" to their individual and safety in their predestination doctrine.
Calvin opened his predecessor's exposition to the "actual fact". The "actual fact" that Calvin observes is that even among those whose "life covenant" is proclaimed, it does not receive the same acceptance. Although, "all are called to repentance and faith", in reality, "the spirit of repentance and faith is not given to all men".
Calvin turned to the teachings of Jesus for the theological interpretation of the diversity that some people accept "the covenant of life" and some do not. Pointing to the Parable of the Sower, Calvin observed, "there is nothing new for the seed to fall between thorns or in a rocky place". In the teaching of Jesus in John 6:65 that "no one can come to me unless it has been given by my Father", Calvin found the key to his theological interpretation of diversity.
For Calvin's biblical theology, this diversity reveals "the unexpected depth of divine judgment", an appraisal "under God's purpose for eternal election". God offers salvation for some, but not for everyone. For many people this seems to be confusing, because they find it "strange that... some should be predestined to be saved, and others to be destroyed". However, Calvin insists that discrepancies can be resolved with an appropriate view of "elections and predestination".
So Calvin bases his theological description of the people as "determined to live or die" on biblical authority and "actual facts". Calvin notes that Scripture requires that we "consider the great mystery" of this predestination, but he also warns against the uncontrollable "human curiosity" about it. For believers, knowing that "the cause of our salvation does not begin with us, but only from God" evokes gratitude.
Reprobation: active decision, passive forecasting
Kalvinis emphasizes the nature of active of the Lord's decision to choose a person destined for eternal wrath, but at the same time the passive nature of the landing.
This is possible because most Kalvinists hold on to the Infralheckarian view of God's decision. In that view, God, before Creation, in his mind, first decided that the Fall would take place, before setting the election and rejection. So God actively chooses who should be condemned, but because he knows they will have the sinful nature, the way he precedes them is by letting them become - this is sometimes called "preterition." Therefore, this sacrifice of wrath is passive (unlike God's active determination of his elect where he needs to deal with their sinful nature).
The same ultimately
The WCF uses different words for God's election and rejection actions: "determined" and "consecrated beforehand" respectively. This shows that they do not operate in the same way. The term "equality ultimacy" is sometimes used from the view that the two edicts are symmetrical: God works together to keep the elect in heaven and the reprobates out of heaven. This view is sometimes mistakenly referred to as "double predestination", seen above. R. C. Sproul argues against this position on the grounds that it means God "actively intervened to work sin" in the lives of the reprobates. Robert L. Reymond, however, insists on equality of election and rejection in divine decisions, although he points out that "we should not speak of the exact identity of the divine causality behind them."
Calvinists argue that even if their schema is characterized as a form of determinism, it is one that demands free institutions and individual moral responsibility. Moreover, they argue that the will is in the bondage of sin and therefore can not actualize true freedom. Therefore, an individual whose will is enslaved to sin can not choose to serve God. Since the Calvinists further argue that salvation is by grace other than good deeds ( sola gratia ) and because they see making the choice to trust God as an action or work, they maintain that the act of choosing can not be the difference between salvation and curse, as in the Arminian scheme. On the contrary, the early God had to liberate the individual from his enslavement to sin to a greater extent than in Arminianism, and then the regenerating heart naturally chose the good. This work by God is sometimes called unbearable, in the sense that grace enables one to cooperate freely, freed from the desire to do otherwise, so that cooperation is not the cause of salvation but vice versa.
Barthian Views
Reformed theologian of the 20th century, Karl Barth reinterpreted the doctrine of Reformed predestination. For Barth, God chose Christ as a rejected and chosen human being. Individuals are not subject to election, but are either elected or rejected on the basis of their existence in Christ. Barth's interpreters like Shirley Guthrie call this "Trinitarian" as opposed to a "speculative" view of predestination. According to Guthrie, God freely loves everyone, and his condemnation of sinners is motivated by love and a desire for reconciliation.
See also
- Five points of Calvinism
- Predestination
- Reprobation
- theological determinism
- theological fatalism
- Two-Seed-in-the-Spirit Predestinarian Baptists
- Unconditional selection
- John Calvin
References
External links
- Predestination in Calvinism in Curlie (based on DMOZ)
Pro
- A Brief Declaration on Predestination by Theodore Beza
- The Predestination Reform Document by Loraine Boettner
- Some Thoughts on Predestination by B. B. Warfield
- Divine and Human Freedom - by Andrew Sandlin. A good explanation of free will under the Calvinistic system (ie, the difference between Calvinist predestination and fatalism).
Con
- Deep Will and God's Effect: Is This a Valid and Useful Difference? by A. Hussman (Confessional Lutheran perspective)
- Sermon # 58: "On Predestination" by John Wesley
- Sermon # 128: "Free Grace" by John Wesley
- [1] Criticism of predestination by Tim Staples
Source of the article : Wikipedia
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