http://apologeticspress.org/APContent.aspx?category=11&article=281
Some Prominent Theories of Predestination Considered
| by |
Garry K. Brantley, M.A., M.Div. |
For centuries, the concept of predestination has been the catalyst for
much theological debate. Primarily, there are two biblically based
points around which the controversy revolves: the sovereignty of God,
and the free choice of human beings. On the one hand, the Bible
unequivocally proclaims that God is the incontestable, sovereign Lord of
the Universe (see Isaiah 40:21-23). On the other hand, it just as
strongly presents the concept of humankind’s freedom (cf. Joshua 24:15;
Isaiah 7:16; Matthew 11:28; 23:37; Revelation 22:17).
These two doctrinal strands form the theological Gordian knot of
predestination that has attracted, and continues to attract, the
curiosity of Bible students. While these two cords prove to be
intertwined into a complex knot, simply cutting it in Alexandrian
fashion is unacceptable, since each theological thread forming the
configuration is fastened to strong, biblical clasps.
Valiant attempts to unravel the knot have been made by theologians
through the centuries, resulting in various predestinarian theories. The
three classical interpretations of biblical predestination, which span
the theological spectrum, are: double predestination, universalism, and
Pelagianism.
Double predestination. Double predestination holds that God
decreed from eternity, and for the manifestation of His glory, that some
people and angels are predestined to everlasting life, while others are
foreordained to eternal damnation. From this perspective,
predestination is “double” in that it is both positive and negative; God
predetermines the eternal destinies of both the righteous and the
unrighteous. This solution, however, isolates and focuses on the
theological thread of God’s sovereignty, while ignoring (or not fully
grasping) the cord of humankind’s freedom. Nor does it take into full
consideration the gracious character of the God revealed in the Bible
Who desires the salvation of
every human being (cf. Ephesians 1:3-11 and 2 Peter 3:9).
Universalism. Unlike double predestination, which acknowledges
the eternal demise of certain people, universalism argues that God,
consistent with, and prompted by, His absolute benevolence, has chosen
all to receive salvation and has rejected none. As with double
predestination, this approach similarly emphasizes the sovereignty of
God and does not fully wrestle with the biblical concept of human free
choice. The Bible is clear that God desires a reciprocal relationship
between Him and humankind, which introduces the element of a volitional
human response to God’s invitation to fellowship. Unlike double
predestination, universalism emphasizes God’s love over His sense of
justice. Yet, while the Bible declares God’s desire for the salvation of
all humanity, it also proclaims with equal weight and clarity that not
all shall be saved eternally (cf., Matthew 7:13-14, 25:31-46, and 2
Thessalonians 1:6-12).
Pelagianism. Named after the fourth-century British monk,
Pelagius, who developed this predestinarian theory, Pelagianism embraces
fully and optimistically the volitional capabilities of human beings
(see Schaff, 1910, 3:790-794). There are two expressions of this theory:
the extreme or “pure” form, and the moderate or “semi” position
(Guthrie, 1993, pp. 126-131). On the one hand, extreme pelagianism holds
that God has given humankind laws and commandments. When we exercise
our elective freedom and choose to obey those rules perfectly, God saves
us. Though it recognizes humanity’s freedom to choose, this redemptive
theory ultimately makes one’s salvation contingent on his or her good
works. On the other hand, semi-Pelagianism acknowledges that salvation
is by grace, but suggests that humans must exercise their volitional
freedom to accept this divine gift.
These classical predestinarian theories demonstrate the centuries-long
struggle with this biblical concept. While it is helpful to consider
what has been said about this doctrine, the Scriptures—not the flawed
theories of uninspired people—must have the final word. In this
connection, there are several biblical truths that must be held in
tension, and not ignored, if we are to come to some understanding of
predestination. First, we must take into consideration the totality of
biblical information regarding the character of God. Emphasizing certain
preferred divine qualities over attributes that are not as personally
palatable results in a distorted portrait of God that inevitably
influences one’s theological position. For any predestinarian theory to
be biblically viable, it must include the facts that God’s righteousness
and justice are equally as real and absolute as His love, mercy, and
grace (see Exodus 34:6-7).
Second, the nature of human beings as revealed in the Bible must also
be a part of the predestinarian equation. Despite the fact that our
sin-filled world has exerted such a deleterious influence on human
beings so that “all have sinned” (Romans 3:23), the Bible holds us
accountable for our sinful actions (Romans 1:18-20). This fact, coupled
with the universal call of Christ to “come” to Him (cf. Matthew
11:28-30; Revelation 22:17), indicates the biblical position of humans’
freedom to choose. Hence, though it is an admittedly difficult task, any
predestinarian theory must balance delicately the concepts of God’s
sovereignty and humankind’s freedom of choice. Any approach that tends
to exalt one of these features above the other will result in a
scripturally skewed position.
REFERENCES
Guthrie, Shirley (1993),
Christian Doctrine (Louisville, KY: Westminster/John Knox).
Schaff, Philip (1910),
History of the Christian Church (Grand Rapids, MI: Eerdmans).
