Double predestination - by R.C. Sproul

Found here. Our comments in bold.
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Almost 3600 words. Only 2300 of them are actually Dr. Sproul's and not the quotes of others. He uses the word "Bible" and "biblical" a total of four times (not including quoted material). The word "scripture" is used once. 

But there is only a single Bible verse quoted: "I will have mercy upon whom I will have mercy." That's it, just ten words out of 3600. Truly astonishing that a supposed Bible teacher can write so many words explaining a supposed Bible doctrine without using the Bible.

This is Bad Bible Teaching. There is no other way to describe it. 

The entire article is obtuse and impenetrable, filled with theological jargon and unexplained premises. One must wade through hundreds of words that seem to be written in English to finally arrive at an explanation of the topic of the article:

In the Reformed view God from all eternity decrees some to election and positively intervenes in their lives to work regeneration and faith by a monergistic work of grace. To the non-elect God withholds this monergistic work of grace, passing them by and leaving them to themselves. He does not monergistically work sin or unbelief in their lives.

We will try to untangle this further as we go, but the basic thrust of this article is to attempt to explain the method by which God chooses the "Elect" (those He predestined to be saved) while not actively choosing the lost for hell. He will do his level best to keep God from being to blame for the sin. 

This is the doctrine Dr. Sproul will try to explain. Where in the Bible do we find this? Unknown, since he never tells us.

Our opinion is that the predestination verses are descriptive of the first century and not us. Let's look at Ephesians chapter one. Here we see Paul making the claim about being predestined: 

Ep. 1:4-5 For he chose us in him before the creation of the world to be holy and blameless in his sight. In love 5 he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will —

Carefully note the use of pronouns. God chose "us," "we" were predestined. "We." "Us." Who is "we?"

Ep. 1:11-12 In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will, Ep. 1:12 in order that we, who were the first to hope in Christ, might be for the praise of his glory.

Oh. The ones who were predestined are those who were the first to hope in Christ. The first to hope in Christ were the earliest Jewish believers and a little later, the earliest gentile believers [Ac. 13:48]. That's not us.

So if only the earliest Christians were predestined, then what about us? Let's continue:

Ep. 1:13 And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit...

Notice the switch in the pronouns? No longer "we" and "us." It's turned to "you." 

Paul began talking about how "we" (those who were first to hope in Christ, vs. 12) were predestined, but then in verse 13 he turned to his audience and told them "you also" were included, and that happened when "you" heard the word of truth.

Another example is Romans chapter 8:

Ro. 8:29 For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers.

 A careful Bible student would ask, "who did God foreknow?" Well, we can determine this from the context, which we find a few verses earlier in the same chapter:

Ro. 8:23 Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies.

Notice how profoundly self-referential this is. Paul was referring to a very specific group of people. It should be clear that Paul's statement applies very narrowly. We think the Roman church would have understood that Paul was not referring to every Christian. We should also understand this and not be quick to insert ourselves into the narrative.

Paul makes a careful distinction in referring to the "firstfruits of the Spirit." The "firstfruits" are the very first of the crop. We should understand that not every Christian received the very first part of the Holy Spirit and we cannot be pert of those whom Paul was talking about - - Paul says this happened to "we ourselves." "We ourselves." They received "the firstfruits of the Spirit." 

Contemporary Christians have not received the firstfruits of the Spirit. Indeed, we are 2000 years removed from this. We believe the firstfruits of the Spirit was the initial Pentecostal outpouring. We were not there to receive this. No, we have received the continued outpouring of the Holy Spirit, which has be going on throughout the Last Days pouring out.

The Elect, therefore, are the very first believers (i.e., the firstfuits). The rest of us are the same as those in the Ephesian church. All of the Elect lived and died 2000 years ago. Which makes Dr. Sproul's explanation entirely moot. The Calvinistic doctrine of predestination is completely false.

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"A horrible decree ...." "Most ruthless statement. . . ." "A terrible theological theory. . . ." "An illegitimate inference of logic. . ." These and other similar epithets have been used frequently to articulate displeasure and revulsion at the Reformed doctrine of double predestination. Particularly abhorrent to many is the notion that God would predestinate (in any sense) the doom of the reprobate.

The "Double" of Predestination

The goal of this essay is not to provide a comprehensive analysis, exposition, or defense of the doctrine of election or predestination. Rather, the essay is limited to a concern for the "double" aspect of predestination with particular reference to the question of the relationship of God's sovereignty to reprobation (Unexplained term. Reprobation is "the predestination of a certain number of the human race as reprobates, or objects of condemnation and punishment...")

or preterition. (Unexplained term. Preterition "...refers to the concept of God's sovereign decision to 'pass over' certain individuals in the matter of salvation.")

The use of the qualifying term "double" has been somewhat confusing in discussions concerning predestination. The term apparently means one thing within the circle of Reformed theology and quite another outside that circle (This is a fundamental issue as far as we're concerned. Reformists and Calvinists have an internal jargon that is undecipherable to those outside their circle. Dr. Sproul is no exception. This means his discussions and explanations will not be accessible.)

and at a popular level of theological discourse. The term "double" has been set in contrast with a notion of "single" predestination. It has also been used as a synonym for a symmetrical view of predestination which sees election and reprobation being worked out in a parallel mode of divine operation. (What does this mean?)

Both usages involve a serious distortion of the Reformed view of double predestination. (So we take note that Dr. Sproul is not here to explain the Bible, but rather to defend his doctrine against "distortion.")

Viewing double predestination as a distinction from single predestination may be seen in the work of Emil Brunner. Brunner argues that it is impossible to deduce the doctrine of double predestination from the Bible. He says:

The Bible does not contain the doctrine of double predestination, although in a few isolated passages it seems to come close to it. The Bible teaches that all salvation is based on the eternal Election of God in Jesus Christ, and that this eternal Election springs wholly and entirely from God's sovereign freedom. But wherever this happens, there is no mention of a decree of rejection. The Bible teaches that alongside of the elect there are those who are not elect, who are "reprobate," and indeed that the former are the minority and the latter the majority; but in these passages the point at issue is not eternal election but "separation" or "selection" in judgment. Thus the Bible teaches that there will be a double outcome of world history, salvation and ruin, Heaven and hell. But while salvation is explicitly taught as derived from the eternal election, the further conclusion is not drawn that destruction is also based upon a corresponding decree of doom.1

Here Brunner argues passionately, though not coherently, for "single" predestination. There is a decree of election, but not of reprobation. Predestination has only one side — election. (Apparently, "single" predestination has something to do with God choosing the elect but not the lost, supposedly because there's no explicit statement by God that He chose the non-elect for hell.) 

In this context, double predestination is "avoided" (or evaded) by the dialectical method. (Unexplained phrase.)

The dialectical method which sidesteps logical consistency has had a pervasive influence on contemporary discussions of double predestination. A growing antipathy to logic in theology is manifesting itself widely. Even G. C. Berkouwer seems allergic to the notion that logic should play a role in developing our understanding of election. (Logic is useful, but how about employing the Bible?)

It is one thing to construct a theology of election (or any other kind of theology) purely on the basis of rational speculation. It is quite another to utilize logic in seeking a coherent understanding of biblical revelation. (This is an odd criticism. Dr. Sproul quoted a person with a doctrinal perspective that disagrees with his own and criticizes it based solely on the quality of its logic. But later Dr. Sproul will make his own case with little regard for the logical consequences.)

Brunner seems to abhor both. (Smug condescension.)

Let us examine the "logic" of Brunner's position. He maintains that (1) there is a divine decree of election that is eternal; (2) that divine decree is particular in scope ("There are those who are not elect"); (3) yet there is no decree of reprobation. Consider the implications. If God has predestined some but not all to election, does it not follow by what Luther called a "resistless logic" that some are not predestined to election? (Indeed. It would seem true that the very act of God preordaining the salvation of some people means He preordained those who would not be saved. Dr. Sproul will discuss this later, but never demonstrate that God as creator of everything did not create sin.)

If, as Brunner maintains, all salvation is based upon the eternal election of God and not all men are elect from eternity, does that not mean that from eternity there are non-elect who most certainly will not be saved? Has not God chosen from eternity not to elect some people? If so, then we have an eternal choice of non-election which we call reprobation. The inference is clear and necessary, yet some shrink from drawing it. (The inference drawn from the doctrine of election is indeed clear and necessary, which is why we reject the doctrine. Our view of predestination is discussed here.)

I once heard the case for "single" predestination articulated by a prominent Lutheran theologian in the above manner. (Dr. Sproul is not done with single predestination, even though he's made his point...)

He admitted to me that the conclusion of reprobation was logically inescapable, but he refused to draw the inference, holding steadfastly to "single" predestination. Such a notion of predestination is manifest nonsense.

Theoretically there are four possible kinds of consistent single predestination. (1) Universal predestination to election (which Brunner does not hold); (2) universal predestination to reprobation (which nobody holds); (3) particular predestination to election with the option of salvation by self-initiative to those not elect (a qualified Arminianism) (Unexplained phrase.)

which Brunner emphatically rejects; and (4) particular predestination to reprobation with the option of salvation by self-initiative to those not reprobate (which nobody holds). The only other kind of single predestination is the dialectical kind, which is absurd. (I once witnessed a closed discussion of theology between H. M. Kuitert of the Netherlands and Cornelius Van Til of Westminster Seminary. (Dr. Sproul is not done with single predestination, even though he's made his point...)

Kuitert went into a lengthy discourse on theology, utilizing the method of the dialectic as he went. When he was finished, Dr. Van Til calmly replied: "Now tell me your theology without the dialectic, so I can understand it!" Kuitert was unable to do so. With Brunner's view of predestination the only way to avoid "double" predestination is with the use of "double-talk."

Thus, "single" predestination can be consistently maintained only within the framework of universalism or some sort of qualified Arminianism. (Repeats unexplained phrase.)

If particular election is to be maintained and if the notion that all salvation is ultimately based upon that particular election is to be maintained, then we must speak of double predestination.

The much greater issue of "double" predestination is the issue over the relationship between election and reprobation with respect to the nature of the decrees and the nature of the divine outworking of the decrees. If "double" predestination means a symmetrical view of predestination, (What does this mean?)

then we must reject the notion. But such a view of "double" predestination would be a caricature and a serious distortion of the Reformed doctrine of predestination. (Again Dr. Sproul is concerned with violating his doctrine rather than discussing the Bible.)

The Double-Predestination Distortion

The distortion of double predestination looks like this: There is a symmetry that exists between election and reprobation. God WORKS in the same way and same manner with respect to the elect and to the reprobate. That is to say, from all eternity God decreed some to election and by divine initiative works faith in their hearts and brings them actively to salvation. By the same token, from all eternity God decrees some to sin and damnation (destinare ad peccatum) and actively intervenes to work sin in their lives, bringing them to damnation by divine initiative. (This indeed seems to be the inevitable result of the doctrine of predestination.)

In the case of the elect, regeneration is the monergistic work of God. In the case of the reprobate, sin and degeneration are the monergistic work of God. Stated another way, we can establish a parallelism of foreordination and predestination by means of a positive symmetry. We can call this a positive-positive view of predestination. This is, God positively and actively intervenes in the lives of the elect to bring them to salvation. In the same way God positively and actively intervenes in the life of the reprobate to bring him to sin. (This indeed seems to be the inevitable result of the doctrine of predestination.)

This distortion of positive-positive predestination clearly makes God the author of sin who punishes a person for doing what God monergistically and irresistibly coerces man to do. (This is quite true. Though Dr. Sproul calls it a distortion, he never supplies us with a biblical refutation of it.)

Such a view is indeed a monstrous assault on the integrity of God. (Dr. Sproul is outraged.)

This is not the Reformed view of predestination, but a gross and inexcusable caricature of the doctrine. (Dr. Sproul is outraged.)

Such a view may be identified with what is often loosely described as hyper-Calvinism and involves a radical form of supralapsarianism. ("Supralapsarianism is the view that God's decrees of election and reprobation logically preceded the decree of the fall of man." This is one of those impenetrable terms created in necessity to explain Reformed doctrines.) 

Such a view of predestination has been virtually universally and monolithically rejected by Reformed thinkers. 

The Reformed View of Predestination

In sharp contrast to the caricature of double predestination seen in the positive-positive schema is the classic position of Reformed theology on predestination. In this view predestination is double in that it involves both election and reprobation but is not symmetrical with respect to the mode of divine activity. A strict parallelism of operation is denied. Rather we view predestination in terms of a positive-negative relationship.

In the Reformed view God from all eternity decrees some to election and positively intervenes in their lives to work regeneration and faith by a monergistic work of grace. To the non-elect God withholds this monergistic work of grace, passing them by and leaving them to themselves. He does not monergistically work sin or unbelief in their lives. Even in the case of the "hardening" of the sinners' already recalcitrant hearts, God does not, as Luther stated, "work evil in us (for hardening is working evil) by creating fresh evil in us."2 (A distinction without a difference. Whether or not God actively sends people to hell, or just leaves sinners in their condemnation, God is still the active agent in the fates of all people. What the author is suggesting is that God is seated on His throne, choosing the Elect, but simultaneously saying to the lost, "Sorry, not my fault."

God "passing them by and leaving them to themselves" is a theological dodge, because this is also God's deliberate act, the consequences of which is a symmetrical predestination.

And perhaps Dr. Sproul has somewhere written about 1 Peter 2:7-8:

Now to you who believe, this stone is precious. But to those who do not believe, “The stone the builders rejected has become the capstone,” [Or cornerstone] [Psalm 118:22] 8 and, “A stone that causes men to stumble and a rock that makes them fall.” [Isaiah 8:14] They stumble because they disobey the message — which is also what they were destined for.

Is this asymmetrical double predestination or symmetrical predestination?)

 Luther continued:

When men hear us say that God works both good and evil in us, and that we are subject to God's working by mere passive necessity, they seem to imagine a man who is in himself good, and not evil, having an evil work wrought in him by God; for they do not sufficiently bear in mind how incessantly active God is in all His creatures, allowing none of them to keep holiday. He who would understand these matters, however, should think thus: God works evil in us (that is, by means of us) not through God's own fault, but by reason of our own defect. (This "defect," the sin nature, begs the question: How did this sin nature arrive? Yes, we are sinners. But how did we come to be sinners, by our darkened will or by God's design, if He is the First Cause. Who created our darkened will?) 

 

We being evil by nature, and God being good, when He impels us to act by His own acting upon us according to the nature of His omnipotence, good though He is in Himself, He cannot but do evil by our evil instrumentality; although, according to His wisdom, He makes good use of this evil for His own glory and for our salvation.2 (This is the Reformist conundrum that needs to be explained away, that God predestined everything but did not create sin. How does one resolve the problem? We have just read the biblically deficient Reformist answer. But if it turns out that God's predestination is something different than the reformist position, then there is no conundrum.) 

Thus, the mode of operation in the lives of the elect is not parallel with that operation in the lives of the reprobate. God works regeneration monergistically but never sin. Sin falls within the category of providential concurrence. (Unexplained phrase.)

Another significant difference between the activity of God with respect to the elect and the reprobate concerns God's justice. The decree and fulfillment of election provide mercy for the elect while the efficacy of reprobation provides justice for the reprobate. God shows mercy sovereignly and unconditionally to some, and gives justice to those passed over in election. That is to say, God grants the mercy of election to some and justice to others. No one is the victim of injustice. (That sinners deserve judgment is a rhetorical dodge, and not relevant.)

To fail to receive mercy is not to be treated unjustly. God is under no obligation to grant mercy to all — in fact He is under no obligation to grant mercy to any. He says, "I will have mercy upon whom I will have mercy" (Rom. 9). (Another rhetorical dodge. No Christian doubts that God decides these things.)

The divine prerogative to grant mercy voluntarily cannot be faulted. If God is required by some cosmic law apart from Himself to be merciful to all men, then we would have to conclude that justice demands mercy. If that is so, then mercy is no longer voluntary, but required. If mercy is required, it is no longer mercy, but justice. What God does not do is sin by visiting injustice upon the reprobate. (Again, this is a rhetorical dodge. No one claims that it is unjust for God to punish the sinner.)

Only by considering election and reprobation as being asymmetrical in terms of a positive-negative schema can God be exonerated from injustice. (This is false. The author rejected "qualified Arminianism" without discussion, but this unexplained theological position potentially resolves the theological problem by allowing man a real choice regarding God's offer of mercy.)

The Reformed Confessions

By a brief reconnaissance of Reformed confessions and by a brief roll-call of the theologians of the Reformed faith, we can readily see that double predestination has been consistently maintained along the lines of a positive-negative schema. (The author can quote statements of faith extensively, but seems to have little desire to quote the Bible. Essentially the author is saying, "these confessions all agree with me, and I agree with them." Vaguely tautological.)

The Reformed Confession: 1536

Our salvation is from God, but from ourselves there is nothing but sin and damnation. (Art. 9)

French Confession of Faith: 1559

We believe that from this corruption and general condemnation in which all men are plunged, God, according to his eternal and immutable counsel, calleth those whom he hath chosen by his goodness and mercy alone in our Lord Jesus Christ, without consideration of their works, to display in them the riches of his mercy; leaving the rest in this same corruption and condemnation to show in them his justice. (Art. XII)

The Belgic Confession of Faith: 1561

We believe that all the posterity of Adam, being thus fallen into perdition and ruin by the sin of our first parents, God then did manifest himself such as he is; that is to say, MERCIFUL AND JUST: MERCIFUL, since he delivers and preserves from this perdition all whom he, in his eternal and unchangeable council, of mere goodness hath elected in Christ Jesus our Lord, without respect to their works: JUST, in leaving others in the fall and perdition wherein they have involved themselves. (Art. XVI)

The Second Helvetic Confession: 1566

Finally, as often as God in Scripture is said or seems to do something evil, it is not thereby said that man does not do evil, but that God permits it and does not prevent it, according to his just judgment, who could prevent it if he wished, or because he turns man's evil into good. . . . St. Augustine writes in his Enchiridion: "What happens contrary to his will occurs, in a wonderful and ineffable way, not apart from his will. For it would not happen if he did not allow it. And yet he does not allow it unwillingly but willingly." (Art. VIII)

The Westminster Confession of Faith: 1643

As God hath appointed the elect unto glory, so hath He, by the eternal and most free purpose of His will, foreordained all the means thereunto. Wherefore, they who are elected . . . are effectually called unto faith in Christ by His Spirit working in due season, are justified, adopted, sanctified, and kept by His power. through faith, unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.

The rest of mankind God was pleased, according to the unsearchable counsel of His own will, whereby He extendeth or withholdeth mercy, as He pleaseth, for the glory of His Sovereign power over His creatures, to pass by; and to ordain them to dishonour and wrath for their sin, to the praise of His glorious justice. (Chap. III — Art. VI and VII)

These examples selected from confessional formulas of the Reformation indicate the care with which the doctrine of double predestination has been treated. The asymmetrical expression of the "double" aspect has been clearly maintained. This is in keeping with the care exhibited consistently throughout the history of the Church. The same kind of careful delineation can be seen in Augustine, Aquinas, Luther, Calvin, Zanchius, Turrettini, Edwards, Hodge, Warfield, Bavinck, Berkouwer, et al. ("The theologians I agree with agree with me...")

Foreordination to Reprobation

In spite of the distinction of positive-negative with respect to the mode of God's activity toward the elect and the reprobate, we are left with the thorny question of God predestinating the reprobate. If God in any sense predestines or foreordains reprobation, doesn't this make the rejection of Christ by the reprobate absolutely certain and inevitable? And if the reprobate's reprobation is certain in light of predestination, doesn't this make God responsible for the sin of the reprobate? We must answer the first question in the affirmative, and the second in the negative.

If God foreordains anything, it is absolutely certain that what He foreordains will come to pass. The purpose of God can never be frustrated. Even God's foreknowledge or prescience makes future events certain with respect to time. That is to say, if God knows on Tuesday that I will drive to Pittsburgh on Friday, then there is no doubt that, come Friday, I will drive to Pittsburgh. Otherwise God's knowledge would have been in error. Yet, there is a significant difference between God's knowing that I would drive to Pittsburgh and God's ordaining that I would do so. (There's a difference?)

Theoretically He could know of a future act without ordaining it, (Um, sir. This is the issue. We shall not allow you to presume what you haven't proved.)

but He could not ordain it without knowing what it is that He is ordaining. But in either case, the future event would be certain with respect to time and the knowledge of God.

Luther, in discussing the traitorous act of Judas, says:

Have I not put on record in many books that I am talking about necessity of immutability? I know that the Father begets willingly, and that Judas betrayed Christ willingly. My point is that this act of the will in Judas was certainly and infallibly bound to take place, if God foreknew it. That is to say (if my meaning is not yet grasped), I distinguish two necessities: one I call necessity of force (necessitatem violentam), referring to action; the other I call necessity of infallibility (necessitatem infallibilem), referring to time. Let him who hears me understand that I am speaking of the latter, not the former; that is, I am not discussing whether Judas became a traitor willingly or unwillingly, but whether it was infallibly bound to come to pass that Judas should willingly betray Christ at a time predetermined by God.3

We see then, that what God knows in advance comes to pass by necessity or infallibly or necessity of immutability. But what about His foreordaining or predestinating what comes to pass? If God foreordains reprobation does this not obliterate the distinction between positive-negative and involve a necessity of force? If God foreordains reprobation does this not mean that God forces, compels, or coerces the reprobate to sin? Again the answer must be negative. (Oh. We hope Dr. Sproul explains how God can foreknow something yet not cause it.)

If God, when He is decreeing reprobation, does so in consideration of the reprobate's being already fallen, then He does not coerce him to sin. (How did it come to be that the reprobate fell? Well, he's a sinner. Who created him a sinner? If God pre-ordains sinners, He must have pre-ordained their status and necessarily, sin itself.)

To be reprobate is to be left in sin, not pushed or forced to sin. (This is the fundamental premise which must be demonstrated in light of the doctrine of predestination. We shall not allow Dr. Sproul to simply restate his premise.)

If the decree of reprobation were made without a view to the fall, then the objection to double predestination would be valid and God would be properly charged with being the author of sin. But Reformed theologians have been careful to avoid such a blasphemous notion. (Indeed. The logical conclusion of predestination is that God created sin. Being a distasteful [and biblically false] notion creates the need for Reformists to figure out how to get around this problem.)

Berkouwer states the boundaries of the discussion clearly:

On the one hand, we want to maintain the freedom of God in election, and on the other hand, we want to avoid any conclusion which would make God the cause of sin and unbelief.4

God's decree of reprobation, given in light of the fall, is a decree to justice, not injustice. In this view the biblical a priori that God is neither the cause nor the author of sin is safeguarded. (Well, that's Dr. Sproul's claim, but up until now he's only provided a series of rhetorical dodges.)

Turrettini says, "We have proved the object of predestination to be man considered as fallen, sin ought necessarily to be supposed as the condition in him who is reprobated, no less than him who is elected."5 He writes elsewhere:

The negative act includes two, both preterition, by which in the election of some as well to glory as to grace, he neglected and slighted others, which is evident from the event of election, and negative desertion, by which he left them in the corrupt mass and in their misery; which, however, is as to be understood, 1. That they are not excepted from the laws of common providence, but remain subject to them, nor are immediately deprived of all God's favor, but only of the saving and vivifying which is the fruit of election, 2. That preterition and desertion; not indeed from the nature of preterition and desertion itself, and the force of the denied grace itself, but from the nature of the corrupt free will, and the force of corruption in it; as he who does not cure the disease of a sick man, is not the cause per se of the disease, nor of the results flowing from it; so sins are the consequents, rather than the effects of reprobation, necessarily bringing about the futurition of the event, but yet not infusing nor producing the wickedness.6 (Wow. That was a truly unenlightening explanation.)

The importance of viewing the decree of reprobation in light of the fall is seen in the on-going discussions between Reformed theologians concerning infra- and supra-lapsarianism. ("Infralapsarianism?" At this point we don't even want to bother. If the reader is interested, one can read an entirely irrelevant explanation.)

Both viewpoints include the fall in God's decree. Both view the decree of preterition in terms of divine permission. The real issue between the positions concerns the logical order of the decrees. In the supralapsarian view the decree of election and reprobation is logically prior to the decree to permit the fall. In the infralapsarian view the decree to permit the fall is logically prior to the decree to election and reprobation. (Wow. That was a truly unenlightening explanation.)

Though this writer favors the infralapsarian view along the lines developed by Turrettini, it is important to note that both views see election and reprobation in light of the fall and avoid the awful conclusion that God is the author of sin. Both views protect the boundaries Berkouwer mentions.

Only in a positive-positive schema of predestination does double-predestination leave us with a capricious deity whose sovereign decrees manifest a divine tyranny. (Irony Alert... We are absolutely certain that predestination is a manifestation of divine tyranny.)

Reformed theology has consistently eschewed such a hyper-supralapsarianism. ("Hyper-supra..." Sigh.)

Opponents of Calvinism, however, persistently caricature the straw man of hyper-supralapsarianism, doing violence to the Reformed faith and assaulting the dignity of God's sovereignty.

We rejoice in the biblical clarity (Which Bible verses might those be?)

which reveals God's sovereignty in majestic terms. We rejoice in the knowledge of divine mercy and grace that go to such extremes to redeem the elect. We rejoice that God's glory and honor are manifested both in His mercy and in His justice.

Soli Deo Gloria.

Chapter Notes
1 Emil Brunner, The Christian Doctrine of God (Philadelphia: Westminster Press, 1950), p. 326.
2 Martin Luther, The Bondage of the Will (Westwood: Fleming H. Revell, 1957), p. 206.
Ibid., p. 220.
3 G. C. Berkouwer, Divine Election (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960), p. 181.
Francois Turrettini, Theological institutes (Typescript manuscript of lnstitutio Theologiae Elencticae, 3 vols., 1679-1685), trans. George Musgrave Giger. D.D., p. 98.
4 Ibid., p. 97.