Nr. 552: Selecting the predetermined?

Nr. 552:

Selecting the predetermined?

Calvin and Luther stood against each other, and here in Norway are unfortunately many of the thoughts of Calvin "oppressed" and not understood. For me so much of what Calvin taught and lectured important to take with them. This short, I try to explain in this article. And it is also important that we as. says that others are doomed forever to be one or the other. Even a person who is evil can repent and be good. And a person who is good to "repent" to be evil. It is he who endures to the end will be saved teaches writing.

Matt 24:13 But he who endures to the end shall be saved. Matt 10:22 And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved.

Picture of Jean Calvin. Here are some quotes taken from Wikipedia: Calvinism (those who build their teaching at Calvin's teaching) teaches that the Bible is God's law. Some people are destined by God to eternal salvation, others to eternal damnation. God's majesty and predestination are important parts of Calvin's teachings.

What does Jesus mean when he is in Matt. 22:14 says "For many are called but few are chosen."? In Eph. 1.4 states further: "In Christ he chose us before the foundation was laid."

One can understand this as God calls the people he has chosen, and are therefore destined to perdition. How would you explain this?

Sincerely, Thor Magne Paulsen

Wants to take on an article by Jan Bygstad of election:

In my commentary I make a brief account of the differences between these two kinds of theology in terms of the doctrine of God's eternal predestination.

In the first part of his answer, it appears that Berland not represent a thoroughbred Calvinism, ie that he teaches double predestination in the sense that Calvin and a number of the Reformed confessions do. (Here it should be in brackets added that will know what Calvinist teachings fact, one should go to Calvin himself and the Reformed confessions, and not to random Reformed theologians). As authority for his interpretation of predestination he quotes August Toplady, which possibly reflects a widespread - but amputated - version of predestination: "The greatest judgment God can give a man of the present time is to leave it to His purpose" (quote) . It is said here is both biblical and consistent Lutheran faith. Here is the speech of God's judgment in response to man's blindness (cf. Rom 1.20 ff). In Calvin's predestination hand crafted so that part of the humanity of God is destined to perish, and it assumes that man has greeted the gospel (Inst III, 21.5). Calvin even call this a "terrible decision" and linking this doctrine to 2 article of faith, as it is combined with the doctrine of a partial salvation, that Jesus did not die on the cross for all men but only for those who are destined to be blessed (contrary to 1 John 2.2; 2 Corinthians 5:19 , John 3:16, etc.). By the same thinking argues Calvin also that the fall is willed and predestined by God, which is also clearly contrary to the Word of God (James 1:13). In later reformed bekjennelser such. Dordrechtsynodens (of 1618/-19) explicitly reject Arminius's doctrine of free will, tied the doctrine of double predestination of God's omnipotence out of 1 article of faith.

Berland turns out that true Calvinist when he later argues from God's omnipotence. We must answer that it is a common sense inference without foundation in the Bible to argue that when not all are saved, this must be the will of God, since God is omnipotent and had been able to save everyone if he wanted to. This is human speculation without Scripture, and leads to a "go beyond what is written" (1 Corinthians 4:6). We have referred to what God has revealed in His word, and can not and will speculate about the hidden God's omnipotence or advice (5Mos 29.29). It must therefore be inserted that the undersigned has not claimed (such Berland writes) that to "justify human salvation in the selection is to go beyond what is written". What I have said, that it to say that the doctrine of God's election in Christ as the logical consequence that those who are perishing, is chosen and predestined to it, it is going beyond what is written.

When it comes to these things, the Holy Scriptures revealed two things:

1 God wants all men to be saved and come to the knowledge of the truth (1 Timothy 2:4). How Calvin interprets the Bible, this is not meant seriously.

2 God from eternity chosen their faith in Christ through the gospel of Him (Eph 1,4 f, Romans 8:29 f; Jn 6,37).

These two truths stand side by side in Scripture and can not be smoothly put on a simple formula. It is a question of one of the paradoxical truths of salvation revelation of fallen human reason take offense, but that is blissful to maintain for a helpless child of God.

Instead of speculating on God's omnipotence hidden, we should therefore go to the revealed counsel of salvation in Scripture. And here we learn that God realizes his salvation will through grace means, primarily through the preaching of the gospel (Rom. 1:16 f; 10.17, Gal 3.1 to 5; Tit 3:5). It is not the hidden God's omnipotence that determines man's eternal destiny, but the encounter with the Gospel.

The point is the Lutheran understanding that the gospel is a real powerful words because God has bound his Holy Spirit to the Word. And here is what we find another important dividing line between Calvin and Luther: In Calvin separated from the Word and the Spirit of grace means. God saves namely people not by virtue of his omnipotence - in this case, man was reduced to soulless robots. Instead reveals and gives his salvation through the preaching of the Gospel (Romans 1:16 f). Where this can cause heart conviction (John 16:8 ff), being a human being saved. Where a person resists the Spirit's conviction power, the man doomed. It is in other words so that the evidence of the truth has a "compelling" force in a person's mental life, and any other force does God not use.

Now this implies correctness - which Berland writes - that Luther claims double predestination (in manuscript "On the slavish will", 1525). Here it is important to be aware of two things: First, follow the Lutheran church in their confessions not Luther at this point. In Augustana art. 18 dismissed all the talk of free will in salvation question - here follows confession reformer. But confession is not on and learn some predestination to perdition. Second, it led Luther's thinking about predestination him never to deny God's universal saving will like Calvin does. And the New Testament teaching that "God wants all men to be saved and come to the knowledge of the truth" (1 Timothy 2:4), confirmed explicitly in the Formula of Concord (FC Ep. XI, 17).

Finally, a small note on the use of the term "sovereign" in this context. When Berland writes that "God is absolutely sovereign in salvation", this is an expression that is typical Calvinist, as it relates to the salvation of God's omnipotence instead of the dispensation of the gospel. We should instead make use of words and concepts that show how salvation is a fruit of God's grace acting alone, a mercy which excludes any human intervention under the law (Gal 2:16). For in these cases include the great contrast between divine omnipotence not unlike human powerlessness, but the righteousness of Christ as given above in contrast to human justice as influenced by the works of the law. For the doctrine of election hangs basically with the word of grace alone. (End of quote).

The way I see it, it's all finished by God, and we even decide whether we shall be selected or not. Answer yes and we live in accordance with God's word, we are chosen. Responding we no and choose our own way, we are lost and set us free by. This can be debated up and down, just wanted to give a little overview that this has been a contentious issue throughout the church's history, and will remain so. And I think that it is only when we get home, we get the final answer here. If we had "guilt" in our own salvation, or that it was grace all the way!

A personal testimony to end or an end comment:

I have seen that there are people who have come to believe, like from unsaved homes. But they have been like if they have been created for the Christian life. But then there are those who come often from saved or Christian home, and they suits are totally out of your life to live as a Christian. Can you explain it? There are many things here with us humans in terms of service delivered and where it is as if God controls the individual, while others do not experience anything. Does God difference in people? To me it looks like the word of God says that he does not. And I have the grace of God preserved the faith for nearly 33 years, all my "earnings"? Or are all God's "grace"? I think the answer is a bit between my? Where God gives grace, but we ourselves must and will take responsibility ultimately! This topic blow so many borders and dig too deep into this can be counterproductive when it is both grace all the way through. But while we have a personal responsibility that we are never going outside. But interesting, important and a very "big" question is what you bring to the pitch. Hope I've given you some of the "answer" on this subject is very extensive and wide.

Related links: http://the-heavenly-blog.janchristensen.net/2011/10/nr-101-deity-of-christ.html http://the-heavenly-blog.janchristensen.net/2011/09/nr-52-where-i-want-to-go-in-preaching.html http://the-heavenly-blog.janchristensen.net/2011/09/nr-50-your-sin-will-find-and-reward-you.html http://janchristensen.net/index2.php?side=video