As Calvinists, we appreciate the noteworthy cautions by the Lutherans about "election," but find--as we expected--find it to have weaknesses also. This section states the obvious, to wit, that "foreknowledge" encompasses all wickednesses but doe not involves God as the Author of or Excitor to sin. It is noteworthy that the term "foreordain" is avoided, as if this resolved the matter. Every Calvinist appreciates that, to wit, that God's infallible foreknowledge encompasses evil.
The FC asserts that election, single predestination, obtains only for the elect which is "firmly founded and grounded." We then are told that this is "not to be judged or investigated." This will hardly answer the mail. If we have biblical reasons for inquiry, a Lutheran fiat otherwise won't work. An impoverished citation of 2 Pet.3.9 fails to be reconciled with 1 Pet.2.8. The citation of 1 Jn.2.2 (and associated "world," passages) is unimpressive, unbelaboured, and unsatisfying in light of John's larger theology. A peremptory dismissal is that, peremptory. It is not our intent to argue or defend double predestination here, although we could.
We are familiar with the routine allegations that Calvinsts are "rationalists," as if that exhausted the issue. It doesn't.
The FC seeks--rightly--to preserve what Calvinists have themselves struggled with, to wit, God's serious offer of salvation to all who seek it, e.g. Ez.18.23; 33.11. One only need to read the literature between Westminster divines (Philadelphia) and the Protestant Reformed (Grand Rapids) on the issue. Citation of these texts along with the exhortation to NO fuller inquiry doesn't work with Calvinists, either of Geneva or Canterbury (English Reformers); it is not as if Reformed Churchmen haven't wrestled with them. We appreciate the Lutheran call for cautions here, but it fails upon larger examination.
The Lutherans say this may or will lead one to a "reckless, Epicurean life or into despair." It may or will "excite pernicious thoughts in the heart of men." Very poor. Most unsatisfactory. Every thoughtful Calvinist is aware of this corruption by the ungodly who twist or doubt His Word. It is noteworthy, however, that some Puritans fell into this very wickedness of "navel gazing." To this our Catholic, L,utheran brethren bore a solid warning---good warning. Yet, Calvin rightly encourages ther troubled soul--on this point--to not linger on it, but to look to Christ alone with assurance and without doubt. Calvin was not unaware of the difficulty, but his thoughts triumph over the FC here. The FC rightly observes that this doctrine is "full of consolation."
We appreciate the cautions and we learn from them. We embrace them including our own difficulties. However, we believe that Lutherans cannot avoid questions that are lawful and fair. Claim single predestination all one may, it inescapably entails a foreknowing and foreordaining God.
Big picture: at least our Catholic, Confession, Lutheran brethren still are in a place to discuss this. The liberals of any group are out of the picture. It appears that some of the Anabaptists and Baptists are picking up on it, e.g. John Piper and Al Mohler. We appreciate the Lutheran cautions from the FC, but we already have them in place. Of course, on the Anglican side where-ever you look-- there are a few minor pockets of those who even understand what the issues are; we expect nothing from Anglican leaders in the USA--at all. Nada, zippo, zero.
We interpose the Westminster Confession, Chapter Three, a substantial advance over the FC at this point.
CHAPTER 3
Of God's Eternal Decree
1. God, from all eternity, did, by the most wise and holy counsel of his own will, freely, and unchangeably ordain whatsoever comes to pass: yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established.
2. Although God knows whatsoever may or can come to pass upon all supposed conditions, yet hath he not decreed anything because he foresaw it as future, or as that which would come to pass upon such conditions.
3. By the decree of God, for the manifestation of his glory, some men and angels are predestinated unto everlasting life; and others foreordained to everlasting death.
4. These angels and men, thus predestinated, and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished.
5. Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen, in Christ, unto everlasting glory, out of his mere free grace and love, without any foresight of faith, or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto; and all to the praise of his glorious grace.
6. 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, being fallen in Adam, are redeemed by Christ, 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.
7. 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 dishonor and wrath for their sin, to the praise of his glorious justice.
8. The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men, attending the will of God revealed in his Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the gospel.
Epitome of the Formula of ConcordXI. Election
4} 3. This foreknowledge extends alike over the godly and the wicked, but it is not the cause of evil, neither of sin, namely, of doing what is wrong (which originally arises from the devil and the wicked, perverse will of man), nor of their ruin [that men perish], for which they themselves are responsible [which they must ascribe to themselves]; but it only regulates it, and fixes a limit to it [how far it should progress and] how long it should last, and all this to the end that it should serve His elect for their salvation, notwithstanding that it is evil in itself.
5] 4. The predestination or eternal election of God, however, extends only over the godly, beloved children of God, being a cause of their salvation, which He also provides, as well as disposes what belongs thereto. Upon this [predestination of God] our salvation is founded so firmly that the gates of hell cannot overcome it. John 10:28; Matt. 16:18.
6] 5. This [predestination of God] is not to be investigated in the secret counsel of God, but to be sought in the Word of God, where it is also revealed.
7] 6. But the Word of God leads us to Christ, who is the Book of Life, in whom all are written and elected that are to be saved in eternity, as it is written Eph. 1:4: He hath chosen us in Him [Christ] before the foundation of the world.
8] 7. This Christ calls to Himself all sinners and promises them rest, and He is in earnest [seriously wills] that all men should come to Him and suffer themselves to be helped, to whom He offers Himself in His Word, and wishes them to hear it and not to stop their ears or [neglect and] despise the Word. Moreover, He promises the power and working of the Holy Ghost, and divine assistance for perseverance and eternal salvation [that we may remain steadfast in the faith and attain eternal salvation].
9] 8. Therefore we should judge concerning this our election to eternal life neither from reason nor from the Law of God, which lead us either into a reckless, dissolute, Epicurean life or into despair, and excite pernicious thoughts in the hearts of men, for they cannot, as long as they follow their reason, successfully refrain from thinking: If God has elected me to salvation, I cannot be condemned, no matter what I do; and again: If I am not elected to eternal life, it is of no avail what good I do; it is all [all my efforts are] in vain anyway.
10] 9. But it [the true judgment concerning predestination] must be learned alone from the holy Gospel concerning Christ, in which it is clearly testified that God hath concluded them all in unbelief, that He might have mercy upon all, and that He is not willing that any should perish, but that all should come to repentance and believe in the Lord Christ. Rom. 11:32; Ezek. 18:23; 33:11; 2 Pet. 3:9; 1 John 2:2.
11] 10. Whoever, now, is thus concerned about the revealed will of God, and proceeds according to the order which St. Paul has observed in the Epistle to the Romans, who first directs men to repentance, to knowledge of sins, to faith in Christ, to divine obedience, before he speaks of the mystery of the eternal election of God, to him this doctrine [concerning God's predestination] is useful and consolatory.
12] 11. However, that many are called and few chosen, Matt. 22:14, does not mean that God is not willing to save everybody; but the reason is that they either do not at all hear God's Word, but wilfully despise it, stop their ears and harden their hearts, and in this manner foreclose the ordinary way to the Holy Ghost, so that He cannot perform His work in them, or, when they have heard it, make light of it again and do not heed it, for which [that they perish] not God or His election, but their wickedness, is responsible. [2 Pet. 2:1ff ; Luke 11:49. 52; Heb. 12:25f.]
13] 12. Thus far a Christian should occupy himself [in meditation] with the article concerning the eternal election of God, as it has been revealed in God's Word, which presents to us Christ as the Book of Life, which He opens and reveals to us by the preaching of the holy Gospel, as it is written Rom. 8:30: Whom He did predestinate, them He also called. In Him we are to seek the eternal election of the Father, who has determined in His eternal divine counsel that He would save no one except those who know His Son Christ and truly believe on Him. Other thoughts are to be [entirely] banished [from the minds of the godly], as they proceed not from God, but from the suggestion of the Evil Foe, whereby he attempts to weaken or entirely to remove from us the glorious consolation which we have in this salutary doctrine, namely, that we know [assuredly] that out of pure grace, without any merit of our own, we have been elected in Christ to eternal life, and that no one can pluck us out of His hand; as He has not only promised this gracious election with mere words, but has also certified it with an oath and sealed it with the holy Sacraments, which we can [ought to] call to mind in our most severe temptations, and take comfort in them, and therewith quench the fiery darts of the devil.
14] 13. Besides, we should use the greatest diligence to live according to the will of God, and, as St. Peter admonishes, 2 Pet. 1:10, make our calling sure, and especially adhere to [not recede a finger's breadth from] the revealed Word: that can and will not fail us.
15] 14. By this brief explanation of the eternal election of God His glory is entirely and fully given to God, that out of pure mercy alone, without all merit of ours, He saves us according to the purpose of His will; besides, also, no cause is given any one for despondency or a vulgar, wild life [no opportunity is afforded either for those more severe agitations of mind and faintheartedness or for Epicureanism].
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