When I look at the doctrine of predestination from the Calvinistic perspective I seem to come to the same final conclusion. It appears to me that in the Calvinistic approach, man is only an observer. Which would mean that my actions, thoughts, hopes, dreams, relationships, etc., are all meaningless. I call man an observer because, according to Calvin, ALL is predetermined.
There is no “choice.” There is double predestination. Life would end up being deterministic and fatalistic. I am merely a linear program executing my own destruction. What’s the use in doing anything? To me love then becomes meaningless. More importantly, how do I know for sure that I am really one of the “chosen”? Since every part of my being is totally deprived, how do I know if I really believe what I need to believe since my intellect is deprived also? I have talked to some Calvinists about this. They seem to ignore the philosophical problems I pose and move on without ever answering my questions. I get the old “That’s the way it is,” answer. It appears to me that if you follow Calvin’s view to its logical extreme, man becomes only an observer who can affect nothing. My problem arises when I conclude that if this is the case, then God sends a person to Hell for sins that God determined and orchestrated for the observer to “commit.” Why would God hold me responsible for a sin that He “programmed” me to commit? Perhaps I am misunderstanding Calvinism but this is the way I see it. Please correct me if I am mistaken. Thank you for you time. Sorry about the length of my question. I am in search of knowledge. I have changed my mind many times on this issue. HELP!
You ask a very important question. Unfortunately, it cannot be adequately answered in an e-mail (not by me, at any rate). I will attempt to sketch out a few lines of thought for your consideration, but let me also recommend a couple books that might help you think through some of these issues in a little more detail. On the side of what might be called “theistic determinism” you may want to look at Jonathan Edwards’ Freedom of the Will. On the other hand, Norman Geisler’s Chosen but Free presents a position which some might call “moderate Calvinism,” insofar as he does not embrace all five points of Dortian Calvinism and argues for genuine, self-determining, human freedom and responsibility. There are also some good articles in the Evangelical Dictionary of Theology on “Calvinism,” “Predestination,” and “Freedom, Free Will, and Determinism”. In my response, I will simply try to set forth a few passages from the Bible which seem to shed some light on this difficult and controversial issue.
In the first place, there are certainly verses which teach that God “works all things after the counsel of His will” (Eph. 1:11). Without doubt, then, God is sovereign and is providentially guiding history to its predetermined end. But as W.S. Reid (himself a Calvinist) correctly observes in his article on “Predestination” in the Evangelical Dictionary of Theology, “At this point the question arises of the possibility of individual freedom and responsibility if God is absolutely sovereign. How can these things be? Yet the Scriptures repeatedly assert both. Joseph’s remarks to his brothers and Peter’s statement concerning Christ’s crucifixion highlight this fact (Gen. 45:4ff.; Acts 2:23). Man, in carrying out God’s plan, even unintentionally, does so responsibly and freely” (871). This statement makes it plain that at least some Calvinists do indeed make room for a degree of genuine human freedom and responsibility, while at the same time affirming the full and unmitigated sovereignty of God. Although it may certainly be a mystery (at least from man’s perspective) how both of these things can be simultaneously true, I agree with Reid that the Bible does indeed “repeatedly assert both.”
But doesn’t the Fall of man affect human freedom? Indeed it does! Before the Fall, man’s will was perfectly free both to obey and disobey God. However, after the Fall the freedom to obey was lost (whether partially or completely need not concern us here). Nevertheless, through His gift of salvation (including both regeneration and sanctification), God is restoring this original freedom in His people (2 Cor. 3:16-18). In addition, however, it must also be kept in mind that even unregenerate men are acting freely when they sin. They freely CHOOSE to sin because their nature is now depraved, fallen and sinful. But when someone becomes a new creature in Christ, the freedom to do good and obey God is, to some degree, restored. And through the process of sanctification, God is progressively restoring this freedom in His children more and more.
Again, as Norman Geisler points out in his article on “Freedom, Free Will, and Determinism” in the Evangelical Dictionary of Theology, even fallen man retains a degree of genuine human freedom. This is taught in many passages of Scripture (e.g. Matt. 23:37; John 7:17; 1 Cor. 9:17; 1 Pet. 5:2; Philem. 14). Thus, even if it is not fully explicable (for man at any rate), the Bible clearly teaches both Divine Sovereignty and a degree of genuine human freedom and responsibility. Indeed, in some passages, both ideas appear virtually side by side. For instance, in Prov. 16:9 we read, “The mind of man plans his way, but the Lord directs his steps.” Passages such as this may teach that man has a measure of self-determination, while at the same time indicating that what man freely chooses is also (on some level) directed by God.
Finally, the Scriptures clearly indicate that God is graciously working in His people “both to will and to work for His good pleasure” (Phil. 2:13). I don’t think that this work of God should be viewed as a coercion of our wills. Rather, it seems to me that it would be more properly understood as a persuading and empowering of our wills so that we freely choose to do what God wants us to do. We may not have chosen to do such things apart from this work of God in our lives, but it is nonetheless WE OURSELVES who choose them in response to this gracious work. In a similar way, Satan is described as “working in the sons of disobedience” (Eph. 2:2) with the result that fallen, unregenerate men “want to do the desires” of the devil (John 8:44). But of course even here such men freely choose to follow Satan in his disobedience and rebellion against God (even if unconsciously). In addition, one must also keep in mind that even Satan’s sin and rebellion against God is part of the plan and purposes of God (though freely chosen on Satan’s part). And while Satan can only carry out his malicious intentions to the extent that God permits (see Job 1-2 and 2 Cor. 12:7-9), they are nonetheless Satan’s (NOT God’s) malicious intentions.
Thus, the biblical position (as I see it) affirms BOTH Divine Sovereignty AND some degree of genuine human freedom and responsibility. There is, I will certainly grant, a mystery here, but (at least in my opinion) no contradiction. Man is finite in his understanding and limited in his actions by time and space, but God is infinite in His understanding and not limited in His actions by time and space. It is therefore not unreasonable to think that what man may be incapable of comprehending (e.g. Divine Sovereignty and human freedom operating simultaneously and harmoniously) might nonetheless still be true. I therefore think that we are safest to stick closely to the express affirmations of Scripture, even if we cannot formulate a mathematically precise explanation of the relationship between Divine Sovereignty and human freedom. The Scriptures seem to affirm both and we must be content with this. This, at any rate, is my opinion on the matter.
Wishing you God’s richest blessings!
Shalom,
Michael Gleghorn
Probe Ministries