Home > Calvinism, Election > The Reformed Doctrine of Predestination Chapter XVI- That it is inconsistent with the Free Agency and Moral Responsibility of Man

The Reformed Doctrine of Predestination Chapter XVI- That it is inconsistent with the Free Agency and Moral Responsibility of Man

The Reformed Doctrine Of Predestination

Chapter XVI

That It Is Inconsistent With the Free Agency
And Moral Responsibility of Man

1. The Problem of Man’s Free Agency. 2. This Objection Bears Equally Against Foreknowledge. 3. Certainty is Consistent with Free Agency. 4. Man’s Natural Will is Enslaved to Evil. 5. God Controls the Minds of Men and Gives His People the Will to come. 6. The Way in Which the Will is Determined. 7. Scripture Proof.

1. THE PROBLEM OF MAN’S FREE AGENCY

The problem which we face here is, How can a person be a free and responsible agent if his actions have been foreordained from eternity? By a free and responsible agent we mean an intelligent person who acts with rational self-determination; and by foreordination we mean that from eternity God has made certain the actual course of events which takes place in the life of every person and in the realm of nature. It is, of course, admitted by all that a person’s acts must be without compulsion and in accordance with his own desires and inclinations, or he cannot be held responsible for them. If the acts of a free agent are in their very nature contingent and uncertain, then it is plain that foreordination and free agency are inconsistent.

The philosopher who is convinced of the existence of a vast Power by whom all things exist and are controlled, is forced to inquire where the finite will can find expression under the reign of the Infinite. The true solution of this difficult question respecting the sovereignty of God and the freedom of man, is not to be found in the denial of either, but rather in such a reconciliation as gives full weight to each, yet which assigns a preeminence to the divine sovereignty corresponding to the infinite exaltation of the Creator above the sinful creature. The same God who has ordained all events has ordained human liberty in the midst of these events, and this liberty is as surely fixed as is anything else. Man is no mere automaton or machine. In the Divine plan, which is infinite in variety and complexity which reaches from everlasting to everlasting, and which includes millions of free agents who act and inter-act upon each other, God has ordained that human beings shall keep their liberty under His sovereignty. He has made no attempt to give us a formal explanation of these things, and our limited human knowledge is not able fully to solve the problem. Since the Scripture writers did not hesitate to affirm the absolute sway of God over the thoughts and intents of the heart, they felt no embarrassment in including the acts of free agents within His all-embracing plan. That the makers of the Westminster Confession recognized the freedom of man is plain; for immediately after declaring that “God has freely and unchangeably ordained whatsoever comes to pass,” they added, “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.”

While the act remains that of the individual, it is nevertheless due more or less to the predisposing agency and efficacy of divine power exerted in lawful ways. This may be illustrated to a certain extent in the case of a man who wishes to construct a building. He decides on his plan. Then he hires the carpenters, masons, plumbers, etc., to do the work. These men are not forced to do the work. No compulsion of any kind is used. The owner simply offers the necessary inducements by way of wages, working conditions, and so on, so that the men work freely and gladly. They do in detail just what he plans for them to do. His is the primary and theirs is the secondary will or cause for the construction of the building. We often direct the actions of our fellow men without infringing on their freedom or responsibility. In a similar way and to an infinitely greater degree God can direct our actions. His will for the course of events is the primary cause and man’s will is the secondary cause; and the two work together in perfect harmony.

In one sense we can say that the kingdom of heaven is a democratic kingdom, paradoxical as that may sound. The essential principle of a democracy is that it rests on “the consent of the governed.” Heaven will be truly a kingdom, with God as the supreme Ruler; yet it will rest on the consent of the governed. It is not forced on believers against their consent. They are so influenced that they become willing, and accept the Gospel, and find it the delight of their lives to do their Sovereign’s will.

Loraine Boettner- The Reformed Doctrine of Predestination

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