Charles Hodge |
[I have no reason to doubt Charles Hodge in his description of the Lutheran position below. Clearly this idea that there is contingency as to who will be reprobate or elect has more to do with the semi-pelagian view of Rome. Luther's view, as argued in The Bondage of the Will, is that there is no contingency with God and that everything that happens is God's will.]
"As
this system was illogical and contrary to the clear declarations of Scripture,
it did not long maintain its ground. Non-resistance to the grace of God,
passively yielding to its power, is something good. It is something by which
one class is favourably distinguished from another; and therefore the reason
why they, rather than others, are saved, is to be referred to themselves and
not to God, who gives the same grace to all. The later Lutheran theologians,
therefore, have abandoned the ground of the "Form of Concord," and teach that
the objects of election are those whom God foresaw would believe and persevere
in faith unto the end." Charles Hodge
You openly declare that the immutable will of God is to be
known, but you forbid the knowledge of His immutable prescience. Do you believe
that He foreknows against His will, or that He wills in ignorance? If then, He foreknows,
willing, His will is eternal and immovable, because His nature is so: and, if He wills,
foreknowing, His knowledge is eternal and immovable, because His nature is so.
From which it follows unalterably, that all things which we do, although they may
appear to us to be done mutably and contingently, and even may be done thus contingently
by us, are yet, in reality, done necessarily and immutably, with respect to the will of
God. For the will of God is effective and cannot be hindered; because the very power of
God is natural to Him, and His wisdom is such that He cannot be deceived. And as His will
cannot be hindered, the work itself cannot be hindered from being done in the place, at
the time, in the measure, and by whom He foresees and wills. --Martin Luther, The Bondage of the Will: The Sovereignty of God.
It is not easy to give the Lutheran doctrine on this subject, because
it is stated in one way in the early symbolical books of that Church, and in a
somewhat different way in the "Form of Concord," and in the writings of the
standard Lutheran theologians. Luther himself taught the strict Augustinian
doctrine, as did also Melancthon in the first edition of his "Loci Communes."
In the later editions of that work Melancthon taught that men cooperate with
the grace of God in conversion, and that the reason why one man is regenerated
and another not is to be found in that cooperation. This gave rise to the
protracted and vehement synergistic controversy, which for a long time
seriously disturbed the peace of the Lutheran Church. This controversy was for
a time authoritatively settled by the "Form of Concord," which was adopted and
enjoined as a standard of orthodoxy by the Lutherans. In this document both
the doctrine of cooperation and that of absolute predestination were rejected.
It taught the entire inability of the natural man for anything spiritually
good; and therefore denied that he could either prepare himself for
regeneration or cooperate with the grace of God in that work. It refers the
regeneration of the sinner exclusively to the supernatural agency of the Holy
Spirit. It is the work of God, and in no sense or degree the work of man. But
it teaches that the grace of God may be effectually resisted, and that the
reason why all who hear the gospel are not saved is that some do thus resist
the influence which is brought to bear upon them, and others do not. While,
therefore, regeneration is exclusively the work of the Spirit, the failure of
salvation is to be referred to the voluntary resistance of offered grace. As
this system was illogical and contrary to the clear declarations of Scripture,
it did not long maintain its ground. Non-resistance to the grace of God,
passively yielding to its power, is something good. It is something by which
one class is favourably distinguished from another; and therefore the reason
why they, rather than others, are saved, is to be referred to themselves and
not to God, who gives the same grace to all. The later Lutheran theologians,
therefore, have abandoned the ground of the "Form of Concord," and teach that
the objects of election are those whom God foresaw would believe and persevere
in faith unto the end.
According to this scheme, God, (1.) From general benevolence or love to
the fallen race of man, wills their salvation by a sincere purpose and
intention. "Benevolentia Dei universalis," says Hollaz, "non est inane votum,
non sterilis velleitas, non otiosa complacentia, qua quis rem, quae sibi
placet, et quam in se amat, non cupit officere aut consequi adeoque mediis ad
hunc finem ducentibus non vult uti; sed est voluntas efficax, qua Deus salutem
hominum, ardentissime amatam, etiam efficere atque per media sufficientia et
efficacia consequi serio intendit."4
(2.) Te give effect to this general purpose of benevolence and mercy towards
men indiscriminately, God determined to send his Son to make a full
satisfaction for their sins. (3.) To this follows (in the order of thought)
the purpose to give to all men the means of salvation and the power to avail
themselves of the offered mercy. This is described as a "destinatio mediorum,
juibus tum aeterna salus satisfactione Christi parta, turn vires credendi
omnibus hominibus offeruntur, ut satisfactionem Christi ad salutem acceptare
et sibi applicare queant."5
(4.) Besides this, voluntas generalis (as relating to all men) and
antecedens, as going before any contemplated action of men, there is a
voluntas specialis, as relating to certain individual men, and
consequens, as following the foresight of their action. This voluntas
specialis is defined as that "quae peccatores oblata salutis media
amplectentes aeterna salute donare constituit."6
So Hutter7
says, "Quia (Deus) praevidit ac praevidit maximam mundi partem mediis salutis
locum minime relicturam ac proinde in Christum non credituram, ideo Deus de
illis tantum salvandis fecit decretum, quos actu in Christum credituros
praevidit." Hollaz expresses the same view:8
"Electio hominum, peccato corruptorum, ad vitam aeternam a Deo
misericordissimo facta est intuitu fidei in Christum ad finem usque vitae
perseverantis." Again: "Simpliciter quippe et categorice decrevit Deus hunc,
ilium, istum hominem salvare, quia perseverantem ipsius in Christum fidem
certo praevidit."9
The Lutheran doctrine, therefore, answers the question, Why one man is
saved and another not? by saying, Because the one believes and the other does
not. The question, Why God elects some and not others, and predestinates them
to eternal life? is answered by saying, Because He foresees that some will
believe unto the end, and others will not. If asked, Why one believes and
another not? the answer is, Not that one cooperates with the grace of God and
the other does not; but that some resist and reject the grace offered to all,
and others do not. The difficulty arising from the Lutheran doctrine of the
entire corruption of our fallen nature, and the entire inability of the sinner
to do anything spiritually good, is met by saying, that the sinner has power
to use the means of grace, he can hear the word and receive the sacraments,
and as these means of grace are imbued with a divine supernatural power they
produce a saving effect upon all who do not voluntarily and persistently
resist their influence. Baptism, in the case of infants, is attended by the
regeneration of the soul; and therefore all who are baptized in infancy have a
principle of grace implanted in them, which, if cherished, or, if not
voluntarily quenched, secures their salvation. Predestination in the Lutheran
system is confined to the elect. God predestinates those who He foresees will
persevere in faith unto salvation. There is no predestination of unbelievers
unto death.
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