Romans 8:28-30

On predestination as taught Romans 8:28-30.

Wherein consists the divine predestination undoubtedly taught by the apostle in this passage? Does it in his view exclude the free will of man, or, on the contrary, does it imply it? Two reasons seem to us to decide the question in favor of the second alternative: 1. The act of foreknowing, which the apostle makes the basis of predestination, proves that the latter is determined by some fact or other, the object of this knowledge. It matters little that the knowledge is eternal, while the fact, which is its object, comes to pass only in time. It follows all the same from this relation, that the fact must be considered as due in some way to a factor distinct from divine causation, which can be nothing else than human liberty. 2. The apostle avoids making the act of believing the object of the decree of predestination. In the act of predestination faith is already assumed, and its sole object is, according to the apostle's words, the final participation of believers in the glory of Christ. Not only then does Paul's view imply that in the act of believing full human liberty is not excluded, but it is even implied. For it alone explains the distinction which he clearly establishes between the two divine acts of foreknowledge and predestination, both as to their nature (the one, an act of the understanding; the other, of the will) and as to their object (in the one case, faith; in the other, glory).

Human liberty in the acceptance of salvation being therefore admitted, in what will predestination, as understood by St. Paul, consist? It contains, we think, the three following elements:

1. The decree (προορισμός) whereby God has determined to bring to the perfect likeness of His Son every one who shall believe. What more in keeping with His grace and wisdom than such a decree: “Thou dost adhere by faith to Him whom I give thee as thy Saviour; He will therefore belong to thee wholly, and I shall not leave thee till I have rendered thee perfectly like Him, the God-man”?

2. The prevision (πρόγνωσις), in consequence of the divine foreknowledge, of all the individuals who shall freely adhere to the divine invitation to participate in this salvation. What more necessary than this second element? Would not God's plan run the risk of coming to nought if He did not foresee both the perfect fidelity of the Elect One on whom its realization rests, and the faith of those who shall believe in Him? Without a Saviour and believers there would be no salvation. God's plan therefore assumes the assured foreknowledge of both.

3. The arrangement of all the laws and all the circumstances of history with a view to realizing the glorious plan conceived in favor of those foreknown. It is this arrangement which St. Paul describes in Romans 8:28, when he says that “ all things must work together for good to them who are the called according to the eternal purpose.” What more magnificent! Once believers, we may be tossed on the tempests of this present time; not only do we know that no wave can engulf us, but we are assured that every one of them has its place in the divine plan, and must hasten our course.

Thus we have three points: 1. The end indicated by the decree; 2. The personally known individuals who are to reach it; 3. The way by which they are to be led to it.

If any one does not find this predestination sufficient, he may make one to his taste; but, according to our conviction, it will not be that of the apostle.