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For the 2014 film see Predestination

Predestination, in theology, is the doctrine that all events have been willed by God, usually with reference to the eventual fate of the individual soul.[1] Explanations of predestination often seek to address the "paradox of free will", whereby God's omniscience seems incompatible with human free will. In this usage, predestination can be regarded as a form of religious determinism; and usually predeterminism.



The early Church Fathers consistently uphold the freedom of human choice. This position was crucial in the Christian confrontation with Cynicism and some of the chief forms of Gnosticism, such as Manichaeism, which taught that man is by nature flawed and therefore not responsible for evil in himself or in the world.[citation needed] At the same time, belief in human responsibility to do good as a precursor to salvation and eternal reward was consistent. The decision to do good along with God's aid pictured a synergism of the human will and God's will. The early Church Fathers taught a doctrine of conditional predestination.[2]

Augustine of Hippo's early writings affirm that God's predestinating grace is granted on the basis of his foreknowledge of the human desire to pursue salvation, this changed after 396. His later position affirmed the necessity of God granting grace in order for the desire for salvation to be awakened. However, Augustine does argue (against the Manicheans) that humans have free will; however, their will is so distorted, and the Fall is so extensive, that in the postlapsarian world they can only choose evil.

Augustine's position raised objections. Julian, bishop of Eclanum, expressed the view that Augustine was bringing Manichean thoughts into the church.[3] For Vincent of Lérins, this was a disturbing innovation.[4] This new tension eventually became obvious with the confrontation between Augustine and Pelagius culminating in condemnation of Pelagianism (as interpreted by Augustine) at the Council of Ephesus in 431. Pelagius denied Augustine's view of predestination in order to affirm that salvation is achieved by an act of free will.

The Eastern Orthodox Church has never adopted the Augustinian view of predestination, and formed a doctrine of predestination by another historical route, sometimes called Semipelagianism in the West. Western Christianity, including the Catholic and Protestant denominations, are predominantly Augustinian in some form, especially as interpreted by Gregory the Great and the Second Council of Orange (a Western council that anathematized Semipelagianism as represented in some of the writings of John Cassian and his followers). The council explicitly denied double predestination.

In Catholicism, the accepted understanding of predestination most predominantly follows the interpretation of Thomas Aquinas, and can be contrasted with the Jansenist interpretation of Augustinianism, which was condemned by the Catholic Church during the Counter-Reformation. The only important branch of Western Christianity that continues to hold to a double predestination interpretation of Augustinianism, is within the Calvinist branch of the Protestant Reformation.

Eastern Orthodoxy[edit]

The Eastern Orthodox view was summarized by Bishop Theophan the Recluse in response to the question, "What is the relationship between the Divine provision and our free will?"

Answer: The fact that the Kingdom of God is "taken by force" presupposes personal effort. When the Apostle Paul says, "it is not of him that willeth," this means that one's efforts do not produce what is sought. It is necessary to combine them: to strive and to expect all things from grace. It is not one's own efforts that will lead to the goal, because without grace, efforts produce little; nor does grace without effort bring what is sought, because grace acts in us and for us through our efforts. Both combine in a person to bring progress and carry him to the goal. (God's) foreknowledge is unfathomable. It is enough for us with our whole heart to believe that it never opposes God's grace and truth, and that it does not infringe man's freedom. Usually this resolves as follows: God foresees how a man will freely act and makes dispositions accordingly. Divine determination depends on the life of a man, and not his life upon the determination.[5]

Roman Catholicism[edit]

Roman Catholicism teaches the doctrine of predestination, while rejecting the classical Calvinist view known as "double predestination." This means that while it is held that those whom God has elected to eternal life will infallibly attain it, and are therefore said to be predestined to salvation by God, those who perish are not predestined to damnation. The Catholic Encyclopedia entry on Predestination says:[6]

"God, owing to His infallible prescience of the future, has appointed and ordained from eternity all events occurring in time, especially those that directly proceed from, or at least are influenced by, man's free will."

Pope John Paul II wrote:[7]

"The universality of salvation means that it is granted not only to those who explicitly believe in Christ and have entered the Church. Since salvation is offered to all, it must be made concretely available to all."
"Grace comes from Christ; it is the result of his Sacrifice and is communicated by the Holy Spirit. It enables each person to attain salvation through his or her free cooperation."

The Catholic Catechism says:

"God predestines no one to go to hell, for this, a willful turning away from God (a mortal sin) is necessary, and persistence in it until the end."[8]

Nevertheless, certain Catholics in the seventeenth and eighteenth century who followed a movement called Jansenism believed in double predestination, which was condemned by the Vatican as a heretical movement.

Catholics do not believe that any hints or evidence of the predestined status of individuals is available to humans, and predestination generally plays little or no part in Catholic teaching to the faithful, being a topic addressed in a professional theological context only.

St. Augustine of Hippo laid the foundation for much of the later Catholic teaching on predestination. His teachings on grace and free will were largely adopted by the Second Council of Orange (529), whose decrees were directed against the Semipelagians. Augustine wrote,

[God] promised not from the power of our will but from His own predestination. For He promised what He Himself would do, not what men would do. Because, although men do those good things which pertain to God’s worship, He Himself makes them to do what He has commanded; it is not they that cause Him to do what He has promised. Otherwise the fulfilment of God’s promises would not be in the power of God, but in that of men"[9]

John Calvin, in his Institutes of the Christian Religion claims the authority of St. Augustine for his own teaching on predestination. However, while adopting some of St. Augustine's ideas and arguments, Calvin's denial of free will, and hence his adoption of double predestination, is not consistent with Augustine's. For example, in "On Grace and Free Will," (see especially chapters II-IV) St. Augustine states that "He [God] has revealed to us, through His Holy Scriptures, that there is in man a free choice of will," and that "God's precepts themselves would be of no use to a man unless he had free choice of will, so that by performing them he might obtain the promised rewards." (chap. II)

Thomas Aquinas views concerning predestination are largely in agreement with Augustine and can be summarized by many of his writings in his Summa Theologiae:

God does reprobate some. For it was said above (A[1]) that predestination is a part of providence. To providence, however, it belongs to permit certain defects in those things which are subject to providence, as was said above (Q[22], A[2]). Thus, as men are ordained to eternal life through the providence of God, it likewise is part of that providence to permit some to fall away from that end; this is called reprobation. Thus, as predestination is a part of providence, in regard to those ordained to eternal salvation, so reprobation is a part of providence in regard to those who turn aside from that end. Hence reprobation implies not only foreknowledge, but also something more, as does providence, as was said above (Q[22], A[1]). Therefore, as predestination includes the will to confer grace and glory; so also reprobation includes the will to permit a person to fall into sin, and to impose the punishment of damnation on account of that sin."[10]


Comparison between Protestants[edit]

This table summarizes the classical views of three different Protestant beliefs.[11]

Topic Lutheranism Calvinism Arminianism
Election Unconditional election to salvation only Unconditional election to salvation only, with reprobation (passing over)[12] Conditional election in view of foreseen faith or unbelief


Lutherans do not believe that there are certain people that are predestined to salvation, but salvation is predestined for those who seek God.[13] Lutherans believe Christians should be assured that they are among the predestined.[14] However, they disagree with those who make predestination the source of salvation rather than Christ's suffering, death, and resurrection. Unlike some Calvinists, Lutherans do not believe in a predestination to damnation.[15] Instead, Lutherans teach eternal damnation is a result of the unbeliever's sins, rejection of the forgiveness of sins, and unbelief.[16]

Martin Luther's attitude towards predestination is set out in his On the Bondage of the Will, published in 1525. This publication by Luther was in response to the published treatise by Desiderius Erasmus in 1524 known as On Free Will. Luther based his views on Ephesians 2:8-10, which says: "For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them."


The Belgic Confession of 1561 affirmed that God "delivers and preserves" from perdition "all whom he, in his eternal and unchangeable council, of mere goodness hath elected in Christ Jesus our Lord, without respect to their works" (Article XVI). Calvinists believe that God picked those who he will save and bring with him to Heaven before the world was created. They also believe that those people God does not save will go to Hell. John Calvin thought people who were saved could never lose their salvation and the "elect" (those God saved) would know they were saved because of their actions.

In this common, loose sense of the term, to affirm or to deny predestination has particular reference to the Calvinist doctrine of unconditional election. In the Calvinist interpretation of the Bible, this doctrine normally has only pastoral value related to the assurance of salvation and the absolution of salvation by grace alone. However, the philosophical implications of the doctrine of election and predestination are sometimes discussed beyond these systematic bounds. Under the topic of the doctrine of God (theology proper), the predestinating decision of God cannot be contingent upon anything outside of himself, because all other things are dependent upon him for existence and meaning. Under the topic of the doctrines of salvation (soteriology), the predestinating decision of God is made from God's knowledge of his own will (Romans 9:15), and is therefore not contingent upon human decisions (rather, free human decisions are outworkings of the decision of God, which sets the total reality within which those decisions are made in exhaustive detail: that is, nothing left to chance). Calvinists do not pretend to understand how this works; but they are insistent that the Scriptures teach both the sovereign control of God and the responsibility and freedom of human decisions.

This view is commonly called double predestination, although within a Calvinist system this term is usually accepted only with qualifications, and many reject the term altogether as being incompatible with the pastoral use of the doctrine of election.

Double predestination is the eternal act of God, whereby the future of every particular person in the human race has been determined beforehand, by God. Whatever the individual wills or does, for good or for evil, is conceived as performing a functional part, or outworking of that ordained purpose. This prior determination applies to both, the elect and the reprobate. This idea is formed on an interpretation of various Scriptures in the Old and New Testaments. Romans 9 is frequently quoted in explanation of the doctrine.

19 You will say to me then, "Why does he still find fault? For who can resist his will?" 20 But who are you, O man, to answer back to God? Will what is molded say to its molder, "Why have you made me like this?" 21 Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? 22 What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, 23 in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory— Romans 9:19-23 (ESV)

Calvinist groups use the term Hyper-Calvinism to describe Calvinistic systems that assert without qualification that God's intention to destroy some is equal to his intention to save others. Some forms of Hyper-Calvinism have racial implications, against which other Calvinists vigorously object (see Afrikaner Calvinism). The Dutch settlers of South Africa claimed that the Blacks were members of the non-elect, because they were the sons of Ham, whom Noah had cursed to be slaves, according to Genesis 9:18-19. The Dutch Calvinist theologian Franciscus Gomarus also argued that Jews, because of their refusal to worship Jesus Christ, were members of the non-elect.

Expressed sympathetically, the Calvinist doctrine is that God has mercy or withholds it, with particular consciousness of who are to be the recipients of mercy in Christ. Therefore, the particular persons are chosen, out of the total number of human beings, who will be rescued from enslavement to sin and the fear of death, and from punishment due to sin, to dwell forever in his presence. Those who are being saved are assured through the gifts of faith, the sacraments, and communion with God through prayer and increase of good works, that their reconciliation with him through Christ is settled by the sovereign determination of God's will. God also has particular consciousness of those who are passed over by his selection, who are without excuse for their rebellion against him, and will be judged for their sins.

By implication, and expressed unsympathetically, the number of the elect subtracted from the total number, leaves an exact number of those who are consciously passed over by the mercy of God, who will dwell forever away from His presence, without regard to anything that otherwise distinguishes people from one another. All are believed to be undeserving, whether they are rich or poor, male or female, murderers or philanthropists, or any other difference. In other words, God determines the exact numbers of the damned and the saved, and these numbers are consciously known and indeed, decided upon by God, before any of these individuals have begun to exist.

Thus, Calvinists may acknowledge with qualifications that, double predestination is a legitimate position, logically deduced from any form of single predestination that does not include universal salvation.

Calvinists typically divide on the issue of predestination into infralapsarians (sometimes called 'sublapsarians') and supralapsarians. Infralapsarians interpret the biblical election of God to highlight his love (1 John 4:8; Ephesians 1:4b-5a) and chose his elect considering the situation after the Fall, while supralapsarians interpret biblical election to highlight God's sovereignty (Romans 9:16) and that the Fall was ordained by God's decree of election. In infralapsarianism, election is God's response to the Fall, while in supralapsarianism the Fall is part of God's plan for election. In spite of the division, many Calvinist theologians would consider the debate surrounding the infra- and supralapsarian positions one in which scant Scriptural evidence can be mustered in either direction, and that, at any rate, has little effect on the overall doctrine.

Some Calvinists decline from describing the eternal decree of God in terms of a sequence of events or thoughts, and many caution against the simplifications involved in describing any action of God in speculative terms. Most make distinctions between the positive manner in which God chooses some to be recipients of grace, and the manner in which grace is consciously withheld so that some are destined for everlasting punishments.

Debate concerning predestination according to the common usage, concerns the destiny of the damned, whether God is just if that destiny is settled prior to the existence of any actual volition of the individual, and whether the individual is in any meaningful sense responsible for his destiny if it is settled by the eternal action of God.


Main article: Corporate election

Arminians hold that God does not predetermine, but instead infallibly knows who will believe and perseveringly be saved. This view is known as conditional election, because it states that election is conditional on the one who wills to have faith in God for salvation. Although God knows from the beginning of the world who will go where, the choice is still with the individual. The Dutch Calvinist theologian Franciscus Gomarus strongly opposed the views of Jacobus Arminius with his doctrine of supralapsarian predestination.

Conditional election[edit]

Conditional election is the belief that God chooses for eternal salvation those whom he foresees will have faith in Christ. This belief emphasizes the importance of a person's free will. The counter-view is known as unconditional election, and is the belief that God chooses whomever he will, based solely on his purposes and apart from an individual's free will. It has long been an issue in Calvinist–Arminian debate.

Temporal predestination[edit]

Temporal predestination is the view that God only determines temporal matters, and not eternal ones. This Christian view is analogous to the traditional Jewish view, which distinguishes between preordination and predestination. Temporal matters are pre-ordained by God, but eternal matters, being supra-temporal, are subject to absolute freedom of choice.[citation needed]

Supralapsarianism and infralapsarianism[edit]

Infralapsarianism (also called sublapsarianism) holds that predestination logically coincides with the preordination of Man's fall into sin. That is, God predestined sinful men for salvation. Therefore, according to this view, God is the ultimate cause, but not the proximate source or "author" of sin. Infralapsarians often emphasize a difference between God's decree (which is inviolable and inscrutable), and his revealed will (against which man is disobedient). Proponents also typically emphasize the grace and mercy of God toward all men, although teaching also that only some are predestined for salvation.

In common English parlance, the doctrine of predestination often has particular reference to the doctrines of Calvinism. The version of predestination espoused by John Calvin, after whom Calvinism is named, is sometimes referred to as "double predestination" because in it God predestines some people for salvation (i.e. unconditional election) and some for condemnation (i.e. Reprobation) which results by allowing the individual's own sins to condemn them. Calvin himself defines predestination as "the eternal decree of God, by which he determined with himself whatever he wished to happen with regard to every man. Not all are created on equal terms, but some are preordained to eternal life, others to eternal damnation; and, accordingly, as each has been created for one or other of these ends, we say that he has been predestined to life or to death."[17]

On the spectrum of beliefs concerning predestination, Calvinism is the strongest form among Christians. It teaches that God's predestining decision is based on the knowledge of his own will rather than foreknowledge, concerning every particular person and event; and, God continually acts with entire freedom, in order to bring about his will in completeness, but in such a way that the freedom of the creature is not violated, "but rather, established".[18]

Calvinists who hold the infralapsarian view of predestination usually prefer that term to "sublapsarianism," perhaps with the intent of blocking the inference that they believe predestination is on the basis of foreknowledge (sublapsarian meaning, assuming the fall into sin).[19] The different terminology has the benefit of distinguishing the Calvinist double predestination version of infralapsarianism from Lutheranism's view that predestination is a mystery, which forbids the unprofitable intrusion of prying minds since God only reveals partial knowledge to the human race.[citation needed]

Supralapsarianism is the doctrine that God's decree of predestination for salvation and reprobation logically precedes his preordination of the human race's fall into sin. That is, God decided to save, and to damn; he then determined the means by which that would be made possible. It is a matter of controversy whether or not Calvin himself held this view, but most scholars link him with the infralapsarian position. It is known, however, that Calvin's successor in Geneva, Theodore Beza, held to the supralapsarian view.

Single predestination[edit]

Drawing on Luther's On the Bondage of the Will, written in his debate over free will with Erasmus, Lutherans hold to a view of single predestination. That is to say, desiring to save all fallen human beings, God sent his son Jesus to atone for the sins of the whole world on the cross. Those God saves have been predestined from eternity in Christ. Those who are condemned are condemned because of their fallen will. While these statements may seem like they contradict each other, this is what Luther saw as the essential and major storyline within scripture and didn't attempt to systematically or logically "fix" it.

Open theism[edit]

Advocates of open theism, like most who affirm conditional predestination, understand predestination to be as corporate. In corporate election, God does not choose which individuals he will save prior to creation, but rather God chooses the church as a whole. Or put differently, God chooses what type of individuals he will save. Another way the New Testament puts this is to say that God chose the church in Christ (Eph. 1:4). In other words, God chose from all eternity to save all those who would be found in Christ, by faith in God. This choosing is not primarily about salvation from eternal destruction either but is about God's chosen agency in the world. Thus individuals have full freedom in terms of whether they become members of the church or not. Corporate election is thus consistent with the open view's position on God's omniscience, which states that the outcomes of individual free will cannot be known specifically before they are performed since who becomes a Christian is a matter of free will and not knowable.

The Church of Jesus Christ of Latter-day Saints[edit]

The LDS church rejects the doctrine of predestination, but does believe in foreordination. Foreordination, an important doctrine of The Church of Jesus Christ of Latter-day Saints (LDS Church),[20][21] teaches that during the pre-mortal existence, God selected ("foreordained") particular people to fulfill certain missions ("callings") during their mortal lives. For example, prophets were foreordained to be the Lord's servants, all who receive the priesthood were foreordained to that calling, and Jesus was foreordained to enact the atonement.

The LDS church teaches the doctrine of agency, the ability to choose and act for ourselves, and decide whether to accept Christ's atonement.[22]


Qadar (Arabic: قدر‎, transliterated qadar, meaning "fate", "divine fore-ordainment", "predestination")[23] is the concept of divine destiny in Islam.[24] It is one of Islam's six articles of faith, along with belief in the Oneness of Allah, the Revealed Books, the Prophets of Islam, the Day of Resurrection and Angels.

In Islam, "predestination" is the usual English language rendering of a belief that Muslims call al-qada wa al-qadar in Arabic. The phrase means "the divine decree and the predestination". In Islam, Allah has predetermined, known, ordained, and is constantly creating every event that takes place in the world. This is entailed by his being omnipotent and omniscient. Sunni scholars hold that there is no contradiction in people's deeds (and naturally their choices) being created and predetermined by the creator, since they define free will to be the antonym of compulsion and coercion. People – in the Sunni perspective – do acknowledge that they are free, since they do not see anybody or anything forcing them to do whatever they chose to do. This, however, does not contradict that everything they do, including the choices they make, are predestined and predetermined by Allah. Consequently, people are already predestined to either heaven or hell at birth, as Sunnis believe; however, they will have no argument on the day of judgment since they never knew in advance what their fate would be, and they do acknowledge that they have choice; which is what moral responsibility comes with.[25]

The concept of human will being predetermined by Allah's will is stated clearly in the Quran: "Verily this (The Holy Quran) is no less than a Message to (all) the Worlds; (With profit) to whoever among you wills to go straight, but ye shall not will except as God wills; the Cherisher of the Worlds."[26][27]


Generally speaking, Reform Judaism has no strong doctrine of predestination. Some critics claim that the idea that God is omnipotent and omniscient didn't formally exist in Judaism during the Biblical Era (mostly before the Siege of Jerusalem (587 BC)), but rather was a later development due to the influence of neo-Platonic and neo-Aristotelian philosophy.[citation needed] Some modern Jewish thinkers in the 20th century (for example, Martin Buber) have resolved the dialectical tension by holding that God is simply not omnipotent, in the commonly used sense of that word. Orthodox Jewish rabbis generally affirm that God must be viewed as omnipotent, but they have varying definitions of what omnipotent means.

Hasdai Crescas resolved this dialectical tension by taking the position that free will doesn't exist. All of a person's actions are predetermined by the moment of their birth, and thus their judgment in the eyes of God (so to speak) is effectively preordained. In this scheme this is not a result of God's predetermining one's fate, but rather that the universe is deterministic. Crescas's views on this topic were rejected by Judaism at large. In later centuries this idea independently developed among some in the Chabad (Lubavitch) movement of Hasidic Judaism. Many individuals within Chabad take this view seriously, and hence effectively deny the existence of free will.

However, many Chabad (Lubavitch) Jews attempt to hold both views. They affirm as infallible their rebbe's teachings that God knows and controls the fate of all, yet at the same time affirm the classical Jewish belief in free will. The inherent contradiction between the two results in their belief that such contradictions are only "apparent", due to man's inherent lack of ability to understand greater truths and due to the fact that Creator and Created exist in different realities. The same idea is strongly repeated by Rambam (Mishneh Torah, Laws of Repentance, Chapter 5).

Many other Jews (Orthodox, Conservative, Reform and secular) affirm that since free will exists, then by definition one's fate is not preordained. It is held as a tenet of faith that whether God is omniscient or not, nothing interferes with mankind's free will. Some Jewish theologians, both during the medieval era and today, have attempted to formulate a philosophy in which free will is preserved, while also affirming that God has knowledge of what decisions people will make in the future. Whether or not these two ideas are mutually compatible, or whether there is a contradiction between the two, is still a matter of great study and interest in philosophy today.

In Rabbinic literature, there is much discussion as to the apparent contradiction between God's omniscience and free will. The representative view is that "Everything is foreseen; yet free will is given" (Rabbi Akiva, Pirkei Avoth 3:15). Based on this understanding, the problem is formally described as a paradox, perhaps beyond our understanding.


Predestination is rejected in Zoroastrian teaching.[28][29][30] Humans bear responsibility for all situations they are in, and in the way they act toward one another. Reward, punishment, happiness, and grief all depend on how individuals live their lives.[31]

See also[edit]


  1. ^ "Predestination", The American Heritage New Dictionary of Cultural Literacy, Third Edition. Houghton Mifflin Company, 2005. 13 Jun 2011 at
  2. ^ Fisher, George Park Fisher. History of Christian Doctrine, p.165, T&T Clark
  3. ^ Chadwick, Henry. The Early Church, p.232, Penguin
  4. ^ Chadwick, p.233.
  5. ^ St. Theophan the Recluse, An Explanation of Certain Texts of Holy Scripture, as quoted in Johanna Manley's The Bible and the Holy Fathers for Orthodox: Daily Scripture Readings and Commentary for Orthodox Christians, pg. 609.
  6. ^ Catholic Encyclopedia entry on entry on Predestination
  7. ^ the encyclical Redemptoris Missio, chapter 1, section 10
  8. ^ Catechism of the Catholic Church, section 1037
  9. ^ Augustine of Hippo. "In What Respects Predestination and Grace Differ.". Anti Pelagian Writings. Retrieved 23 March 2013. 
  10. ^ Aquinas, Thomas. "Whether God Reprobates any Man". Summa Theologica. Retrieved 23 March 2013. 
  11. ^ Table drawn from, though not copied, from Lange, Lyle W. God So Loved the World: A Study of Christian Doctrine. Milwaukee: Northwestern Publishing House, 2006. p. 448.
  12. ^ Peterson, Robert A.; Michael D. Williams (2004). Why I am not an Arminian. Downers Grove, Illinois: Intervarsity Press. p. 132. ISBN 0-8308-3248-3. 
  13. ^ Acts 13:48, Eph. 1:4–11, Epitome of the Formula of Concord, Article 11, Election, Mueller, J.T., Christian Dogmatics. St. Louis: Concordia Publishing House, 1934. pp. 585–9, section "The Doctrine of Eternal Election: 1. The Definition of the Term", and Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 124–8, Part XXXI. "The Election of Grace", paragraph 176.
  14. ^ 2 Thess. 2:13, Mueller, J.T., Christian Dogmatics. St. Louis: Concordia Publishing House, 1934. pp. 589–593, section "The Doctrine of Eternal Election: 2. How Believers are to Consider Their Election, and Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 127–8, Part XXXI. "The Election of Grace", paragraph 180.
  15. ^ 1 Tim. 2:4, 2 Pet. 3:9, Epitome of the Formula of Concord, Article 11, Election, and Engelder's Popular Symbolics, Part XXXI. The Election of Grace, pp. 124–8.
  16. ^ Hos. 13:9, Mueller, J.T., Christian Dogmatics. St. Louis: Concordia Publishing House, 1934. p. 637, section "The Doctrine of the Last Things (Eschatology), part 7. "Eternal Damnation", and Engelder, T.E.W., Popular Symbolics. St. Louis: Concordia Publishing House, 1934. pp. 135–6, Part XXXIX. "Eternal Death", paragraph 196.
  17. ^ Calvin, John. Institutes of the Christian Religion, (Henry Beveridge, trans.), III.21.5
  18. ^ Westminster Confession of faith, Ch 3
  19. ^ Here, sub- is opposed to super- or supra- in a sense related to volition and/or necessity. Cf., for relapse of same origin, : L. relapsus, p. p. of relabi to slip back, to relapse.
  20. ^ "Gospel Topics: Foreordination", (LDS Church), archived from the original on 2014-12-07 
  21. ^ McConkie, Bruce R. (May 1974). "God Foreordains His Prophets and His People". Archived from the original on 2014-12-07. 
  22. ^ "Agency". Retrieved 29 November 2014. 
  23. ^ J. M. Cowan (ed.) (1976). The Hans Wehr Dictionary of Modern Written Arabic. Wiesbaden, Germany: Spoken Language Services. ISBN 0-87950-001-8
  24. ^ ""Qadar"". 
  25. ^ "الجواب في مسألة القدر وشبهة الجبر والاختيار.". Retrieved 29 November 2014. 
  26. ^ The Holy Koran; Section 81, Verses 27-29
  27. ^ "موقع الإسلام سؤال وجواب - عربي -". Retrieved 29 November 2014. 
  28. ^ Nicholas Campbell Corff (2012). 201 Billion Galaxies: And Other Religious Discoveries. Trafford Publishing. p. 301. ISBN 9781466962187. 
  29. ^ Iyer, Meena (2009). Faith & philosophy of Zoroastrianism. Gyan Publishing House. p. 161. ISBN 9788178357249. 
  30. ^ Olsen, Brad (1 Mar 2014). Modern Esoteric: Beyond Our Senses. CCC Publishing. p. 133. ISBN 9781888729504. 
  31. ^ Cavendish, Richard; Ling, Trevor Oswald (1980), Mythology: an Illustrated Encyclopedia, Rizzoli, pp. 40–45, ISBN 0847802868 


Further reading[edit]

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