Theology of Holiness: Part 1: Predestination

I'd really like to thank everyone who takes a moment to read this blog. I pray that it has helped you, even if in some small way. I know that in my last entry, I had mentioned that I was going to go in a certain direction. I'll get back to that, but first, I would like to share some stuff I have been working on.
Perhaps, in order to flesh out the reasons for living a holy life - which is characterized by FAITH and LOVE, it would be of benefit to examine the components that go into holiness and the Christian life. This is going to be a ten-part piece in which each part will cover a different topic. The first will be on predestination. Before I get started, I would like to thank my instructor, Dr. Kenneth Schenck, for giving me the opportunity to ponder, examine and pray about these topics. If you ever want to read a REAL master, read his blog here: http://kenschenck.blogspot.com Another fine blog that should help much more than mine is from Dr. Chris Bounds - here: http://www.cbounds.blogspot.com If you go to either site, go hungry and go often!!
Let's get started! All sections will have plenty of citations, so that you can check out the originals. I'll tell you this up front, do yourself the favor of finding the original sources as often as possible. I use Steve DeNeff's "Whatever Happened to Holiness", Thomas C. Oden's "Life in the Spirit" and Harald Lindstrom's Wesley & Sanctification" texts repeatedly in this section. If you aren't sure where a source is from, I'll be more than happy to let you know. Seriously, if you have any questions, don't agree, etc., don't be afraid to leave a comment. I'd love to discuss, etc.

Predestination
..The theological purpose of the vocabulary of predestination is to claim that persons really do belong to God as a result of God..s initiative..as a result of the reconciling work of Jesus Christ.. (Gowan, 2003, p.106). In regards to the doctrine of predestination, I stand in agreement with John Wesley and the Arminian tradition that predestination is conditional. ..It is dependent upon personal choice..and this opportunity (for salvation) is based on the foundation of grace.. (Lindstrom, 1980, p.36-7). In other words, the individual has the ability to participate in this election, but they can only do so as compelled by the prevenient grace of God. This then places the responsibility for the acceptance of predestination upon the individual (Lindstrom, 1980). The key to my position is the recognition that we possess the ability to participate in our salvation by grace only, as opposed to the historical position of Pelagianism, ..which held that human beings are able to take the initiative in their own salvation.. (McGrath, 2005, p.25). So then, in an established ordo salutis, I would place predestination at the first position.
I differ strongly from the traditional Calvinist doctrine of predestination. Calvin taught that eternal life was foreordained for the elect, as well as eternal damnation for the rest (Wiley, 1946, p.257), which is also known as supralapsarianism (Erickson, 2006, p.931). This thought, interestingly, was a step removed from Augustine who believed that ..the means of grace (were) only available to the elect (McGrath, 2001, p.397) while stating nothing about the state of the rest of humanity. ..Election, according to Calvinism, is God..s choice of certain persons for his special favor.. (Erickson, 2006, p.929).
While other proof texts are used to justify Calvin..s doctrines, one of the key references is Romans 8:29, ..For those whom he foreknew he also predestined.... (NRSV). This seems to be a clear indication that God does both foreknow us and predestine us. However, the Greek does not support that entire claim. Due to the structure of the ..verb and its cognate noun.. (Moo, 1996, p.532), this verse ..mean(s) not ..know before.. in the sense of intellectual knowledge or cognition, but ..enter into relationship with before....Paul does not say that God knew anything about us but that he knew us.. (Moo, 1996, p.532). It has been postulated by Moo that while the verse would apply to God knowing of ..the human response of faith.. (Moo, 1996, p.532) in general ..before the foundation of the world.. (Eph. 1:4, NRSV), it a statement of general, rather than particular relationship. Further, the ..predestination.. spoken of in Romans 8:29 is that ..we might be conformed to the image of God..s son.. it is God..s purpose to imprint on all those who belong to Christ the image of the second Adam.. (Moo, 1996, p.534).
It is my contention that Romans 8:29 is less a statement of specific doctrinal application and more a statement of the general state of those who choose to accept God..s offer of salvation. This verse and the ..predestination language highlights God..s sovereignty and the honor of the elect.. (Schenck, 2006, MIN543 lecture). ..Paul is more focused on groups than individuals.. (Schenck, 2006, MIN543 lecture). It should be noted that ..the idea that that one has to choose between (foreknowledge and free will) is a post-New Testament idea based on Greek logic (Keener, 1993, p.431).
I believe that limiting salvation to the elect serves to limit the scope and power of the atonement of Christ. Further, this view fails to take into account scriptures such as I Timothy 2:4 which states, ..who desires everyone to be saved.... (NRSV). The Greek, thelos, that is rendered as ..desires.. in the NRSV and ..wants.. in the NIV ..should be understood in the strongest sense as indicating God..s will.. (Towner, 2006, p.177) rather than as mere desire or hope. The word ..everyone.., pas in Greek, was meant to demonstrate that salvation was made open to the Gentiles as well as the Jews. In other words, it is God..s will that all should come to him, not merely the elect. This theme is reiterated in Titus 2:11 where Paul writes, ..For the grace of God has appeared, bringing salvation to all.. (NRSV). Once again, we are shown ..Paul..s emphasis on the universality of access to God..s grace throughout his letters.. (Towner, 2006, p.746). Yet, ..belonging to the chosen people (is) dependent on a free decision.. (Bilezikian, 1993, p.151) made by an individual who is compelled to choose neither life nor death. In honoring this free will choice, ..it must be sadly noted that God abides by the decisions of humans who exclude themselves from belonging to the chosen people.. (Bilezikian, 1993, p.152).
According to Calvinism, humanity plays no role in determining their eternal destination. I believe that this doctrine removes responsibility from humanity and grace from God. If there is no responsibility, there is no need for grace in this matter. I stand in the words of Dr. Chris Bounds who states, ..God knows all that humans will do in the future because he ..foresees.. what we will freely do. (God) does not foreordain what we do.. (Bounds, 2005, MIN541 lecture). The fact that God foresees our future in no way limits our free will nor does this foresight indicate the predestination of the elect. ..The very first motion of good is from above, as well as the power which conducts it to the end.. (Wesley as cited in DeNeff, 2004, p.62). To further demonstrate the aspect of human interaction in predestination, I am in agreement with the words of Dr. Ken Schenck. ..I suspect we do the greatest justice to Paul..s teaching if we emphasize the end human choice as the evidence of God..s predestination. In other words, God..s calling and election is ultimately uncertain until we reach the end of the road.. (Schenck, 2006, MIN543 lecture).
Where the doctrine of predestination finds relevance with Wesley is in the arena of prevenient grace. Everyone has been willed to be saved; therefore, all have been given the condition to accept salvation, hence to be elected. Prevenient grace plays a strong role in my understanding of predestination. As mentioned earlier, I believe that God instills prevenient grace in all men. ..This prevenient grace is comprehensive, including all human desires after God..every movement of the soul toward God is initiated by grace, yet..there is a recognition that man is a free agent.. (Wiley, 1946, p.263). ..Prevening grace works within human knowing, feeling, and willing to move the self toward that saving faith that knows, feels, and wills in relation to God..s own personal coming.. (Oden, 1994, p.135).
God initiates the process of salvation and gives us the grace to respond to that call of our own free will and volition. As Steve DeNeff puts it, ..even after God has done this, we must still respond with an effort and a cooperation of our own.. (DeNeff, 2004, p.62). This is due to the fact that predestination ..has less to do with who goes to heaven, than with the character of those who are going.. (DeNeff, 2004, p.58). Therefore, ..Predestination implies that the destiny of our faith is holiness.. (DeNeff, 2004, p.58). These statements show that predestination is also a statement of behavior and character as much as it is a statement about eternal destination.