The Catch-22 of Calvinism

Episcopal scholar Gardiner H. Shattuck, Jr., has done a good job expressing the historic catch-22 of the Calvinist understanding of salvation. Describing Puritans in early America, Shattuck writes:

Calvinists believed that God would inevitably awaken faith within the hearts of the predestined elect, while those predestined to damnation would simply never experience a conversion. Yet if conversion were solely a divine action, indeed an event foreordained by God before creation itself, there would seem to be little justification for pressing a sinner to repent. To stress the importance of the human will in conversion was not only inappropriate, but might even signal a lack of faith in divine grace.

In other words, if the Calvinist understanding of grace and salvation is true, then what could be the need or justification for calling sinners to repent? Why tell people to do something you're convinced they're going to do anyway--and that by divine decree? This inconsistency, and the attempts by Calvinists to remedy the problem or to explain it away, is a major theme of Reformed history. Those who take a higher, dare I say biblical, view of the love of God for all humanity still wait for, but do not expect, a convincing answer to such questions.

Source: Gardiner H. Shattuck, Jr., "conversion," in The Encyclopedia of American Religious History, eds. Edward L. Queen II, Stephen R. Prothero, and Gardiner H. Shattuck, Jr., (New York: Facts on File, 1996), 1:161-62.

Karl Barth on "Double Predestination"

At the moment, I can't document the following quote from Karl Barth. But it's just so juicy I had to pass it along:

If the teachers of predestination were right when they spoke always of a duality, of election and reprobation, of predestination to salvation or perdition, to life or death, then we may say already that in the election of Jesus Christ which is the eternal will of God, God has ascribed to man the former, election, salvation and life; and to Himself He has ascribed the latter, reprobation, perdition and death. If it is indeed the case that the divine good-pleasure which was the beginning of all things with God carries with it the risk and threat of negation, then it is so because the Son of God incarnate represents and Himself is this divine good-pleasure. The risk and threat is the portion which the Son of God, i.e., God Himself, has chosen for His own.

Predestination and Early Christian Writers

Augustinian predestination is not the doctrine of the Church but only the opinion of a distinguished Catholic theologian. --as quoted in D. MacCulloch, Christianity: The First Three Thousand Years, p. 308. MacCulloch cites G. Bonner, Saint Augustine of Hippo: Life and Controversies. 2d edition. (Norwich, 1963), pp. 394-95.

To see numerous examples of the early church's commitment to the doctrine of human free will as opposed to predestination, take a look at this page at the website of the Austin Graduate School of Theology.