Calvin on Predestination

John Calvins doctrine of predestination has often been rejected as unjust. In this
series of two articles I will explain why, according toJohn Calvin, this charge is
misplaced. In this article, I will summarize Calvins doctrine of predestination. My
discussion of Calvins view will draw on excerpts from Book III, chapters 21-23, of
his Institutes of the Christian Religion (1559) in Hans J. Hillerbrands collection The
Protestant Reformation (ordinary page references are to this work), and sections
3.24.4 and 3.24.5 of Calvins Institutes of the Christian Religiontranslated by Henry
Beveridge (decimal references are to this work, pictured to the right).

Predestination According to Calvin

According to John Calvin, predestination is Gods unchangeable decree from before
the creation of the world that he would freely save some people (the elect),
foreordaining them to eternal life, while the others (the reprobate) would be barred
from access to salvation and sentenced to eternal death (180, 184). Calvin was
careful to distinguish the predestination of individuals from the corporate election of
nations such as Israel (185). He argued that an explanation of predestination is only
complete when it includes the election of individuals (187).
Calvin described the basis of predestination in several ways. In general he affirmed
that there is no basis for election outside of God. Referring to Eph. 1.9, Calvin noted
that God purposed election in Himself, basing his decree of predestination on
nothing outside Himself (192). Calvin attributed the salvation of the elect to Gods
free decision to favor them (188). He variously described this as Gods mere
generosity (180, 187), his freely given mercy (189, 195, 211), and the good
pleasure of His will (191; cf. Eph. 1.5). Moreover, Calvin based the damnation of the
reprobate solely in Gods decision (189, 200).
Since Gods reasons for predestination are wholly internal to his being (190), they
are opaque to humanity. Ultimately, then, the basis of Gods predestination is
mysterious and utterly incomprehensible to people (209). This mystery points to
one of Gods purposes in predestination, to inspire wonder and reverence in
believers (181). The things hidden in God are not to be understood by people, but
rather revered in their wonderful depth (179). Indeed, for John Calvin the
overarching purpose of predestination is for God to be glorified, both in the praise of

the elect for his grace (192), and in the terrible yet glorious judgment of the
reprobate (199).
Despite the mysterious basis of predestination, it is possible for the elect to be
certain of their status as children of God (187). The first and seemingly most
important indicator of election is what Calvin referred to as the calling of God
(3.24.4, 189). His use of this term seems to refer to a subjective inward certainty
that God has chosen a person for salvation. Elsewhere, Calvin suggested that
having knowledge of [Gods] name and reflecting the process of sanctification are
both indicators of election (189). Moreover, Calvin claimed that communion with
Christ is sufficient proof of election (3.24.5): since we are elected in Jesus Christ
(Eph. 1.4), we cannot seek the certainty of election apart from the Son (3.24.5).
Calvin also seemed to obscurely suggest that the daily blessings received from the
hand of God might rightly be perceived as an indication of election, that secret
adoption (3.24.4). Together, these signsthe foremost being the calling of
God,yield certainty of salvation and tranquil peace with God (3.24.4).
John Calvin also defined his doctrine of predestination in opposition to differing
views held by his contemporaries. First, Calvin took up the view that God
predestines people according to his foreknowledge of their works. While Calvin
affirmed the foreknowledge of God (184), he denied that God adopts as sons those
whom He foreknows will not be unworthy of His grace, and damns those he knows
will be inclined to evil intention and ungodliness (190). From Ephesians 1.4 he
argued that one purpose of Gods election was to make his children holy. Since
holiness is to be produced by election, it made no sense to Calvin to assert the
reverse (191-2). Moreover, the whole point of teaching that election took place
before creation (Eph. 1.4) is to demonstrate that election had nothing to do with
meritorious works (191). Indeed, for Calvin another important purpose of
predestination was to communicate that salvation is not based on individual merit
but solely on Gods grace (191).
Second, Calvin took up the view that God elects some but condemns none (200).
Calvin saw this view as highly absurd since it seemed to imply that the salvation
received by the elect could also be attained by the non-elect as a result of chance
or their own effort (200). Rejecting this inconsistent implication, Calvin asserted
that the reprobate are those God intentionally neglects to choose (200). From Rom.
9.14ff, Calvin argued that the hardening of non-elect hearts is as much attributable
to God as is mercy. Moreover, he noted that Paul did not shy away from this dreadful
conclusion, but rather questioned the right of the clay to protest the Potters work
(Rom. 9.20), and linked condemnation of the reprobate to Gods glory (Rom. 9.2223). For John Calvin, election could not but stand over against reprobation (200).