Bloody Greek text always makes my posts funky! Here it is again, fixed. I’ll ask the Mod to erase the goofy squished one, so it won’t clutter up your ping-lists:
“the preference of Jacob over Esau and the hardening of the heart of the Pharao are cases of divine love toward the elect, when certain actors are caused to lead the elect toward their predestined path of good works.”
I think in your confusion you’ve totally embraced Reformed theology in these sentiments of yours. Albeit, a single predestination while still refusing the inevitable logic of the predestination to reprobation. (You cannot hold to one without the other.) Besides that, in fact, I can hardly disagree with them at all, but I suspect that you do not define your words as we do, since the Catholic view is not unconditional election, that is, that God chooses to give His grace to some, and these men are brought to salvation inevitably. It’s amazing how making you read something in context forces you to use such language though. Nevertheless, let’s examine your assertions. For example, what do you mean by “when certain actors are caused to lead the elect toward their predestined path of good works”? Do you mean that the vessels of wrath fulfill God’s purpose by leading the Vessels of mercy to salvation, or playing some other part in God’s plan? If you mean that, which is the Reformed position, then you do well, as we would understand it as saying that it is not by our works or faith that we receive grace, or by meeting certain conditions, but it is grace by which we meet His conditions. And God, of course, uses means, works against means, works without means, in order to accomplish His goals in our life, which are predestined and immutable. Or, as Augustine explains it,
“He 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; and thus what was promised by God to Abraham would be given to Abraham by men themselves.” (Augustine, Treatise on the Predestination of the Saints, Ch. 19)
And again,
“When, therefore, He predestinated us, He foreknew His own work by which He makes us holy and immaculate. Whence the Pelagian error is rightly refuted by this testimony. “But we say,” say they, “that God did not foreknow anything as ours except that faith by which we begin to believe, and that He chose and predestinated us before the foundation of the world, in order that we might be holy and immaculate by His grace and by His work.” But let them also hear in this testimony the words where he says, “We have obtained a lot, being predestinated according to His purpose who works all things” (Ephesians 1:11). He, therefore, works the beginning of our belief who works all things; because faith itself does not precede that calling of which it is said: “For the gifts and calling of God are without repentance;” (Romans 11:29) and of which it is said: “Not of works, but of Him that calls” (Romans 9:12). (Although He might have said, of Him that believes); and the election which the Lord signified when He said: “You have not chosen me, but I have chosen you” (John 15:16). For He chose us, not because we believed, but that we might believe, lest we should be said first to have chosen Him, and so His word be false (which be it far from us to think possible), “You have not chosen me, but I have chosen you.” Neither are we called because we believed, but that we may believe; and by that calling which is without repentance it is effected and carried through that we should believe.” (Augustine, Treatise on the Predestination of the Saints, Ch. 38)
Thus we understand, with Augustine, that we are saved not by our own willing and working, but by God who works in us both to will and to do of His good pleasure (Php 2:13). Thus no man is saved by his own determination, but by the will of God who brings us to salvation immutably, who “loved us,” and saved us, and plucked us out of the fire, when we were all children of destruction, and yet leaves others to their sins whom He chose not to save. Or as Augustine puts it,
“”So then it is not of him that wills, nor of him that runs, but of God that shows mercy.” Thus both the twins were born children of wrath, not on account of any works of their own, but because they were bound in the fetters of that original condemnation which came through Adam. But He who said, “I will have mercy on whom I will have mercy,” loved Jacob of His undeserved grace, and hated Esau of His deserved judgment.” (Augustine, The Enchiridion on Faith, Hope and Love, Ch. 98. Predestination to Eternal Life is Wholly of God’s Free Grace)
We do not say that God is the author of sin. But God, when He predestinates a person to eternal life, consequently chooses not to predestinate another to eternal life. Therefore, since no one is saved but by grace, then they are doomed only to destruction, and are justly predestinated to damnation. Not because God forced them to be evil, but because they were born dead and depraved due to the sin of Adam. Therefore, God is active in salvation of the elect, who must be changed in order to believe and to obey; and God merely lets the reprobate to remain in their sin, which He justly condemns them for. That said, of course, He does not let them do as they please; in fact, he shapes them up, and gives them gifts, and abilities, and prominence and power, and keeps them active, and brings good out of their evil. In other words, these men are sinners, and God has fitted them for His purpose, and they, using these gifts and these characteristics, sin of their own volition, yet God moves them and causes them to do His will. Or as Augustine explains it,
“It is, therefore, in the power of the wicked to sin; but that in sinning they should do this or that by that wickedness is not in their power, but in God’s, who divides the darkness and regulates it; so that hence even what they do contrary to God’s will is not fulfilled except it be God’s will. We read in the Acts of the Apostles that when the apostles had been sent away by the Jews, and had come to their own friends, and shown them what great things the priests and elders said to them, they all with one consent lifted up their voices to the Lord and said, “Lord, you are God, which hast made heaven, and earth, and the sea, and all things that are therein; who, by the mouth of our father David, your holy servant, hast said, Why did the heathen rage, and the peoples imagine vain things? The kings of the earth stood up, and the princes were gathered together against the Lord, and against His Christ. For in truth, there have assembled together in this city against Your holy child Jesus, whom You have anointed, Herod and Pilate, and the people of Israel, to do whatever Your hand and counsel predestinated to be done.” See what is said: “As concerning the gospel,” indeed, “they are enemies for your sakes.” Because God’s hand and counsel predestinated such things to be done by the hostile Jews as were necessary for the gospel, for our sakes.” (Augustine, Treatise on the Predestination of the Saints, Ch. 33.— It is in the Power of Evil Men to Sin; But to Do This or That by Means of that Wickedness is in God’s Power Alone.)
Thus we conclude that though God is not the author of man’s sin, yet He has created the reprobate and uses them for His own good pleasure, to “shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,”(Rom 9:22-23). Or as Augustine puts it again,
“Thus, when reprobate angels and men are left to endure everlasting punishment, the saints shall know more fully the benefits they have received by grace. Then, in contemplation of the actual facts, they shall see more clearly the meaning of the expression in the psalms, “I will sing of mercy and judgment;” for it is only of unmerited mercy that any is redeemed, and only in well-merited judgment that any is condemned.” (Augustine, Handbook of faith, hope and love, Ch. 98)
What is there to fear then in this world, when all things are so ordered for our benefit? And what can the reprobate claim in defiance, since the free-gift is offered just as much to them as to us? Yet God does not actively save them, but leaves them damned, and in continual damnation, and to us continual glory.
“I don’t know what to add to my earlier post.”
In that case, just read my post again, or, rather, Augustine’s rebuke of you.
“The ending word is... occuring also in Acts 7:16, where is plainly translated as “laid” [in the sepulchre]. The fanciful “appointed” of King James translation is tendentious, and the original has no hint of anything being predestined to stumble.”
In other words, you work around only to say the same thing, since if one is “set” to disobedience and condemnation (since God does not save them, but rather fits them to destruction), they are just as well appointed to it, or established to it, or “set” to it, whichever you prefer.
Bookmark for later reading. I’ve got to clear my blurry eyes up from your last one! ;)
If I were you, I'd research what that first word means and why it's considered impolite in British society.
Then stop using it.
Predestination is to salvation, because God foreknows the good works on the elect, which they do freely. There is not predestination onto reprobation because even though God foreknows the reprobate acts also, God does not will the damnation: the reprobate do it to themselves.
what do you mean by “when certain actors are caused to lead the elect toward their predestined path of good works”?
For example, some criminal or otherwise one hardened in sin may be passed over by God because God foreknows that his works won't meet the judgment onto salvation. However, God will use -- for example, -- the injustice done by that reprobate as a positive lesson that an elect finds edifying. For example, I know people who achieved spiritual growth after suffering injustice caused by someone's sin.
He promised what He Himself would do, not what men would do.
That is, with all respect, incorrect. God promised Abraham great things because Abraham was willing to cross the desert, sacrifice his son, etc. -- all difficult even heroic works.
we understand, with Augustine, that we are saved not by our own willing and working, but by God who works in us both to will and to do of His good pleasure (Php 2:13)
No. The full context is
with fear and trembling work out your salvation. [13] For it is God who worketh in you, both to will and to accomplish, according to his good will. [14] And do ye all things without murmurings and hesitations; [15] That you may be blameless, and sincere children of God, without reproof, in the midst of a crooked and perverse generation; among whom you shine as lights in the world. (Philippinas 2)
The invitation in the text is to works of charity and purity; the promise is that then God will work in you.
We do not say that God is the author of sin. But God, when He predestinates a person to eternal life, consequently chooses not to predestinate another to eternal life.
To have or not to have salvation is a function of one's works, which God foreknows. However, the works are once's own; the reprobates are passed over and the elect are helped along, in their works, because of divine foreknowledge of their wills. What you, Protestants say or don't say is of littel interest to me by the way. You frequently say whatever you feel suits the conversation.
when reprobate angels and men are left to endure everlasting punishment, the saints shall know more fully the benefits they have received by grace
That view may exonerate St. Augustine, who never really taught anything calvinist. If you (thou) hold that, then it is compatible with Catholicism on that point, but calvinism holds the predestination of the reprobates to damnation and that is a false doctrine. Whether predestining someone to sin is different than willing someone to sin, and different than being the author of sin is splitting hairs among related errors and I don't care how you wish to do it.
if one is “set” to disobedience and condemnation
False premise. The Bible does not say they are set "to" anything. They are on the same foundation as the Catholic Church, but they stumble because of their error and the Church stands. The fall of being Catholic, frequent occurrence back then and today.