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included the view that grace to believe is not necessarily irresistable, and to resist it is sin
and Ephesians 1:4-6: <blockquote>''For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us for adoption as His sons through Jesus Christ, in accordance with his pleasure and will, to the praise of his glorious grace, which he has freely given us in the One he loves.''</blockquote>
and Ephesians 1:4-6: <blockquote>''For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us for adoption as His sons through Jesus Christ, in accordance with his pleasure and will, to the praise of his glorious grace, which he has freely given us in the One he loves.''</blockquote>
Central to predestination is the belief that God is sovereign over everything that he creates, including the final end of all men. There are two formulations of predestination—predestination proper (sometimes called "single" predestination) and "double" predestination.<ref>[http://www.ligonier.org/learn/articles/double-predestination/ "Double" Predestination, by R. C. Sproul]</ref> In the former view, God elects whom he will give faith to (and subsequently infallibly save) and leaves the rest to either receive justice for their rebellion against God or mercy and acquittal for their freely choosing to respond to God's open call to all the whole world to repent and believe in the unmerited salvation offered only through Christ. In the other, God irresistibly elects who will come to saving faith because of themselves they have no free-will of their own to do so (being utterly dead in sin) but also chooses those who will be eternally lost (all the rest) by allowing them to remain in sin because they have no free-will to do otherwise (being utterly dead in sin). Having not been chosen to receive Faith, they have no means of escaping the consequences of their sins.
Central to predestination is the belief that God is sovereign over everything that he creates, including the final end of all men. There are two formulations of predestination—predestination proper (sometimes called "single" predestination) and "double" predestination.<ref>[http://www.ligonier.org/learn/articles/double-predestination/ "Double" Predestination, by R. C. Sproul]</ref> In the former view, God elects whom he will give faith to (and subsequently infallibly save) and leaves the rest to either receive justice for their rebellion against God or mercy and acquittal for their freely choosing to humbly respond to God's open call to all the whole world to repent and believe in the unmerited salvation offered only through Christ. In the other, God irresistibly elects who will come to saving faith, because of themselves they have no free-will of their own to do so (being utterly dead in sin), but also chooses according to his sovereign decree those who will be eternally lost (all the rest), by allowing them to remain in sin, because they have no free-will to do otherwise (being utterly dead in sin). Having not been chosen to receive Faith, they have no means of escaping the consequences of their sins because it is their nature to sin.
Related to the issue of predestination is the role of the human will in [[salvation]]. Some critics of predestination believe that it is incommensurable with the belief that man has libertarian free will. Proponents of predestination typically propose an alternate description of free will.
Related to the issue of predestination is the role of the human will in [[salvation]]. Some critics of predestination believe that it is incommensurable with the belief that man has libertarian free will. Proponents of predestination typically propose an alternate description of free will.
Because of [[Original Sin]], the human will is corrupted and fallen. Often it is [[Ephesians]] 2:1 which is cited in justification of this view. It states that men are "dead in their trespasses." The result is that the will is incapable of choosing to love God over things below. This does not remove the ability of human beings to make choices among all the options presented to them in the course of their lives, but it does remove one option, i.e. the choice whether to love God or not. The will can only choose to love God if it receives the grace of God.
Because of [[Original Sin]], the human will is corrupted and fallen. Often it is [[Ephesians]] 2:1 which is cited in justification of this view. It states that men are "dead in their trespasses." The result is that the unaided will is incapable of choosing to love God over things below. This does not remove the ability of human beings to make choices among all the options presented to them in the course of their lives, but it does remove one option, i.e. the choice whether to love God or not. The will can only choose to love God if it receives the grace of God. Rejecting the enabling (''prevenient'') grace which allows the sinner freedom to choose to love God is a grave sin, according to John 3:19-21, Romans 1:20-28 and Hebrews 6:4-8.
According to the doctrine of predestination, God chooses those to whom He will give the grace necessary to believe in him and love him. Thus, when a person chooses to place his faith in [[Christ]], he has received the grace of God. He is numbered among God's elect. This understanding of predestination excludes the possibility that someone could put their faith in Christ and not be saved. The fact that one does believe that [[Christ]] died for his sins is sufficient evidence of his election.
According to the doctrine of predestination, God chooses those to whom He will give the grace necessary to believe in him and love him. Thus, when a person chooses to place his faith in [[Christ]], he has received the grace of God. He is numbered among God's elect. This understanding of predestination excludes the possibility that someone could put their faith in Christ and not be saved. The fact that one does believe that [[Christ]] died for his sins is sufficient evidence of his election.
Predestination is also called ''unconditional election,'' the U in the ''TULIP'' mnemonic for five of the doctrines affirmed at the Synod of Dort (1619), which have now come to be called the "Five Points of [[Calvinism]]."
Double Predestination includes the doctrine also called ''[[Eternal security (salvation)|unconditional election]]'' (which can never be lost), the U in the ''TULIP'' mnemonic for five of the doctrines affirmed at the Synod of Dort (1619), which have now come to be called the "Five Points of [[Calvinism]]."
==Other Views==
==Other Views==