Sentences with phrase «gods predestination»

In my view there is a big difference between God for - knowing and Gods predestination.

Not exact matches

Not only does this idea solve the problem of predestination and free will but is much more in line with the idea of God.

Everyone talks about Jesus (who is God, of course), but what about the beautiful messages about faith and predestination and free will?

It is a verb that means to have intimate knowledge beforehand of those whom God elected to salvation and it goes hand in hand with the word «predestination.»

God intimately chose His people, and this foreknowing is the foundation of His predestination, so if we were to translate the Biblical meaning of foreknowledge into Romans 8:29 it would read like this, «For those whom God intimately set His affection upon beforehand, He also predestined...» And this meaning is in sync with the rest of the Bible.

His early religious outlook was colored by the evangelical Baptist faith of his parents and a Calvinist theology of predestination - the belief that the fate of all men and women had been predetermined by God, PBS.org said of Lincoln in its «God in America» series.

Just the other day I came across something by Piper where he was explaining his belief in double predestination, namely that «Just as God chooses whom He will save without regard to any distinctives in the person, so also he decides whom He will not save without regard to any distinctives in the individual.»

If, as the Scriptures and experience tell us, all men are by nature in a state of guilt and depravity from which they are wholly unable to deliver themselves and have no claim whatever on God for deliverance, it follows that if any are saved God must choose out those who shall be the objects of His grace (Boettner, Predestination, 95).

And even stranger, God himself can not change the outcome, and is himself trapped in predestination, which means that God is not all - powerful.

«Christians (et al) must give up a perverse, unhealthy and inhuman doctrine of predestination without in so doing making God the great scapegoat of history.»

God is Uncategorized Bible & Theology Topics: Acts 13:48, believe, Books by Jeremy Myers, Calvinism, election, predestination, Theology of Salvation, TULIP, Unconditional Election

God is Redeeming Books Bible & Theology Topics: Books by Jeremy Myers, Calvinism, election, justification, predestination, Re-Justification of God, Romans 9, TULIP

Those claiming that there is predestination toward damnation would have a problem with the following verse (and others): «This is good, and pleases God our Savior, who wants all men to be saved and to come to a knowledge of the truth.»

Once God had decided upon this predestination of Christ's human nature, then he willed the union of Christ's divine nature with his human nature in the person of Christ since only a human nature united to the divine nature in one person could love to the highest extent, the extent to which God loves.

The injustice of the situation was troublesome enough, but when my friends insisted that Zarmina went to hell because she was a Muslim, I began wrestling with some serious questions about heaven, hell, predestination, free will, God's goodness, and religious pluralism.

Questions about the nature of God, the nature of the Qur» an, the Other World, punishment and reward, predestination, and the whole realm of metaphysics were fervently disputed everywhere.

The metaphysical result was the God who does not suffer, who is unaffected by what happens in time, the God of absolute predestination and unfreedom.

Anyone familiar with the Eastern Christian world knows that the Orthodox view of the Catholic Church is often a curious mélange of fact, fantasy, cultural prejudice, sublime theological misunderstanding, resentment, reasonable disagreement, and unreasonable dread: it sees a misty phantasmagoria of crusades, predestination, «modalism,» a God of wrath, flagellants, Grand Inquisitors, and those blasted Borgias.

I believe that predestination does not refer to God's choice of which people get to go to heaven, but refers instead to God's determination to bring into glory all those who receive eternal life by faith in Jesus.

Or to put it another way again, discussion about God's predestination should not fall under the category of justification, but under the categories of sanctification and glorification.

You don't choose who you are and what you look like, for example, that's Predestination, but you choose what you do, that's Free Will, which God DOES NOT interfere with (gives and honors,) even though He foreknows everything!

As such, there is absolutely nothing in predestination about God's choice of which people will get justified and which people will not.

Because God made the human being in His own image, the Calvinistic predestination doctrine implies that God decided to make a living being in His own image, of which he would beforehand already reject and condemn part?

I definitely do not believe in double predestination, where God predestines some people to go to heaven and predestines others to go to hell.

It could contain doctrines that were not inherently understandable (such as the doctrine of the trinity), or that seemed to be self - contradictory (such as the full humanity and deity of Jesus), or that were contradicted by other doctrines (as, for example, human freedom by divine predestination, or God's omnipotent goodness by human sin).

The belief that human history was the working out of the will of an all - powerful, all - knowing God led to a somewhat fatalistic attitude in popular Islam and to the doctrine of predestination in Christianity.

Brunner unequivocally rejects any doctrine of predestination that denies to man the final responsibility for how he reacts to God's offer.

The problem with Calvinism (not Calvin) is not that there is some truth in predestination (God is God after all) but that it makes predestination the starting point and framework of its theology.

My friend agreed that this was indeed so for the human use of these words but insisted that when used in connection with God fore - ordination and freedom, predestination and our own responsibility for our end, were compatible.

God is z Bible & Theology Topics: Books by Jeremy Myers, Calvinism, election, predestination, Romans 8:28 - 30, salvation, Theology of Salvation, TULIP, Unconditional Election

Most Calvinists reject double predestination or reprobation, and instead say that God did not actively choose who to send to heaven and who to send to hell, but simply chose out of everyone who was already headed to hell to save a few for heaven.

The chapter seems to give very obvious examples of predestination and tells us sternly to not question the matter by saying «Who are you, a mere human being, to argue with God?»

God is Uncategorized Bible & Theology Topics: Bible and Theology Questions, election, Ephesians 1, predestination, Romans 8, Theology of Salvation

God is z Bible & Theology Topics: Books by Jeremy Myers, Calvinism, election, John 15:16, predestination, Theology of Salvation, TULIP, Unconditional Election

Though many Calvinists argue that double predestination is the only logical conclusion to the Calvinist position on God's election of some (but not all) to receive eternal life, I am not going to belabor the point or try to refute the idea since most Calvinists claim that they do not teach or believe it... (for more on reprobation and double predestination I recommend this book: Vance: The Other Side of Calvinism, pp, 250 - 333).

If god knows that some people, before they are born, will not accept jesus as a savior (remember the whole predestination / omniscient god thing) but allows them to be born anyway, what does that say about the nature of god?

Trying to apply that story to theological discussions such as predestination, who God hates, people's eternal destiny and similar topics is probably a case of trying to find Bible stories to support a theological viewpoint, as in «this is our theology, now let's see if we can find some verses in the Bible that might support our views».

Romans 9 - 11 has been used to justify anti-Semitic belief and behavior and has led to all manner of speculation about election and predestination and faith versus works and true religion and who is chosen by God and who is not.

In this post I try to explain that Lydia was already a God - fearing Gentile, and so this text refers more to illumination then election and predestination.

Remember in Ephesians 1:5 - 6, it says that God's predestination is to the adoption as sons, which we saw from history and from Scripture means that He has promised to make us His heirs?

This is all part of God's predestination; he predestined us not only to be released from an unpleasant predicament, but in order that we might become like his Son.

Some people are scared of predestination, but we should not be — for whatever it is, it begins with the love of God.

God's predestination is that those who receive the Lord shall be like the Lord Jesus.

This promise of predestination is not about God deciding who gets to heaven and who goes to hell; it is about God decided that rather than just one son getting all of His inheritance, all of His children get to share in the inheritance of His family.

Election has to do with God's people, predestination deals with God's purposes.

We are eternally secure in the hands of God because of his election and predestination.

God's predestination is not to [eternal life].

... The idea that God's will to save is accomplished in Christians with their conversion is obviously not connected with the thought of predestination, but rather with that of conferring status (Delling in Kittel, TDNT, 29).

[1] For more reading on this subject try: The Other Side of Calvinism by Laurence Vance, Beyond Calvinism and Arminianism by C. Gordon Olson, The Dark Side of Calvinism by George Bryson, Calvinistic Paths Retraced by Samuel Fisk, Election and Predestination by Samuel Fisk, and God's Strategy in Human History by Paul Marston and Roger Forster.

So, in regard to «double predestination,» God does not merely «permit» the «wicked» to perish, but «wills» it.46