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c. The purpose of election.
The purpose of this eternal election is twofold: (1) The proximate
purpose is the salvation of the elect. That man is chosen or elected unto salvation is clearly
taught in the Word of God, Rom. 11:7-11; II Thess. 2:13. (2) The final aim is the glory of God.
Even the salvation of men is subordinate to this. That the glory of God is the highest purpose of
the electing grace is made very emphatic in Eph. 1:6,12,14. The social gospel of our day likes to
stress the fact that man is elected unto service. In so far as this is intended as a denial of man’s
election unto salvation and unto the glory of God, it plainly goes contrary to Scripture. Taken by
itself, however, the idea that the elect are predestined unto service or good works is entirely
Scriptural, Eph. 2:10; II Tim. 2:21; but this end is subservient to the ends already indicated.
2. REPROBATION.
Our confessional standards speak not only of election, but also of
reprobation.[Conf. Belg. Art. XVI; Canons of Dort, I, 15.] Augustine taught the doctrine of
reprobation as well as that of election, but this “hard doctrine” met with a great deal of
opposition. Roman Catholics, the great majority of Lutherans, Arminians, and Methodists,
generally reject this doctrine in its absolute form. If they still speak of reprobation, it is only of a
reprobation based on foreknowledge. That Calvin was deeply conscious of the seriousness of
this doctrine, is perfectly evident from the fact that he speaks of it as a “decretum horribile”
(dreadful decree).[Inst. III. 23. 7.] Nevertheless, he did not feel free to deny what he regarded
as an important Scriptural truth. In our day some scholars who claim to be Reformed balk at
this doctrine. Barth teaches a reprobation which is dependent on man’s rejection of God’s
revelation in Christ. Brunner seems to have a more Scriptural conception of election than Barth,
but rejects the doctrine of reprobation entirely. He admits that it logically follows from the
doctrine of election, but cautions against the guidance of human logic in this instance, since the
doctrine of reprobation is not taught in Scripture.[Our Faith, pp. 32f.]
a. Statement of the doctrine.
Reprobation may be defined as that eternal decree of God
whereby He has determined to pass some men by with the operations of His special grace, and
to punish them for their sins, to the manifestation of His justice. The following points deserve
special emphasis: (1) It contains two elements. According to the most usual representation in
Reformed theology the decree of reprobation comprises two elements, namely, preterition or
the determination to pass by some men; and condemnation (sometimes called
precondemnation) or the determination to punish those who are passed by for their sins. As
such it embodies a twofold purpose: (a) to pass by some in the bestowal of regenerating and
saving grace; and (b) to assign them to dishonor and to the wrath of God for their sins. The
Belgic Confession mentions only the former, but the Canons of Dort name the latter as well.
Some Reformed theologians would omit the second element from the decree of reprobation.
Dabney prefers to regard the condemnation of the wicked as the foreseen and intended result
of their preterition, thus depriving reprobation of its positive character; and Dick is of the