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For as long as I could reason out any theology, I have always had Reformed leanings, but this professor was the first professor to tell me (paraphrased) that God did not want to save everyone.
This was because although all persons are sinful by nature and choice (Romans), some by nature will never be acceptable to God for salvation.
This senior church member pointed out that forms of hyper-Calvinism were in error and I agreed, stating that no persons are forced or coerced into the Kingdom of God, or forced or coerced to stay out of the Kingdom of God.
Philosophically and theologically, God is the first cause of all things, including human nature and will, thoughts and actions, but as secondary causes, humanity embraces what God has caused and willed. Depending on the divine cause, it is theoretically possible for a human being to embrace salvation or to embrace a rejection of salvation with what I call limited free will.
From my PhD
PhD, University of Wales, Trinity Saint David, Lampeter, 2010: Theodicy and Practical Theology
The incompatibilist believes that God cannot simultaneously influence human actions or force or coerce human beings to commit free actions. Feinberg (1994: 64). A person who holds to this type of view may place more emphasis on human free will decisions in regard to their own human suffering than would a compatibilist. The compatibilist or soft-determinist states although God causes actions, created beings are responsible where they act voluntarily. Pojman (1996: 596).
The incompatibilist may deny that God is causing particular suffering and would instead understand God as merely allowing it to occur. The compatibilist, on the other hand, may view God as directly willing evil and suffering for the greater good. Feinberg (1994: 64). Leibniz (1710)(1998: 61). And not merely allowing it to occur.
My compatibilist view is that it is indeed God’s choice alone to regenerate and therefore he alone is active in regeneration. Murray (1937-1966)(1977: 172). But simultaneously as a person is regenerated they believe in Christ. Therefore although I view God as the initiator of regeneration I reason that logically, in order to avoid any suggestion of force or coercion, as God regenerates the saved person, he or she simultaneously believes. There is ‘no compulsion of the will in regeneration.’ states Shedd. Shedd (1874-1890)(1980: 136-137 Volume 2). Calvin reasons that a person is not forced or coerced to believe in the gospel. Calvin (1543)(1996: 68).
I would view conversion as taking place simultaneously with regeneration in a person, although again I state that God alone via the Holy Spirit causes the regeneration process. This means as God chooses to regenerate a person he simultaneously persuades one to freely believe. This allows for a limited but significant human freedom within the salvation process that is not incompatibilism.
Salvation remains alone a work of God. Weber writes that God with his freedom effects both human freedom and human bondage as he reaches out to a saved person through the Word of God. Weber (1955)(1981: 245). This would be a work of the Spirit. Murray states that regeneration is logically antecedent to any conscious response, Murray (1937-1966)(1977: 172), and I reason that God’s choice to commit the act of regeneration must be antecedent due to the corrupt and sinful nature of persons. Murray (1937-1966)(1977: 168-169).
The work of salvation was confined to God’s part in the calling. Bavinck (1918)(2006: 53). This does not prohibit God from causing a compatibilistic human choice within conversion at the moment that God’s initial eternal choice to regenerate becomes a divine act of regeneration. As persons were regenerated they would hear the call of salvation, repent and believe in Christ. Bavinck (1918)(2006: 53). I would view conversion as an aspect of regeneration, which is the beginning of the Christian experience. Regeneration was to encompass the entire divine plan of recreation from the initial change in persons to the ultimate culmination of a new heaven and new earth. Bavinck (1918)(2006: 53).
June 5, 2017
Divine regeneration leading to human belief, will include human repentance. But as the human nature is not completely transformed through resurrection, further repentance will also be achieved in the sanctification process.
In regard to 2 Peter 3, for example: Erickson opines:
Quote:
‘…God is not willing that any should perish (2 Peter 3:9), yet he apparently he does not actually will for us all to be saved, since not everyone is saved.’ (361).
Quote
‘We must distinguish between two different senses of God’s will, which we will refer to as God’s “wish” (will1) and God’s will (will2).’ (361).
Will1 is God’s general intention and Will2 is God’s specific intention.
Or it could be stated Will1=God’s perfect will and Will2=God’s permissible will.
BAVINCK, HERMAN (1918)(2006) Reformed Dogmatics Volume 2: God and Creation, John Bolt (gen.ed.), Translated by John Vriend, Baker Academic, Grand Rapids.
BAVINCK, HERMAN (1918)(2006) Reformed Dogmatics Volume 3: Sin and Salvation in Christ, John Bolt (gen.ed.), Translated by John Vriend, Baker Academic, Grand Rapids.
CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book IV, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College. http://www.ccel.org/ccel/calvin/institutes.html
CALVIN, JOHN (1540)(1973) Romans and Thessalonians, Translated by Ross Mackenzie, Grand Rapids, Wm. B. Eerdmans Publishing Company.
CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.
CALVIN, JOHN (1550)(1978) Concerning Scandals, Translated by John W. Fraser, Grand Rapids, William B. Eerdmans Publishing Company.
CALVIN, JOHN (1552)(1995) Acts, Translated by Watermark, Nottingham, Crossway Books.
CALVIN, JOHN (1553)(1952) Job, Translated by Leroy Nixon, Grand Rapids, Baker Book House.
CALVIN, JOHN (1554)(1965) Genesis, Translated by John King, Edinburgh, The Banner of Truth Trust.
ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.
ERICKSON, MILLARD (2003) What Does God Know and When Does He Know It? Grand Rapids, Zondervan.
FEINBERG. JOHN S. (1986) Predestination and Free Will, David Basinger and Randall Basinger (eds.), Downers Grove, Illinois, InterVarsity Press.
FEINBERG, JOHN S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House.
FEINBERG, JOHN S. (2001) No One Like Him, John S. Feinberg (gen.ed.), Wheaton, Illinois, Crossway Books.
POJMAN, LOUIS P. (1996) Philosophy: The Quest for Truth, New York, Wadsworth Publishing Company.
MURRAY, JOHN (1937-1966)(1977) Collected Writings of John Murray, Vol. 2: Select Lectures in Systematic Theology, Edinburgh, The Banner of Truth Trust.
WEBER, OTTO (1955)(1981) Foundations of Dogmatics, Volumes 1 and 2, Translated and annotated by Darrell L. Guder, William B. Eerdmans Publishing Company.
