And lastly, Fatalism leads to skepticism and despair, while Predestination sets forth the glories of God and of His kingdom in all their splendor and gives an assurance which nothing can shake. Predestination therefore differs from Fatalism as much as the acts of a man differ from those of a machine, or as much as the unfailing love of the heavenly Father differs from the force of gravitation. Calvin emphatically repudiated the charge that his doctrine was Fatalism.
Predestination I define to be, according to the Holy Scriptures, that free and unfettered counsel of God by which He rules all mankind, and all men and things, and also all parts and particles of the world by His infinite wisdom and incomprehensible justice. Luther says that the doctrine of Fatalism among the heathen is a proof that "the knowledge of Predestination and of the prescience of God, was no less left in the world than the notion of divinity itself.
In the history of philosophy Materialism has proven itself essentially fatalistic. Pantheism also has been strongly tinged with it. No man can be a consistent fatalist. For to be consistent he would have to reason something like this: "If I am to die today, it will do me no good to eat, for I shall die anyway. Nor do I need to eat if I am to live many years yet, for I shall live anyway. Phil Johnson. Dr Peter Jones. Hywel Jones. Zach Keele. Tim Keller. Meredith G Kline.
John Knox. Andreas Kostenberger. Greg Koukl. R B Kuiper. Rev D H Kuiper. Abraham Kuyper. Steven J Lawson. Charles Leiter. David H Linden. Martyn Lloyd-Jones. Dick Lucas. Martin Luther.
John MacArthur. J Gresham Machen. Donald Macleod. Bryn MacPhail. Henry Mahan. Fred A Malone. Thomas Manton. Walter Marshall. Hugh Martin. Albert Martin. Keith Mathison. Colin Maxwell. Conrad Mbewe. John McDuff. Alister McGrath Ph. Dr Michael Milton. Albert Mohler. Russell D Moore. Leon Morris. Alec Moyter.
Rev David P Murray. Iain H Murray. John Murray. Dr Nick Needham. Tom Nettles. Asahel Nettleton. John Newton. Phil Newton. Greg Nichols. Roger Nicole. K Scott Oliphint. Stuart Olyott. John Owen. J I Packer. Hugh Palmer. Burk Parsons. Blaise Pascal. Nancy Pearcey. William Perkins. Richard Phillips. A W Pink. John Piper. Nathan Pitchford.
David Powlison. Vern S Poythress. Dennis Prutow. S Lance Quinn. Thomas Reade. Ernest C Reisinger. John G Reisinger. Herman Ridderbos. Kim Riddlebarger. Vaughan Roberts. O Palmer Robertson.
Shane Rosenthal. Samuel Rutherford. Philip Ryken. J C Ryle. John Samson. Ken Sande. Thomas R Schreiner. Brian Schwertley. William Shishko. Richard Sibbes. Dominic Smart. George Smeaton. R C Sproul. C H Spurgeon. William Still. Sam Storms. John Stott. Geoff Thomas. Derek Thomas. Rico Tice.
Augustus Toplady. Tedd Tripp. Paul David Tripp. Carl Trueman. Francis Turretin. Gise J. Van Baren. Cornelius Van Til. David VanDrunen. Cornelis P Venema. Geerhardus Vos. Geehardus Vos. Sam Waldron. Bruce Waltke. Bruce Ware. B B Warfield. For example, perhaps God knows that tomorrow you are going to bake bread. God is omniscient, and His knowledge is infallible. Thus, He must be correct that you are going to bake bread. However, we know that God is perfect.
Thus, because God knows that you will bake bread, you must bake bread; you have no option but to do so. Here are a few verses supporting each:. Before a word is on my tongue you, Lord, know it completely Psalm Your eyes saw my unformed body; all the days ordained for me were written in your book before one of them came to be Psalm Before I [God] formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations Jeremiah He predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will Ephesians But if serving the Lord seems undesirable to you, then choose for yourselves this day whom you will serve, whether the gods your ancestors served beyond the Euphrates, or the gods of the Amorites, in whose land you are living.
But as for me and my household, we will serve the Lord Joshua Turn away from all your offenses; then sin will not be your downfall. Rid yourselves of all the offenses you have committed and get a new heart and a new spirit. Why will you die, people of Israel? For I take no pleasure in the death of anyone, declares the Sovereign Lord. Repent and live! You, my brothers and sisters, were called to be free. But in either case the result is the same.
And yet Schopenhauer can represent this as not a radical difference! Professor William James knows better, and in his lectures on "The Varieties of Religious Experience" enlarges on the difference. It is illustrated, he says, by the difference between the chill remark of Marcus Aurelius, "If the gods care not for me or my children, there is a reason for it," and the passionate cry of Job, "Though he slay me, yet will I trust in him!
It is precisely the difference that stretches between materialism and religion. There is, therefore, no heresy so great, no heresy that so utterly tears religion up by the roots, as the heresy that thinks of God under the analogy of natural force and forgets that he is a person. There is a story of a little Dutch boy, which embodies very fairly the difference between God and fate.
This little boy's home was on a dike in Holland, near a great windmill, whose long arms swept so close to the ground as to endanger those who carelessly strayed under them. But he was very fond of playing precisely under this mill. His anxious parents had forbidden him to go near it; and, when his stubborn will did not give way, had sought to frighten him away from it by arousing his imagination to the terror of being struck by the arms and carried up into the air to have life beaten out of him by their ceaseless strokes.
Perhaps he was half conscious of a breeze springing up, and somewhere in the depth of his soul he may have been obscurely aware of the danger with which he had been threatened.
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