This is the second part of the response to Leighton Flowers video in regards to Luther vs Calvin (two Reformers who carried forth two different stream of Augustinian predestination thoughts). The first part is a defense of Augustine found here:
https://g2witt.blogspot.com/2020/08/response-to-leighton-flowers-video-on.html?m=1
Flowers’ video can be found here:
https://youtu.be/pZrTO88WmDg
This second part is a response to Flowers’ caricatures of Lutheranism on the subject.
At about the 29:24 mark, Leighton Flowers claim Lutherans hold to God predestine to be saved and leave the rest to be lost. That kind of give a hint of the kind of caricatures he would continually throw at Luther especially in the last half of the video (to be dealt with in the next blog posts).
What Lutherans hold to while God choosing and predestinating is effectual cause of our salvation by grace through faith, we are not allowed to go beyond what Scriptures say to draw speculations or conclusions. So while Scriptures say Christ chose us, not we choose Him, Scriptures also say God wants all to be saved. God didn’t just choose to leave the rest to be lost but earnestly desire to save them as well.
In the Lutheran Confessions, the Solid Declaration of the Formula of Concord article XI affirmed election is cause of our salvation here:
“5] The eternal election of God, however, vel praedestinatio (or predestination), that is, God's ordination to salvation, does not extend at once over the godly and the wicked, but only over the children of God, who were elected and ordained to eternal life before the foundation of the world was laid, as Paul says, Eph. 1:4. 5: He hath chosen us in Him, having predestinated us unto the adoption of children by Jesus Christ.
“8] The eternal election of God, however, not only foresees and foreknows the salvation of the elect, but is also, from the gracious will and pleasure of God in Christ Jesus, a cause which procures, works, helps, and promotes our salvation and what pertains thereto; and upon this [divine predestination] our salvation is so founded that the gates of hell cannot prevail against it, Matt. 16:18, as is written John 10:28: Neither shall any man pluck My sheep out of My hand. And again, Acts 13:48: And as many as were ordained to eternal life, believed.”
However, the idea God elected people as some kind of muster where He picked this person to be saved and that person to be lost was rejected:
“9] Nor is this eternal election or ordination of God to eternal life to be considered in God's secret, inscrutable counsel in such a bare manner as though it comprised nothing further, or as though nothing more belonged to it, and nothing more were to be considered in it, than that God foresaw who and how many were to be saved, who and how many were to be damned, or that He only held a [sort of military] muster, thus: ‘This one shall be saved, that one shall be damned; this one shall remain steadfast [in faith to the end], that one shall not remain steadfast.’”
In the Lutheran view, predestination or election passages are written for our assurance, not for us to speculate into hidden decrees, as to think the reason why some are lost is because God withhold salvation from them:
“52] But a distinction must be observed with especial care between that which is expressly revealed concerning it in God's Word, and what is not revealed. For, in addition to what has been revealed in Christ concerning this, of which we have hitherto spoken, God has still kept secret and concealed much concerning this mystery, and reserved it for His wisdom and knowledge alone, which we should not investigate, nor should we indulge our thoughts in this matter, nor draw conclusions, nor inquire curiously, but should adhere [entirely] to the revealed Word [of God]. This admonition is most urgently needed.
“53] For our curiosity has always much more pleasure in concerning itself with these matters [with investigating those things which are hidden and abstruse] than with what God has revealed to us concerning this in His Word, because we cannot harmonize it, which, moreover, we have not been commanded to do [since certain things occur in this mystery so intricate and involved that we are not able by the penetration of our natural ability to harmonize them; but this has not been demanded of us by God].
“54] Thus there is no doubt that God most exactly and certainly foresaw before the time of the world, and still knows, which of those that are called will believe or will not believe; also which of the converted will persevere [in faith] and which will not persevere; which will return after a fall [into grievous sins], and which will fall into obduracy [will perish in their sins]. So, too, the number, how many there are of these on either side, is beyond all doubt perfectly known to God. 55] However, since God has reserved this mystery for His wisdom, and has revealed nothing to us concerning it in His Word, much less commanded us to investigate it with our thoughts, but has earnestly discouraged us therefrom, Rom. 11:33ff , we should not reason in our thoughts, draw conclusions, nor inquire curiously into these matters, but should adhere to His revealed Word, to which He points us.
“70] Therefore, whoever would be saved should not trouble or harass himself with thoughts concerning the secret counsel of God, as to whether he also is elected and ordained to eternal life, with which miserable Satan usually attacks and annoys godly hearts. But they should hear Christ [and look upon Him as the Book of Life in which is written the eternal election], who is the Book of Life and of God's eternal election of all of God's children to eternal life: He testifies to all men without distinction that it is God's will that all men should come to Him who labor and are heavy laden with sin, in order that He may give them rest and save them, Matt. 11:28”
Indeed, denials of God not wanting to earnestly to save all are rejected:
“41] For few receive the Word and follow it; the greatest number despise the Word, and will not come to the wedding, Matt. 22:3ff The cause for this contempt for the Word is not God's foreknowledge [or predestination], but the perverse will of man, which rejects or perverts the means and instrument of the Holy Ghost, which God offers him through the call, and resists the Holy Ghost, who wishes to be efficacious, and works through the Word, as Christ says: How often would I have gathered you together, and ye would not! Matt. 23:37.
“42] Thus many receive the Word with joy, but afterwards fall away again, Luke 8:13. But the cause is not as though God were unwilling to grant grace for perseverance to those in whom He has begun the good work, for that is contrary to St. Paul, Phil. 1:6; but the cause is that they wilfully turn away again from the holy commandment [of God], grieve and embitter the Holy Ghost, implicate themselves again in the filth of the world, and garnish again the habitation of the heart for the devil. With them the last state is worse than the first, 2 Pet. 2:10. 20; Eph. 4:30; Heb. 10:26; Luke 11:25.”
For the Lutheran, election is to looked at in Christ given unto us in Word and Sacrament, not outside of Christ (which is what takes place when speculations are made with what takes place with election in eternity, leading to either denials of universal saving grace or denials of monergism, or salvation is all of God):
“65] Accordingly, this eternal election of God is to be considered in Christ, and not outside of or without Christ. For in Christ, the Apostle Paul testifies, Eph. 1:4f , He hath chosen us before the foundation of the world, as it is written: He hath made us accepted in the Beloved. This election, however, is revealed from heaven through the preaching of His Word, when the Father says, Matt. 17:6: This is My beloved Son, in whom I am well pleased; hear ye Him. And Christ says, Matt. 11:28: Come unto Me, all ye that labor and are heavy laden, and I will give you rest. And concerning the Holy Ghost Christ says, John 16:14: He shalt glorify Me; for He shall receive of Mine, and shall show it unto you. 66] Thus the entire Holy Trinity, God Father, Son, and Holy Ghost, directs all men to Christ, as to the Book of Life, in whom they should seek the eternal election of the Father. For this has been decided by the Father from eternity, that whom He would save He would save through Christ, as He [Christ] Himself says, John 14:6: No man cometh unto the Father but by Me. And again, John 10:9: I am the Door; by Me, if any man enter in, he shall be saved.
“67] However, Christ, as the only-begotten Son of God, who is in the bosom of the Father, has announced to us the will of the Father, and thus also our eternal election to eternal life, namely, when He says, Mark 1:15: Repent ye, and believe the Gospel; the kingdom of God is at hand. Likewise He says, John 6:40: This is the will of Him that sent Me, that every one which seeth the Son and believeth on Him may have everlasting life. And again [John 3:16]: God so loved the world, etc. [that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life].”
For the Lutheran, false views of election can undermine our assurance. One such view is there is something in us that God finds in us as cause of Him choosing us:
“87] By this doctrine and explanation of the eternal and saving choice [predestination] of the elect children of God His own glory is entirely and fully given to God, that in Christ He saves us out of pure [and free] mercy, without any merits or good works of ours, according to the purpose of His will, as it is written Eph. 1:5f : Having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, wherein He hath made us accepted in the Beloved. 88] Therefore it is false and wrong [conflicts with the Word of God] when it is taught that not alone the mercy of God and the most holy merit of Christ, but that also in us there is a cause of God's election, on account of which God has chosen us to eternal life. For not only before we had done anything good, but also before we were born, yea, even before the foundations of the world were laid, He elected us in Christ; and that the purpose of God according to election might stand, not of works, but of Him that calleth, it was said unto her, The elder shall serve the younger; as it is written concerning this matter, Jacob have I loved, but Esau have I hated, Rom. 9:11ff.; Gen. 25:23; Mal. 1:2f.”
The other false view as pointed out is the denials of God wanting to save all:
“89] Moreover, this doctrine gives no one a cause either for despondency or for a shameless, dissolute life, namely, when men are taught that they must seek eternal election in Christ and His holy Gospel, as in the Book of Life, which excludes no penitent sinner, but beckons and calls all the poor, heavy-laden, and troubled sinners [who are disturbed by the sense of God's wrath], to repentance and the knowledge of their sins and to faith in Christ, and promises the Holy Ghost for purification and renewal, 90] and thus gives the most enduring consolation to all troubled, afflicted men, that they know that their salvation is not placed in their own hands,-for otherwise they would lose it much more easily than was the case with Adam and Eve in paradise, yea, every hour and moment,-but in the gracious election of God, which He has revealed to us in Christ, out of whose hand no man shall pluck us, John 10:28; 2 Tim. 2:19.
“91] Accordingly, if any one presents the doctrine concerning the gracious election of God in such a manner that troubled Christians cannot derive comfort from it, but are thereby incited to despair, or that the impenitent are confirmed in their wantonness, it is undoubtedly sure and true that such a doctrine is taught, not according to the Word and will of God, but according to [the blind judgment of human] reason and the instigation of the devil.
“92] For, as the apostle testifies, Rom. 15:4: Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope. But when this consolation and hope are weakened or entirely removed by Scripture, it is certain that it is understood and explained contrary to the will and meaning of the Holy Ghost.
“93] By this simple, correct [clear], useful explanation which has a firm and good foundation in God's revealed will, we abide; we flee from, and shun, all lofty, acute questions and disputations [useless for edifying]; and reject and condemn whatever is contrary to these simple, useful explanations.”
Likewise, this paradox of salvation is all of God (divine election is cause of our salvation from start to finish and faith is gift of God) and damnation is all of man whom God wants to be saved can be found in Article II on freewill.
In regards to salvation being all of God, it reads:
“11] Now, just as a man who is physically dead cannot of his own powers prepare or adapt himself to obtain temporal life again, so the man who is spiritually dead in sins cannot of his own strength adapt or apply himself to the acquisition of spiritual and heavenly righteousness and life, unless he is delivered and quickened by the Son of God from the death of sin.
“25] Thirdly, in this manner, too, the Holy Scriptures ascribe conversion, faith in Christ, regeneration, renewal, and all that belongs to their efficacious beginning and completion, not to the human powers of the natural free will, neither entirely nor half, nor in any, even the least or most inconsiderable part, but in solidum, that is, entirely, solely, to the divine working and the Holy Ghost, as also the Apology teaches.”
Universal grace and atonement were affirmed here as well:
“49] It is not God's will that any one should be damned [perish], but that all men should be converted to Him and be saved eternally. Ezek. 33:11: As I live, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. John 3:16: For God so loved the world that He gave his only begotten Son, that whosoever believeth in Him should not perish but have everlasting life.
“50] Therefore God, out of His immense goodness and mercy, has His divine eternal Law and His wonderful plan concerning our redemption, namely, the holy, alone-saving Gospel of His eternal Son, our only Savior and Redeemer, Jesus Christ, publicly preached; and by this [preaching] collects an eternal Church for Himself from the human race, and works in the hearts of men true repentance and knowledge of sins, and true faith in the Son of God, Jesus Christ. And by this means, and in no other way, namely, through His holy Word, when men hear it preached or read it, and the holy Sacraments when they are used according to His Word, God desires to call men to eternal salvation, draw them to Himself, and convert, regenerate, and sanctify them. 51] 1 Cor. 1:21: For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. Acts 10:5. 6: Peter shall tell thee what thou oughtest to do. Rom. 10:17: Faith cometh by hearing, and hearing by the Word of God. John 17:17. 20: Sanctify them by Thy truth; Thy Word is truth, etc. Neither pray I for these alone, but for them also which shall believe on Me through their Word. Therefore the eternal Father calls down from heaven concerning His dear Son and concerning all who preach repentance and forgiveness of sins in His name: Hear ye Him, Matt. 17:5.
“52] Now, all who wish to be saved ought to hear this preaching [of God's Word]. For the preaching and hearing of God's Word are instruments of the Holy Ghost, by, with, and through which He desires to work efficaciously, and to convert men to God, and to work in them both to will and to do.”
For the Lutheran, true assurance can only come 1) if salvation doesn’t depend on us (think law and gospel distinction here), but all of God to give us faith and keep us in that faith in the gospel promises given us in Christ through outward means of Word and Sacrament (think salvation lies outside ourselves hence justification by faith alone and imputed righteousness) and 2) if we are given certainty God desires to save all (what’s true for all, as in God’s desire to save, becomes true for all).
We read again in article XI:
“13] Therefore, if we wish to think or speak correctly and profitably concerning eternal election, or the predestination and ordination of the children of God to eternal life, we should accustom ourselves not to speculate concerning the bare, secret, concealed, inscrutable foreknowledge of God, but how the counsel, purpose, and ordination of God in Christ Jesus, who is the true Book of Life, is revealed to us through the Word, 14] namely, that the entire doctrine concerning the purpose, counsel, will, and ordination of God pertaining to our redemption, call, justification, and salvation should be taken together; as Paul treats and has explained this article Rom. 8:29f ; Eph. 1:4f , as also Christ in the parable, Matt. 22:1ff , namely, that God in His purpose and counsel ordained [decreed]:
“15] 1. That the human race is truly redeemed and reconciled with God through Christ, who, by His faultless [innocency] obedience, suffering, and death, has merited for us the righteousness which avails before God, and eternal life.
“16] 2. That such merit and benefits of Christ shall be presented, offered, and distributed to us through His Word and Sacraments.
“17] 3. That by His Holy Ghost, through the Word, when it is preached, heard, and pondered, He will be efficacious and active in us, convert hearts to true repentance, and preserve them in the true faith.
“18] 4. That He will justify all those who in true repentance receive Christ by a true faith, and will receive them into grace, the adoption of sons, and the inheritance of eternal life.
“19] 5. That He will also sanctify in love those who are thus justified, as St. Paul says, Eph. 1:4.
“20] 6. That He also will protect them in their great weakness against the devil, the world, and the flesh, and rule and lead them in His ways, raise them again [place His hand beneath them], when they stumble, comfort them under the cross and in temptation, and preserve them [for life eternal].
“21] 7. That He will also strengthen, increase, and support to the end the good work which He has begun in them, if they adhere to God's Word, pray diligently, abide in God's goodness [grace], and faithfully use the gifts received.
“22] 8. That finally He will eternally save and glorify in life eternal those whom He has elected, called, and justified.
“23] And [indeed] in this His counsel, purpose, and ordination God has prepared salvation not only in general, but has in grace considered and chosen to salvation each and every person of the elect who are to be saved through Christ, also ordained that in the way just mentioned He will, by His grace, gifts, and efficacy, bring them thereto [make them participants of eternal salvation], aid, promote, strengthen, and preserve them.
“24] All this, according to the Scriptures, is comprised in the doctrine concerning the eternal election of God to adoption and eternal salvation, and is to be understood by it, and never excluded nor omitted, when we speak of God's purpose, predestination, election, and ordination to salvation. And when our thoughts concerning this article are thus formed according to the Scriptures, we can by God's grace simply [and correctly] adapt ourselves to it [and advantageously treat of it].
“25] This also belongs to the further explanation and salutary use of the doctrine concerning God's foreknowledge [predestination] to salvation: Since only the elect, whose names are written in the book of life, are saved, how, we can know, whence and whereby we can perceive who are the elect that can and should receive this doctrine for comfort.
26] And of this we should not judge according to our reason, nor according to the Law or from any external appearance. Neither should we attempt to investigate the secret, concealed abyss of divine predestination, but should give heed to the revealed will of God. For He has made known unto us the mystery of His will, and made it manifest through Christ that it might be preached, Eph. 1:9ff ; 2 Tim. 1:9f.
“27] This, however, is revealed to us in the manner as Paul says, Rom. 8:29f : Whom God predestinated, elected, and foreordained, He also called. Now, God does not call without means, but through the Word, as He has commanded repentance and remission of sins to be preached in His name, Luke 24:47. St. Paul also testifies to like effect when he writes: We are ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, Be ye reconciled to God. 2 Cor. 5:20. And the guests whom the King will have at the wedding of His Son He calls through His ministers sent forth, Matt. 22:2ff , some at the first and some at the second, third, sixth, ninth, and even at the eleventh hour, Matt. 20:3ff
“28] Therefore, if we wish to consider our eternal election to salvation with profit, we must in every way hold sturdily and firmly to this, that, as the preaching of repentance, so also the promise of the Gospel is universalis (universal), that is, it pertains to all men, Luke 24:47. For this reason Christ has commanded that repentance and remission of sins should be preached in His name among all nations. For God loved the world and gave His Son, John 3:16. Christ bore the sins of the world, John 1:29, gave His flesh for the life of the world, John 6:51; His blood is the propitiation for the sins of the whole world, 1 John 1:7; 2:2. Christ says: Come unto Me, all ye that labor and are heavy laden, and I will give you rest, Matt. 11:28. God hath concluded them all in unbelief, that He might have mercy upon all, Rom. 11:32. The Lord is not willing that any should perish, but that all should come to repentance, 2 Pet. 3:9. The same Lord over all is rich unto all that call upon Him, Rom. 10:12. The righteousness of God, which is by faith of Jesus Christ, unto all and upon all them that believe, Rom. 3:22. This is the will of Him that sent Me, that every one that seeth the Son and believeth on Him may have everlasting life, John 6:40. Likewise it is Christ's command that to all in common to whom repentance is preached this promise of the Gospel also should be offered Luke 24:47; Mark 16:15.”
Here we stand.
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