Perspectief 2019-43

2019-43 Thema - Dordt en Franciscus over de bestemming van de mens Prof. dr. Eduardo Echeverria 117 grace, from his “Yes” to man, exhibiting his universal salvific will to reconcile all men in Christ through his atoning work (172-173). “For God sent the Son into the world, not to condemn the world, but that the world might be saved through him” (John 17). Does merely saying, then, that there is a fundamental asymmetry between election and repro- bation, positive and negative decree, really get at the root of why symmetry or parallelism is wrong? No! The deepest reason for rejecting the equal symmetry of election and repro- bation is not merely to affirm an essential asymmetry. Rather, it is because of God’s “Yes” in Christ (2 Cor 1: 19-22), that God has loved the world (John 3:16), that he did not send the Son to condemn the world (John 3:17), but that the world should be saved through him. Berkouwer is correct that rejecting equal symmetry “betekent niet de triomf van een simple universalisme.” “Direct als Johannes spreekt van dat doel van Christus’ zending, voegt hij er aan toe: ‘Wie in Hem gelooft, wordt niet veroordeeld; wie niet gelooft, is reeds veroordeeld, omdat hij niet geloofd heeft in de Naam van de eniggeboren Zoon van God’ [Joh 3: 18]” ( De Verkiezing Gods 238). Van den Brink acknowledges the distinction between positive and negative reprobation (38; 89). God judges men because of their sin and unbelief, but he does not “pass over” men because of their sin. This “passing over” raises the question of preterition ( praeteritio ). This term refers to “negative reprobation”: “Bij did laatste concept is de gedachte dat God niet zozeer actief mensen afwijst, maar meer passief in zijn uikiezend handelen aan hen voorbigaat” (15; see also 38, 89). Why does God save only some, passing over others? We do not know (168). If negative reprobation is unconditional, it seems difficult to reconcile with the universal salvific will of God, the universal scope of Christ’s redemptive work, and it seemingly contradicts the justice of God (158), as well as having no place for man’s responsibility in rejecting the Gospel. In particular, it seems difficult to make sense of pret- erition, Article 6 and 15 of the First Head of Doctrine, and Article 5 of the Second Head of Doctrine in the Canons: “Moreover, the promise of the gospel is that whosoever believes in Christ crucified shall not perish, but have eternal life. This promise, together with the command to repent and believe, ought to be declared and published to all nations, and to all persons promiscuously and without distinction, to whom God out of His good pleas- ure sends the gospel.” Furthermore, if positive reprobation is conditional such that reprobation is contingent upon the sins of man, as Van den Brink seems to hold (151, 163-