Book Review: Predestination

Abstract

In this book, Jesse Couenhoven introduces the doctrine of predestination by examining the theologies of Augustine, Anselm, Aquinas, Luther, Calvin, and Barth. Grounded in the Augustinian tradition, he argues that the doctrine of predestination is, primarily, ‘the belief that God has always had such a plan [for salvation], and will certainly effect that plan’ (p. 11). In the first chapter, Couenhoven argues that Augustine’s theology of predestination is essentially and ultimately combined with his logic of grace. Then, he examines Augustine’s two models of predestination. ‘Christ’s human nature is the paradigm of predestination’ insofar as Christ’s humanity has the perfect freedom to love God, whereas the predestination of infants indicates the union with Christ and God’s prevenient grace. On this basis, Couenhoven maintains that Augustine holds fast to compatibilism: the secondary human agency is enhanced by the primary divine agency. In chapter two, Couenhoven argues that differing from Augustine, Anselm’s libertarian view of predestination accentuates ‘a space for independent human self-determination’ in moral and spiritual matters (p. 51). Hence, Anselm thinks of God’s predestination ‘as the causal activity of God that is based on divine foreknowledge and is responsive to human choices’, albeit his belief in God’s ongoing grace (p. 57). In this light, Couenhoven estimates that Anselm’s view of predestination is a theology of God’s foreknowledge. Over against Anselm, Couenhoven argues in chapter three, Aquinas ‘made extensive use of Aristotelian terms and ideas’ to explain the Augustinian theology of predestination (p. 67). Aquinas inherits Augustine’s theology of grace and Christocentrism on the one hand, and on the other hand, takes in the Augustinian compatibilism by differentiating primary and secondary causes. Per Couenhoven’s analysis, Aquinas largely contextualises Augustine’s theology of predestination in his time more technically and systematically. In the fourth chapter, Couenhoven explores Luther’s and Calvin’s appropriation of Augustine’s theology of predestination. Couenhoven argues that Luther is moving towards a doctrine of double predestination with a clear recognition of divine determinism, and meanwhile adheres to the Augustinian compatibilism by proposing a theory of significant choices in human agency. Although Calvin accepts divine determinism, he more highlights human agency and free choice than Luther. In chapter five, Couenhoven examines Barth’s Christocentric doctrine of election: ‘God’s eternal plan ... began with the election of God to be man, and man to be with God, in Jesus Christ’ (p. 115). Moreover, Barth maintains both divine and human freedom, which respectively stress God’s determination and human obedience in and by Christ. In the end, Couenhoven asserts that Barth’s theology of election inevitably leads to the hope for universal salvation, albeit Barth’s resistance to universalism. In the final chapter, Couenhoven registers a minimal doctrine of predestination, which merely means ‘God’s ordering of some persons towards eternal salvation’ (p. 136). In a certain sense, this minimal doctrine is the embryo from which various theologies of predestination could be developed. Couenhoven maintains that the doctrine of predestination is embedded with the hope for ultimate good and encourages Christians to accept the realities of human agency. Furthermore, he argues that universalism could enhance the doctrine of predestination. Couenhoven’s historical investigation of the doctrine of predestination is too terse in some areas. In his analysis of Barth, for example, Couenhoven does not mention Bruce McCormack’s reading of Barth’s theology of election at all. Despite this, Couenhoven presents a typical Augustinian theology of predestination. By so doing, he offers a robust defence of the doctrine of predestination in theological academia. Moreover, his careful weighing the six theologians’ points of view is pretty commendable. Although Couenhoven’s inclination to universalism would be rejected by many people, this book nevertheless affords an excellent introduction to the doctrine of predestination.