That’s What She Said: The Problem with Predestination in the Federal Vision (Part 2)

Finitum non capax infiniti. It’s true. And it’s the first rule for undertaking the doctrine of predestination. The inaugural pages of The Federal Vision (Athanasius Press, 2004) open by addressing the controversy of election. John Barach’s deep pastoral concern over covenant predestination asks how to conduct the ministry in a way that best serves the people of God. The problem, asks Barach, is who are they? This question basically prompts the agenda of the Federal Visionaries: a view of covenant election predicated on works-faith-obedience on behalf of the foederati.

Barach’s thesis of election has three points: 1. “God has eternally predestined an unchanging number of people … to eternal glory with Christ.” 2. This, “also includes others who have not been predestined to eternal glory … but who will apostatize.” 3. “God addresses His people as a whole” regardless of their final outcome. Barach then proceeds to determine if “we” (presumably FV pastors) may address the congregation in the language of scripture as the apostles, prophets and ultimately, as God does (p. 32). The primary thrust of his argument is to encourage the elect to behave like it. As far as ‘parts of a speech’ are concerned the logical appeal collides head on with the emotional appeal (pathos) resulting in unconvincing, discouraging syllogisms: a) some are elect to glory b) some are not c) both a and b are God’s people, therefore all must fulfill the requirements of the covenant. This is unfortunate because Barach’s agonizing over the psychology of ministry is genuinely moving. At the same time it fails to convince that works are a sign of covenant election. Geerhardus Vos has the best reason why:

For the Reformed the center of gravity does not lie in justification as such … The fact that redemption is God’s work by which He wills to be glorified can in no wise be more strongly expressed than by thus exposing its emergence from out of the depths of the divine Being Himself. Her it is God who issues the requirement of redemption as God the Father. Again it is God who for the fulfillment of that requirement becomes the guarantor as God the Son. Once again, it is God to whom belongs the application of redemption as God the Holy Spirit. In the clear light of eternity, where God alone dwells, the economy of salvation is drawn up for us with pure outlines and not darkened by the assistance of human hands.

The moment works in any way, shape or form, as a condition of election, predestination becomes anthropology and loses its theological character altogether. This is not to say that works, the ethical outworking of justification in sanctification, is not important to covenant. Vos allows for works/obedience elsewhere. Yet to place works as a condition of election in God’s sovereign will or decree exclusively (as the FV appears to be doing) moves Christ away from the center of the counsel of peace (pactum salutis) and regulates the Spirit’s activity as peripheral assistance in the believer’s salvation.