http://www.ccel.org/ccel/berkhof/systematictheology.

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the inheritance of glory hereafter, but must be regarded as eternal,

Rom. 8:29,30; Eph. 1:4,5. (4) It is unconditional. Election does not in
any way depend on the foreseen faith or good works of man, as the
Arminians teach, but exclusively on the sovereign good pleasure of God,
who is also the originator of faith and good works, Rom. 9:11; Acts
13:48; II Tim. 1:9; I Pet. 1:2. Since all men are sinners and have
forfeited the blessings of God, there is no basis for such a
distinction in them; and since even the faith and good works of the
believers are the fruit of the grace of God, Eph. 2:8,10; II Tim. 2:21,
even these, as foreseen by God, could not furnish such a basis. (5) It
is irresistible. This does not mean that man cannot oppose its
execution to a certain degree, but it does mean that his opposition
will not prevail. Neither does it mean that God in the execution of His
decree overpowers the human will in a manner which is inconsistent with
man's free agency. It does mean, however, that God can and does exert
such an influence on the human spirit as to make it willing, Ps. 110:3;
Phil. 2:13. (6) It is not chargeable with injustice. The fact that God
favors some and passes by others, does not warrant the charge that He
is guilty of injustice. We can speak of injustice only when one party
has a claim on another. If God owed the forgiveness of sin and eternal
life to all men, it would be an injustice if He saved only a limited
number of them. But the sinner has absolutely no right or claim on the
blessings which flow from divine election. As a matter of fact he has
forfeited these blessings. Not only have we no right to call God to
account for electing some and passing others by, but we must admit that
He would have been perfectly just, if He had not saved any, Matt.
20:14,15; Rom. 9:14,15.

c. The purpose of election. The purpose of this eternal election is

twofold: (1) The proximate purpose is the salvation of the elect. That
man is chosen or elected unto salvation is clearly taught in the Word
of God, Rom. 11:7-11; II Thess. 2:13. (2) The final aim is the glory of
God. Even the salvation of men is subordinate to this. That the glory
of God is the highest purpose of the electing grace is made very
emphatic in Eph. 1:6,12,14. The social gospel of our day likes to
stress the fact that man is elected unto service. In so far as this is
intended as a denial of man's election unto salvation and unto the
glory of God, it plainly goes contrary to Scripture. Taken by itself,
however, the idea that the elect are predestined unto service or good
works is entirely Scriptural, Eph. 2:10; II Tim. 2:21; but this end is
subservient to the ends already indicated.

2. REPROBATION. Our confessional standards speak not only of election,

but also of reprobation. [54] Augustine taught the doctrine of
reprobation as well as that of election, but this "hard doctrine" met
with a great deal of opposition. Roman Catholics, the great majority of
Lutherans, Arminians, and Methodists, generally reject this doctrine in
its absolute form. If they still speak of reprobation, it is only of a
reprobation based on foreknowledge. That Calvin was deeply conscious of
the seriousness of this doctrine, is perfectly evident from the fact
that he speaks of it as a " decretum horribile " (dreadful decree).
[55] Nevertheless, he did not feel free to deny what he regarded as an
important Scriptural truth. In our day some scholars who claim to be
Reformed balk at this doctrine. Barth teaches a reprobation which is
dependent on man's rejection of God's revelation in Christ. Brunner
seems to have a more Scriptural conception of election than Barth, but
rejects the doctrine of reprobation entirely. He admits that it
logically follows from the doctrine of election, but cautions against
the guidance of human logic in this instance, since the doctrine of
reprobation is not taught in Scripture. [56]

a.Statement of the doctrine. Reprobation may be defined as that eternal

decree of God whereby He has determined to pass some men by with the
operations of His special grace, and to punish them for their sins, to
the manifestation of His justice. The following points deserve special

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