Systematic Theology, by Louis Berkhof - New Leaven

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 emphasis: (1) It contains two elements. According to the most usual representation
in Reformed theology the decree of reprobation comprises two elements, namely,
preterition or the determination to pass by some men; and condemnation (sometimes
called precondemnation) or the determination to punish those who are passed by for their
sins. As such it embodies a twofold purpose: (a) to pass by some in the bestowal of
regenerating and saving grace; and (b) to assign them to dishonor and to the wrath of
God for their sins. The Belgic Confession mentions only the former, but the Canons of
Dort name the latter as well. Some Reformed theologians would omit the second
element from the decree of reprobation. Dabney prefers to regard the condemnation of
the wicked as the foreseen and intended result of their preterition, thus depriving
reprobation of its positive character; and Dick is of the opinion that the decree to
condemn ought to be regarded as a separate decree, and not as a part of the decree of
reprobation. It seems to us, however, that we are not warranted in excluding the second
element from the decree of reprobation, nor to regard it as a different decree. The
positive side of reprobation is so clearly taught in Scripture as the opposite of election
that we cannot regard it as something purely negative, Rom. 9:21,22; Jude 4. However,
we should notice several points of distinction between the two elements of the decree of
reprobation: (a) Preterition is a sovereign act of God, an act of His mere good pleasure,
in which the demerits of man do not come into consideration, while precondemnation is
a judicial act, visiting sin with punishment. Even Supralapsarians are willing to admit
that in condemnation sin is taken into consideration. (b) The reason for preterition is not
known by man. It cannot be sin, for all men are sinners. We can only say that God
passed some by for good and wise reasons sufficient unto Himself. On the other hand
the reason for condemnation is known; it is sin. (c) Preterition is purely passive, a
simple passing by without any action on man, but condemnation is efficient and
positive. Those who are passed by are condemned on account of their sin. (2) We should
guard against the idea, however, that as election and reprobation both determine with
absolute certainty the end unto which man is predestined and the means by which that
56 Our Faith, pp. 32f.
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