Treatise on Divine Predestination is one of the early writings of the author of the great philosophical work Periphyseon (On the Division of Nature), Johannes Scottus (the Irishman), known as Eriugena (died c. 877 A.D.). It contributes to the age-old debate on the question of human destiny in the present world and in the afterlife. The work survives in a single manuscript of which editions were published in 1650 and 1853. It has been most recently edited in 1978. The present translation was made from that edition. Modern scholars are able to discern in this early work strong intimations of Eriugena's later major writings.
Treatise on Divine Predestination is one of the early writings of the author of the great philosophical work Periphyseon (On the Division of Nature), Johannes Scottus (the Irishman), known as Eriugena (died c. 877 A.D.). It contributes to the age-old debate on the question of human destiny in the present world and in the afterlife.
Those interested in freedom should begin by clearly meditating on the foundation of views of the Western conception of freedom: chiefly, the Christian tradition. In this exhaustive study, Fr. William Most examines questions of predestination in the light of Divine Revelation of Holy Scripture and the teaching of the Catholic Church, with aid of the writings of the Church Fathers and St. Thomas Aquinas.
Calvin’s Calvinism A Translation of 1. The Eternal Predestination of God 2. The Secret Providence of God By John Calvin and translated by Henry Cole, D.D. This unique book constitutes the only original writings of John Calvin devoted “expressly, exclusively, and purposely” to the capital “Calvinistic” doctrines of The Eternal Predestination of God, and The Secret Providence of God. They are Calvin’s own testimony and real mind concerning the doctrines of God’s electing, predestinating and sovereign grace, constitute his own exposition and expression of faith, and beautifully display the spirit in which he held and taught these great Biblical truths. These important treatises were published in 1552 and 1558 respectively and lay locked in the original language of Calvin’s day until translated by Henry Cole, D. D., 300 years later in 1856 under the present title of Calvin’s Calvinism. The first treatise on Eternal Predestination consists of 131 pages; the second on Secret Providence covers 127 pages, the later embracing arguments (Calumnies) against Calvin and his refutation of each particular point. Illuminating “Dedicatory Prefaces” and prefaces by the translator add significance to the main content of this important volume.
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Grace, Predestination, and the Permission of Sin seeks to analyze a revisionist movement within Thomism in the 20th century over and against the traditional or classical Thomistic commentatorial treatment of physical premotion, grace, and the permission of sin, especially as these relate to the mysteries of predestination and reprobation. The over-arching critique leveled by the revisionists against the classic treatment is that Bañezian scholasticism had disregarded the dissymmetry between the line of good (God's causation of salutary acts) and the line of evil (God's permission of defect and sin). The teaching of St. Thomas is explored via intimate consideration of his texts. The thought of St. Thomas is then compared with the work of Domingo Bañez and the foremost 'Bañezian' of the 20th century, Reginald Garrigou-Lagrange. The work then shifts to a consideration of the major players of the revisionist treatment, including Francisco Marín-Sola, Jacques Maritain, and Bernard Lonergan. Jean-Herve Nicolas is also taken up as one who had held both accounts during his lifetime. The work analyzes and critiques the revisionist theories according to the fundamental tenets of the classical account. Upon final analysis, it seeks to show that the classical account sufficiently distances God's causal role in regard to free salutary acts and His non-causal role in regard to free sinful acts. Moreover, the revisionist account presents significant metaphysical problems and challenges major tenets of classical theism, such as the divine omnipotence, simplicity, and the exhaustive nature of divine providence. Finally, the implications of the traditional view are considered in light of the spiritual life. It is argued that the classical account is the only one which provides an adequate theological foundation for the Church's robust mystical and spiritual tradition, and in particular, the abandonment to divine providence.
