A Sanctuary for Biblical Logic

  And we know that all things work together for good to them that love God, to them who are the called according to his  purpose (Romans 8:28). This verse is most quoted for the Christian’s comfort and assures us that whatever circumstances we experience in our lives, God always works all things for the elect’s good, who are called to the unmerited salvation of the soul since before the foundation of the world for the glory of His grace. The lack of understanding of this verse causes some to lose faith when they encounter trials and tribulations. Even for the elect who is not justified yet in time (i.e. currently a hater of God, but a sure lover of God in the future), the glorious promise of Romans 8:28 is upon them because the goodness of God will lead him to repentance according to His perfect timing (Romans 2:4). His goodness will never separate the elect from the love God. The universe exists for the good of God’s elect and ultimately to manifest the glory of God. " For I am p

  John Calvin rejects the use of the common phrase “Sufficient for all, Efficient for the elect”, especially in interpreting 1 John 2:2. That phrase is commonly understood as Christ dying for everyone without exception including the reprobates in a certain sense, but in another sense the efficacy of, or the final benefit of the atonement is for the elect alone. If the phrase means that God has the power (sufficient for all) to save everyone without exception (universalism) hypothetically if He wants to, I have no objection but apparently this is not what many moderate Calvinists understand of the phrase. I concur with Jim Ellis who concludes: “To say that Christ's death on the cross provided an atonement sufficient for all is to specifically suggest that He has atoned for the sins of all men, which is essentially a universal atonement. This is a false conception and makes us, along with those who hold to a universal atonement, say the opposite of what we mean.” He, quoting J. I. Pa

Providence is defined as that God’s sovereignty, pleasure, and omnipotent power to actively cause everything in this world to run by the means of nature (that can be empirically grasped and perceived by man) without His direct miraculous, supernatural intervention. [1] Providence, which follows upon the work of creation in the beginning, is divine power that keeps all things in existence and governs them, and the power of providence is directed by the counsel of providence, which is the wise plan of God decreeing that and how all things will glorify Him in the day of Jesus Christ. [2] Leaf and blade, rain and drought, fruitful and barren years, food and drink, health and sickness, riches and poverty, indeed, all things, come to us not by chance but by His fatherly hand. [3] Double Predestination is God’s decree of election and Reprobation. There are the single predestinarians who accepts the doctrine of election without reprobation because they throw logic out of the window. Since

Introduction The Arminians often reason from John 3:16 that if God loves the world (everyone without exception including the people who are already in hell), then the Calvinistic doctrine of predestination must be wrong. Many Calvinists today would agree with the Arminians that God indeed loves sinful humanity in general or everyone without exception including the people who are already in hell, however they also think eternal predestination is still true. Arminians often find that both statements contradict one another, and I agree with them. Not only it is an actual contradiction, but it is also an unbiblical view of God’s love. They would defend that it is a logical paradox i.e., “a situation where an assertion (or two or three assertions) is self-contradictory, or at least seems to be so; one way or the other the assertion cannot possibly be reconciled before the bar of human reason.” [1]   Many theologians have a habit of categorizing theological statements that are clearly contr