Speratus said:
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The Supra/Infralapsarian debates are simply rationalizing attempts to rescue a failed "double predestination" doctrine which only hyper-Calvinists can accept. The rest of the Calvinists refuse to take "double predestination" to its logical and unscriptural conclusion.


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Speratus, if you truly understood the doctrine of "double predestination" you would understand that it is NOT a doctrine held by only hyper-Calvinists. In fact it is a doctrine that is held by the majority of Calvinists and down through history.
Here are a few Reformed confessions that affirm the positive-negative schema.
The Reformed Confession: 1536
French Confession of Faith: 1559
The Belgic Confession of Faith: 1561
The Second Helvetic Confession: 1566
The Westminster Confession of Faith: 1643
Of course what I am talking about is not the "positive- positive" side, but the "positive-negative" side of the issue. I am not sure if you a deliberately misrepresenting Calvinists, or just ignorant of these matters. I don’t mind that you don’t agree with Calvinists, but it isn’t very Christian to misrepresent people.

In case you didn’t read the article that Pilgrim gave the link to by RC Sproul, I will post it again for you.
http://www.the-highway.com/DoublePredestination_Sproul.html

I highly recommend that you read this article, but if you choose not to, here is something from the article to consider.
Please notice the quotes from Luther.

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In the Reformed view God from all eternity decrees some to election and positively intervenes in their lives to work regeneration and faith by a monergistic work of grace. To the non-elect God withholds this monergistic work of grace, passing them by and leaving them to themselves. He does not monergistically work sin or unbelief in their lives. Even in the case of the "hardening" of the sinners' already recalcitrant hearts, God does not, as Luther stated, "work evil in us (for hardening is working evil) by creating fresh evil in us."2 Luther continued:
When men hear us say that God works both good and evil in us, and that we are subject to God's working by mere passive necessity, they seem to imagine a man who is in himself good, and not evil, having an evil work wrought in him by God; for they do not sufficiently bear in mind how incessantly active God is in all His creatures, allowing none of them to keep holiday. He who would understand these matters, however, should think thus: God works evil in us (that is, by means of us) not through God's own fault, but by reason of our own defect. We being evil by nature, and God being good, when He impels us to act by His own acting upon us according to the nature of His omnipotence, good though He is in Himself, He cannot but do evil by our evil instrumentality; although, according to His wisdom, He makes good use of this evil for His own glory and for our salvation.2
Thus, the mode of operation in the lives of the elect is not parallel with that operation in the lives of the reprobate. God works regeneration monergistically but never sin. Sin falls within the category of providential concurrence.

Tom