66. Why does the proposition above describe predestination as an offspring of the faith of the modern-day church? Because this notion is born out of the belief that salvation is instantaneous by direct mercy, and also out of the belief that we are completely powerless and have no free choice in spiritual matters (see §69 below).
As for the assertion that predestination follows the other concepts just mentioned like one fiery serpent after another or one spider after another, see above [§54]. We are also told that our conversion is lifeless, and in it we are like logs of wood; and once we are converted we have no awareness of whether or not the logs that we are have been brought to life yet by grace. For instance, we read that God produces faith where and when he wills in those who hear the Word; see §11 a; that is, this is entirely up to him. Also that we gain the status of being the “elect” as a matter of pure grace on God’s part exclusive of any action on our part, whether that action is initiated by the powers of our nature or of our reason (Formula of Concord, page 821; appendix, page 182). Even if we reflect upon them, the works that follow from our faith and testify to its existence look to us just like works of the flesh. The [Holy] Spirit that produces them does not reveal their origin; as with faith, he produces these works as a result of his grace and at his good pleasure.
[2] From these teachings it is clear that the dogma of predestination has arisen from the faith of today’s church as a shoot arises from a root. I can assert that it flows forth as a scarcely avoidable by-product of that faith. A flowing forth like this first occurred among the Predestinarians; then another came from Gottschalk, and later on yet another from Calvin and his followers. Eventually the concept was firmly established by the Synod of Dort. From there it was imported by the Supralapsarians and the Infralapsarians as a sacred central effigy in their religion, or better yet, as the head of Medusa the Gorgon carved into the shield of Pallas [Athena herself].
[3] How could we attribute more harmfulness or cruelty to God than by believing that he predestines some members of the human race to hell? It would be believing in divine cruelty to think that the Lord, who is love itself and mercy itself, would want a multitude of people to be born for hell or millions to be born under a curse, that is, to be born devils and satans. It would be believing in divine cruelty to think that even though the Lord had divine wisdom, which is infinite, he would neglect to ensure through providence and foresight that those who live good lives and acknowledge God are not thrown into eternal fire and torment.
The Lord is in fact the Creator and Savior of all. He alone leads all people. He wishes the death of no one. It would be attributing great savagery to him to think and believe that the vast arrays of nations and populations under his divine guidance and watchful eye would just be handed over by predestination as prey to satiate the Devil’s gaping jaws. This is the offspring of the faith of today’s church; the belief of the new church, though, abhors it as something monstrous.
