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In this common, loose sense of the term, to affirm or to deny predestination has particular reference to the Calvinist doctrine of unconditional election. In the Calvinist interpretation of the Bible, this doctrine normally has only pastoral value related to the assurance of salvation and the absolution of salvation by grace alone. However, the philosophical implications of the doctrine of election and predestination are sometimes discussed beyond these systematic bounds. Under the topic of the doctrine of God (theology proper), the predestinating decision of God cannot be contingent upon anything outside of himself, because all other things are dependent upon him for existence and meaning.
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It is an admixture of covenant objectivity and God's predestinating power in election that has resulted in the Federal Vision position on the covenant. Because Federal Vision leaders believe the Old Testament argued for corporate election of all Israel, so too does the New Testament for all who are in the Church. This results in a distinction in election – there are the decreed elect (that precise number God intends to save and who will persevere in their faith) and the covenantally elect (those who are predestined to be a follower of Christ for a time, but are not predestined to persevere in their faith and who will eventually fall away).
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Under the topic of the doctrines of salvation (soteriology), the predestinating decision of God is made from God's knowledge of his own will (Romans 9:15), and is therefore not contingent upon human decisions (rather, free human decisions are outworkings of the decision of God, which sets the total reality within which those decisions are made in exhaustive detail: that is, nothing left to chance). Calvinists do not pretend to understand how this works; but they are insistent that the Scriptures teach both the sovereign control of God and the responsibility and freedom of human decisions. Calvinist groups use the term Hyper-Calvinism to describe Calvinistic systems that assert without qualification that God's intention to destroy some is equal to his intention to save others. Some forms of Hyper-Calvinism have racial implications, as when Dutch Calvinist theologian Franciscus Gomarus however argued that Jews, because of their refusal to worship Jesus Christ, were members of the non- elect, as also argued by John Calvin himself, based on I John 2:22–23 in The New Testament of the Bible.
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Assuming that man is free to perform or not to perform any act whatever, Molina maintains that this circumstance renders the grace of God neither unnecessary nor impossible: not impossible, for God never fails to bestow grace upon those who ask it with sincerity; and not unnecessary, for grace, although not an efficient, is still a sufficient cause of salvation (gratia mere sufficiens). Nor, in Molina's view, does his doctrine of free will exclude predestination. The omniscient God, by means of His scientia media (the phrase is Molina's invention, though the idea is also to be found in his older contemporary Fonseca), or power of knowing future contingent events, foresees how we shall employ our own free-will and treat his proffered grace, and upon this foreknowledge he can found his predestinating decrees. These doctrines, which opposed both traditional understanding of Augustinism and Thomism concerning the respective roles of free will and efficacious grace, and the teachings of Martin Luther and John Calvin, excited violent controversy in some quarters, especially on the part of the Dominican Order and of the Jansenists, and at last rendered it necessary for the Pope (Clement VIII) to intervene.
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