Infralapsarianism

(Lat. for "after the fall," sometimes designated "sublapsarianism"). A part of the doctrine of predestination, specifically that which relates to the decrees of election and reprobation. The issues involved are God's eternal decrees and man's will, how can the one be affirmed without denying the other. If one argues for God's predetermination of mankind's fate, this tends to deny mankind's free will and threatens to make God responsible for sin.

On the other hand, if one argues for the freedom of mankind's will, thus making man responsible for sin, this can threaten the sovereignty and power of God since his decrees then are contingent upon mankind's decisions. The argument / dilemma is not new. Pelagius and Augustine argued over the issue with the Synod of Orange, 529, which sided with Augustine. In the Middle Ages, Duns Scotus and William of Ockham questioned Augustine's position. Luther and Erasmus argued the issue in Freedom of the Will and Bondage of the Will. Melanchthon got involved and was accused by Flacius of synergism, and by the end of the sixteenth century the position of Arminius stirred the controversy among the Reformed, who attempted to resolve the issue at the Synod of Dort.

What is the order of the eternal decrees of God? Infralapsarians argue for this order:

• (1) God decreed the creation of mankind, a good, blessed creation, not marred or flawed.

• (2) God decreed mankind would be allowed to fall through its own self determination.

• (3) God decreed to save some of the fallen.

• (4) God decreed to leave the rest to their just fate of condemnation.

• (5) God provides the Redeemer for the saved.

• (6) God sends the Holy Spirit to effect redemption among the saved.

The key to the order of the decrees is that God decreed election to salvation after the fall, not before; hence the name of the view "infralapsarianism." The supralapsarian view would offer an order in which the decree for election and reprobation occurs before the creation. Those on both sides of the issue cite weighty arguments for their positions, quote Scripture as a foundation, and comb through Augustine, Calvin, and others for support. Generally most Reformed assemblies have refused to make either infra - or supralapsarianism normative, although the tendency has been to favor the former without condemning those who hold to the latter.

R V Schnucker