in Christianity, the doctrine that God has eternally chosen those whom he intends to save (salvation). In modern usage, predestination is distinct from both determinism and fatalism and is subject to the free decision of the human moral will; but the doctrine also teaches that salvation is due entirely to the eternal decree of God. In its fundamentals, the problem of predestination is as universal as religion itself, but the emphasis of the New Testament on the divine plan of salvation has made the issue especially prominent in Christian theology. Predestination has been especially associated with John Calvin and the Reformed tradition.

Christian doctrines of predestination may be considered explanations of the words of the Apostle Paul (Paul, the Apostle, Saint),

Three types of predestination doctrine, with many variations, have developed. One notion (associated with semi-Pelagianism, some forms of nominalism, and Arminianism) makes foreknowledge the ground of predestination and teaches that God predestined to salvation those whose future faith and merits he foreknew.

At the opposite extreme is the notion of double predestination, commonly identified with John (Calvin, John) Calvin (Calvinism) and especially associated with the Synod of Dort (Dort, Synod of) and appearing also in some of the writings of St. Augustine (Augustine, Saint) and Martin Luther and in the thought of the Jansenists. According to this notion, God has determined from eternity whom he will save and whom he will damn, regardless of their faith, love, or merit, or lack thereof.

A third notion was set forth in other writings of St. Augustine and Luther (Luther, Martin), in the decrees of the second Council of Orange (Orange, councils of) (529), and in the thought of St. Thomas Aquinas (Aquinas, Thomas, Saint). It ascribes the salvation of man to the unmerited grace of God and thus to predestination, but it attributes divine reprobation to man's sin and guilt.