RELIGIOUS ENCYCLOPEDIA
Precious Stones Pr edestin ation
beryl (Rev. xxi. 20), perhaps identical with no 15, a variety of the emerald of smaller value; the sea-green stone most valued by the ancients came from India. (19) Chrysolite (xxi. 20), often identified in tradition with no. 17 above; the stone so called in modern times is a light green, but that a gold-colored stone exists is stated by Fraas (cf. E. C. A. Riehm, Handworterbuch, p. 334 note, Bielefeld, 1894-99); Pliny (xxxvii. 90-91, 126-127) also describes it as gold-colored. (20) Chrysoprasus (xxi. 20) may perhaps be identified with no. 15, a gray transparent chalcedony. (21) Hyacinth, A.V "jacinth" (xxi. 20), came from Ethiopia (Pliny, xxxvii. 125-126), and answers to the stone known to mineralogists as zircon, a changeable red or yellow stone. (22) Sardonyx (xxi. 20) is partly identified by tradition with no. 15 above.
I. Benzinger.
Bibliography: A. Furtwangler, Antike Gemmen, 3 vols., Leipsic, 1900; A. T. Hartmann, Die H ebraerin am Putztisch und als Braid, i. 278 sqq., iii. 27 sqq., Amsterdam, 1809; K. E. Kluge, Handbuch der Edelsteinkunde, Leipsic, 1860; G. W. King, Natural Hist, of Precious Stones: Antique Gems,
London, 1866; J. Menant, Les Pierres grave'es, 2 parts, Paris, 1883-85; J. H. Middleton, Engraved Gems of Classical Times, Cambridge, 1891; H. Lewy, Die semitischen Fremdworter im Griechischen, pp. 53-62, Berlin, 1895; Nowack, Archaologie, i. 130 sqq.; DB, iv. 619-621; EB, iv. 4799-4812; JE, v. 593-596; and the commentaries on the passages of Scripture cited in the text.
PRECIST: One who has the expectation of a benefice, this expectation being granted him by the possessor of the " right of first requests." Since this right involves the duty of issuing formal rescripta de providendo, which the pope may issue in certain cases, those for whom papal provision is thus made are also termed precists until they receive the benefices in question. (H. F. Jacobson|.)
PRECONIZATION: A term derived from the medieval Latin prceconizare, praeconisare, "to proclaim publicly," and denoting t^e act whereby the pope, in the college of cardinals, proclaims as bishops those prelates who have been found on examination to be properly qualified for the episcopal office, and assigns them their sees. (H. F. jACOBsoNf.)
Scriptural Doctrine.
The Old Testament (§ 1).
The Gospels (§ 2).
The Pauline Epistles (§ 3).
Other New-Testament Writings (
(4).
PREDESTINATION.
II. Church Doctrine.
The Eastern Church (§ 1). The Western Church (§ 2). Augustine (§ 3). Post-Augustinian Views (§ 4).
Scholastic Theology (§ 5). Later Roman Catholic View (§ 6). The Reformers (§ 7). Post-Reformation History (§ 8).
Predestination in the wider sense is the eternal predetermination of God's universal design or spejific ends; and, in the most restricted sense, the 'oreordination in the inscrutable counsels of God Dy an eternal unchangeable decree of a certain lumber to eternal salvation, which is called election, md a certain number to eternal destruction, which s called reprobation. The doctrine, historically, ■esults from the search for the certainty of salvation, which resolves itself in a conscious faith in the everlasting foundations of grace in God.
I. Scriptural Doctrine: Fundamental in the Old Testament is the belief in the election of Israel as jod's own people, revealed first to the patriarchs and finally illustrated in the covenant. i. The Old God is the source of blessing and a safe Testament, refuge: Israel is the elect, the bearer of salvation (Isa. xlv. 4). Every ivent is determined in the divine will. God leads md inclines men, even hardens their hearts to bring ;o pass his higher purposes (Gen. xxv. 23; Ex. iv. 11, vii. 3, ix. 16; Josh. xi. 20); but his activity is lot irresistible. The election of Israel rests upon livine grace and is the act of unqualified love. Not intil the time of Ezekiel was this election regarded is applied to individuals, and then it was regarded is an act before time.
In the New Testament, Israel, by the rejection of he Messiah, has forfeited its distinction, and election las passed to the believers in Christ. According to ;he Synoptic Gospels, Jesus is sent to all that were ost. He, as the risen one, sends forth his disciples md offers salvation to all the nations (Matt, xxviii. 19-20). Salvation is based solely on God's loving 3urpose conceived before the foundation of the world (Matt. xi. 26, xxv. 34). God does not coerce
but leaves the acceptance of salvation to the free will of man (Matt, xxiii. 37). Meanwhile the idea of free will makes place for that of divine election,
especially in Matthew. Many are
2. The called but few chosen (Matt. xx. 16,
Gospels, xxii. 14) ; for the elects' sake the days
of tribulation shall be shortened (Matt. xxiv. 22; Mark xiii. 20). But the elect are those found worthy among the called and embrace all the community of the New-Testament believers. Condemnation falls on those only who reject Christ. In the Fourth Gospel the Evangelist has in mind a certain metaphysical predisposition determining the receptivity of Christ's influence and accordingly dividing men into those who are "of the truth " and those who are children of evil (John vi. 44^15, x. 29, xvii. 2, 6, 9, xviii. 37). But the saving purpose of God's love embraces all men (John iii. 16), and whosoever comes will be accepted (vi. 37, vii. 37). The attainment of salvation is based on the inworking of God. Man may accept or reject Christ and is responsible. For all those who have attained salvation the work has been wrought entirely by God and they are proved to be " of the truth "; for those who are lost, the divine activity consists in punishment for the rejection of salvation. The doctrine of election received a closer definition by the Apostle Paul. The Gentiles are also elected, in spite of the Jews having been the chosen race, and the Jews shall nevertheless be saved in spite of their apparent rejection and hardening of heart; for man is justified by faith, not works. In other words, the ultimate ground of salvation is not in man's effort, but in God the source of all good, and he chooses by his sovereign freedom as he will, out of love, the gift of which is his grace
Predestination