In the following section we will look at the theological idea of God's eternal decree and how this is understood by Van Ruler. At the outset of this discussion it must be pointed out that the idea of the eternal decree is a theologoumenon that is scarcely found in the Bible and as such it must not be taken by itself and made into the starting point of all theology. It must be kept in context.2.68The idea of the eternal decree is obviously speculative, but this does not mean that it is unimportant. In so far as one thinks about the beginning and the end of all things, one has to pose these speculative questions. Without this speculative context one cannot give a thoughtful, concrete answer to a single question that is asked regarding anything between the proton and the eschaton.2.69
In the supralapsarian idea of the eternal decree, the first decree is understood as being that of predestination, which is followed by the decree of creation and fall. The later decrees of God (creation and fall) are subsumed under this first decree. They form the means by which the primary decree of predestination is realized. The decree to election and rejection precedes all other decrees. Man appears in this decree as the homo creabilis et labilis (certain to be created and to fall). This decree is put into effect in the decree to create, to fall, and the sending of Christ for the salvation of the elect.
According to the infralapsarian understanding the decree to creation and fall logically precede the decree to rejection and election, so that man appears as the homo creatus et lapsus(already created and fallen) in the counsel of God regarding election and rejection. The first decree is the creation of man. Following this are the decrees regarding the fall, election and rejection, the sending of Christ as Mediator for the elect, and the effectual calling of the latter and their presentation with faith, their justification, sanctification and final glorification.2.70
Both points of view understand the decree of God as one and in all its parts equally eternal, the decrees are an actus unicus et simplicissimus, there is no question of temporal order in the decrees but ``there is nothing to prevent the institution of some order in them, considered objectively and from our side according to our mode of conceiving.''2.71
Both infra- and supralapsarians see the fall as included in the divine decree and preterition as an act of God's sovereign will. Originally the point of difference between the two positions was whether the fall was decreed or was merely the object of divine foreknowledge. But the idea that the fall is only foreseen is Arminian not Reformed, and was therefore rejected by the Reformation.
The difference between the infra and supra positions is also not to be found in any essential difference as to the question, whether the decree relative to sin is permissive. Both positions see sin as positively included in the counsel of God, although the infra position may overemphasize the permissive character of the decree and expose itself to the charge of Arminianism whereas supralapsarianism may overemphasize the positive element in the decree regarding sin and thus expose itself to the charge of making God the author of sin.
Both positions take sin into account regarding the decree of reprobation. This is obvious in the infra position which sees the decree of election and rejection as logically occurring after the decree of the fall. This view emphasizes God's justice and mercy. Supralapsarianism emphasizes God's sovereign will, but it rejects the idea that God destined some men for eternal destruction simply by an act of His sovereign will, without taking account of their sin. While it sees preterition as an act of God's sovereign will, the second element of reprobation, namely, condemnation, is an act of justice and takes account of sin. This proceeds on the supposition that logically preterition precedes the decree to create and to permit the fall, while condemnation follows this.2.72
A.A. van Ruler assumes the infralapsarian point of view and agrees with O. Noordmans that God always makes his eternal decrees at the very last moment.2.73 This does not bring the idea of a temporal succession into the decrees, because it is the eternal God who decrees, but it does emphasize our freedom. This also emphasizes the fall and sin as factors of rebellion and violation of God's holiness. Moreover the infralapsarian view also emphasizes the connection between God's mercy and justice on the one hand and the sinful reality of the human race on the other hand. This does not deny the sovereignty of God, as according to Van Ruler the decree to fall must be placed squarely in the sovereign council of God.2.74 At this point Van Ruler is saying exactly the same thing as supralapsarianism, namely, that the fall must ultimately have been part of God's counsel and therefore it `rests' in God's sovereign good pleasure (welbehagen). But there is nevertheless an important point of difference between Van Ruler and a supralapsarian such as K. Barth. Van Ruler sees this decree regarding the fall and election and rejection within the context of the decrees regarding creation and eschaton and therefore as a means to a greater end, whereas K. Barth sees the decree of election and rejection in Christ as the beginning and end of all the ways of God. Creation and fall are therefore only means to realize this end. This has important implications for the position and importance of history in theology. In the last analysis Barth's ``concept of history has its root primarily in his doctrine of God's election of grace, more specifically in his teaching on God's eternal decree before the creation of the world as the beginning of the history of God's covenant of grace with man in Jesus Christ.''2.75
The fact that Barth concentrates on the eternal Decree of election causes him to view history as existing only under God's patience as a time that is allowed for man to repent. We have already rejected this idea.
As Van Ruler takes an infralapsarian view and sees election as well as the work of the Spirit as moments in the eternal decree he can do justice to the historical-eschatological and trinitarian structure of christian thought. Election (and rejection) is there for the sake of creation and there is a working out of this election in history by the Spirit. Pneumatology is done justice and thus there is space in Van Ruler's theological thought for creation, man, time and history. ``Zoodra men eenig accent legt op het werk van den Heiligen Geest, is het christelijke geloof niet alleen gebonden aan de evangelische en de bijbelsche geschiedenis, maar omvat het ook de kerkgeschiedenis en de zendingsgeschiedenis en raakt het daarin - op zijn wijze - de geschiedenis van het menschelijke geslacht.''2.76
Having seen that the infralapsarian position emphasizes sin as rebellion against God, the incarnation of Christ as a reaction to this rebellion, the freedom of man and the fact that it does justice to the historical-eschatological trinitarian structure of christian thought, it comes as no surprise that it has been accepted above the supralapsarian position in the reformed confessions. The Synod of Utrecht (1905) states ``our confessions, certainly with respect to the doctrine of election, follow the infralapsarian presentation,'' but that ``this does not at all imply an exclusion or condemnation of the supralapsarian presentation.'' Bavinck has also pointed out that the supralapsarian presentation has not been incorporated into a single Reformed Confession, but that the infra position has received an official place in the Confessions of the churches.2.77The Confessions cannot be called infralapsarian in the sense that they make explicit pronouncements on the order of the decree of God but they evidence great sympathy for the infra presentation when predestination is continually mentioned in such a manner that it is brought to bear on sin and guilt. In the Lord's day 21 of the Heidelberg Catechism we read that the Son of God has chosen a Church to life eternal out of the human race, and in Article 16 of the Belgic Confession that God preserves from perdition all whom He in His eternal and unchangeable counsel out of mere goodness has elected. The saving of the elect is referred to as an act of God, but the infra position is evident from the emphasis on God's merciful election. This is also true of the Canons of Dordt which say that the decree of rejection does not make God the author of sin, but declares Him to be an awful, irreprehensible, and righteous judge and Revenger thereof (1,15).2.78
The inclination toward the infralapsarian concept in the Confessions is shown by the fact that reference is always made to sin and perdition whenever predestination is mentioned. We have already seen that in the supralapsarian concept the condemnation in time is directly related to sin as actual judgment presupposes guilt, but not to the decree to rejection itself. This connection is not present because the decree of predestination is thought to precede all merits and demerits therefore also the decree to creation and the decree to fall.