圣奥斯定的经典语录
直线距离大约30公里 100%的人选择坐飞机
奥古斯丁和加尔文的预定论主要在以下三方面有分歧：
第一：神在创世以先就预定拣选了我们，还是亚当夏娃犯罪以后预定拣选了我们？
奥古斯丁主张犯罪后的拣选，加尔文主张创世以先的拣选。奥古斯丁的主要考虑是如果神在创世前就预定了这一切，这有悖于神的全善；加尔文的考虑则是犯罪后的拣选有悖于神的全能和全知。在一定意义上，加尔文的拣选论使得上帝在人类犯罪这件事上有责任。如他在《基督教教义》中所述：
Again I ask: whence does it happen that Adam's fall irremediably involved so many peoples, together with their infant offspring, in eternal death unless because it so pleased God? Here their tongues, otherwise so loquacious, must become mute. The decree is dreadful indeed , I confess. Yet no one can deny that God foreknew what end man was to have before he created him , and consequently foreknew because he so ordained by his decree.（除非神喜悦，否则亚当的堕落怎么可能发生呢？要让所有的口舌都归于无言。我承认这教义听起来确实可怕。然而没有人能够否认上帝预先知道人的结局，因为这是他凭着他的意旨所注定的。）
第二：“一次得救永远得救”？
加尔文主张上帝必要保守圣徒到底，救恩不会失去。奥古斯丁认为圣徒要持守忍耐到底的才是真正得救真正被拣选的。所以奥古斯丁常常鼓励圣徒要为自己信仰的持守（perseverance）祷告，这样的祷告对加尔文来说是没有意义的，而加尔文这样的确定在奥古斯丁的眼里看起来是自大之举。他在《责备和恩典》(On Rebuke and Grace)的第四十章指出﹕「没有人能肯定自己的预定和得救。」 “No One is Certain and Secure of His Own Predestination and Salvation.”
For who of the multitude of believers can presume, so long as he is living in this mortal state, that he is in the number of the predestinated? Because it is necessary that in this condition that should be kept hidden: since here we have to beware so much of pride, that even so great an apostle was buffeted by a messenger of Satan, lest he should be lifted up.（谁能在有生之年肯定自己已在预定得救之列？这是至今隐秘之事。我们必须小心我们的自大，就是主的门徒也被撒旦掳去，使得耶稣被钉十架。）
第三：比较不那么重要的，“婴儿受洗”？
奥古斯丁主张给婴儿施洗，并可以借此使婴儿得救。加尔文不看重外在的洗礼，虽然是重要的仪式，但不是得救的确据。
参考文献：Vanderschaaf, Mark, 《Predestination and Certainty of Salvation in Augustine and Calvin》