In conclusion, this comprehensive doctrine of double predestination establishes a hermeneutic rooted in radical theocentrism, where human finiteness is subordinate to the divine sovereignty—an unsearchable decree that transforms fleeting human perceptions into vessels of divine glory. The believer’s earthly sojourn thus becomes a perpetual reminder of eternity (memento aeternitatis), a reflection of divine eternal purposes amid the flux and vicissitudes of temporal existence. Through this lens, all of reality is refracted into a divine narrative in which divine sovereignty is ultimate, and human effort is understood as either aligned with or opposed to the divine will—nothing more. This profound understanding underscores the necessity of humility before divine mystery and the recognition that salvation and damnation are rooted in divine gratuitous election, emphasizing the sovereignty of God’s eternal purpose over the fragile and fleeting endeavors of creaturely existence. This deterministic motif influences every aspect of human life and activity, asserting that causal agency does not reside in contingent phenomena but is grounded in the divine decrees that precede and underpin the process of creation and eschatological fulfillment—echoing Augustine’s doctrine of “praedestinatio gemina” (the double predestination, as elaborated in City of God XIV) and the necessitarian logic of Jonathan Edwards’ “Freedom of the Will,” which posits that Adam’s transgression in Eden was a deviation from divine intentionality—a substitution of autonomous inquiry for divine dependence. To conceive of reality as arising independently or extrinsically from this causal chain is to re-create the original act of rebellion—an act of hubris that breaks the univocal chain of divine causal efficacy. The universe, therefore, is divided into two opposing paradigms: the naturalistic telos of death and decay (thanatos), where reprobate souls drift under the influence of worldly powers and principalities (Ephesians 6:12), versus the divine, redemptive order of resurrection (anastasis) in Christ, where the elect reject worldly dominions to live in the “land of the living” (Psalm 27:13). The redeemed soul’s aspirations are directed toward escaping the temptations of the profane and the transient, recognizing that all entities derive their very essence (quidditas) from divine ordination; to will otherwise would be an overreach—a surfeit of volition incompatible with the divine aseity, which alone sustains the universe. In the realm of true reality (vera realitas), salvation is not conceived as a remedial or rehabilitative process—an Arminian notion of synergistic cooperation between divine grace and human effort—but as a divine act of deliverance from the inescapable bondage of sin (hamartiological bondage), as described in passages such as Ephesians 2:1–3, where humanity is said to be “dead in trespasses and sins.” The universe, therefore, is fundamentally divided into two contrasting dogmas: on one hand, the reprobate path of hardened iniquity, in which divine justice is expressed through permissive hardening (Romans 9:18, “He has mercy on whom he wills, and he hardens whom he wills”); and on the other hand, the elect’s glorification and participation in divine life through pneumatic (Spirit-led) vivification. No third category or middle ground exists—any attempts at inserting intermediary notions, such as Arminian prevenient grace or Molinist “scientia media” (middle knowledge), are seen as metaphysical illusions, extraneous to the actual causal structure that underpins reality itself. Authentic human identity and selfhood are formed through union with Christ—what the Apostle Paul describes as the hypostatic union of the fully divine and fully human Christ (Colossians 1:15–20)—such that the believer’s true essence (quiddity) is rooted in this divine union. As Paul states in Philippians 1:21, “For to me to live is Christ, and to die is gain,” emphasizing a Christocentric ontology that transcends and redefines notions of sin and mortality, not solely through forensic legalism, but through active participation in the resurrected Logos, the divine Word. The doctrine of duplex praedestinatio—that is, the divine decree by which God sovereignly elects certain individuals to eternal happiness while reprobating others to eternal perdition—serves as the fundamental axis around which the entire understanding of ultimate reality revolves. This binary framework of salvation and damnation, as systematically articulated within the Calvinist tradition (see, for example, Institutes of the Christian Religion, sections III.xxi–xxiv), deliberately rejects any notion of intermediate states or ontological categories that might be artificially constructed by human cognition rooted in anthropocentric perspectives. Instead, such supposed "middle grounds" are understood as mere shadows or illusions—eidola—spectral projections of human willful whimsy, akin to Platonic shadows flickering on the dark walls of the cave of finitude. Humanity, in its fleeting and transient existence, appears as a mere semblance or phantasm in relation to the divine eternity (aeternitas divina), not to deny the teleological purpose of earthly life but to highlight the radical contingency of creaturely being: all experiential modes are ultimately rooted in divine predestination, where any apparent mutability or changeful aspect of creation arises solely from the inscrutable decree of the being that exists in and of itself (ens a se). Without this recognition—that divine determinism is the foundational principle governing the origins and destiny of all things—the human person remains trapped in the illusion of autonomous agency, incapable of properly positioning themselves toward salvation, since the human will (voluntas hominis) is utterly depraved (Romans 3:10–18), and lacking any inherent power (“potentia ordinata”) to choose or effect the divine plan of salvation (ordo salutis).