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Reprobation, in Christian theology, is a corollary to the Calvinistic or broadly Augustinian doctrine of unconditional election which teaches that some of mankind (the elect) are predestined by God for salvation. Therefore, the remainder are left bound to their fallen nature and certain damnation. This same state of unbelief is also known as reprobation. In Calvinist terminology, the non-elect are often referred to as the reprobate. Similarly, when a sinner is so hardened as to feel no remorse or misgiving of conscience, it is considered as a sign of reprobation.
The English word, reprobate, is from the Latin root probare (English: prove, test), and thus derived from the Latin, reprobatus (reproved, condemned), the opposite of approbatus (commended, approved).
The doctrine of absolute Predestination of course logically holds that some are foreordained to death as truly as others are foreordained to life. The very terms “elect” and “election” imply the terms “non-elect” and “reprobation.” When some are chosen out others are left not chosen. The high privileges and glorious destiny of the former are not shared with the latter. This, too, is of God. We believe that from all eternity God has intended to leave some of Adam’s posterity in their sins, and that the decisive factor in the life of each is to be found only in God’s will. As Mozley has said, the whole race after the fall was “one mass of perdition,” and “it pleased God of His sovereign mercy to rescue some and to leave others where they were; to raise some to glory, giving them such grace as necessarily qualified them for it, and abandon the rest, from whom He withheld such grace, to eternal punishment.”
The chief difficulty with the doctrine of Election of course arises in regard to the unsaved; and the Scriptures have given us no extended explanation of their state. Since the mission of Jesus in the world was to save the world rather than to judge it, this side of the matter is less dwelt upon.In all of the Reformed creeds in which the doctrine of Reprobation is dealt with at all it is treated as an essential part of the doctrine of Predestination. The Westminster Confession, after stating the doctrine of election, adds: “The rest of mankind, God was pleased, according to the inscrutable counsel of His own will, whereby He extendeth or withholdeth mercy as He pleaseth, for the glory of His sovereign power over His creatures, to pass by, and to ordain them to dishonor and wrath for their sin, to the praise of His glorious justice.”