Addressing Misconceptions About the Doctrine of Election
The doctrine of election is a contested topic among Christian traditions, with varying interpretations of its meaning and implications. At its core, the doctrine concerns God's sovereignty in choosing individuals or groups for salvation or service [1].
Understanding Election in Different Traditions
The concept of election is rooted in biblical passages such as Ephesians 1:4 and 2 Thessalonians 2:13, which speak of believers being chosen by God before the foundation of the world. However, the understanding of this doctrine differs significantly across Christian traditions.
Reformed Perspective
In the Reformed tradition, election is understood as a sovereign act of God, where individuals are chosen for salvation based on God's good pleasure (Ephesians 1:5, 11) [3]. John Calvin, a key figure in Reformed theology, emphasizes that election is a gracious act of God, where individuals are predestined to adoption as children through Jesus Christ [3]. Charles Hodge, another Reformed theologian, argues that the doctrine of election is closely tied to the idea that Christ died specially for the elect [6].
Lutheran Perspective
The Lutheran tradition, as represented by the Augsburg Confession, also affirms the doctrine of original sin and its implications for humanity. While not directly addressing election, the Confession's emphasis on the universal human condition and the need for salvation through faith in Christ provides a framework for understanding election [4].
Catholic Perspective
In Catholic theology, the concept of election is understood within the context of God's providence and human free will. Thomas Aquinas, a prominent Catholic theologian, discusses original sin and its transmission, highlighting the complexity of the human condition and the role of divine grace [2].
Eastern Orthodox Perspective
The Eastern Orthodox tradition, represented by John of Damascus, emphasizes the importance of understanding election within the broader context of God's plan for humanity. John of Damascus highlights the role of human cooperation with divine grace, underscoring the dynamic interplay between God's sovereignty and human responsibility [5].
Shared Ground and Divergent Views
Despite the differences in understanding election, various Christian traditions agree on the importance of God's sovereignty and the role of grace in salvation. However, the specific interpretations of election and its implications for human responsibility and free will drive the divergence among traditions.
The Reformed and Lutheran traditions tend to emphasize God's sovereignty in election, while the Catholic and Eastern Orthodox traditions highlight the interplay between divine grace and human cooperation. The Baptist/Reformed tradition, as represented by John Gill, stresses the importance of making one's calling and election sure through diligent effort and faith [7].
Hermeneutical Commitments and Historical Context
The differences in understanding election can be attributed to varying hermeneutical commitments and historical contexts. The Reformed tradition's emphasis on the sovereignty of God, for example, is rooted in its interpretation of biblical passages such as Romans 9 and Ephesians 1. In contrast, the Catholic and Eastern Orthodox traditions draw on a broader range of sources, including patristic writings and ecumenical councils, to inform their understanding of election [2, 5].
The historical context of the Reformation and the subsequent development of Protestant theology also played a significant role in shaping the doctrine of election. The debates between Augustine and the Semi-Pelagians, for instance, influenced the development of Reformed thought on election [6].
The doctrine of election remains a complex and contested topic among Christian traditions, reflecting fundamental differences in understanding God's sovereignty,
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Election of Grace — The Scripture speaks (1) of the election of individuals to office or to honour and privilege, e.g., Abraham, Jacob, Saul, David, Solomon, were all chosen by God for the positions they held; so also were the apostles. (2) There is also an election of nations to special privileges, e.g., the Hebrews (Deut. 7:6; Rom. 9:4). (3) But in addition there is an election of individuals to eternal life (2 Thess. 2:13; Eph. 1:4; 1 Pet. 1:2; John 13:18). The ground of this election to salvation is the good pleasure of God (Eph. 1:5, 11; Matt. 11:25, 26; John 15”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of Original Sin, As to Its Essence, Art. 2: Article: Whether there are several original sins in one man? I answer that, In one man there is one original sin. Two reasons may be assigned for this. The first is on the part of the cause of original sin. For it has been stated (Question [81], Article [2]), that the first sin alone of our first parent was transmitted to his posterity. Wherefore in one man original sin is one in number; and in all men, it is one in proportion, i.e. in relation to its first principle. The seco”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 37: a description of original sin; The same thing appears more clearly from the mode of renovation. For the spirit, which is contrasted with the old man, and the flesh, denotes not only the grace by which the sensual or inferior part of the soul is corrected, but includes a complete reformation of all its parts ( Eph. 4:23 ). And, accordingly, Paul enjoins not only that gross appetites be suppressed, but that we be renewed in the spirit of our mind ( Eph. 4:23 ), as he elsewhere tells us to be transformed by the renewing of our mind ( ”
- Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Article II. Of Original Sin.: Article II. Of Original Sin.”
- CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 105: 9:5 9:5 9:5 9:19 9:21 9:21 10:4 10:4 10:6-9 10:13-21 10:17 11:8 11:25-27 11:28 11:32 11:33-36 11:36 11:36 11:36 12:3 12:13 15:10 15:12 16:25-27 1 Corinthians 1:9 1:10 1:17-25 1:20 1:20-25 1:23 1:23 1:23-24 1:24 1:24 1:24 1:27 1:27 2:2 2:7-8 2:8 2:8 2:8 2:10-11 2:11 2:12 2:12 2:14-15 3:8 3:8 3:16 3:17 3:19 7:2 7:25 7:31 8 8:5 8:6 8:6 8:6 8:6 8:6 8:7 10:1 10:17 10:31 11:2 11:24-26 11:29 11:31-32 12:3 12:3 12:3 12:3 12:4-7 12:4-11 12:5-6 12:5-6 12:8 12:8 12:8-10 12:11 12:12 12:24 13:10 14:32 14:37 15:3-4 15:16-17 15:20 15:2”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 107: from the doctrine of election. Indeed it never was denied that Christ died specially for the elect until the doctrine of election itself was rejected. Augustine, 548 the follower and expounder of St. Paul, taught that God out of his mere good pleasure had elected some to everlasting life, and held that Christ came into the world to suffer and die for their salvation. He purchased them with his own precious blood. The Semi-Pelagians, in denying the doctrine of election, of course denied that Christ’s death had more reference to one class ”
- 2 Peter (Baptist/Reformed) “John Gill on 2 Peter 1:10: Wherefore the rather, brethren, give diligence,.... To exercise the afore mentioned graces, and to perform the above duties, since this is the way to make your calling and election sure; by calling is not meant a call to any office in the church, nor an external call, either by the voice of nature, or by the ministry of the word; but an internal and effectual call by special grace, to grace here, and glory hereafter; instead of "calling", the Alexandrian copy reads, "comfort": and by "election" is meant, not a national, nor church election, but a particular and per”