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Biblical Proof for Unconditional Election in Calvinism

The concept of unconditional election, particularly as understood within Calvinism, is a point of significant theological debate among Christian traditions. The core of the discussion revolves around whether God's choice of individuals for salvation is based on foreseen faith or merit, or solely on His sovereign will [1, 2].

One prominent position, often associated with Reformed theology, affirms unconditional election. This view asserts that God, before the foundation of the world, chose a specific number of individuals for salvation purely by His good pleasure and sovereign will, not based on any foreseen good in them [1, 4]. This election is seen as an act of grace, independent of human merit or response [2]. Proponents of this view often point to passages such as Ephesians 1:4, which states, "He chose us in Him before the foundation of the world to be holy and blameless in His presence" [4]. John Gill, one theologian, interprets 1 Thessalonians 1:4 ("Knowing, brethren beloved, your election of God") as referring to an eternal choice to everlasting life, distinct from an election to office or outward means of grace, and evidenced by the effectual calling mentioned in the subsequent verse [5]. Charles Hodge, one theologian, emphasizes that election is to holiness, meaning that all good in a person is the fruit of election, not its cause [7]. Augustine, a significant patristic figure, also taught that those whom God predestines cannot perish, linking foreknowledge, predestination, calling, justification, and glorification as an unbreakable chain initiated by God's purpose [8]. The Thirty-Nine Articles of Religion, an Anglican confessional document, describes predestination and election as a source of comfort for those who feel the Spirit's work within them, confirming their faith in salvation through Christ and kindling their love for God [9].

In contrast, other traditions interpret biblical texts concerning election differently, often emphasizing God's foreknowledge of human choices or a broader, conditional election. Adam Clarke, a Methodist commentator, argues that if the apostle Peter had addressed his letter to individuals elected to eternal life, no one could have been sure of their election until they reached heaven [6]. Instead, he suggests that the recipients were "elect according to the foreknowledge of God" (1 Peter 1:2) in the sense that Jews and Gentiles were indiscriminately called to salvation according to God's original purpose [6]. This perspective suggests that God's foreknowledge involves His awareness of who will respond to His call, rather than an arbitrary selection [6]. The Catechism of the Catholic Church, while affirming God's initiative in offering salvation, states that God "wishes to give eternal life to all those who seek salvation by patience in well-doing" [10]. This implies a conditionality related to human response. The Augsburg Confession, a Lutheran confessional document, asserts that while man's will has some liberty in civil matters, it has no power to achieve spiritual righteousness without the Holy Spirit, which is received through the Word [11]. This highlights the necessity of divine grace but does not explicitly endorse unconditional individual election in the Calvinistic sense.

The term "election" itself is used in Scripture in various ways, referring to the election of individuals to office (e.g., Abraham, David), the election of nations to special privileges (e.g., Israel), and the election of individuals to eternal life [1]. The Greek word translated as "predestinate" appears in passages like Romans 8:29-30 and Ephesians 1:5, 11, and is understood to refer to God's eternal purpose of salvation [3]. However, the precise nature of this purpose and its relationship to human free will and responsibility remains a point of divergence.

The differing interpretations often stem from distinct hermeneutical commitments regarding the interplay of divine sovereignty and human responsibility. While all traditions acknowledge God's ultimate authority and initiative in salvation, the extent to which human choice plays a role in the process of election is where the primary disagreement lies. Some emphasize God's absolute decree as governing all events, including salvation [3], while others seek to reconcile divine foreknowledge with a meaningful human response to God's grace [6, 10].

Sources

  1. 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”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Election — Of Christ, as Messiah -- Isa 42:1; 1Pe 2:6. Of good angels -- 1Ti 5:21. Of Israel -- De 7:6; Isa 45:5. Of ministers -- Lu 6:13; Ac 9:15. Of churches -- 1Pe 5:13. Of saints, is Of God. -- 1Th 1:4; Tit 1:1. By Christ. -- Joh 13:18; 15:16. In Christ. -- Eph 1:4. Personal. -- Mt 20:16; Joh 6:44; Ac 22:14; 2Jo 1:13. According to the purpose of God. -- Ro 9:11; Eph 1:11. According to the foreknowledge of God. -- Ro 8:29; 1Pe 1:2. Eternal. -- Eph 1:4. Sovereign. -- Ro 9:15,16; 1Co 1:27; Eph 1:11. Irrespective of merit. -- Ro 9:11. Of grace. -- Ro 11:5. Recorded i”
  3. Easton's Bible Dictionary “Easton's Bible Dictionary: Predestination — This word is properly used only with reference to God's plan or purpose of salvation. The Greek word rendered "predestinate" is found only in these six passages, Acts 4:28; Rom. 8:29, 30; 1 Cor. 2:7; Eph. 1:5, 11; and in all of them it has the same meaning. They teach that the eternal, sovereign, immutable, and unconditional decree or "determinate purpose" of God governs all events. This doctrine of predestination or election is beset with many difficulties. It belongs to the "secret things" of God. But if we take the revealed word of God as our guid”
  4. Ephesians “Ephesians 1:4 (BSB) — For He chose us in Him before the foundation of the world to be holy and blameless in His presence. In love”
  5. 1 Thessalonians (Baptist/Reformed) “John Gill on 1 Thessalonians 1:4: Knowing, brethren beloved, your election of God. Which intends not an election to an office, for this epistle is written not to the officers of the church only, but to the whole church; nor to the Gospel, the outward means of grace, since this was common to them with others, and might be known without the evidence after given; nor does it design the effectual calling, sometimes so called for this is expressed in the following verse as a fruit, effect, and evidence of the election here spoken of, which is no other than the eternal choice of, them to everlasting”
  6. 1 Peter (Methodist/Wesleyan) “Adam Clarke on 1 Peter 1:2: Elect according to the foreknowledge of God - If the apostle had directed his letter to persons elected to eternal life, no one, as Drs. Lardner and Macknight properly argue, could have received such a letter, because no one could have been sure of his election in this way till he had arrived in heaven. But the persons to whom the apostle wrote were all, with propriety, said to be elect according to the foreknowledge of God; because, agreeably to the original purpose of God, discovered in the prophetical writings, Jews and Gentiles, indiscriminately, were called to ”
  7. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 66: and just [u poses come from God, it is of Him, and not of us, that we seek and find his favour. Election is to Holiness. 4. Another plainly revealed fact is, that we are chosen to holiness; that we are created unto good works; in other words, that all good in us is the fruit, and, therefore, cannot by possibility be the ground of election. In Eph. i. 3-6 , the Apostle says: “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: according as He hath chosen us ”
  8. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 14.--NONE OF THE ELECT AND PREDES- (part 1): TINATED CAN PERISH. Of such says the apostle, "We know that to those that love God He worketh together all things for good, to them who are called according to His purpose; because those whom He before foreknew, He also did predestinate to be conformed to the image of His Son, that He might be the first-born among many brethren. Moreover, whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified."[3] Of these no one perishes,”
  9. Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 242: As the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal Salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: So, for curious and carnal per”
  10. Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, Article 1 (part 2): them with resplendent grace and justice. 55 This revelation was not broken off by our first parents' sin. "After the fall, (God) buoyed them up with the hope of salvation, by promising redemption; and he has never ceased to show his solicitude for the human race. For he wishes to give eternal life to all those who seek salvation by patience in well-doing."7 Even when he disobeyed you and lost your friendship you did not abandon him to the power of death. . . Again and again you offered a covenant to man.8 The covenant with Noah 56 After the”
  11. Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 1 Of Free Will they teach that man’s will has some liberty to: 1 Of Free Will they teach that man’s will has some liberty to choose civil righteousness, and to work 2 things subject to reason. But it has no power, without the Holy Ghost, to work the righteousness of God, that is, spiritual righteousness; since the natural man 3 receiveth not the things of the Spirit of God, 1 Cor. 2:14; but this righteousness is wrought in the heart when the Holy Ghost is received 4 through the Word. These things are said in as many words by Augustine in his Hypognosticon,”
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