Dangers of Human-Centric Analogies in Divine Election
The concept of divine election is a complex and contested topic among Christian traditions, with various interpretations and understandings of its implications. At the heart of the debate lies the danger of using human-centric analogies to understand divine election, which can lead to misunderstandings and misrepresentations of the doctrine.
One position, represented by Reformed theologians such as Charles Hodge, warns against the dangers of altering the relation between election and redemption, arguing that this can lead to a change in the nature of these doctrines [2]. According to Hodge, making the final cause a means or a means the final cause can result in confusion. This caution highlights the importance of understanding the nuances of divine election and its relationship to other theological concepts.
In contrast, the Catholic tradition, as represented by Thomas Aquinas, emphasizes the importance of understanding the distinction of the Divine Persons in relation to origin and relations of origin. Aquinas argues that the mode of origin is adapted to the nature of each thing, and that this understanding is crucial for grasping the concept of divine election [3].
The Patristic tradition, as seen in the writings of Augustine, also addresses the dangers of human-centric analogies in understanding divine election. Augustine warns against the folly of observing the stars to predict human events, arguing that this superstition is refuted by those with knowledge of such matters [4].
The Anglican tradition, as expressed in the Thirty-Nine Articles of Religion, notes that the godly consideration of predestination and election can be a source of comfort to believers, but also warns against curious and carnal persons who may misuse this doctrine [5].
A common thread among these traditions is the recognition that divine election is a complex and multifaceted concept that requires careful consideration and nuanced understanding. The Jewish tradition, as represented in the Babylonian Talmud, also cautions against expounding certain topics, including the Design of the Divine Chariot, to those who are not wise or understanding [6].
The danger of human-centric analogies in understanding divine election lies in their potential to oversimplify or misrepresent the doctrine. As Calvin notes, the common feeling of mankind often rejects this doctrine, and acute men have disputed against it throughout history [1]. Therefore, it is essential to approach this topic with caution and to consider the various perspectives and interpretations that have been offered throughout Christian history.
Sources
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 2 (Gen 24-50), section 2.20: the common feeling of mankind rejects this doctrine, there have been found, in all ages, acute men, who have fiercely disputed against the election of God. It is not my present purpose to refute or to weaken their calumnies: let it suffice us to hold fast what we gather from Paul’s interpretation; that whereas the whole human race deserves the same destruction, and is bound under the same sentence of condemnation, some are delivered by gratuitous mercy, others are justly left in their own destruction: and that those whom God has ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 62: it is a question of great importance. The relation of the truths of the Bible is determined by their nature. If you change their relation you must change their nature. If you regard the sun as a planet instead of as the centre of our system you must believe it to be something very different in its constitution from what it actually is. So in a scheme of thought, if you make the final cause a means, or a means the final cause, nothing but confusion can be the result. As the relation of election to redemption depends on the nature of redemp”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), The End or Term of the Production of Man, Art. 5: Article: Whether the image of God is in man according to the Trinity of Persons? I answer that, as we have seen (Question [40], Article [2]), the distinction of the Divine Persons is only according to origin, or, rather, relations of origin. Now the mode of origin is not the same in all things, but in each thing is adapted to the nature thereof; animated things being produced in one way, and inanimate in another; animals in one way, and plants in another. Wherefore it is manifest that the dis”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 22 .--THE FOLLY OF OBSERVING THE STARS (part 1): IN ORDER TO PREDICT THE EVENTS OF A LIFE. 33. But to desire to predict the characters, the acts, and the fate of those who are born from such an observation, is a great delusion and great madness. And among those at least who have any sort of acquaintance with matters of this kind (which, indeed, are only fit to be unlearnt again), this superstition is refuted beyond the reach of doubt. For the observation is of the position of the stars, which they call constellations, at the time”
- 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”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Chagigah 54a.22:6: MISHNA: One may not expound the topic of forbidden sexual relations before three or more individuals; nor may one expound the act of Creation and the secrets of the beginning of the world before two or more individuals; nor may one expound by oneself the Design of the Divine Chariot, a mystical teaching with regard to the ways God conducts the world, unless he is wise and understands most matters on his own.”