Election and Salvation in Christian Theology

The concept of election and its relation to salvation is a contested topic among Christian traditions. At its core, the debate revolves around the understanding of God's sovereignty in salvation and the role of human agency.

The doctrine of election is rooted in biblical passages such as Ephesians 1:4, which states that believers are "chosen in Christ before the foundation of the world" ^[1]. This concept is further developed in various Christian traditions. The Reformed tradition, represented by John Calvin, emphasizes the sovereignty of God in election, arguing that it is a gracious act of God whereby He chooses certain individuals for salvation ^[4]. According to Calvin, election is not based on human merit or foreseen faith, but rather on God's sovereign good pleasure.

In contrast, the Methodist/Wesleyan tradition, as represented by Adam Clarke, understands election as being "according to the election of grace," where individuals are chosen by God's grace, not due to any inherent worth or excellence, but through His goodness ^[5]. This perspective emphasizes the universal call of the gospel and the possibility of salvation for all.

The Baptist/Reformed tradition, as seen in John Gill's commentary on 2 Thessalonians 2:14, also affirms the doctrine of election, highlighting that salvation is appointed as the end in the decree of election, and that believers are called to participate in this salvation through the gospel ^[7]. The Presbyterian tradition, represented by Jamieson, Fausset & Brown, interprets "foreknowledge" in 1 Peter 1:2 as foreordaining love, suggesting that God's foreknowledge is not merely a perception of future events but an active aspect of His sovereignty in election ^[6].

The Anglican tradition, as expressed in the Thirty-Nine Articles of Religion, views baptism as a sign of regeneration or new birth, where the promises of forgiveness and adoption are visibly signed and sealed ^[8]. While not directly addressing election, this perspective connects the sacrament of baptism with the concept of being chosen by God.

Despite these differing perspectives, all traditions agree on the importance of God's grace in salvation. The concept of election is closely tied to the idea of God's sovereignty and the role of faith in salvation. As Charles Hodge notes, election is to holiness, and believers are created unto good works ^[3].

The divergence in traditions can be attributed to differing hermeneutical commitments and prior doctrinal premises. The Reformed tradition's emphasis on the sovereignty of God in election is rooted in their understanding of God's providence and the doctrine of total depravity. In contrast, the Methodist/Wesleyan tradition's focus on the universal call of the gospel and the possibility of salvation for all is grounded in their understanding of God's love and the human capacity for free will.

The patristic tradition, as represented by Augustine, also grapples with the concept of election, emphasizing the internal renewal of believers and their adoption as children of God ^[2]. The Eastern Orthodox tradition, while not directly represented in the sources, shares a similar emphasis on the transformative aspect of salvation.

Sources

Ephesians (Protestant academic) “Tyndale House on Ephesians 2:5: 2:5 gave us life when he raised Christ from the dead (literally made us alive together with Christ): Joined with Christ, believers share in his resurrection, now and in the future (see 2:6; Rom 6:4-14; Col 3:1-4). • It is only by God’s grace that you have been saved: See Eph 1:2; 2:8-9.”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 9.--THE BEGINNING OF RENEWAL; RESURRECTION CALLED REGENERATION; THEY ARE THE SONS OF GOD WHO LEAD LIVES SUITABLE TO NEWNESS OF LIFE. (part 2): still children of the world; but inasmuch as they are also admitted into a new state, that is to say, by the full and perfect remission of their sins, and in so far as they are spiritually-minded, and behave correspondingly, they are the children of God. Internally we put off the old man and put on the new; for we then and there lay aside lying, and speak truth, and do those other things wherein the apostle”
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 ”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 109: Index of Scripture References Genesis 1:2 1:26 1:27 1:31 2:7 2:7 2:17 2:18 2:23 2:23 3:7 3:9 3:12 3:15 3:15 3:15 3:22 4:4 4:7 4:10 4:13 6:3 6:5 6:6 6:18 7:21 8:21 9:6 12:12 12:17 14:18 14:18 15:1 15:1 15:5 15:17 16:9 17:7 17:7 17:10 17:10 17:13 17:15 17:27 18:2 18:23 20:3 20:7 21:1 21:12 21:24 22:1 22:8 22:16-18 23:4 23:19 24:7 24:10 26:27 27:28 27:38-39 28:12 28:20 29 30:2 31:19 31:20 31:40-41 32 32:10 32:13 32:29-30 33 34 36:22 37:18 37:28 37:33 38:18 42 43 43:14 45:5 47:9 47:9 47:29-30 48:14 48:16 49:5-6 49:18 Exodus 2:12 3:2 3”
Romans (Methodist/Wesleyan) “Adam Clarke on Romans 11:5: Even so then at this present time - As in the present day the irreligion of the Jews is very great; yet there is a remnant, a considerable number, who have accepted of the grace of the Gospel. According to the election of grace - And these are saved just as God has saved all believers from the beginning; they are chosen by his grace, not on account of any worth or excellence in themselves, but through his goodness are they chosen to have a place in his Church, and continue to be his people, entitled to all the privileges of the new covenant. The election of grace si”
1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 1:2: foreknowledge--foreordaining love (Pe1 1:20), inseparable from God's foreknowledge, the origin from which, and pattern according to which, election takes place. Act 2:23, and Rom 11:2, prove "foreknowledge" to be foreordination. God's foreknowledge is not the perception of any ground of action out of Himself; still in it liberty is comprehended, and all absolute constraint debarred [ANSELM in STEIGER]. For so the Son of God was "foreknown" (so the Greek for "foreordained," Pe1 1:20) to be the sacrificial Lamb, not against, or without His will, but His ”
2 Thessalonians (Baptist/Reformed) “John Gill on 2 Thessalonians 2:14: Whereunto he called you by our Gospel,.... Salvation being appointed as the end in the decree of election, and sanctification of the Spirit, and belief of the truth, as means; the elect in the effectual calling are called to the participation of each of these; first to the one, and then to the other; to grace here, and glory hereafter: and the means by which they are called is the Gospel, which the apostle calls "our Gospel", not because they were the authors, or the subject of it; for with regard to these it is styled the Gospel of God, and the Gospel of Chr”
Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 269: Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or new Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; Faith is confirmed, and Grace increased by virtue of prayer unto God. The Baptism of young Children is in any wise to be reta”

Ask Your Own Question