Evangelism and Assurance of Election in Unsaved People

The concept of election and its relation to evangelism is a complex and contested topic across various Christian traditions. The disagreement centers on whether assurance of election can be held by unsaved individuals and how this understanding impacts evangelistic efforts.

Understanding Election

Election refers to God's selection of individuals or groups for a specific purpose or salvation. The Scripture speaks of election in various contexts, including the election of individuals to office or honor, the election of nations to special privileges, and the election of individuals to eternal life ^[1].

Positions on Election and Assurance

Reformed Tradition

In the Reformed tradition, election is understood as God's sovereign choice of individuals for salvation. According to John Calvin, election is effectual and is connected to the person of Christ, who is the head of the elect ^[3]. Charles Hodge argues that the Bible teaches the certainty of the efficacy of Christ's work for the salvation of the elect ^[2]. This understanding implies that assurance of election is not for the unsaved but for those who are already called and regenerated.

Arminian/Wesleyan Tradition

In contrast, the Arminian or Wesleyan tradition, represented by Adam Clarke, emphasizes the role of free will in salvation. According to Clarke, election is based on God's foreknowledge of an individual's faith and response to the gospel. This view suggests that assurance of election can be related to an individual's present faith and their perseverance in it ^[4].

Lutheran Tradition

The Lutheran tradition, as represented by the Augsburg Confession, emphasizes the role of the Gospel and sacraments in salvation. one tradition teaches that the power of the Church is exercised through the ministry of the Word and the Sacraments, which grant eternal things such as righteousness and the Holy Spirit ^[9].

Catholic Tradition

The Catholic tradition, as represented by Thomas Aquinas, understands salvation as being closely tied to the sacrament of Baptism. According to Aquinas, those who have not received Baptism, either in reality or in desire, cannot obtain salvation ^[8]. The Catechism of the Catholic Church emphasizes the universal call to salvation and the importance of proclaiming Christ to all nations ^[7].

Shared Ground

Despite the differences, various Christian traditions agree on the importance of evangelism and the proclamation of the Gospel to all people. The Apostles' Creed, an ecumenical symbol of faith, affirms belief in the holy catholic Church, the communion of saints, and the forgiveness of sins, underscoring the shared commitment to spreading the message of salvation ^[10].

Divergence in Traditions

The divergence in understanding election and its relation to assurance stems from different hermeneutical commitments, such as the interpretation of predestination and the role of human free will. Historical contexts and prior doctrinal premises also contribute to these differences. For instance, the Reformed tradition's emphasis on divine sovereignty contrasts with the Arminian/Wesleyan focus on human response to the gospel.

The early Christian understanding of election, as seen in the writings of the Church Fathers like Augustine, also plays a significant role in shaping the various traditions ^[5]. The Jewish (Rabbinic) tradition provides another perspective, with discussions on election found in texts like the Babylonian Talmud, which explores the concept of selection and its implications ^[6].

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”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 62: then seeing, or foreseeing that such end could not or would not be attained, elected a part of the race to be the subjects of efficacious grace, cannot be admitted as Scriptural. 2. The Bible clearly teaches that the work of Christ is certainly efficacious. It renders certain the attainment of the end it was designed to accomplish. It was intended to save his people, and not merely to make the salvation of all men possible. It was a real satisfaction to justice, and therefore necessarily frees from condemnation. It was a ransom paid and a”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 76: were cut off as rotten members, in order that election may stand and be effectual, it is necessary to ascend to the head in whom the heavenly Father has connected his elect with each other, and bound them to himself by an indissoluble tie. Thus in the adoption of the family of Abraham, God gave them a liberal display of favor which he has denied to others; but in the members of Christ there is a far more excellent display of grace, because those ingrafted into him as their head never fail to obtain salvation. 2210 Hence Paul skillf”
Romans (Methodist/Wesleyan) “Adam Clarke on Romans 11:6: And if by grace - And let this very remnant of pious Jews, who have believed in Christ Jesus, know that they are brought in, precisely in the same way as God has brought in the Gentiles; the one having no more worthiness to plead than the other; both being brought in, and continued in by God's free grace, and not by any observance of the Mosaic law. And this is done according to the election of grace, or the rule of choosing any persons to be the people of God upon the footing of grace; which takes in all that believe in his Son Jesus Christ: some of the Jewish peop”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 33.--IT IS IN THE POWER OF EVIL MEN TO SIN; BUT TO DO THIS OR THAT BY MEANS (part 2): mouth of our father David, thy holy servant, hast said, Why did the heathen rage, and the peoples imagine vain things ? The kings of the earth stood up, and the princes were gathered together against the Lord, and against His Christ. For in truth, there have assembled together in this city against Thy holy child Jesus, whom Thou hast anointed, Herod and Pilate, and the people of Israel, to do whatever Thy hand and counsel predestinated to be done."(3) See what is”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Pesachim 62b.17: It was taught in a baraita that Aḥerim say: If one sacrifices a Paschal lamb for both circumcised and uncircumcised people and had in mind first the circumcised people and then the uncircumcised people, the offering is valid. But if he had in mind first the uncircumcised people and then the circumcised people, it is disqualified. The Gemara asks: What is different about having in mind first the circumcised people and then the uncircumcised people, such that the offering is valid? One might say that in order to disqualify the sacrifice, we require that all th”
Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, Article 2 (part 1): Article 2 THE TRANSMISSION OF DIVINE REVELATION 74 God "desires all men to be saved and to come to the knowledge of the truth":29 that is, of Christ Jesus.30 Christ must be proclaimed to all nations and individuals, so that this revelation may reach to the ends of the earth: God graciously arranged that the things he had once revealed for the salvation of all peoples should remain in their entirety, throughout the ages, and be transmitted to all generations.31 29 1 Tim 2:4 30 cf. Jn 14:6 31 DV 7; cf. 2 Cor 1:20; 3:16 - 4:6 Previous - NextCo”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of Those Who Receive Baptism, Art. 2: Article: Whether a man can be saved without Baptism? I answer that, The sacrament or Baptism may be wanting to someone in two ways. First, both in reality and in desire; as is the case with those who neither are baptized, nor wished to be baptized: which clearly indicates contempt of the sacrament, in regard to those who have the use of the free-will. Consequently those to whom Baptism is wanting thus, cannot obtain salvation: since neither sacramentally nor mentally are they incorporated in Christ, thro”
Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 8 This power is exercised only by teaching or preaching the Gospel: 8 This power is exercised only by teaching or preaching the Gospel and administering the Sacraments, according to their calling either to many or to individuals. For thereby are granted, not bodily, but eternal things, as eternal righteousness, the Holy Ghost, eternal life. 9 These things cannot come but by the ministry of the Word and the Sacraments, as Paul says, Rom. 1:16: The Gospel is the power of God unto salvation to every one that believeth. 10 Therefore, since the power of the Chu”
Apostles' Creed (Ecumenical) “Apostles' Creed (Ecumenical, c. 2nd-4th century AD), Section 3: I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.”

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