Living One's Calling in Sovereign Grace Theology
Living One's Calling in Sovereign Grace Theology
In Sovereign Grace theology, living one's calling is deeply rooted in the doctrine of effectual calling, where God sovereignly calls individuals to salvation through Jesus Christ. This calling is not merely an invitation but an efficacious act of God that results in the person's regeneration and conversion [7].
The biblical basis for this concept is found in various passages. For instance, 1 Peter 5:10 speaks of God calling believers "unto glory" and assuring their perseverance through trials [4]. Similarly, 2 Peter 1:10 encourages believers to "make your calling and election sure" by diligent exercise of spiritual graces, underscoring the importance of living out one's calling [5].
According to Reformed theologians like Charles Hodge, effectual calling is an act of sovereign grace where God not only calls but also enables the called to respond in faith. This calling is "of grace" and is according to God's purpose, as seen in Romans 8:28 and 9:11, 23, 24 [1]. John Calvin emphasizes that this calling is not based on human merit but on God's gracious initiative, citing Isaiah 61:1-3 and Matthew 11:28; 9:13 as examples of Christ's mission to call sinners to repentance [8].
The Westminster Confession of Faith articulates this doctrine by stating that God effectually calls those predestinated to life, enlightening their minds and renewing their wills to understand and embrace salvation by Jesus Christ [7]. This understanding is in line with the patristic view, as expressed by Augustine, who affirms that the human will is divinely aided in the pursuit of righteousness through the gift of the Holy Spirit [2].
In contrast, Catholic Scholastic theology, as represented by Thomas Aquinas, views the concept of calling and grace within the context of a sacramental and merit-based system. Aquinas discusses the nature of gratitude towards God, highlighting that the favor of God is bestowed "gratis," emphasizing the gratuitous nature of divine grace [3].
The practical outworking of living one's calling involves perseverance in faith and the exercise of spiritual graces. Jamieson, Fausset & Brown commentary on 1 Peter 5:10 encourages believers to watch and resist the foe, trusting that God will complete His work of grace in them [4]. This perseverance is rooted in the assurance that God's calling is effectual and leads to glorification.
The Reformed tradition, as seen in the writings of Calvin and Hodge, underscores that living one's calling is a response to God's sovereign initiative in salvation. It involves a life of obedience and faith, empowered by the Holy Spirit. This understanding is grounded in the biblical teaching that God's grace reigns through righteousness unto eternal life, as expressed in Romans 5:21 [6].
Sources
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 54: acknowledged. “See your calling brethren,” says the Apostle; not the wise, the great, the good, but the foolish, those who are of no account, hath God chosen in order “that no flesh should glory in his presence.” ( 1 Cor. i. 26-29 .) No man is to be allowed to attribute his conversion or salvation to himself, to law, or to the 476 efficiency of means. It is in the hands of God. It is of Him that any man is in Christ Jesus. ( 1 Cor. i. 30 .) In like manner He so gives or withholds the influences of the Spirit that every minister of the Gos”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 5 [III.] -- TRUE GRACE IS THE GIFT OF THE HOLY GHOST, WHICH KINDLES IN THE SOUL THE JOY AND LOVE OF GOODNESS.: We, however, on our side affirm that the human will is so divinely aided in the pursuit of righteousness, that (in addition to man's being created with a free-will, and in addition to the teaching by which he is instructed how he ought to live) he receives the Holy Ghost, by whom there is formed in his mind a delight in, and a love of, that supreme and unchangeable good which is God, even now while he is still "walking by faith" and not y”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Thankfulness or Gratitude, Art. 2: Article: Whether the innocent is more bound to give thanks to God than the penitent? I answer that, Thanksgiving [gratiarum actio] in the recipient corresponds to the favor [gratia] of the giver: so that when there is greater favor on the part of the giver, greater thanks are due on the part of the recipient. Now a favor is something bestowed "gratis": wherefore on the part of the giver the favor may be greater on two counts. First, owing to the quantity of the thing given: and i”
- 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 5:10: Comforting assurance that God will finally "perfect" His work of "grace" in them, after they have undergone the necessary previous suffering. But--Only do you watch and resist the foe: God will perform the rest [BENGEL]. of all grace--(Compare Pe1 4:10). The God to whom as its source all grace is to be referred; who in grace completes what in grace He began. He from the first "called (so the oldest manuscripts read for "us") unto (with a view to) glory." He will not let His purpose fall short of completion. If He does so in punishing, much more in”
- 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”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 5:21: That as sin--Observe, the word "offense" is no more used, as that had been sufficiently illustrated; but--what better befitted this comprehensive summation of the whole matter--the great general term sin. hath reigned unto death--rather, "in death," triumphing and (as it were) revelling in that complete destruction of its victims. even so might grace reign--In Rom 5:14, Rom 5:17 we had the reign of death over the guilty and condemned in Adam; here it is the reign of the mighty causes of these--of SIN which clothes Death a Sovereign with venomous po”
- Westminster Confession of Faith (Reformed) “Westminster Confession of Faith (Reformed, 1646), CHAPTER 10: CHAPTER 10 Of Effectual Calling 1. All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death, in which they are by nature, to grace and salvation, by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and, by his almighty power, determining them to that which”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 67: that mourn; to appoint unto them that mourn in Zion to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness,” ( Isa. 61:1-3 ). In fulfillment of that mission, the only persons whom he invites to share in his beneficence are the “weary and heavy laden.” In another passage he says, “ I am not come to call the righteous, but sinners to repentance,” ( Mt. 11:28 ; 9:13). 8. Therefore if we would make way for the call of Christ, we must put far from us all arrogance and confidenc”