Other Theological Systems' Views on Election

The doctrine of election is a contested topic across various Christian traditions. At its core, the debate revolves around the nature and scope of God's sovereign choice in salvation.

The disagreement centers on whether election is unconditional, based solely on God's good pleasure, or if it is conditional upon human response or merit. Reformed traditions, such as those represented by John Calvin and Charles Hodge, affirm an unconditional election, where God chooses individuals to salvation based on His sovereign will ^{[4, 3]}. This view is grounded in scriptures like Ephesians 1:4-5 and Romans 9:11, which emphasize God's initiative in election.

In contrast, other traditions, like the Arminian or Wesleyan perspectives, suggest that election is conditional upon human faith or response. For instance, Adam Clarke, a Methodist commentator, interprets 1 Peter 1:2 as indicating that election is according to God's foreknowledge, implying that God's choice is informed by human response ^[6].

The Patristic tradition, as represented by Augustine, also affirms an unconditional election, arguing that God's mercy is the sole reason for salvation ^[5]. Similarly, the Lutheran tradition, as expressed in the Augsburg Confession, emphasizes the role of God's grace in election ^[9].

The Catholic tradition, as represented by Thomas Aquinas, understands election within the context of God's providence and the sacramental life of the Church ^[7]. The Anglican tradition, as reflected in the Thirty-Nine Articles, affirms the doctrine of predestination while cautioning against its misuse ^[8].

Jewish tradition, as seen in the Babylonian Talmud, discusses election in the context of Israel's relationship with God, highlighting the complex and nuanced nature of the concept ^[10].

Despite these differences, all positions agree that election is ultimately a divine initiative, with God being the primary actor in salvation. The scriptural anchors for election include passages like Ephesians 1:4, Romans 8:29-30, and 1 Peter 1:2, which emphasize God's role in choosing and predestining believers ^{[1, 2]}.

The divergence in traditions stems from differing hermeneutical commitments, historical contexts, and prior doctrinal premises. For instance, Reformed traditions tend to emphasize the sovereignty of God, while Arminian or Wesleyan perspectives stress human responsibility and response.

The concept of election has been discussed in various biblical contexts, including the election of Israel, the election of individuals to office or salvation, and the relationship between election and foreknowledge ^{[1, 2]}. Understanding these different contexts and the associated theological interpretations is crucial for grasping the complexities of the doctrine.

The historical development of the doctrine, from the Patristic era through the Reformation and beyond, has also shaped the various traditions' understandings of election. The interplay between scriptural exegesis, theological formulation, and ecclesiastical context has contributed to the rich diversity of perspectives on this doctrine.

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”
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”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 107: from the doctrine of election. Indeed it never was denied that Christ died specially for the elect until the doctrine of election itself was rejected. Augustine, 548 the follower and expounder of St. Paul, taught that God out of his mere good pleasure had elected some to everlasting life, and held that Christ came into the world to suffer and die for their salvation. He purchased them with his own precious blood. The Semi-Pelagians, in denying the doctrine of election, of course denied that Christ’s death had more reference to one class ”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 76: immediately arise, questions which are inexplicable, when just views are not entertained concerning election and predestination. To many this seems a perplexing subject, because they deem it most incongruous that of the great body of mankind some should be predestinated to salvation, and others to destruction. How ceaselessly they entangle themselves will appear as we proceed. We may add, that in the very obscurity 2203 which deters them, we may see not only the utility of this doctrine, but also its most pleasant fruits. We shall ”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. II [VI.]--THAT SOME MEN ARE ELECTED: IS OF GOD'S MERCY. " Many hear the word of truth; but some believe, while others contradict. Therefore, the former will to believe; the latter do not will." Who does not know this ? Who can deny this ? But since in some the win is prepared by the Lord, in others it is not prepared, we must assuredly be able to distinguish what comes from God's mercy, and what from His judgment. "What Israel sought for," says the apostle, "he hath not obtained, but the election hath obtained it; and the rest were blinded, as it”
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 ”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Suffrages for the Dead, Art. 5: Article: Whether suffrages profit those who are in hell? I answer that, There have been three opinions about the damned. For some have said that a twofold distinction must be made in this matter. First, as to time; for they said that after the judgment day no one in hell will be assisted by any suffrage, but that before the judgment day some are assisted by the suffrages of the Church. Secondly, they made a distinction among those who are detained in hell. Some of these, they said, are very bad, those ”
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”
Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 9 And if the other Electors, Princes, and Estates of the Empire: 9 And if the other Electors, Princes, and Estates of the Empire will, according to the said Imperial proposition, present similar writings, to wit, in Latin and German, giving their opinions in this 10 matter of religion, we, with the Princes and friends aforesaid, here before Your Imperial Majesty, our most clement Lord are prepared to confer amicably concerning all possible ways and means, in order that we may come together, as far as this may be honorably done, and, the matter between us o”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Megillah 6a.17: Rav Naḥman bar Yitzḥak said: The same idea may be derived from here, a verse dealing with Jacob and Esau: “And the one people shall be stronger than the other people” (Genesis 25:23), teaching that when one nation rises, the other necessarily falls.”

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