Rigged Elections and Undermining Voters in Biblical Context

The concept of election and its relation to the undermining of voters is a complex and contested topic among Christian traditions. At its core, the issue revolves around the interpretation of biblical teachings on God's sovereignty in choosing individuals or groups for salvation or specific roles.

The biblical basis for the doctrine of election is found in various passages, including 2 Samuel 22:27, which states, "Cum electo electus eris, et cum perverso perverteris" ("With the pure you will show yourself pure, and with the crooked you will show yourself crafty") ^[1]. The New Testament further develops this concept, particularly in Romans 11:28, where it is written that "As concerning the Gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers sakes" ^[2].

Different Christian traditions interpret the doctrine of election in distinct ways. The Reformed tradition, as represented by John Calvin, emphasizes God's sovereignty in election, arguing that it is based on His good pleasure and not on human merit ^[4]. Charles Hodge, another Reformed theologian, notes that the Bible teaches that God's election is not based on foreseen faith or works, but on His own purpose and grace ^{[3, 11]}.

In contrast, the Catholic tradition, as expressed in the Catechism of the Catholic Church, understands election as part of God's overall plan to form His people, first Israel and then the Church ^[10]. Thomas Aquinas discusses the concept of election in the context of God's providence and the distribution of grace ^[9].

The Eastern Orthodox tradition, represented by John Chrysostom, interprets Romans 11:7 as indicating that the "election" refers to those who have obtained righteousness through faith, while the rest were blinded ^[5]. The Baptist/Reformed tradition, as seen in John Gill's commentary, emphasizes the personal and eternal nature of election, highlighting its connection to salvation ^[7].

The Methodist/Wesleyan tradition, represented by Adam Clarke, understands election as referring to the calling of the Gentiles to the same privileges as the Jews, emphasizing God's sovereignty in choosing those who would believe ^[8].

Despite these differences, all traditions agree that the concept of election is rooted in Scripture and is closely tied to God's sovereignty and grace. The disagreement lies in how to understand the scope and implications of election, particularly in relation to those who are not elected.

The hermeneutical commitments and prior doctrinal premises of each tradition drive their divergence on this topic. For instance, the Reformed emphasis on God's sovereignty leads them to stress the unconditional nature of election, while the Catholic focus on the universal call to salvation shapes their understanding of election as part of a broader narrative of God's relationship with humanity.

The historical context of each tradition also plays a role in shaping their interpretation. The early Church Fathers, such as Augustine, grappled with the implications of election in the context of the early Christian community ^[6]. Later, the Protestant Reformation saw a renewed emphasis on the doctrine of election, particularly in the Reformed tradition.

Sources

2 Samuel “Cum electo electus eris, et cum perverso perverteris. -- 2 Samuel 22:27”
Romans “Romans 11:28 (Geneva1599) — As concerning the Gospel, they are enemies for your sakes: but as touching the election, they are beloued for the fathers sakes.”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 60: revealed Scriptural principle that where there is no sin there is no condemnation. Therefore there can be no foreordination to death which does not contemplate its objects as already sinful. (3.) It seems plain from the whole argument of the Apostle in Rom. ix. 9-21 , that the “mass” out of which some are chosen and others left, is the mass of fallen men. The design of the sacred writer is to vindicate the sovereignty of God in the dispensation of his grace. He has mercy upon one and not on another, according to his own good pleasure, bec”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 76: of God consisted in this, that he had been pleased to prefer them to other nations; as it is said in the psalm, “He has not dealt so with any nation: and as for his judgments, they have not known them,” ( Ps. 147:20 ). But I had good reason for saying that two steps are here to be observed; for in the election of the whole nation, God had already shown that in the exercise of his mere liberality he was under no law but was free, so that he was by no means to be restricted to an equal division of grace, its very inequality proving i”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: Homily XIX. Rom. XI. 7 “What then? 1506 1506 Field punctuates so as to give the sense “Why then hath not Israel attained to that which he seeketh after? Nay, but the election hath obtained it;” which seems to be (at all events) St. Chrysostom’s view of the passage. Israel hath not obtained that, which he seeketh for; but the election hath obtained it and the rest were blinded.” He had said that God did not cast off His people; and to show in what sense He had not cast them off, he takes refuge in the Prophets again. 1507 1507 The course of thought he”
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”
Matthew (Baptist/Reformed) “John Gill on Matthew 24:24: For there shall arise false Christs, and false prophets,.... Such as the above mentioned: these false Christs had their false prophets, who endeavoured to persuade the people to believe them to be the Messiah, as Barcochab had Akiba, who applied many prophecies to him. This man was called Barcochab, which signifies the son of a star, in allusion to Num 24:17 he was crowned by the Jews, and proclaimed the Messiah by Akiba; upon which a Roman army was sent against him, and a place called Bitter was besieged, and taken, and he, and a prodigious number of Jews were dest”
1 Thessalonians (Methodist/Wesleyan) “Adam Clarke on 1 Thessalonians 1:4: Knowing your election of God - Being assured, from the doctrine which I have delivered to you, and which God has confirmed by various miracles, and gifts of the Holy Spirit, that he has chosen and called the Gentiles to the same privileges to which he chose and called the Jews; and that, as they have rejected the offers of the Gospel, God has now elected the Gentiles in their stead. This is the election which the Thessalonians knew; and of which the apostle treats at large in his Epistle to the Romans, and also in his Epistles to the Galatians and Ephesians.”
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 ”
Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, Article 1 (part 3): unity of the Church.18 They would be the root on to which the Gentiles would be grafted, once they came to believe.19 61 The patriarchs, prophets and certain other Old Testament figures have been and always will be honoured as saints in all the Church's liturgical traditions. God forms his people Israel 62 After the patriarchs, God formed Israel as his people by freeing them from slavery in Egypt. He established with them the covenant of Mount Sinai and, through Moses, gave them his law so that they would recognize him and serve him as the ”
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”

Ask Your Own Question