Role of Divine Sovereignty in Election Theology

The role of divine sovereignty in election theology is a contested topic among Christian traditions. At its core, the debate revolves around the extent to which God's sovereignty influences the election of individuals or groups to salvation or special purposes.

The concept of election is rooted in Scripture, with various passages indicating that God chooses certain individuals or groups for specific roles or salvation (1 Peter 1:2; 2 Thessalonians 2:13; Ephesians 1:4) ^{[1, 3]}. Divine sovereignty is understood as God's absolute right to act according to His own good pleasure (Daniel 4:25, 35; Romans 9:15-23) ^[2].

One position, represented by Reformed theologians like Calvin and Charles Hodge, emphasizes the sovereign nature of God's election, arguing that it is based on God's good pleasure and not on human merit or foreseen faith ^{[5, 6]}. According to Calvin, the general election of the people of Israel had reference to the end that God might have a Church separated from the rest of the world ^[5]. Charles Hodge asserts that the doctrines of original sin and divine sovereignty are logically connected, and those who hold that original sin involves spiritual death also believe in the necessity of divine omnipotence for spiritual resurrection ^[6].

In contrast, the Catholic tradition, as represented by Thomas Aquinas, views predestination as part of God's providence, with election presupposing love in the order of reason ^[7]. Aquinas argues that predestination is a part of providence, which is the plan existing in the intellect directing the ordering of some things towards an end.

The Methodist/Wesleyan tradition, as represented by Adam Clarke, interprets election as God's choice of the Gentiles to receive the Gospel, replacing the Jews who rejected it ^[4]. This understanding is rooted in the idea that God's sovereignty is exercised in calling people to salvation, regardless of their background.

The Patristic tradition, as seen in Tertullian's writings, emphasizes God's unique sovereignty and authority, arguing against the idea of multiple gods or authorities ^[8].

Despite these differences, all positions agree that God's sovereignty plays a significant role in election theology. The Thirty-Nine Articles of Religion (Anglican) affirm that the consideration of predestination and election is "full of sweet, pleasant, and unspeakable comfort to godly persons" ^[9].

The divergence in traditions stems from differing hermeneutical commitments, historical contexts, and prior doctrinal premises. For instance, the Reformed tradition's emphasis on divine sovereignty is closely tied to its understanding of original sin and the necessity of divine grace for salvation ^[6]. In contrast, the Catholic tradition's view of predestination is influenced by its understanding of providence and the role of human cooperation with divine grace ^[7].

The various interpretations of election and divine sovereignty highlight the complexity of this theological topic, demonstrating that different Christian traditions approach the issue from distinct perspectives.

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”
Easton's Bible Dictionary “Easton's Bible Dictionary: Sovereignty — Of God, his absolute right to do all things according to his own good pleasure (Dan. 4:25, 35; Rom. 9:15-23; 1 Tim. 6:15; Rev. 4:11).”
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”
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.”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 2 (Gen 24-50), section 2.19: general election of the people had reference to this end, that God might have a Church separated from the rest of the world. What absurdity, then, is there in supposing that Paul applies to special election the words of Moses, by which it is predicted that the Church shall spring from the seed of Jacob? And an instance in point was exhibited in the condition of the heads themselves of these two nations. For Jacob was not only called by the external voice of the Lord, but, while his brother was passed by, he was chosen an heir of ”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 140: renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.” 531 531 Ibid. x. § 2. If man is as really spiritually dead, in his natural state since the fall, as Lazarus was corporeally dead, then is the spiritual resurrection of the one as really a work of divine omnipotence as the bodily resurrection of the other. These doctrines, therefore, thus logically connected, have never in fact been dissociated. All who hold that original sin involves spiritual death and consequent ”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), Of Predestination, Art. 4: Article: Whether the predestined are chosen by God? [*"Eligantur."] I answer that, Predestination presupposes election in the order of reason; and election presupposes love. The reason of this is that predestination, as stated above (Article [1]), is a part of providence. Now providence, as also prudence, is the plan existing in the intellect directing the ordering of some things towards an end; as was proved above (Question [22], Article [2]). But nothing is directed towards an end unless the will for that end alre”
Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. IV..--DEFENCE OF THE DIVINE UNITY AGAINST OBJECTION. NO ANALOGY BETWEEN HUMAN POWERS AND GOD'S SOVEREIGNTY. THE OBJECTION OTHERWISE UNTENABLE, FOR WHY STOP AT TWO GODS? (part 2): comparison, removed and excluded from the supreme authority. Thus, although, when spread out in several hands, supreme authority seems to be multifarious, yet in its own powers, nature, and condition, it is unique. It follows, then, that if two gods are compared, as two kings and two supreme authorities, the concentration of authority must necessarily, according to the meaning of the com”
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”

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