Choose this day....2

  The Augustinian doctrine that the election of some people to salvation on the basis of God’s sovereign choice rather than on human merit. The stronger view, known as double predestination, holds that God elects some for salvation and damns others, while the more moderate view, known as single predestination, holds that God only elects some for salvation while others are passed over and left in their sin. While most Reformers agreed on the elect, views differed on the non-elect.[1]

The Reformed view sees election as unconditional. Classically associated with Augustine and John Calvin, this view understands God as choosing individuals for salvation. Differing opinions exist concerning when this choice occurred (e.g., before or after the Fall) and whether this choice includes the direct or indirect condemnation of the non-elect. The emphasis of this view is generally upon the depravity of humankind, and their inability to contribute anything to their salvation.

Others view election as conditional. This position (often called Arminian) emphasizes people’s free will and their need for repentance and faith in order to receive God’s gift. Under this view, God has predetermined the conditions for salvation, but does not orchestrate who will meet these conditions. In other words, God has foreordained the necessary characteristics of His people but has not chosen the constituent members of that people.[2]

The verb elect means “to select, or choose out.” The biblical doctrine of election is that before Creation God selected out of the human race, foreseen as fallen, those whom he would redeem, bring to faith, justify, and glorify in and through Jesus Christ (Rom. 8:28–39; Eph. 1:3–14; 2 Thess. 2:13–14; 2 Tim. 1:9–10). This divine choice is an expression of free and sovereign grace, for it is unconstrained and unconditional, not merited by anything in those who are its subjects. God owes sinners no mercy of any kind, only condemnation; so it is a wonder, and matter for endless praise, that he should choose to save any of us; and doubly so when his choice involved the giving of his own Son to suffer as sin-bearer for the elect (Rom. 8:32).[3]

A mediating position between the Reformed and Arminian views seeks to retain a belief in God’s choosing and humankind’s free choice. It suggests that God chose those whom He knew would “meet the requirements” of repentance from sins and faith in Jesus. God’s foreknowledge and election are thus integrated with the free choice of humanity.

Other views describe the doctrine solely in corporate terms. The emphasis here is on God’s creation of a people rather than His calling of individuals. Where individual calling is in view, it is generally seen as a calling unto a task rather than a calling unto salvation. This view holds God’s election of a people as unconditional in a corporate sense, and unlimited in an individual sense. His choice of a people, and what that people will be and do, has been made—but He has not predetermined who will be a part of that people.[4]


 



[1] George Thomas Kurian, Nelson’s New Christian Dictionary: The Authoritative Resource on the Christian World (Nashville, TN: Thomas Nelson Publishers, 2001).


[2] A. Chadwick Thornhill, "Election" In , in The Lexham Bible Dictionary, ed. John D. Barry, Lazarus Wentz, Douglas Mangum et al. (Bellingham, WA: Lexham Press, 2012, 2013, 2014).


[3] J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs (Wheaton, IL: Tyndale House, 1993).


[4] A. Chadwick Thornhill, "Election" In , in The Lexham Bible Dictionary, ed. John D. Barry, Lazarus Wentz, Douglas Mangum et al. (Bellingham, WA: Lexham Press, 2012, 2013, 2014).