Election and Human Diversity in Romans
The concepts of election and human diversity, particularly as discussed in Romans, represent a significant point of theological divergence among Christian traditions. The core of the debate often centers on the nature of God's choice, its relationship to human free will, and its implications for the salvation of both individuals and groups, especially Israel and the Gentiles.
One prominent perspective, often associated with Reformed and Baptist traditions, understands election as God's sovereign, unconditional choice of individuals for salvation before the foundation of the world [3, 6]. This view emphasizes that election is "by grace" and "no more of works," meaning it is not based on any foreseen merit or action of humanity but solely on God's "own sovereign pleasure" [3]. John Calvin, for instance, taught that a knowledge of election must be sought from the source of God's calling, and that faith itself flows from this "first grace" [5]. Charles Hodge further clarifies that election is "to holiness," meaning that all good in a person is the fruit of election, not its cause [6]. This perspective often interprets Romans 9, where Paul discusses God's choice of Jacob over Esau, as evidence of this divine prerogative [1]. The Jamieson, Fausset & Brown commentary on Romans 9:6 states that Paul "enters upon the profound subject of ELECTION" when he explains that "not all they which are of Israel are Israel," indicating a distinction within the natural lineage based on God's choice [1]. This view typically holds that God's election ensures the salvation of a specific number of individuals, and that this choice is immutable.
In contrast, other traditions, such as Methodism and some Anglican interpretations, emphasize God's universal salvific will and a conditional understanding of election. Adam Clarke, a Methodist commentator, interprets "the elect's sake" in 2 Timothy 2:10 as referring to the Gentiles, "elected by God's goodness to enjoy every privilege formerly possessed by the Jews," including "all the blessings of the Gospel" [4]. This suggests an election to privilege and opportunity for salvation rather than an unconditional election of individuals to eternal life. The Thirty-Nine Articles of Religion, an Anglican confessional document, speaks of predestination to life as God's "everlasting purpose" to deliver those "whom he hath chosen in Christ out of mankind," bringing them "by his Spirit working in due season" to salvation [8]. While acknowledging God's choice, this perspective often allows for a greater role for human response and cooperation with divine grace, viewing election as a call to faith and holiness that can be resisted. It also tends to emphasize God's desire for all people to be saved, aligning with passages that speak of God's love for the world.
A third perspective, often found in Catholic scholastic thought, distinguishes between God's foreknowledge and predestination, while also emphasizing the role of grace and human free will. Thomas Aquinas, for example, discusses the efficacy of suffrages (prayers) for the dead, noting that "charity is not diminished if its effect is divided among many" [7]. While this specific quote does not directly address election, it reflects a broader theological framework where divine action and human participation are intertwined. Catholic theology generally teaches that God predestines some to eternal life, but this predestination does not negate human freedom or responsibility. God's grace is seen as enabling human free will to respond to the divine call, and salvation is a cooperative process between God and humanity. The concept of election in this view is often understood in the context of God's universal will to save, with predestination being a specific aspect of God's plan that works in harmony with human free choice.
Despite these differences, there is common ground among these traditions. All agree that God is sovereign and that salvation ultimately originates with God's initiative and grace. There is also a shared understanding that God has a plan for humanity and that this plan involves the redemption of a people for himself. Furthermore, the discussion in Romans 9-11, which prompts much of this debate, is universally acknowledged as addressing the complex relationship between God's faithfulness to Israel and the inclusion of the Gentiles into God's saving purposes [1, 2]. Matthew Henry, a Nonconformist commentator, notes that Paul addresses the objection, "Hath God cast away his people?" and shows that there was "a great deal of goodness and mercy expressed along with this seeming severity" [2]. This highlights a shared recognition that God's actions, even when seemingly severe, are ultimately rooted in goodness and mercy.
The divergence in understanding election and human diversity often stems from different hermeneutical commitments and prior theological premises. For instance, traditions emphasizing God's absolute sovereignty may prioritize passages that highlight God's unconditional choice, while those emphasizing human responsibility may give more weight to passages that speak of human free will and the universal offer of salvation. The interpretation of key terms like "elect" and "chosen" also plays a significant role, with some understanding them primarily in terms of individual salvation and others in terms of corporate calling or privilege [4]. The historical context of theological development, including responses to various heresies and philosophical movements, has also shaped these differing interpretations, leading to distinct doctrinal formulations within each tradition.
Sources
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 9:6: Not as though the word of God had taken none effect--"hath fallen to the ground," that is, failed: compare Luk 16:17, Greek. for they are not all Israel which are of Israel--better, "for not all they which are of Israel are Israel." Here the apostle enters upon the profound subject of ELECTION, the treatment of which extends to the end of the eleventh chapter--"Think not that I mourn over the total loss of Israel; for that would involve the failure of God's word to Abraham; but not all that belong to the natural seed, and go under the name of 'Israel,”
- Romans (Nonconformist/Puritan) “Matthew Henry on Romans 11:1: The apostle proposes here a plausible objection, which might be urged against the divine conduct in casting off the Jewish nation (Rom 11:1): "Hath God cast away his people? Is the rejection total and final? Are they all abandoned to wrath and ruin, and that eternal? Is the extent of the sentence so large as to be without reserve, or the continuance of it so long as to be without repeal? Will he have no more a peculiar people to himself?" In opposition to this, he shows that there was a great deal of goodness and mercy expressed along with this seeming severity, p”
- Romans (Baptist/Reformed) “John Gill on Romans 11:6: And if by grace, then is it no more of works,.... Upon election, being called "the election of grace", the apostle forms an argument, showing the contrariety and inconsistency of grace, and works, in that affair; proving, that it must be by the one or the other: and if by the one, then not by the other; and that these two cannot be mixed and blended together in this matter. If election is "by grace", as it certainly is; for no other reason can be given why God has chose one, and not another, but his own sovereign pleasure, or that free favour and unmerited love, with ”
- 2 Timothy (Methodist/Wesleyan) “Adam Clarke on 2 Timothy 2:10: For the elect's sake - For the sake of the Gentiles, elected by God's goodness to enjoy every privilege formerly possessed by the Jews, and, in addition to these, all the blessings of the Gospel; the salvation of Christ here, and eternal glory hereafter.”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 48.6: lost sheep and joins them to his flock, and holds out his hand to those that were wandering and estranged from him. Hence a knowledge of our election must be sought from this source. As, however, the secret counsel of God is a labyrinth to those who disregard his calling, so those act perversely who, under pretext of faith and calling , darken this first grace, from which faith itself flows. “By faith,” say they, “we obtain salvation: there is, therefore, no eternal predestination of God that distinguishes between ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 66: and just [u poses come from God, it is of Him, and not of us, that we seek and find his favour. Election is to Holiness. 4. Another plainly revealed fact is, that we are chosen to holiness; that we are created unto good works; in other words, that all good in us is the fruit, and, therefore, cannot by possibility be the ground of election. In Eph. i. 3-6 , the Apostle says: “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: according as He hath chosen us ”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Suffrages for the Dead, Art. 13: Article: Whether suffrages offered for several are of as much value to each one as if they had been offered for each in particular? I answer that, If the value of suffrages be considered according as it is derived from the virtue of charity uniting the members of the Church together, suffrages offered for several persons avail each one as much as if they were offered for one alone, because charity is not diminished if its effect be divided among many, in fact rather is it increased; and in like manner”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), 17.Of Predestination and Election.: 17.Of Predestination and Election.”