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Election and the Call of God in Christian Theology

The concepts of election and the call of God are central to Christian theology, yet their precise meaning and relationship are subjects of significant debate across various traditions. The disagreement often centers on the nature of God's sovereignty, human free will, and the means by which individuals come to salvation.

One prominent perspective, often associated with Reformed theology, emphasizes God's sovereign election as an unchangeable decree made before the foundation of the world. This view holds that God, according to his good pleasure, chose certain individuals for eternal life, not based on any foreseen merit or faith on their part, but solely on his grace [1, 2]. Ephesians 1:4 states, "according as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love" [2, 12]. This election is understood as unconditional and eternal [2]. Charles Hodge, one theologian, explains that election is to holiness, meaning that all good in believers is the fruit of election, not its ground [12]. Augustine, a key figure in early Christian thought, similarly argued that individuals are elected "that they may believe," rather than being elected because they have believed. He cited Jesus' words, "Ye have not chosen me, but I have chosen you," to support the idea that God's choice precedes and enables human faith [14]. The call of God, in this framework, is often distinguished into a general call and an effectual call. The general call, extended through the gospel message, is addressed to all people [5]. However, the effectual call is God's specific, internal work in the hearts of the elect, drawing them irresistibly to faith and repentance [3]. This effectual call is seen as inseparable from salvation and is a manifestation of God's purpose and grace [3]. John Gill, a Baptist commentator, describes this as an "internal and effectual call by special grace, to grace here, and glory hereafter" [10]. The Thirty-Nine Articles of Religion, an Anglican confessional document, also affirms predestination to life as God's "everlasting purpose" to deliver those whom he has chosen in Christ out of mankind [15].

Another perspective, often found in Wesleyan-Arminian traditions, emphasizes God's foreknowledge and human free will in the process of election and calling. While acknowledging God's sovereignty, this view suggests that God's election is based on his foreknowledge of who will freely choose to believe in Christ [7, 8]. In this understanding, God elects those whom he foresees will respond positively to his universal call to salvation. The call of God is genuinely extended to all people, and salvation is offered to everyone [3, 5]. Isaiah 45:22 and Matthew 20:16 are cited to show that the call is addressed to all [3]. However, not all will accept this call [3]. The emphasis is on God's desire for all to be saved (1 Timothy 2:4) and the human responsibility to respond to the divine invitation. The "call" is seen as God's gracious invitation to fellowship with Christ, to holiness, and to eternal life, which can be accepted or rejected [3]. This perspective often highlights passages like 2 Peter 1:10, which encourages believers to "give diligence to make your calling and election sure" [10, 11]. This implies that while God initiates the call and election, human effort and perseverance play a role in confirming one's standing. Jamieson, Fausset & Brown, in their commentary, interpret "to make" in 2 Peter 1:10 as implying human responsibility: "to do your part towards making" [11].

A third perspective, characteristic of Catholic theology, integrates divine initiative with human cooperation. Thomas Aquinas, a foundational scholastic theologian, explains that predestination presupposes election in the order of reason, and election presupposes love [13]. God's predestination is part of his providence, directing all things toward their end [13]. The Catechism of the Catholic Church affirms that God "predestines no one to go to hell" and that "for God, all moments of time are present in their immediacy" [16]. This implies that God's knowledge of human choices is perfect, but it does not negate human freedom. The call of God is understood as a universal invitation to grace and salvation, extended through various means, including the natural world, the ministry of the word, and the Holy Spirit [3]. This call is always accompanied by sufficient grace to respond, but human free will remains intact, allowing for either acceptance or rejection. The concept of "vocation" or "calling" in Catholic thought often extends beyond salvation to specific roles or states of life within the Church [4].

Despite these differences, various traditions share common ground regarding the ultimate source of salvation. All agree that salvation is "of God" and "by Christ" [9]. The purpose of God is central to salvation, and it is understood as being "of grace" [3, 9]. There is also agreement that God's call is intended to lead to holiness and fellowship with Christ [3]. The election of individuals is seen as being "in Christ" and "according to the purpose of God" [2]. Furthermore, the concept of election is not limited to salvation but also applies to individuals chosen for specific offices or privileges, such as Abraham, Jacob, or the apostles, and even to nations like Israel [1].

The divergence in understanding election and the call of God often stems from differing hermeneutical commitments and prior theological premises concerning the relationship between divine sovereignty and human responsibility. Some traditions prioritize God's absolute sovereignty and his unconditioned will, interpreting biblical passages that speak of election as demonstrating God's unilateral choice [6]. Other traditions, while affirming God's sovereignty, place a greater emphasis on biblical passages that highlight human accountability and the universal offer of salvation, thus interpreting election in light of God's foreknowledge of human response [7, 8]. The historical context of theological debates, such as those between Augustine and Pelagius, or later between Calvinists and Arminians, also shaped these distinct interpretations, as theologians sought to reconcile various scriptural teachings within a coherent theological system.

Sources

  1. 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”
  2. 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”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Call of God, The — By Christ -- Isa 55:5; Ro 1:6. By his Spirit -- Re 22:17. By his works -- Ps 19:2,3; Ro 1:20. By his ministers -- Jer 35:15; 2Co 5:20. By his gospel -- 2Th 2:14. Is from darkness -- 1Pe 2:9. Addressed to all -- Isa 45:22; Mt 20:16. Most reject -- Pr 1:24; Mt 20:16. Effectual to saints -- Ps 110:3; Ac 2:47; 13:48; 1Co 1:24. To man is Of grace. -- Ga 1:15; 2Ti 1:9. According to the purpose of God. -- Ro 8:28; 9:11,23,24. High. -- Php 3:14. Holy. -- 1Ti 1:9. Heavenly. -- Heb 3:1. To fellowship with Christ. -- 1Co 1:9. To holiness. -- 1Th 4:7. To liber”
  4. Easton's Bible Dictionary “Easton's Bible Dictionary: Calling — A profession, or as we usually say, a vocation (1 Cor. 7:20). The "hope of your calling" in Eph. 4:4 is the hope resulting from your being called into the kingdom of God.”
  5. Easton's Bible Dictionary “Easton's Bible Dictionary: Call — (1.) To cry for help, hence to pray (Gen. 4:26). Thus men are said to "call upon the name of the Lord" (Acts 2:21; 7:59; 9:14; Rom. 10:12; 1 Cor. 1:2). (2.) God calls with respect to men when he designates them to some special office (Ex. 31:2; Isa. 22:20; Acts 13:2), and when he invites them to accept his offered grace (Matt. 9:13; 11:28; 22:4). In the message of the gospel his call is addressed to all men, to Jews and Gentiles alike (Matt. 28:19; Mark 16:15; Rom. 9:24, 25). But this universal call is not inseparably connected with salvation, although it leav”
  6. Romans “For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls, -- Romans 9:11”
  7. I Peter “I Peter 1:2 (KJV) — Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.”
  8. King James Version “[KJV] 1 Peter 1:2 — Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.”
  9. Torrey's Topical Textbook “Torrey's Topical Textbook: Salvation — Is of God -- Ps 3:8; 37:39; Jer 3:23. Is of the purpose of God -- 2Ti 1:9. Is of the appointment of God -- 1Th 5:9. God is willing to give -- 1Ti 2:4. Is by Christ -- Isa 63:9; Eph 5:23. Is by Christ alone -- Isa 45:21,22; 59:16; Ac 4:12. Announced after the fall -- Ge 3:15. Of Israel, predicted -- Isa 35:4; 45:17; Zec 9:16; Ro 11:26. Of the Gentiles, predicted -- Isa 45:22; 49:6; 52:10. Revealed in the gospel -- Eph 1:13; 2Ti 1:10. Came to the Gentiles through the fall of the Jews -- Ro 11:11. Christ The Captain of. -- Heb 2:10. The Author of. -- Heb 5:9”
  10. 2 Peter (Baptist/Reformed) “John Gill on 2 Peter 1:10: Wherefore the rather, brethren, give diligence,.... To exercise the afore mentioned graces, and to perform the above duties, since this is the way to make your calling and election sure; by calling is not meant a call to any office in the church, nor an external call, either by the voice of nature, or by the ministry of the word; but an internal and effectual call by special grace, to grace here, and glory hereafter; instead of "calling", the Alexandrian copy reads, "comfort": and by "election" is meant, not a national, nor church election, but a particular and per”
  11. 2 Peter (Presbyterian) “Jamieson, Fausset & Brown on 2 Peter 1:10: Wherefore--seeking the blessed consequence of having, and the evil effects of not having, these graces (Pe2 1:8-9). the rather--the more earnestly. brethren--marking that it is affection for them which constrains him so earnestly to urge them. Nowhere else does he so address them, which makes his calling them so here the more emphatical. give diligence--The Greek aorist implies one lifelong effect [ALFORD]. to make--Greek middle voice; to make so far as it depends on you; to do your part towards making. "To make" absolutely and finally is God'”
  12. 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 ”
  13. 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”
  14. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 34 [XVII.]--THE SPECIAL CALLING OF THE ELECT IS NOT BECAUSE THEY HAVE BELIEVED, BUT IN ORDER THAT THEY MAY BELIEVE. (part 1): Let us, then, understand the calling whereby 515 they become elected,--not those who are elected because they have believed, but who are elected that they may believe. For the Lord Himself also sufficiently explains this calling when He says, "Ye have not chosen me, but I have chosen you."(1) For if they had been elected because they had believed, they themselves would certainly have first chosen Him by believing in Him, so”
  15. Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), 17.Of Predestination and Election.: 17.Of Predestination and Election.”
  16. Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, 3. the written Gospels. "The sacred authors, in writing the four Gospels, (part 1): 3. the written Gospels. "The sacred authors, in writing the four Gospels, selected certain of the many elements which had been handed on, either orally or already in written form; others they synthesized or explained with an eye to the situation of the churches, the while sustaining the form of preaching, but always in such a fashion that they have told us the honest truth about Jesus."101 127 The fourfold Gospel holds a unique place in the Church, as is evident both in the ven”
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