God's Sovereign Election and Glorification in Theology

The doctrine of God's sovereign election and glorification is a complex and contested topic in Christian theology, with various traditions offering distinct interpretations. At its core, the debate revolves around the relationship between God's sovereignty and human salvation, particularly in the context of election and glorification.

The concept of election is rooted in Scripture, where it is described as God's choice of individuals or groups for a specific purpose or destiny ^[1]. The biblical basis for election is evident in passages such as Ephesians 1:4-5, which states that God "chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us to be adopted as his sons through Jesus Christ." The doctrine of glorification is closely tied to election, as it refers to the ultimate goal of salvation, where believers are conformed to the image of Christ and glorified with Him ^[2].

Reformed Perspective on Election and Glorification

In the Reformed tradition, election is understood as a sovereign act of God, where He chooses individuals for salvation based on His good pleasure ^[4]. This perspective is rooted in the theology of John Calvin, who argued that election is a manifestation of God's gracious will, unencumbered by human merit or foresight ^[5]. According to Calvin, the ultimate goal of election is the glorification of God, where believers are predestined to be conformed to the image of Christ. Charles Hodge, a prominent Reformed theologian, further develops this idea, stating that election is to holiness and that all good in us is the fruit of election, not the ground of it ^[6].

Catholic Perspective on Election and Glorification

In contrast, the Catholic tradition views election as part of God's providential plan, where human cooperation and response to God's grace play a significant role. Thomas Aquinas, a key figure in Catholic theology, argues that predestination presupposes election, which in turn presupposes love ^[7]. According to Aquinas, God's love is the cause of the goodness of things, and election is a manifestation of this love. The Catechism of the Catholic Church also emphasizes the importance of human cooperation, stating that the four Gospels were written by the sacred authors, who selected and synthesized elements of the oral and written traditions, under the guidance of the Holy Spirit ^[10].

Patristic and Eastern Orthodox Perspectives

The Patristic tradition, represented by Augustine, views election and glorification through the lens of Christ's glorification. According to Augustine, Christ's glorification is closely tied to the glorification of believers, as He is the head of the body, the Church ^[8]. The Eastern Orthodox tradition, as represented by John of Damascus, emphasizes the importance of understanding God's attributes and names, which are derived from what is most precious and akin to Himself ^[9].

Shared Ground and Divergence

Despite the differences between these traditions, there is shared ground in their understanding of God's sovereignty and the importance of glorification. All traditions agree that God is the source of all goodness and that glorification is ultimately a work of God ^{[1, 2, 3]}. The divergence between traditions arises from their hermeneutical commitments, historical contexts, and prior doctrinal premises. The Reformed tradition emphasizes the sovereignty of God in election, while the Catholic tradition highlights the importance of human cooperation. The Patristic and Eastern Orthodox traditions focus on the Christological and Trinitarian aspects of glorification.

The various traditions' understanding of God's attributes and names also reflects their differing perspectives on election and glorification. For instance, the Reformed tradition emphasizes God's sovereignty and predestination, while the Catholic tradition highlights God's love and providence ^{[4, 7]}.

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”
Torrey's Topical Textbook “Torrey's Topical Textbook: Glory of God, The — Exhibited in Christ -- Joh 1:14; 2Co 4:6; Heb 1:3. Exhibited in His name. -- De 28:58; Ne 9:5. His majesty. -- Job 37:22; Ps 93:1; 104:1; 145:5,12; Isa 2:10. His power. -- Ex 15:1,6; Ro 6:4. His works. -- Ps 19:1; 111:3. His holiness. -- Ex 15:11. Described as Great. -- Ps 138:5. Eternal. -- Ps 104:31. Rich. -- Eph 3:16. Highly exalted. -- Ps 8:1; 113:4. Exhibited to Moses. -- Ex 34:5-7; 33:18-23. Stephen. -- Ac 7:55. His Church. -- De 5:24; Ps 102:16. Enlightens the Church -- Isa 60:1,2; Re 21:11,23. Saints desire to behold -- Ps 63:2; 90:16. God”
Easton's Bible Dictionary “Easton's Bible Dictionary: God — (A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah_, plural _'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argume”
Torrey's Topical Textbook “Torrey's Topical Textbook: Grace — God is the God of all -- 1Pe 5:10. God is the Giver of -- Ps 84:11; Jas 1:17. God's throne, the throne of -- Heb 4:16. The Holy Spirit is the Spirit of -- Zec 12:10; Heb 10:29. Was upon Christ -- Lu 2:40; Joh 3:24. Christ spoke with -- Ps 45:2; Lu 4:22. Christ was full of -- Joh 1:14. Came by Christ -- Joh 1:17; Ro 5:15. Given by Christ -- 1Co 1:4. Foretold by the prophets -- 1Pe 1:10. Riches of, exhibited in God's kindness through Christ -- Eph 2:7. Glory of, exhibited in our acceptance in Christ -- Eph 1:6. Is described as Great. -- Ac 4:33. Sovereign. -- R”
CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 11.8: and acquire the very throne of God — which is not merely absurd, but even dreadful to make mention of. For of what exaltation of Christ does the Apostle here speak? It is, that everything may be accomplished in him that God, by the prophet Isaiah, exclusively claims to himself. Hence the glory of God, and the majesty, which is so peculiar to him, that it cannot be transferred to any other, will be the reward of man’s work! Again, if they should urge the mode of expression, without any regard to the absurdity that w”
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, 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) “NPNF1 Vol 7: Augustine — Homilies on John — CHAPTER XIII. 31, 32 (part 4): them this explanation, He furthers adds: "If God is glorified in Him, God shall also glorify Him in Himself." That is, "If God is glorified in Him," because He came not to do His own will, but the will of Him that sent Him; "and God shall glorify Him in Himself," in such wise that the human nature, in which He is the Son of man, and which was so assumed by the eternal Word, should also be endowed with an eternal immortality. "And," He says, "He shall straightway glorify Him;" predicting, to wit, by such an asseveration,”
CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 12: Life and Living, Power and Powerful, and so on with all the rest. Or rather those names are most appropriate to Him which are derived from what is most precious and most akin to Himself. That which is immaterial is more precious and more akin to Himself than that which is material, and the pure than the impure, and the holy than the unholy: for they have greater part in Him. So then, sun and light will be more apt names for Him than darkness, and day than night, and life than death, and fire and spirit and water, as havin”
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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