Doctrine of Election, Pt. 1

The doctrine of election can be a hot-button issue.  Yet, most Christians believe in election.  They intuitively understand that God chose individuals to eternal life, because not all will be saved.  However, they are uncomfortable with idea of an equal election to damnation, or to put it another way, many Christians do not like the idea of God choosing some for heaven and choosing others for hell.  To others the talk of election smacks of unfairness.  They think it would be unfair of God to choose one and not another.  Indeed, the doctrine of election has the potential to be very divisive.  It is a subject that should be handled with care and grace.  Where the Bible speaks clearly concerning anything, we must not deviate from that truth.  Where it speaks with less clarity, we must affirm what we can and agree to disagree where necessary.

Since we will be discussing election throughout the next several weeks as we work our way through Ephesians, it would be help to clarify what we mean by the topic.  Let me state clearly, I believe the Bible is the sole authority for faith and practice, that is, what we teach and what we do.  Yet, I am not afraid to let a good confession or creed to help me clarify my thoughts.  Monticello Baptist Church acknowledges two such confessions: the Baptist Faith and Message 1963 and the Articles of Faith (adapted from the Abstract of Principles).  I believe these two statements do a wonderful job of capturing the essence of the doctrine of election.

The first paragraph of article five (V.), God's Purpose of Grace, of the Baptist Faith and Message 1963, says this about election:

Election is the gracious purpose of God, according to which He regenerates, sanctifies, and glorifies sinners. It is consistent with the free agency of man, and comprehends all the means in connection with the end. It is a glorious display of God's sovereign goodness, and is infinitely wise, holy, and unchangeable. It excludes boasting and promotes humility.

This statement helps us to think through election.  First, it is a gracious act of God and has a purpose.  Second, through this act God brings about regeneration (new birth), sanctification (holiness), and glorification (completion of salvation).  Third, it does not violate the "free agency of man." In other words, God doesn't force people to love him against their wills.  He not only determines to save them, he determines to make them want to be saved.  Fourth, election highlights God sovereign goodness.  Fifth, it is "infinitely wise, holy, and unchangeable."  Since these things are true, we cannot claim that election is unfair or unrighteous. Sixth, understanding election brings about humility in us.

Article III, Section 1, of Monticello's Constitution, concerning election states:

G. ELECTION: Election is God’s eternal choice of some persons into everlasting life-not because of foreseen merit in them, but of His mere mercy in Christ-in consequence of which choice they are called, justified and glorified.

Through this statement we confess that election is of some persons to eternal life.  This statement does not expressly rule out the idea of a double predestination (some to heaven or some to hell), but it clearly doesn't include it either.  We are expressing the idea that in choosing some for eternal life, God simply did not choose the others.  Again, combining both statements we would say that election does not violate the free agency of man.  Our statement express a belief that God's election is by mercy and not through any "foreseen merit."  That is to say, God chose the elect, because that's what he wanted, not because he knew they would choose him.  We also state that election is through or in Christ; none are elect apart from Jesus.  Because of election, God's people are called (to the gospel by the Spirit), justified (declared righteous), and glorified (completely redeemed).

To sum up the doctrine of election, we believe that God has chosen some people for salvation; that he has orchestrated the events in their lives in such a way that they desire him and respond freely to the gospel (as it is applied to their heart by the Holy Spirit); that he justifies, sanctifies and glorifies those who believe in Jesus; and that he did so out of his sovereign goodness and for his holy pleasure.  As John put it, "We love because he first loved us" (1 John 4:19).