Regional Synod of Canada - Reformed Church in America

Pioneer Christian Monthly

Date - Sept. 1/59

Contributor - H. T. Rozendaal

Title - Calvin and the Doctrine of Election

Topic - Election

I feel rather unfortunate in having received the invitation to write this article just now because we are busy with the DVBS and are looking forward to vacation as soon as that is finished. It makes it a rather inopportune time to write. I should like therefor first to make an observation concerning my view of the place the above named doctrine holds in the mind of the Reformed Church-man; and then to mention a few of the things I gather from Calvin as I read his teaching concerning it.

My observation is that the important thing is not so much the idea of Election as that of the sovereignty of God. I understand very well that these two cannot be separated. But the thing that the Christian should count of the greater weight and importance is the honor of God. The sovereignty of God held by the Christian means much more to him than does the doctrine of Election. Election falls if God is no longer Lord and King. Let that be the thing you emphasize.

Now listen to Calvin. "Predestination ... no one, desirous of the credit of piety, dares deny." (Book III, Ch. XXI, sec. V, institutes.) This doctrine is so clearly taught in the Scriptures that those who desire to be known as Christians who are taught by the Bible must take account of it; and do believe in it in one form or another. The distinction between Christians known as "Reformed" or "Calvinistic" and others is not so much that they believe in this doctrine as in how they believe in it. There are many people that profess to believe in the predestination of souls to life by God; but who deny that there is such a thing as the reprobation of certain souls. There are many too who profess to believe in the doctrine of predestination; but who find the cause of it somewhere else than in the sovereign will of God. The Reformed Christian believes that God's good will and purpose is the foundation and ground of Election.

Listen to Calvin again when he says that the common basis found for predestination is "foreknowledge". Many people who cannot understand, and do not have the courage to believe in the absolute sovereignty of God still take the plain words of Scripture which tell of God's choice of men to discipleship, or to the prophetic or apostolic office before their birth, as teaching God's free Election; but they find the possibility of such choice in the knowledge of God who knew that such souls would be worthy of such a calling. Thus they make God's choice dependent on something outside Himself. God then chose Paul to apostleship because of a virtue which He found in him. That virtue had an origin outside of and apart from God. Man's work thus, as it is found in the individual, is honored; but G 04 is made dependent upon it ancl really does not have a choice anymore. Thus really the doctrine of Election falls.

Election is individual, does not necessarily belong to a family or group. (Book III, Ch. XXI, sec. V, Institutes.) What Calvin is saying in this section is that God knows the very individual whom He chooses. His choice of this individual is sure. For example; when He chose Jacob, it was Jacob He chose and not just a son of Isaac. God chose Isaac: and Ishmael or some foreigner whc> had an honorable place in the household of Abraham would not do. And, looking down the vista of the ages, God determined that the Christ would come from the house of David and the Virgin Mary; and from no other. There is a difference between God's covenant with His people and with God-fearing families and the Election to life or reprobation. His sovereign will works in both, gives us promise in either; but to belong to a Godfearing family does not inevitably assure Election to life.

Some "will have all mention of predestination to be as it were buried" (Book III, Ch. XXI, see. III, Institutes). These people modestly acknowledge their inability to understand the doctrine. They are afraid that it will intimidate souls that cannot understand. And they therefor advocate that the doctrine be covered and that Christians refrain from preaching it. Calvin feels that this is presuming to know more than God who did choose to preach and announce it. There is, in this doctrine, a wealth of comfort for the trusting soul. It makes his salvation dependent upon the grace of an Almighty and Powerful God. Such a soul, knowing his weakness and his inclination to error and to sin, finds a solid rock upon which to 'rest his hope; one that he could never find if he were to rest upon his own efforts and virtues.

While Calvin wants Christians to preach the doctrine, he holds that they ought not to pry into it from mere curiosity. (Book III, Ch. XXI, see. I, Institutes.) After all; this is the revelation of a great and inscrutable Truth. It comes forth from the mind of God. No man whose understanding is limited to his experience or learning could understand the "mind of the Spirit". Any such person, seeking to delve into the secret of God, will fail to find satisfaction. He become more confused and turn away from it surer than ever that a good God does not enforce a doctrine like that.

These are a few notes on this great doctrine as taught by the great Reformer. In these few words you will detect the great principle that runs through Calvin's thinking and through the thinking of the upright Christian; namely that he subjects his thinking to the revelation of God. Christian doctrine is not founded upon the aberration of human reason; but upon the message that comes from God. If we learn that lesson well, we shall be brought closer into the fellowship of the Master.

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