Some people claim that the doctrines of predestination, and election, are products of Reformation era heretics. These people are wrong. These doctrines are as old as the One True Faith. They reach back into eternity past. They are of God. The early Church believed them. The Bible teaches them. Only a biblically ignorant person, or self-righteous Pelagians would deny them.
In Augustine’s On the Predestination of the Saints, Book I, he articulates a doctrine of God’s sovereign election, emphasizing that God’s grace is bestowed not according to human merit but according to His own will. Augustine writes:
“That the salvation of this religion has never been lacking to him who was worthy of it, and that he to whom it was lacking was not worthy… we say, by divine grace or predestination.”
New Advent
This passage underscores Augustine’s belief that God’s predestination precedes human worthiness, affirming the doctrine of sovereign election.
Additionally, in Book II, Augustine further elaborates on the nature of God’s grace and predestination:
“It is therefore settled that God’s grace is not given according to the deserts of the recipients, but according to the good pleasure of His will, to the praise and glory of His own grace.”
This statement reinforces the idea that God’s election is based on His sovereign will, not on any foreseen merit or action by individuals.
These writings by Augustine provide a foundational understanding of the doctrine of God’s sovereign election, emphasizing that salvation is a result of God’s gracious choice rather than human effort or worthiness.
God’s Eternal Decree of Election and Reprobation
Calvin asserts that God, by His eternal and unchangeable plan, has predestined some individuals to salvation and others to destruction. This distinction is not based on human merit but solely on God’s sovereign will. He writes:
“We assert that, with respect to the elect, this plan was founded upon his freely given mercy, without regard to human worth; but by his just and irreprehensible but incomprehensible judgment he has barred the door of life to those whom he has given over to damnation.”
1. Election Not Based on Foreseen Merit
Calvin emphasizes that God’s choice to save individuals is not based on any foreseen merit or actions but is grounded in God’s sovereign will. He states:
“God could foresee nothing good in man except what he had already determined to bestow by the benefit of his election.”
2. Holiness as the Result of Election
Calvin explains that the holiness of believers is a consequence of God’s election, not the cause of it. He argues that if election were based on foreseen holiness, it would contradict the biblical teaching that holiness is the result of God’s election. He writes:
“If he elected us that we might be holy, he did not elect us because he foresaw that we would be holy.”
These passages illustrate Calvin’s doctrine of sovereign election, emphasizing that God’s choice to save individuals is based solely on His will and not on any merit or foreseen actions of the individuals.
1. Clement of Rome (c. 96 AD)
In his epistle, Clement emphasizes that God’s elect are called to salvation through Jesus Christ, highlighting the divine initiative in their calling:
“Day and night you were anxious for the whole brotherhood, that the number of God’s elect might be saved with mercy and a good conscience.”
— 1 Clement 59:2(Ante-Nicene Christianity)
This passage underscores the belief in a divinely chosen group of believers. (Ante-Nicene Christianity)
2. Hermas (c. 70 AD)
Hermas speaks of God’s elect being prepared for eternal life, indicating a divine selection:(Ante-Nicene Christianity)
“But the white portion is the coming age, in which the elect of God shall dwell; because the elect of God shall be without spot and pure unto life eternal.”
— The Shepherd of Hermas, Vision 4(Ante-Nicene Christianity)
This reflects the concept of a predestined group set apart for salvation.
3. Irenaeus (c. 180 AD)
Irenaeus discusses the predetermined number of the elect, suggesting a sovereign divine plan:(Ante-Nicene Christianity)
“When the number is completed that He had predetermined in His own counsel, all those who have been enrolled for life will rise again.”
— Against Heresies, Book V, Chapter 36(Ante-Nicene Christianity)
This indicates a set number of individuals chosen by God for salvation. (Ante-Nicene Christianity)
4. Clement of Alexandria (c. 195 AD)
Clement notes that while all are called, only those who respond are considered the “called,” implying a selective calling:(Ante-Nicene Christianity)
“Therefore, all having been called, those who are willing to obey have been named ‘the called.'”
— Stromata, Book VI(Ante-Nicene Christianity)
This suggests that the effective calling is reserved for those whom God has chosen.
5. Tertullian (c. 200 AD)
Tertullian argues that if some are made by nature bad and others good, the latter would not be deserving of praise for being good, for such were they created; nor would the former be reprehensible, for thus they were made [originally]. But since all men are of the same nature, able both to hold fast and to do what is good; and, on the other hand, having also the power to cast it from them and not to do it, some do justly receive praise even among men who are under the control of good laws (and much more from God), and obtain deserved testimony of their choice of good in general, and of persevering therein; but the others are blamed, and receive a just condemnation, because of their rejection of what is fair and good. And therefore the prophets used to exhort men to what was good, to act justly and to work righteousness, as I have so largely demonstrated, because it is in our power so to do, and because by excessive negligence we might become forgetful, and thus stand in need of that good counsel which the good God has given us to know by means of the prophets.
— Apology, Chapter XXXVII(Tertullian Project)
This passage emphasizes human responsibility and the capacity to choose good or evil, suggesting that divine election is not arbitrary but based on God’s justice.
6. Augustine of Hippo (c. 428 AD)
In his treatise, Augustine addresses the Pelagian view that God elected individuals because of their foreseen holiness, asserting that God’s choice is the cause of holiness:
“Therefore, we were to be such for the reason that He has chosen us, predestinating us to be such by His grace.”
— On the Predestination of the Saints, Book I, Chapter 35
This clearly supports the doctrine of sovereign election, where God’s will precedes human merit.
These citations from early Christian writings illustrate the belief in God’s sovereign election of believers, a theme that is consistent across various Church Fathers.
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