"Teaching Election Properly" -- Article Fourteen, First Head of Doctrine, Canons of Dort

Article 14: Teaching Election Properly

Just as, by God’s wise plan, this teaching concerning divine election has been proclaimed through the prophets, Christ himself, and the apostles, in Old and New Testament times, and has subsequently been committed to writing in the Holy Scriptures, so also today in God’s church, for which it was specifically intended, this teaching must be set forth—with a spirit of discretion, in a godly and holy manner, at the appropriate time and place, without inquisitive searching into the ways of the Most High. This must be done for the glory of God’s most holy name, and for the lively comfort of his people.

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The doctrine of election is not presented to us in Scripture as a subject for speculation, nor as a means by which we can satisfy our sinful curiosities about the hidden things of God. God did not reveal his eternal purposes to us so that we could have new subject matter about which to debate and argue. He did not reveal the doctrine of election so that the more learned, devoted, or zealous in our midst, could somehow force their way into the throne room of God and pull the veil away so as to get a peek at the “naked God” (a desire which Martin Luther ascribed to fallen human nature). Rather, God revealed this doctrine to us to promote his own glory and to comfort us–God does not begin his good work in us only to abandon us later on if we don’t measure up, or if we continue to do stupid and sinful things. Note—the Canons will address the subject of the perseverance of the saints in the fifth head of doctrine.

In fact, it was John Calvin who cautions us about the dangers of undue speculation about election and predestination:

The subject of predestination, which in itself is attended with considerable difficulty is rendered very perplexed and hence perilous by human curiosity, which cannot be restrained from wandering into forbidden paths and climbing to the clouds determined if it can that none of the secret things of God shall remain unexplored. When we see many, some of them in other respects not bad men, every where rushing into this audacity and wickedness, it is necessary to remind them of the course of duty in this matter. First, then, when they inquire into predestination, let then remember that they are penetrating into the recesses of the divine wisdom, where he who rushes forward securely and confidently, instead of satisfying his curiosity will enter in inextricable labyrinth. For it is not right that man should with impunity pry into things which the Lord has been pleased to conceal within himself, and scan that sublime eternal wisdom which it is his pleasure that we should not apprehend but adore, that therein also his perfections may appear. Those secrets of his will, which he has seen it meet to manifest, are revealed in his word-revealed in so far as he knew to be conducive to our interest and welfare (Institutes, 3.21.1).

The authors of the Canons are surely following Calvin’s wise counsel on this point. The reason why we must wrestle with the doctrine of election is not to satisfy our own curiosity by asking “why did God do this, that, or the other?” This doctrine was revealed to promote God’s honor and glory which is manifest in the salvation of sinners. But God also revealed this in his word so that we might find comfort in the midst of the tumultuous nature of life in a world full of sin and doubt. The doctrine of election shouts to us that God is gracious and that his promises stand.

Therefore, we teach and proclaim the doctrine of election because God has revealed this doctrine to us throughout the Holy Scriptures by his prophets, by Christ himself, and by all the apostles. To put it simply—election is a thoroughly biblical doctrine. Since this teaching is given by God to his church, we must proclaim, teach, and defend this truth without compromise.

Yet, at the same time, the Canons point out, “this teaching must be set forth—with a spirit of discretion, in a godly and holy manner, at the appropriate time and place, without inquisitive searching into the ways of the Most High.” Here is where wisdom and prudence enter the discussion. The Canons caution us to teach and discuss these matters with the utmost of discretion and care, at the appropriate time, and in an appropriate manner. We are to exercise a fair bit of tact, compassion, and discernment here. Someone who has just lost an unbelieving loved one is not likely to be comforted by the biblical teaching on reprobation—for good reason. And yet, presented at the right time, and in the right way, the subject should be broached as part of the normal catechesis of all Christian believers since this doctrine too is taught in Scripture.

One of the main reasons that the doctrines of election and predestination are so difficult to discuss with others is not because the doctrine is unbiblical, as though there is not much evidence for it in the Scriptures. Rather, this is a difficult subject to discuss, precisely because it is a difficult subject! We are sinful creatures, bound by time and space. Because we are sinful, we create idols in our hearts (a “god” we can manipulate or bargain with). We hate being told that we are sinful and therefore guilty before God. Even worse is learning that we deserve eternal punishment. We don’t like to be told that God must save us without our help and that he gets all of the glory. People detest the doctrine of election because it confronts us with our finitude and exposes our self-centeredness on so many levels.

The doctrine of election can also be a touchy subject because many Reformed folk have been obnoxious about the subject to those who do not embrace the Reformed confessions (such as the Canons of Dort). Far too often, Reformed Christians use the doctrine of election to “evangelize” their Arminian friends (i.e., to convert them to Calvinistic beliefs), to win an argument, or make a point, and not, as the Canons urge us, make appeal to the doctrine to the glory of God’s most holy name, and for the lively comfort of his people. Our sinful nature wants to be right, and as we all should realize, our sinful flesh is not interested in God’s honor and glory, which is why we are prone to use the doctrine as a cudgel.

In this regard, the focus of our efforts should be where the biblical teaching places it, squarely upon the graciousness of God in choosing to save a vast multitude of sinners out of the fallen mass of guilty humanity to glorify his name—namely, those of us who believe in Jesus—and to leave the rest of Adam’s fallen race under God’s just condemnation for their own sin, so as to magnify his justice.

This doctrine is revealed to us as God’s people, so that we who are sinful, weak, and full of fear and doubt, might place our sole confidence in God, who is gracious, almighty, and merciful beyond words. As Paul says in the opening of his letter to the Philippians (1:6), “he who began a good work in you will bring it to completion at the day of Jesus Christ.” God comforts us with the knowledge that he will not start something (i.e., our salvation), and then quit in the middle of it!

As Reformed Christians, we believe, teach, and preach the doctrine of election because of God’s glory and honor, and for the comfort of the saints. And we ought to do this in the godly manner urged upon us by the Canons.