Calvin on Election...

A few of John Calvin's thoughts on the doctrine of election as found in the Institutes of Religion:

"In regard to the elect, we regard calling as the evidence of election, and justification as another symbol of its manifestation, until it is fully accomplished by the attainment of glory." 

"If the end of election is holiness of life, it ought to arouse and stimulate us strenuously to aspire to it, instead of serving as a pretext for sloth." 

"Those, therefore, whom God has chosen he adopts as sons, while he becomes to them a Father. By calling, moreover, he admits them to his family, and unites them to himself, that they may be one with him. When calling is thus added to election, the Scripture plainly intimates that nothing is to be looked for in it but the free mercy of God." 

"Then what is the end of election, but just that, being adopted as sons by the heavenly Father, we may by his favor obtain salvation and immortality? How much soever you may speculate and discuss you will perceive that in its ultimate object it goes no farther. Hence, those whom God has adopted as sons, he is said to have elected, not in themselves, but in Christ Jesus, (Ephesians 1:4;) because he could love them only in him, and only as being previously made partakers with him, honor them with the inheritance of his kingdom. But if we are elected in him, we cannot find the certainty of our election in ourselves; and not even in God the Father, if we look at him apart from the Son. Christ, then, is the mirror in which we ought, and in which, without deception, we may contemplate our election. For since it is into his body that the Father has decreed to engraft those whom from eternity he wished to be his, that he may regard as sons all whom he acknowledges to be his members, if we are in communion with Christ, we have proof sufficiently clear and strong that we are written in the Book of Life."

In Search of Union...

Do a word search for union in your bible and see what you come up with. I did one with my Concordance app (ASV) on my iPad and interestingly enough, though not surprisingly, didn't come up with one single

occurrence of the word. Yet union is a word that today litters Christian essays, articles, sermons, and books. I use the verb 'litters' not to belittle the proper use of the doctrine, but to highlight what I think is often its overuse as the supposed overarching meta-soteriological doctrine explaining salvation in the New Testament.

To me, it seems safest and most helpful to stick with bibilical language as much as possible. "Our union with Christ" or speaking of any particular blessing as coming to us "through union with Christ" aren't incorrect concepts per se. It's just that they are often used so broadly and freely that they are open to misunderstanding especially when not nailed down. As is often asked - what "union" are we talking about? Federal, legal, mystical...? What does one mean by "through union with Christ?"

I think it's similar in some ways to those who would insist that the doctrine of election be front and center when the gospel is preached. Only the elect 'hear' the gospel with ears of faith, yet they don't necessarily need to know up front how and why that is true in order to trust in Christ for forgiveness of sins. That said, the gospel doesn't claim that God sent Jesus to die for everyone and thus make it theoretically possible for everyone to be saved if only everyone would believe. Christ came for the elect. "All that the Father gives me will come to me, and whoever comes to me I will never cast out (John 6:37). Again, the biblical language should be our guide. See examples of gospel preaching in Acts. Is divine election present in the gospel? Indeed, it is the ground, yet most often in the background. 

The doctrine of our union with Christ is central in salvation. As John Calvin wrote,  "so long as we are without Christ and separated from him, nothing which he suffered and did for the salvation of the human race is of the least benefit to us" (Institutes 3.1.1). Yet as a doctrine it remains most often in the background not the foreground when Christ crucified is preached. In a word, faith isn't directly engaged by preaching "our union with Christ", especially when it isn't unpacked. That is how I'm presently thinking about this.

Unpacking "union with Christ" - from R. Scott Clark at Heidelblog:

Definitions

There is also apparently some confusion about what is meant by “union with Christ.” This is understandable because the doctrine has three or four aspects and, in contemporary discussion, all participants have not always been as cautious as necessary to make sure we are talking about the same aspect at the same time in the same way.

Louis Berkhof (1873–1957) represented the mainstream of the Reformed tradition when he spoke of the “federal union” that all the elect have with Christ (Systematic Theology, 448). This aspect of union is relative to the eternal, pre-temporal (before time) “covenant of redemption” (pactum salutis) between the Father and the Son (and the Holy Spirit). According to Ps 110, John 17 and other passages, the Father gave to his Son a people and the Son volunteered to be their Mediator, their federal representative, and their Savior; i.e., to earn their salvation. This is one of the three or four aspects of our union with Christ. For more on this see the chapter on the “Covenant Before the Covenants” in Covenant, Justification, and Pastoral Ministry.

Berkhof wrote of a second aspect of our union with Christ, which he called the “union of life” (ibid). This union refers to the natural, organic relation that all humans have with the first Adam, who was the federal representative of all humanity (Rom 5). The corollary to our natural union with Adam, in whom we would have entered in glorious life had he (and we in him) obeyed the commandment of life (“you shall not eat”). In the covenant of redemption God constituted a union between the Son, who would be the Last Adam (1Cor 15) and his people. Implicitly, the Holy Spirit was a party to this covenant as that person who would apply redemption to the people given to the Son. The Second Adam (Rom 5), Jesus, fulfilled that covenant of works for all those whom he represented, for whom he died and for whose justification he was raised.

We might also speak of a third aspect of our union with Christ, which we might call decretal union, i.e., the union that exists between Christ and his people by virtue of God’s decree to elect, in Christ, some out of the mass of fallen humanity to redemption. Paul spoke to this aspect of our union with Christ when he wrote that we were chosen “in Christ” before the foundations of the world (Eph 1). This aspect is, of course, a corollary to the federal union and the union of life mentioned above.

The last aspect is mystical union (or sometimes referred to as “existential union”) and it refers to the subjective application of redemption purposed from eternity in the decree, covenanted among the Trinitarian person in the pactum salutis, accomplished by Christ in his active and suffering obedience, and applied to the elect by the Holy Spirit. Mystical union is, as Berkhof put it, that “intimate, vital, and spiritual” connection “between Christ and his people, in virtue of which He is the source of their life and strength, of their blessedness and salvation” (Systematic Theology, 449).

And also...

That faith which secures eternal life; which unites us to Christ as living members of his body; which makes us the sons of God; which interests us in all the benefits of redemption; which works by love, and is fruitful in good works; is founded, not on the external or the moral evidence of the truth, but on the testimony of the Spirit with an by the truth to the renewed soul (Systematic Theology, 3.68).

…The first effect of faith, according to the Scriptures is union with Christ. We are in him by faith. There is indeed a union between Christ and his people, founded on the covenant of redemption between the Father and the Son in the counsels of eternity. We are, therefore, said to be in Him before the foundation of the world.

…But it was also, as we learn from the Scriptures, included in the stipulations of that covenant, that his people, so far as adults are concerned, should not receive the saving benefits of that covenant until they were united to Him by a voluntary act of faith. They are ‘by nature the children of wrath, even as others.’ (Eph. ii.3) They remain in this state of condemnation until they believe. Their union is consummated by faith. To be in Christ, as to believe in Christ are, therefore , in the Scriptures, convertible forms of expression. They mean the same thing, and therefore, the same effects are attributed to faith as are attributed to union with Christ” (Ibid, 3.104)

 So says Charles Hodge (1797–1878), who taught at Old Princeton for about fifty years, on the relation between faith and union.

Make Your Calling And Election Sure

John Calvin on 2 Peter 1:10-11, Wherefore, brethren, give the more diligence to make your calling and election sure: for if ye do these things, ye shall never stumble: for thus shall be richly supplied unto you the entrance into the eternal kingdom of our Lord and Saviour Jesus Christ.

For if ye do these things... Peter seems again to ascribe to the merits of works, that God furthers our salvation, and also that we continually persevere in his grace. But the explanation is obvious; for his purpose was only to shew that hypocrites have in them nothing real or solid, and that, on the contrary, they who prove their calling sure by good works, are free from the danger of falling, because sure and sufficient is the grace of God by which they are supported. Thus the certainty of our salvation by no means depends on us, as doubtless the cause of it is beyond our limits. But with regard to those who feel in themselves the efficacious working of the Spirit, Peter bids them to take courage as to the future, because the Lord has laid in them the solid foundation of a true and sure calling...

... He explains the way or means of persevering, when he says, an entrance shall be ministered to you. The import of the words is this: "God, by ever supplying you abundantly with new graces, will lead you to his own kingdom." And this was added, that we may know, that though we have already passed from death into life, yet it is a passage of hope; and as to the fruition of life, there remains for us yet a long journey. In the meantime we are not destitute of necessary helps. Hence Peter obviates a doubt by these words, "The Lord will abundantly supply your need, until you shall enter into his eternal kingdom." He calls it the kingdom of Christ, because we cannot ascend to heaven except under his banner and guidance.

The Comfort of the Gospel - What Jesus Did For Me - An Extended Analogy...

All analogies are imperfect. But they can help point to truths that are not always clear. This is an attempt to that end - what Jesus did for me (the forensic is relational).

I am one who is grievously in debt. I come from a family of debtors. The first father of our family incurred so much debt that his alone is too much for any of us to pay. And to top it off, I am a chronic debtor, in a word, a debtor by nature. And the mountain of  debt that I have accumulated has been acquired foolishly and irresponsibly.  I owe immense sums of money and my debt continues to grow. Payment is long overdue.  The Law Court, in fact, already considers me in violation of its Law because of my debt and has put out a warrant for me to appear before the Judge. The Court will soon issue a verdict that will demand my punishment, one that entails life imprisonment or until such time as all the debt, interest, and penalties have been paid in full - something I would never be able to do in a million lifetimes. And yet despite this sword hanging over my head, I continued to irresponsibly and habitually add to my indebtedness. I know there is no way of evading the judgment of the Law Court. I can only hopelessly wish for a miracle - someone to take my place, to serve my sentence, someone to pay my debt. But that is only a dream.

But then I find out there is such a Someone who, though by all appearances poor, is yet completely just and debt-free before the Law. It is this One who has stepped forward for me. Unbeknownst to me, years ago this Person, who knew of me and my predicament and out of selfless love, had arranged with the Law Court to take my place, to be my Surety for all the debt and penalties I would accumulate -  past, present, future. Without any involvement on my part, the Law Court had covenanted with him and accepted Him as my Surety. And as a result all judgments upon me were transferred to him, legally accounted to him and put in His name. Amazingly, my Surety's benevolence towards me had preceded my awareness of my predicament.

The Law Court thus imputed all my debt and punishment to Him. All my guilt was put upon Him. He, not me, now was legally guilty and owed the debt even though He was not by nature a debtor and had never incurred any debt and certainly not mine. He now legally owed what I owed. He, not I, was now liable before the Law for all my penalties that He had not incurred. In effect, the Law Court considered Him to be the debtor, even though I am the one who went into debt.  And the Law Court assigned the judgment of my imprisonment to be on His head, not mine. And in prison He would remain until every last penny was paid off.

The day of judgment arrived. This One is declared the guilty debtor in my place. He is stripped of his freedom, put into chains and thrown into prison. And there He is to sit under my life sentence of condemnation. Yet from the bounty of His immense generosity, he not only takes my place for the judgment due me, but I find out that rather than one in poverty he is one with a storehouse of wealth. And this One has legally arranged to make me a joint-heir to His family fortune! All this was to be put into force upon the moment when he would take my place in judgment. He would pay off my debt in full, including all penalties. Thus according to the Court ruling, He would execute the legal agreement making me a joint heir to all His wealth and take my penalty! Accordingly, upon becoming wealthy in the eyes of the Law, the Court would never again judge me to be a debtor in that any future debts I would incur would have already been covered by the infinite wealth credited to my account. I would be able live as one truly debt free.

When the moment of my sentencing arrives, the Law Court's Official Emissary and Witness brought me the good news that this wonderful Man, this Surety had set me free from my sentence and that I was absolved of all wrong doing! The Emissary comforts me and explains that all I have to do is acknowledge my guilt of debt, believe this good news, accept the free gift of this One, and give my allegiance to Him. I believe against disbelief. Something in the Word delivered to me by the Emissary causes me to believe the unbelievable. I joyously accept what this Man has done for me as explained in the good news that I have heard. I leave my prison cell and go forth a man free from debt. I am no longer under the Law Court condemnation because of the completed transaction enacted between the Court and my Surety.  As in a dream - but it’s not a dream - Another has willingly been judged in my place. And because He legally took my place, the Law Court imputes to me his payment and satisfaction to the Law. All my debt (past, present, and future) is forever blotted out and taken away. All this, my Surety, freely did for me.

And wonder of wonders, since this Person, standing in my place, has put forth his wealth and paid all my debts and penalties, the Law Court then no longer has any legal basis to continue his incarceration! Prison cannot hold Him. He has no debt in His Name. My debt is paid through him. The Law is satisfied. The Law being just requires that He be released. He has served my sentence. He went to prison and paid my debt in full. He satisfied every judgment and demand of the Law Court.  As to His own person, my Surety was not a debtor and never had been. Even though for a time the Law Court did legally considered Him a debtor it no longer does. Once my debt was paid, He was vindicated to be what He had always been - without debt, wealthy, and just before the Law. And based on His substitution-sentence-serving, I am now declared just, wealthy, and without debt in the eyes of the Law Court. The Court is satisfied regarding all its demands of the Law. It therefore no longer has any legal-judgment interest in me or my Surety. His perfect satisfaction of the Law is imputed to me. Justice demanded by the Law and Mercy shown towards me have fully met in my gracious Surety.  

I am justified before the Law’s judgment.  Not under the Law because my debt and punishment is paid, I am now under the favor or grace of this One who has done all of this for me!  And, little did I know until I was given the good news of my freedom from the Law’s condemnation, that the Surety who took my place was actually the One to whom all my debts were owed!! And not only that, but his Father was also the very Judge who was presiding over my case.  This Father had given his willing Son as payment for the penalty and debt that I owed to His Court while in the same act making me His adopted son, a joint-heir with His Son in His family. How great a love of this Father and Son! What a blessed, undeserved, and sweet exchange has been accomplished for me, a debtor...

*******

"For sin shall not have dominion over you: for ye are not under law, but under grace" (Rom 6:14). All my debt (sin) has been remitted - paid by Another. Debt no longer can put me under the judgment of the Law. The Law is no longer hanging over my head because of my sin. All my debt - past, present, future - has been paid. How? - by the finished work of Christ, by riches of His grace. I am no longer under Law but under Grace. Sin/Debt cannot reign over me ever again even though at times I do still sin/incur debt. Yet, Christ’s satisfaction of the Law trumps any debt I may incur. All those debts have been reckoned by the Law Court to have been paid. Amazing grace. So now I consider myself a debtor not to the Law in fear of its condemnation, but a debtor only to grace and to the Surety who forever stands between me and the Law's judgment.

______________________________________________

“For the death that he died, he died unto sin [my debt] once: but the life that he lives, he lives unto God. Even so reckon ye also yourselves to be dead unto sin [my debt is as far from me as death is from life because the Law is satisfied with Christ's penalty payment], but alive unto God in Christ Jesus” [if you are dead to sin, you are alive to God] (Romans 6:10-11).

“There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life [by grace and favor] in Christ Jesus made me free from the law of sin [debt] and of death [punishment for debt]. For what the law could not do [it only demands, it doesn’t fulfill], in that it was weak through the flesh [my propensity to accrue debt], God, sending his own Son in the likeness of sinful flesh [taking our place as a debtor, though in himself not one] and for sin [for my debt payment], condemned sin in the flesh [punished Jesus for my debt]]: that the ordinance of the law [its just sentence for debt and its demand for debt-freeness] might be fulfilled in us, who walk not after the flesh [i.e. my efforts to remove my own debt and earn freedom], but after the Spirit [through faith trusting in the Surety given for me, for it is the Spirit who brings us the good news of Christ’s bearing the penalty of death demanded by the Law and fulfilling the righteousness demanded of the Law on our behalf]” (Romans 8:1-4).

“For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” (2 Corinthians 5:21)

“For the death that he died, he died unto sin [my debt] once: but the life that he lives, he lives unto God. Even so reckon ye also yourselves to be dead unto sin [my debt is as far from me as life is from death because the Law is satisfied with Christ's penalty payment], but alive unto God in Christ Jesus” [if you are dead to sin, you are alive to God] (Romans 6:10-11).

“There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life [by grace and favor] in Christ Jesus made me free from the law of sin [debt] and of death [punishment for debt]. For what the law could not do [it only demands, it doesn’t fulfill], in that it was weak through the flesh [my propensity to accrue debt], God, sending his own Son in the likeness of sinful flesh [appearing as a debtor, though not one] and for sin [for my debt payment], condemned sin in the flesh [punished Jesus for my debt]]: that the ordinance of the law [its just sentence for debt and its demand for debt-freeness] might be fulfilled in us, who walk not after the flesh [i.e. my efforts to remove my own debt and earn freedom], but after the Spirit [Who creates in me the the eyes of faith to trust in the Surety given for me, for it is the Spirit who brings us the good news of Christ’s death on our behalf]” (Romans 8:1-4).

"Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God.  Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God's love has been poured into our hearts through the Holy Spirit who has been given to us. For while we were still weak, at the right time Christ died for the ungodly. For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die—  but God shows his love for us in that while we were still sinners, Christ died for us. Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. More than that, we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation." (Romans 5:1-11)

Saved By Grace Alone...

Over at Green Baggins, one commenter responds to another, highlighting the errors of the Federal Vision teachings (Peter Leithart - see PCA report HERE)...  It's part of an on-going debate and process in the PCA as that denomination attempts to deal with FV's nine-lives.  A companion-distortion of the gospel is the New Perspectives on Paul (N.T. Wright) which the report also addresses.  Both have been around a while and will probably, in one form or another, never go away. The basic error they espouse has been with the church since the Galatian letter heresy, i.e. man adding his own works to the work of Christ - even those works that are so-called grace assisted - for his justification and acceptance before God.  This... in direct opposition to what the apostles taught, i.e. - it's the ungodly (that's you and me) who are justified by God's grace alone, through faith alone, in Christ alone - and indeed, that that good news is assigned as the sure announcement (take it to the bank) of man's salvation by God's grace through faith alone in Jesus Christ.  Any formula which weakens man's total dependence on the grace of God ends up making Christ to be less than a complete Savior and salvation an elusive hope.  J. Gresham Machen stated it clearly in Christianity and Liberalism:

If Christ provides only a part of our salvation, leaving us to provide the rest, then we are still hopeless under the load of sin. For no matter how small the gap which must be bridged before salvation can be attained, the awakened conscience sees clearly that our wretched attempt at goodness is insufficient even to bridge that gap. The guilty soul enters again into the hopeless reckoning with God, to determine whether we have really done our part. And thus we groan again under the old bondage of the law. Such an attempt to piece out the work of Christ by our own merit, Paul saw clearly, is the very essence of unbelief; Christ will do everything or nothing, and the only hope is to throw ourselves unreservedly on His mercy and trust Him for all.

Election:
"So too at the present time there is a remnant, chosen by grace. But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace" (Rom. 11:5-6).
Calling:
"I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel... But when he who had set me apart before I was born, and who called me by his grace" (Galatians 1:6,15).
Justification:
"so that being justified by his grace we might become heirs according to the hope of eternal life" (Titus 3:7).
"And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness" (Rom. 4:5).
"yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: because by the works of the law shall no flesh be justified" (Gal. 2:16).
Election/Sanctification/Salvation:
"Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us" (Eph. 1:3-8).
"But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God" (1 Cor. 6:11)
"And I said, ‘Who are you, Lord?’ And the Lord said, ‘I am Jesus... I am sending you to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me’" (Acts 26:15-18)
"For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.  For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them" (Eph. 2:8-10).

A Thought: Apostolic Pre-credo baptism?

The Scriptural record: The Twelve Apostles were baptized by John the baptist before they were yet called by Jesus and had first believed in Him.  They hadn't even been introduced to the Lamb of God!  Their's was a pre-faith baptism and their only baptism as far as we know. There is no record of their re-baptism post-faith. That given, their one-time, pre-faith baptism, by God's grace, was indeed effectual unto their salvation through faith.  It seems their subsequent faith in Jesus confirmed the sign and seal of their baptism given by God under John, which flowed from God's sovereign and wholly gracious election in Christ. They didn't choose Jesus and then announce their choice and commitment via baptism.  They were baptized... and Jesus their Savior having already chosen them, effectually called them to Himself (John 15:16; Eph. 1:4).

God loves sinners in Christ alone...

From Calvin's 4th sermon on Ephesians. Ch. 1:7-10.

I have shown already that we cannot be loved by God, but by means of his only Son. For if the angels of heaven are not worthy to be taken for God’s children except through a head and mediator, what all become of us who do not cease daily to provoke God’s wrath by our iniquities [Isa. 59:2]. In fact, we fight against him! God, then, must of necessity look upon us in the person of his only Son, or else he is bound to hate and abhor us. In short, our sins set such a distance between God and us, that we cannot approach him without immediately feeling his majesty against us, armed, as it were, to destroy us all...

He confirms the thing in better fashion still by saying that the same was done in Jesus Christ. If we had been elected in ourselves it might be said that God had found in us some secret virtue unknown to men. But seeing that he has elected us outside of ourselves, that is to say, loved us outside of ourselves, what shall we reply to that? If I do a man good, it is because I love him. And if the cause of my love is sought, it will be because we are alike in character, or else for some other good reason. But we must not imagine anything similar to this in God. And also it is expressly told us here, for St. Paul says that we have been elected in Jesus Christ. Did God, then, have an eye to us when he vouchsafed to love us? No! No! for then he would have utterly abhorred us. It is true that in regarding our miseries he had pity and compassion on us to relieve us, but that was because he had already loved us in our Lord Jesus Christ. God, then, must have had before him his pattern and mirror in which to see us, that is to say, he must have first looked on our Lord Jesus Christ before he could choose us and call us...

Therefore we have to observe, first of all, that we can obtain no grace at God’s hand, nor be received by him, till our sins are wiped out and the remembrance of them completely erased. The reason for this is (as I said before) that God must hate sin where-ever he sees it. So then, as long as he considers us as sinners, he must needs abhor us, for there is nothing in us or in our own nature but all manner of evil and confusion. We are, then, enemies to him, and he is contrary to us, till we come to this remedy that St. Paul shows us here, which is, to have our sins forgiven. We see by this that no man can be loved by God because of any worthiness that is in himself. For wherein lies the love that God bears us I have told you already that he must be willing to cast his eye upon our Lord Jesus Christ and not look at us at all.

Me: Calvin states that apart from viewing and accepting us in the person of his Son, God is bound to hate and abhor us due to our innate sinfulness and rebellious nature. Apart from Christ we are rightfully abhorred by God because we, in and of ourselves, are opposed to his righteousness and rule. It is the lack of grasping even an inkling of both the majestic holiness of God and the enormity of our moral corruption that so confounds us in this matter. Even now as his children, adopted of the Father and sealed by his Spirit, there is no inherent quality originating within us that commends us to him. He accepts and loves us solely because in mercy he identifies us in his Beloved Son. God, who chose us in him before the foundation of the world, established irrevocably that he would know and love us only in and through the person and finished work of Jesus Christ. For it is Jesus alone who bore the penalty of our sins thus wiping our slate clean. And it is Jesus who alone is well-pleasing to the Father. To be identified in him is to be loved of God.

Peter & Paul, and God's free mercy in Christ

Delving into the 2 Peter passage introduced in the previous post, here are some thoughts:

2 Pet. 1.1: “obtained a like precious faith with us in the righteousness of our God and the Saviour Jesus Christ…”

This echoes Paul’s words in Phi. 3 – 9 and be found in him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith…

and Romans 3:

21 But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets; 22 even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction; 23 for all have sinned, and fall short of the glory of God; 24 being justified freely by his grace through the redemption that is in Christ Jesus:25 whom God set forth to be a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God; 26 for the showing, I say, of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus. 27 Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith. 28 We reckon therefore that a man is justified by faith apart from the works of the law.;

[Note that Paul makes a distinction between law and works, so as to exclude any kind of works belonging to us when it comes to our justification, even our salvation. "Where then is the glorying? It is excluded." This is supported by  Eph. 2:8-9, for by grace have ye been saved through faith; and that not of yourselves, it is the gift of God; not of works, that no man should glory.]

This understanding, that man is justified by faith apart works is easily understood as the same with which Peter is writing as he opens his epistle. The admonitions to godly living that follow have the same thrust one finds elsewhere. We are saved by the righteousness of God that comes by faith for the very purpose of righteousness as evidenced by godly living, i.e. the fruit of the Spirit that Peter mentions. Being justified through faith alone doesn’t render these admonitions empty. Rather, because we are still sinners we need the Word of God in the imperative to convict us, sober us and direct us, that through faith and repentance we might more earnestly cling to Christ only, who died for our sins (being aware of how far we continually fall short) that we might live more faithfully unto God.

9 For he that lacketh these things is blind, seeing only what is near, having forgotten the cleansing from his old sins. 10 Wherefore, brethren, give the more diligence to make your calling and election sure: for if ye do these things, ye shall never stumble:

As to “the blind”… these can be understood as the hypocrites, those who outwardly profess, but inwardly have no true faith in Christ. They have forgotten the cleansing of sin promised in their baptism in that their repentance wasn’t accompanied by faith. And Peter’s warning, if heeded, might yet result yet in true faith for these.

And overall, by attending to the things Peter admonishes, a believer will be all the more sure of God’s gracious call and election, not as an additional cause securing that salvation, but evidence affirming God’s gratuitous and free mercy, by the working of the Holy Spirit, through faith.

Calvin on 2 Peter 1

Jason Stellman, recent convert to Roman Catholicism, commented the following thoughts for discussion at Green Baggins on 2 Peter 1:3-11:

1. The whole discussion about fruitfulness and its resulting entrance into the eternal kingdom is rooted in the believer’s participation in the divine nature, which coincides perfectly with Jesus’ emphasis on union (“I in them, them in me”), as well as Paul’s (“in Christ”) and John’s (“abide in him”). Union rather than imputation seems to be the consistent emphasis on the part of the NT writers.

2. Faith alone, for Peter, is not enough for entering the eternal kingdom. It must be “added to” or “supplemented” with other spiritual fruits, the final of which is “love.” This is what James argues more directly when he says that “faith alone” justified neither Abraham nor Rahab, but “faith was active along with their works” (and in that context he cites familiar “loving your neighbor fulfills the law” refrain). It’s not hard to see the connection between this and “faith working through love.”

3. If these qualities are in us, we are “fruitful,” but if they are lacking, we are not just unfruitful Christians, but “blind.”

4. By reminding his readers that they had “escaped the corruption that is in the world” and were “cleansed from their former sins,” Peter seems to be saying (1) that such could be the case for people who fail to “enter the eternal kingdom,” and (2) that it was their “former sins” from which they were cleansed, and not all their sins, past, present, and future.

5. At the end, Peter ties together very explicitly the “practicing of these qualities” on the one hand, and “gaining an entrance into the eternal kingdom” on the other.

In response, John Calvin weighs in via his Commentary on the 2 Peter passage:

It may, however, be here asked, whether Peter, by assigning to us the work of supplying or adding virtue, thus far extolled the strength and power of free-will? They who seek to establish free-will in man, indeed concede to God the first place, that is, that he begins to act or work in us; but they imagine that we at the same time co-operate, and that it is thus owing to us that the movements of God are not rendered void and inefficacious.

But the perpetual doctrine of Scripture is opposed to this delirious notion: for it plainly testifies, that right feelings are formed in us by God, and are rendered by him effectual. It testifies also that all our progress and perseverance are from God. Besides, it expressly declares that wisdom, love, patience, are the gifts of God and the Spirit.

When, therefore, the Apostle requires these things, he by no means asserts that they are in our power, but only shews what we ought to have, and what ought to be done. And as to the godly, when conscious of their own infirmity, they find themselves deficient in their duty, nothing remains for them but to flee to God for aid and help....

But he that lacketh these things. He now expresses more clearly that they who profess a naked faith are wholly without any true knowledge. He then says that they go astray like the blind in darkness, because they do not see the right way which is shewn to us by the light of the gospel.  This he also confirms by adding this reason, because such have forgotten that through the benefit of Christ they had been cleansed from sin, and yet this is the beginning of our Christianity. It then follows, that those who do not strive for a pure and holy life, do not understand even the first rudiments of faith.

But Peter takes this for granted, that they who were still rolling in the filth of the flesh had forgotten their own purgation. For the blood of Christ has not become a washing bath to us, that it may be fouled by our filth. He, therefore, calls them old sins, by which he means, that our life ought to be otherwise formed, because we have been cleansed from our sins; not that any one can be pure from every sin while he lives in this world, or that the cleansing we obtain through Christ consists of pardon only, but that we ought to differ from the unbelieving, as God has separated us for himself. Though, then, we daily sin, and God daily forgives us, and the blood of Christ cleanses us from our sins, yet sin ought not to rule in us, but the sanctification of the Spirit ought to prevail in us; for so Paul teaches us in 1 Corinthians 6:11, "And such were some of you; but ye are washed," etc...

Now a question arises, Whether the stability of our calling and election depends on good works, for if it be so, it follows that it depends on us. But the whole Scripture teaches us, first, that God's election is founded on his eternal purpose; and secondly, that calling begins and is completed through his gratuitous goodness. The Sophists, in order to transfer what is peculiar to God's grace to ourselves, usually pervert this evidence. But their evasions may be easily refuted. For if any one thinks that calling is rendered sure by men, there is nothing absurd in that; we may however, go still farther, that every one confirms his calling by leading a holy and pious life. But it is very foolish to infer from this what the Sophists contend for; for this is a proof not taken from the cause, but on the contrary from the sign or the effect.

Moreover, this does not prevent election from being gratuitous, nor does it shew that it is in our own hand or power to confirm election. For the matter stands thus, -- God effectually calls whom he has preordained to life in his secret counsel before the   foundation of the world; and he also carries on the perpetual course of calling through grace alone. But as he has chosen us, and calls us for this end, that we may be pure and spotless in his presence; purity of life is not improperly called the evidence and proof of election, by which the faithful may not only testify to others that they are the children of God, but also confirm themselves in this confidence, in such a manner, however, that they fix their solid foundation on something else.

At the same time, this certainty, mentioned by Peter, ought, I think, to be referred to the conscience, as though the faithful acknowledged themselves before God to be chosen and called. But I take it simply of the fact itself, that calling appears as confirmed by this very holiness of life. It may, indeed, be rendered, Labor that your calling may become certain; for the verb poieisthai is transitive or intransitive. Still, however you may render it, the meaning is nearly   the same.  The import of what is said is, that the children of God are distinguished from the reprobate by this mark, that they live a godly   and a holy life, because this is the design and end of election.

Hence it is evident how wickedly some vile unprincipled men prattle, when they seek to make gratuitous election an excuse for all licentiousness; as though, forsooth! we may sin with impunity, because we have been predestinated to righteousness and holiness!  For if ye do these things. Peter seems again to ascribe to the merits of works, that God furthers our salvation, and also that we continually persevere in his grace. But the explanation is obvious; for his purpose was only to shew that hypocrites have in them nothing real or solid, and that, on the contrary, they who prove their calling sure by good works, are free from the danger of falling, because sure and sufficient is the grace of God by which they are supported.

Thus the certainty of our salvation by no means depends on us, as doubtless the cause of it is beyond our limits. But with regard to those who feel in themselves   the efficacious working of the Spirit, Peter bids them to take courage as to the future, because the Lord has laid in them the solid foundation of a true and sure calling.  He explains the way or means of persevering, when he says, an entrance shall be ministered to you. The import of the words is this: "God, by ever supplying you abundantly with new graces, will lead you to his own   kingdom." And this was added, that we may know, that though we have already passed from death into life, yet it is a passage of hope; and   as to the fruition of life, there remains for us yet a long journey. In the meantime we are not destitute of necessary helps. Hence Peter obviates a doubt by these words, "The Lord will abundantly supply your need, until you shall enter into his eternal kingdom." He calls it the kingdom of Christ, because we cannot ascend to heaven except under his banner and guidance.

Concluding thoughts on Cranmer...

I find that I keep coming back to Ashley Null's excellent book on Cranmer's theology. Unlike his Reformed Continental contemporaries, Cranmer left little by way of published theological writings due to the demanding and difficult responsibility and role of guiding the reformation of the English Church as its Archbishop. Null's research into the voluminous notes and annotations of Cranmer have resulted in a book that helps flesh out Cranmer's mature thoughts on justification, election, repentance, baptism, predestination, and the perseverance of the saints; and thus the direction of reform he was navigating before his arrest under Queen Mary.

... by Ashley Null from the last chapter of his book Thomas Cranmer's Doctrine of Repentance:

    "Crucial to Cranmer’s argument was the renovation of the will and its affections which justification by imputation effected.  In the moment of justification God granted both faith and love.  The believer’s faith laid hold of the extrinsic righteousness of Christ on which basis his sins were pardoned.  At the same time the Holy Spirit indwelt the believer, stirring in him a love for God out of gratitude for the assurance of salvation.  Before love had been shed in a Christian’s heart, no work which he did could be considered good.  Once love had been shed in his heart, before he did any good works he was already a child of God.  Hence works could play no role in justification itself.  Rather, striving to please God out of love was the natural response to free pardon and the good works which arose accordingly certified the believer’s conscience that he was justified.  God’s gracious love inspired grateful human love.  Thus, justification was being made ‘right-willed’ by faith, not being made inherently righteous through a preparation of good works.  To protect the utter gratuity of the saving faith Cranmer appealed to Augustine’s teaching on the unconditional predestination of the elect to eternal life, although like his fellow Reformed theologians, he rejected Augustine’s views that not all those who were justified would persevere to final glory.
    "Developed and defended in the unique situation of the Henrician church, Cranmer’s Reformed theology emphasized the ‘right-will’ concomitant with justification.  As a result, he was able to continue the medieval focus on poenitentia, albeit significantly redefined by being placed within a solidly Protestant theological context.  Repentance was now turning to God (by confessing one's sins) to be turned by God (through his gift of lively faith), an act which both humbled humankind and glorified God as their only hope.  When God granted repentance as an on-going fruit of a life of godly love, the believer knew he was elected to eternal salvation.  This doctrine of repentance Cranmer sought to make the focal point of his formularies for the Edwardian church.  Nevertheless, since Cranmer’s larger theological context of predestination was hidden from view in the prayer book, just as Scotus’s similar doctrine was not apparent in the penitentials, Cranmer’s liturgy remained vulnerable to being understood as stressing salvation contingent on human response.  Consequently, much of the subsequent history of Anglican theology can be understood as a struggle to reach agreement on the proper understanding of repentance.
  "No doubt Cranmer would be disappointed by the disputes of his theological descendants, but he would have understood.  As an academic, he knew that different presuppositions often predetermined  conflicting conclusions, despite rigorous logic  being employed by both sides.  As a pastor, he realized that human frailty fought against admitting error, the necessary prelude to anyone switching perspectives.  As a sinner, he too struggled with the ever-present human tendency to put his own interest ahead of God’s glory and the advancement of the gospel.  His final answer was to put his hand in the fire and commit his life and legacy to God’s love:  its unconditional pardon, its inspiration of reciprocal love, its often invisible purposes, and its ultimately invincible plan to order all things right.  Anglicans may not find Cranmer and his prayer book so easy to love today, but his faith still offers much from which they can learn."
[pages 252-253]