What Is Unconditional Election?
Throughout the twentieth century, it was not uncommon for individuals to so associate the doctrine of election with John Calvin that they mistakenly concluded that the concept of election had originated with him. Far from finding its origins in the Genevan Reformer, the doctrine of election has long held a place in the history of the church because it is everywhere taught in Scripture. The early church theologian Augustine, in his tractate on John 15:15–16, appealed to the clear teaching of Romans 11:5–6 regarding the doctrine of election. He wrote:
What was it then that He chose in those who were not good? For they were not chosen because of their goodness, inasmuch as they could not be good without being chosen. Otherwise, grace is no more grace, if we maintain the priority of merit. Such, certainly, is the election of grace, whereof the apostle says: “Even so then at this present time also there is a remnant saved according to the election of grace.” To which he adds: “And if by grace, then is it no more of works; otherwise, grace is no more grace.”
Augustine was underlining the importance of the unmerited nature of election. God did not choose those He would save through Christ on account of anything in them by which they could have merited that salvation. God did not foresee something in those He saves that moved Him to choose them. God did not even choose them on account of Christ. Rather, He chose them even though they had nothing with which to merit His grace and had, in fact, demerited His favor. The idea of unmerited election is encapsulated in the Calvinistic acronym TULIP under the designation unconditional election (the U in TULIP). But what do Reformed theologians mean when they speak of the unconditional nature of election? Dr. R.C. Sproul defined unconditional election in the following way: “The Reformed view of election, known as unconditional election, means that God does not foresee an action or condition on our part that induces Him to save us. Rather, election rests on God’s sovereign decision to save whomever He is pleased to save.”
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The LORD Knows—Psalm 1:6
Even if Christ does not return for another millennia, each of us will surely see His face, in either grace or judgment, within the next century. But we certainly do long for the day when the very path to destruction itself will be destroyed.
for the LORD knows the way of the righteous,but the way of wicked will perish.Psalm 1:6 ESV
After all has been said in the first five verses of Psalm 1, this sixth and final verse gives us the fitting concluding contrast between the blessed and the wicked. The blessed, here synonymously called the righteous just as the wicked and sinners are used interchangeably, are known by the LORD, while the wicked are doomed to perish. Of course, when the psalmist states that the LORD knows the way of the righteous, he does not simply mean an intellectual knowledge, for we know that the LORD knows all things. He has numbered each hair, each heartbeat, each breath, of both the righteous and the sinner. No, an experiential knowledge is being described here; He has a personal knowledge of the righteous, whereas the wicked perish by being cast out of His sight.
Yet notice that the psalmist is not really speaking of the righteous nor the wicked directly. Instead, ‘the LORD knows the way of the righteous, but the way of the wicked will perish.’ The path of the righteous is always in the LORD’s blessed sight, as David rightly said: “The steps of a man are established by the LORD, when he delights in his way; though he fall, he shall not be cast headlong, for the LORD upholds his hand” (Psalm 37:23-24). That is the reality being conveyed here. Even when the righteous fall, they do not come to ruin, for the LORD continues to uphold them.
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First Annual Pre-PCA General Assembly Outreach and Evangelism Event
You may not have done much Outreach & Evangelism. You may have gotten out of the habit. You may even feel a little intimidated by the prospect. Do not despair. This event will pair you and others with seasoned leaders to go out for an hour to act on the Great Commission in Memphis, Tennessee.
You may not have done much Outreach & Evangelism. You may have gotten out of the habit. You may even feel a little intimidated by the prospect. Do not despair. This event will pair you and others with seasoned leaders to go out for an hour or two in one opportunity to fulfil the Great Commission in Memphis, Tennessee. Once you witness your leaders engaging in O&E your juices will flow and you will be emboldened to speak the Gospel without fear. When you return from outreach to go to into the opening worship services of the 50th General Assembly at 6:30 pm, you will do so renewed in your commitment to God; you will be encouraged to continue to practice evangelism when you return to your home area.
In a few weeks thousands of godly teaching and ruling elders will descend upon the city center of a significant U.S. city for the annual General Assembly of the Presbyterian Church in America (PCA). In our hearts we will carry the joy of the knowledge of what Christ has done for us in reconciling us to God, a message that should burst forth from the overflow of our hearts. An opportunity is being arranged to exercise our calling to proclaim the hope that is within us to the nations.
On Tuesday, June 13, PCA men and women will go forth proclaiming our hope on the Beale Street in Memphis from 5-6 pm.
You may not have done much Outreach & Evangelism. You may have gotten out of the habit. You may even feel a little intimidated by the prospect. Do not despair. This event will pair you and others with seasoned leaders to go out for an hour to act on the Great Commission in Memphis, Tennessee. Once you witness your leaders engaging in O&E your juices will flow and you will be emboldened to speak the Gospel without fear. When you return from outreach to go to into the opening worship services of the 50th General Assembly, you will do so with a nearness to God that you will long to hold onto forever.
Will open air preaching be the harsh and combative stuff of Westboro Baptist?
No. Sharing the Gospel, even as a street preacher is not something that should be a finger pointing combative exercise to sate some kind of persecution ideology. What would you preach to your congregation in an evangelistic sermon? Share the bad news that we have all sinned and fall short of God’s righteous standard and that the penalty of sin is death, then the Good News that Christ reconciles believers to God through faith in Him. We are going with great news.
I’m better at personal evangelism.
There will be those who lead personal evangelism groups. Also, needed will be people to hand out materials.
Can women participate?
Yes! While the open-air preaching of the Word will be reserved for men, we need our godly women to evangelize women, distribute tracts, perform various support services, like driving people from the convention center to the Beale and serving as prayer warriors!
Most of all, encourage your husbands and fathers.
Dr. Henry Krabbendam, the notable OPC pastor and evangelist to Uganda tells a story about a pastor in an area that was being overtaken by communists years ago. The communists, as they are wont to do, were threatening Christians with imprisonment. One pastor, perhaps looking for relief from his wife, said to her, “You know, I will have to go out and preach the Gospel regardless. It may well mean that you will soon be without me.” To which his wife replied, “If you don’t go out. I will push you out.”
The reality is that godly women desire nothing more than to see their husbands and fathers shod with the shoes of peace, taking up the shield of faith and the Sword of the Lord and going forth as a warrior for our Lord, Jesus Christ!
What do we need?People! Especially those who have experience with evangelism, whether that be face-to-face or as open-air preachers to help lead and encourage others.
People who can shuttle field workers from the center to Beale St. and back.
People who are prayer warriors. We ask that people pray regularly leading up to GA that God will work mightily on the streets of Memphis. (We will have hand out cards directing people to Gospel preaching churches in the area. May they be blessed.)
You may purchase your own tracts.If you desire to participate in this evangelism outreach or have questions, contact Jim Shaw.
We will meet in the conference center at 4:15 pm for a brief time of intercessory prayer and then leave promptly at 4:45. If you come on your own, we will stage at the corner of Beale and BB King Blvd. You can call or text me on my cell: 205-451-5433.
Jim Shaw is a Minister in the Presbyterian Church in America and Pastor of Redeemer PCA in Brunswick, GA.
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Martin Luther on Preparing to Die
The most important thing to do is focus our attention on the perfect sacrifice and righteousness of Christ and grasp the certainty of salvation that we have in Him. This can be done through prayerfully using the ordinary means of grace that the Lord has given His people to help them live and therefore to help them die as well
A few years ago, I received this unexpected request from one of my church members with multiple sclerosis: “When you have time, could you please do a Bible study on how to prepare for death?” This person knew that her condition was incurable and, although death still seemed a fairly long way off, she was anxious to receive advice on how to face it. I was taken aback by that request, but I should not have been. This was a very sensible idea. Why wouldn’t every church member be interested in such a Bible study? Yet, I could not remember the last time I preached or heard a sermon on that topic. The Bible is very upfront about the reality of death but also very clear that it is possible to die well. It is perhaps significant that one of the best-known Hebrew words in the Old Testament, the word shalom, which we associate with peace and well-being, first appears in the context of death (Gen. 15:15). Knowing how we may die “in peace” should be an important concern for us all.
As I reflected on this, I was struck again about how common that theme was in Christian sermons and devotional literature until about two hundred years ago. Toward the end of the nineteenth century, decisive breakthroughs in medical research, such as the discovery of germs and anesthetics, made death and pain feel more distant. For the first time in history, being healthy became the norm and being ill the exception. For most people in history, death was an ever-present companion. John Calvin, for example, gives a vivid description of how precarious life felt in his time:
Innumerable are the ills which beset human life, and present death in as many different forms. Not to go beyond ourselves, since the body is a receptacle, even the nurse, of a thousand diseases, a man cannot move without carrying along with him many forms of destruction…Then, in what direction soever you turn, all surrounding objects not only may do harm, but almost openly threaten and seem to present immediate death. Go on board a ship, you are but a plank’s breadth from death. Mount a horse, the stumbling of a foot endangers your life. Walk along the streets, every tile upon the roofs is a source of danger…I say nothing of poison, treachery, robbery, some of which beset us at home, others follow us abroad.1
It is therefore not surprising that Christians felt the need to be trained in the ars moriendi (art of dying). In fact, the idea that the whole of life is a preparation to die was commonplace. As events in the world sometimes bring death considerably closer to us, I believe it is urgent for the church to recover the Christian ars moriendi. What we need in particular is not so much rehearsing general theological truths about death but precisely what that church member asked me: some practical advice on how to prepare ourselves for it. The Protestant Reformers and seventeenth-century Puritans can help us with this because they knew how to face death and how to think about it in concrete terms. They wrote a great deal on the topic but, for the sake of brevity, I will focus on Martin Luther, whose teaching on the matter sums up the Protestant ars moriendi.2
Luther’s view of the Christian life is attractive because of its concrete character. Luther was not simply a theologian of more abstract concepts such as justification but a pastor who preached and wrote to human beings of flesh and blood facing much hardship and who were never far away from death. Luther himself, like his contemporaries, did not expect to live for very long, and he thought he would soon die from illness or martyrdom. It is therefore not surprising that he preached and wrote about death throughout his life. As early as 1519, when he was only thirty-six, he wrote a series of exhortations for his sovereign, Elector Frederick the Wise, who was seriously ill.3 In that same year, he preached a famous sermon on preparing to die, and he no doubt preached many times on the subject. Practical considerations about dying are spread through his writings. We also have fairly precise information about Luther’s last days and his own death that allows us to know that he put into practice what he preached.
Luther can help us because he teaches us how to think properly about death both throughout our lives and when it is near. His insights can be summed up under four headings.
Be Confident but Realistic
First, Luther recognizes that death is frightening even for Christians. He is not so foolish as to believe that the fear of death can be neutralized by stoic fortitude, as certain atheists try to convince themselves. This is a conviction that is often found in his writings. For example, in a sermon on 1 Corinthians 15 preached on October 6, 1532, he says: “The heathens have wisely said ‘he is a fool who is afraid of death, for through such fear he loses his own life.’ This would be true if only a man could act on the advice…They advise that nothing is better than simply cast all such fear aside, to rid the mind of it and to think: why worry about it? When we are dead, we are dead. That is certainly disposing of the matter in short order and completely extinguishing God’s wrath, hell and damnation!”4
Or again, in one of his table talks: “I do not like to see people glad to die…Great saints do not like to die. The fear of death is natural, for death is a penalty; therefore, it is something sad. According to the spirit one gladly dies; but according to the flesh, it is said ‘another shall carry you where you would not.’”5
Yet, because Christ defeated death, Luther also knows that the death of a Christian is fundamentally different. As he says to Frederick the Wise in one of his fourteen consolations: “The death of a Christian is to be looked upon as the brazen serpent of Moses. It does have the appearance of a serpent; but it is entirely without life, without motion, without poison, without sting…We do resemble those who die, and the outward appearance of our death is not different from that of others. But the thing itself is different nevertheless because for us death is dead.”6
This is why the Christian is able to prepare for death in a meaningful way. However, this preparation should take place throughout the whole of life, and this leads to Luther’s next insight.
Think of Death at the Right Time
This is perhaps the most insightful piece of advice and the most challenging for us today. The issue is not simply how to think about death but when. Luther’s oft-repeated advice is that we should familiarize ourselves with death while we are still healthy, while death itself still seems far away. Conversely, we should not stare at death when it is near us but rather focus on Christ. Now it is clear that most people today—sadly, including many Christians—do precisely the opposite. They studiously ignore death while healthy and are caught unprepared when it comes.
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