Who shall bring an accusation against God's elect? (Romans 8:33) - Not who you might think.

Continuing on with my look at the Biblical term "elect," the first 'controversial' text I want to look at is Romans 8:33 where Paul famously asks: Who shall bring a charge against God's elect? Before diving into that, it's important to recall what the Biblical term "election" (and "calling") refers to, particularly that the Bible doesn't use it to refer to someone who is unconditionally elected to make it to heaven. With that, we can quote the context and I'll present my case for "who" Paul has in mind here. 

³² He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? ³³ Who shall bring any charge against God's elect? It is God who justifies. ³⁴ Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us. ³⁵ Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? ³⁶ As it is written, “For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.” ³⁷ No, in all these things we are more than conquerors through him who loved us. ³⁸ For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, ³⁹ nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

This passage is often read by Protestants (typically Calvinist/Reformed types) to mean that the Christian is Eternally Secure. That no sin can separate us from God. Catholic apologists are right to point out that this list of dangers which Paul lists are not sins but rather persecutions. This is important because it means Paul is not at all saying that "no sin can separate us," because the fact is sin can separate us from God. That's the whole point of Adam & Eve falling into sin. They were in communion and the fell from communion with God. (I've not really heard a coherent explanation from Protestants as to how Adam & Eve could fall from communion with God if salvation is eternally secure.) What I want to do here is go one step further. 

What does "election" and "calling" mean in the New Testament?

Following up on my last post dealing with the OT definition of “election,” I’ve compiled my own finding of how the New Testament speaks of “election” and “calling” (both terms seem to be used similarly). In this study, the main themes to consider are whether the NT speaks of election/chosen/called as something that is (1) unconditional, (2) able to be lost, (3) unto salvation, and (4) corporate or individual. Going through all the verses where these terms have been used, to the best of my ability, here is how I’ve organized the ways the terms are used:

Speaking of Jesus choosing the Apostles:
Luke says that Jesus called many disciples, but only “chose” twelve of them by name to be Apostles (Lk 6:13; John 15:16; 15:19; Acts 1:2). From Judas being one of those “chosen” Apostles (Lk 6:13; Jn 6:70; 13:18), we can conclude this election was not unto (final) salvation, and could be lost (Lk 6:13; cf. Jn 17:12; Acts 1:25). The choice for these specific men was seemingly conditional, as it doesn’t seem anyone famous, rich, or powerful was chosen. Instead, from what we do know, Jesus picked four fishermen and a tax collector. And when it came to replacing Judas, candidates were selected based upon having personally walked with Jesus and saw Him Resurrected (Acts 1:21-26), with God being said to do the “choosing” among the final two candidates (Acts 1:24). Similarly, Jesus “called” apostles and Lazarus, but none of this was unto final salvation in and of itself (Mat 4:21-22; John 12:17). 

Similarly, the Apostles are said to have “chosen” certain qualified men to be deacons (Acts 6:5), to serve the poor, so neither unconditional nor about (final) salvation (cf Acts 6:2-3). And the same general conclusion can be said when the Church “chose” Barnabas and Silas (Acts 15:22; 15:25; cf Acts 13:1-3; Heb 11:8), because they were “leading men among the brothers” (cf Acts 15:32, 15:40).

Quickie Apologetics: Sola Fide & Losing Salvation

My "election/calling in the NT" article as a follow-up to my last post is taking longer than expected, so here's a brief post (on a different subject) for now.

One line of argument I use against Protestants is to ask them early on in the discussion if they believe salvation can be lost through (grave) sin. About 'half' of Protestant denominations do believe salvation can be lost if we turn to sin, fall away, lose faith, etc. But this raises an interesting dilemma: how can you say we are saved by faith alone if salvation can be lost? If faith is what saves you, then your works obviously cannot play a role. If your works do play a role in saving you (including keeping you saved), then obviously it's not faith alone saving you. You would be surprised how many Protestants get stumped by this question - and indeed they should, since it's a blatant contradiction. 

I've found this argument is especially useful against Lutherans, since they believe salvation can be lost through grave sin. In fact, Luther himself taught that salvation could be lost:

When holy men, still having and feeling original sin, also daily repenting of and striving with it, happen to fall into manifest sins, as David into adultery, murder, and blasphemy, that then faith and the Holy Ghost has departed from them. (Smalcald Articles #43).

Luther wrote the Smalcald Articles and Lutherans formally accepted them in their Confessional Book of Concord, so this is official Lutheran teaching. It is interesting that Paul himself quotes this example of David having lost his salvation and having to repent to become re-justified in Romans 4:6-8 (quoting Psalm 32). 

Recognizing this contradiction, we get the other 'half' of Protestants who logically hold that salvation cannot be lost. These require a different line of approach, but can still easily be exposed as well. Those who do believe salvation can be lost typically (rightly) appeal to the clear passages of Scripture indicating salvation can be lost (see HERE and HERE for some examples), and in this case they sacrifice logical consistency for Scriptural testimony. On the flip side, those who believe salvation cannot be lost are forced to explain away those many texts of Scripture, and in doing so they sacrifice God's Word for logical consistency. In reality, you shouldn't have to sacrifice either one, and that's why the Catholic Church is obviously correct in rejecting salvation by faith alone.

The meaning of the "elect" in the OT & 1st Clement

Jimmy Akin has a fascinating series on the 'original' meaning of the theological term known as the "elect". Over the centuries since the time of the Apostles, the term has come to mean something along the lines of "those predestined for Heaven," those who cannot lose their salvation, those chosen unconditionally, etc. But since this isn't the 'original' Biblical meaning, I think this is an unfortunate case of misusing key Biblical terminology and thus should be corrected. Catholicism has no problem with theology developing in a manner in which no Dogma or Divine Revelation is undermined, but really we should try to stick with the original understandings of key Biblical terms. I think this is especially crucial when it comes to reading the Bible, so we know what is being said rather than projecting our own assumptions immediately onto the text. And with that, I will dive right into Jimmy's three 11/17 articles (and will update this post when he makes a fourth), summarizing what he said, and I encourage you to read them yourself. 

Jimmy begins with looking into the Epistle of 1 Clement, which is a good place to start, because it shows what the earliest Christians thought about certain key terms. This Epistle is traditionally attributed to St Clement, one of the earliest Popes, and personal friend of Peter and Paul (Philippians 4:3), and there is no good reason to doubt this. The Epistle is staid to have been written around AD96, but Jimmy says it could be even as early as AD70. 

Does "no condemnation for those in Christ" refer to eternal security? (Rom 8:1 & 5:1)

I often see Protestants cite texts like Romans 8:1 and Rom 5:1 as proof-texts for their doctrine of Eternal Security (i.e. the belief that salvation cannot be lost). Upon first glance, it can seem that these texts could suggest this, but as will be shown this is reading too much into the text, as well as going against the very lesson Paul is trying to convey.

The texts in question say: 

• Rom 8:1 There is therefore now no condemnation for those who are in Christ Jesus, who walk not according to the flesh. {these italicized words are not found in some manuscripts} 
  
• Rom 5:1 Therefore, since we have been justified by faith, we {let us} have peace with God through our Lord Jesus Christ.

Many Protestants read these verses and think that the "no condemnation" and the "peace" we have refer to our standing we will have standing before the judgment seat of Christ at the end of our life. They hold that we are fully and eternally entitled to enter heaven the moment we become justified by faith. 

While a Catholic would happily affirm that a person who is currently in a State of Grace is certainly to be at peace and is certainly in a position of no condemnation, the first thing to notice is that nothing here indicates this "no condemnation" and "peace" are permanent features in a Christian's life. In fact, based on the contexts and other passages, we should start off assuming these texts refer only to your present status, which can change later on if you turn to a life of sin.