Summary: A survey of the development of the doctrine of election throughout Christian history, including discussions of human freedom, those who are not of the elect, and the status of Israel as chosen.

The idea of election, that God chooses a people for God’s self, is one precious to some, an assurance of belonging and of God having done something we could not do. It is threatening to others–how may I know I am among the elect, and how can God save some and not others?

From the writers of scripture to the present day, the church’s theologians have wrestled with these ideas. What Mark R. Lindsay does in this work is to trace the development of this doctrine throughout Christian history. After an introduction in which he differentiates his approach from other contemporary scholars, he begins with some of the key texts on election from both testaments, emphasizing that any idea of chosenness has to draw upon what this meant for Israel. This is followed by a consideration of the early fathers: Ignatius of Antioch, Origen, Cyprian, and Augustine. This was a formative period for the church’s doctrine and the corresponding question of who is “in” and who is “out” that reflect their convictions about election.

In subsequent chapters Lindsay considers two or three key thinkers in each chapter. Chapter three focuses on Aquinas and Duns Scotus, where the elect and citizens of the state were more or less one and the same. Chapter four focuses on three Reformation figures: Calvin, Beza, and Arminius. Striking here is the relatively limited space devoted to this by Calvin, the expansion and extension of Calvin’s thought by Beza, and the responses of Arminius regarding human agency and God’s salvation.

Chapter five addresses early modernity and Lindsay offers an interesting pairing of Schliermacher and J. N. Darby. On the face, they could not be more different but Lindsay argues for an expansive vision of God’s electing will as something they had in common. Chapter six focuses on Barth alone, and the development of his thought over the course of his career, particularly as his thought focused on Christ and the community formed in him, and its resistance to Nazi ideology. The final chapter then considers the Holocaust. If God chose the Jewish people in some way, what then do we make of the near extermination of that people? Does this deny the existence of God, or is the remnant that survives one more evidence of God’s continuing relation with this people? Or is this one more place to argue for a free will theodicy? And how ought Christians think of the Jewish people given the dangers of supercessionism?

Throughout the book, Lindsay explores the differing ways thinkers understood the elect and “the reprobate.” In his conclusion, he shows his own hand in expressing a tentative hopeful universalism grounded in our own incapacity to fully understand the mind of God. He cites Revelation 22:17: “Let everyone who is thirsty come. Let anyone who wishes take the water of life” (Italics in the author’s citation of this verse). The author warns against “definitive pronouncements,” which is warranted. Given the testimony of the whole of scripture, and particularly that of our Lord, I think there might also be a caution against “speculative suggestions” that may soften the plain warnings of scripture. I believe we may hope and find comfort in the wideness of God’s electing grace while never presuming with regard to the warnings of judgment.

However one sorts these things out, this work is helpful in offering incisive summaries and comparisons of the thought of different key figures as well as an extensive bibliography. For a survey of two thousand years of thought, Lindsay has presented the reader with a work that is at once introductory and of significant depth on this important doctrine.

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Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher in exchange for an honest review. The opinions I have expressed are my own. ( )