Ran into an interesting thing, the Canadian Association of Lutheran Congregations holds to both positions.
[SIZE=+3]Doctrine on Election [/SIZE][SIZE=+1]
1. The Church, unanimously and without reservation, accepts that doctrine of election which is set forth in ArticleX1 of the Formula of Concord, the so-called First Form and Pontoppidans Truth unto Godliness the so called Second Form of Doctrine.
2. Since the Church acknowledges that Article X1 of the Formula of Concord presents the pure and correct doctrine of the election of the children of God unto salvation as taught by the Word of God and the Confessions of the Lutheran church, it is deemed unnecessary for church unity to set up new and more elaborate theses of this article of faith.
3. However, since it is well known that in presenting the doctrine of election two forms of doctrine have been used, both of which have won acceptance and recognition within the orthodox Lutheran Church. Some, in accordance with the Formula of Concord, include under the doctrine of election the whole order of salvation of the elect from the call to the glorification and teach an election unto salvation through the sanctification of the Spirit and belief of the truth;
While others, with Pontoppidan, in agreement with John Gerhard, Scriver and others recognized teachers of the Church, define election more specifically as the decree concerning the final glorification, with faith and perseverance wrought by the Holy Spirit as its necessary presupposition, and teach that God has appointed all those to eternal life who He from eternity has foreseen would accept the offered grace, believe in Christ and remain constant in this faith unto the end; and since neither of these two forms of doctrine, thus presented, contradicts any doctrine revealed in the Word of God, but does full justice to the order of salvation as presented in the Word of God and the confessions of the Church;
We find that this should not be cause for schism within the Church or disturb that unity of the spirit in the bond of peace which God wills should prevail among us.
4. We reject all errors which seek to explain away the mystery of election either in a synergizing or a Calvinizing manner every doctrine which would deprive God of His glory as only Savior or weaken mans sense of responsibility in relation to the acceptance or rejection of grace.
5. On the one hand we reject:
a) The doctrine that the cause of our election is not solely the mercy of God and the holy merit of Christ, but that there also in us, is a cause on account of which, God has elected us to eternal life;
b) The doctrine that in election God has been determined by, has taken into account, or has been influenced by mans good attitude or anything which man is, does, or omits to do as of himself and by his won natural powers;
c) The doctrine that the faith in Christ which is inseparably connected with election is in whole or in part a product of, or depends upon, mans own choice, power, or ability;
d) Or that this faith is the result of an ability and power imparted by the call of grace, which therefore now dwell within and belong to the unregenerate heart, enabling it to make a decision for grace.
6. On the other hand we reject:
a) The doctrine that God in election acts arbitrarily and unmotivated, so that He points out and counts a certain arbitrary number of any individuals whomsoever and appoints them to conversion and salvation while all others are excluded;
b) The doctrine that there are two kinds of saving will in God, one revealed in Scripture in the general order of salvation and one that is different from and unknown to us, which concerns only the elect and brings to them a more cordial love, a more powerful call from God and greater grace than to those who remain in their unbelief and lost condition;
c) The doctrine that when the resistance, which God in conversion removes from those who are saved, is not removed from those who are finally lost, the cause for this different result lies in God and a different will to save in His election;
d) The doctrine that the believer can and shall have an absolute assurance of his election and salvation instead of an assurance of faith, drawn from the promise of God, connected with fear and trembling and with the possibility of falling away, which, however, he believes by the grace of God shall not be realized in his case; e) In brief, all opinions and doctrines concerning election which directly or indirectly would conflict with the order of salvation, and would not give to all a full and equally great opportunity to be saved, or which in any way would do violence to the Word of God which says God would have all men to be saved, and come to the knowledge of the truth- in which gracious and merciful will of God all election to eternal life has its source. [/SIZE]
