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Hammster

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So obviously the meaning or connotation is dependant on the use IN context, right? They weren't DRAGGING wine out of the barrels were they?

I'm sure you meant reference.

Yes, dragging does work here. Wooing or enticing certainly doesn't.
 
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Hammster

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Impel? I can live with that.
 
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OzSpen

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Why don't you take a read of the Society of Evangelical Arminians explanation of election in, ‘The FACTS of Salvation, C: Conditional Election

Henry C Thiessen
does not identify himself as an Arminian, but his views are sympathetic with those of Arminianism. I used his text when in a Bible college in the early 1970s in Australia where the teacher of theology was an Arminian. Thiessen provided this definition:

1. The Definition of Election. By election we mean that sovereign act of God in grace whereby he chose in Christ Jesus for salvation all those he foreknew would accept him. This is election in its redemptive aspect. The Scriptures also speak of an election to outward privileges (Luke 6:13, Judas; Acts 13:17; Rom. 9:4; 11:28, Israel) to sonship (Eph. 1;4, 5; Rom. 8:29, 33), and to a particular office (Moses and Aaron, Ps. 105:26; David, 1 Sam. 16:12; 20:30; Solomon, 1 Chron. 28:5; and the Apostles, Luke 6:13 – 16; John 6:70; Acts 1:2, 24; 9:15; 22:14). But we are here concerned with election as related to salvation, and so we analyze the above definition more fully.

(1) Election and Foreknowledge. Election is a sovereign act of God; He was under no obligation to elect anyone, since all had lost their standing before God. Even after Christ had died, God was not obliged to apply that salvation, except as He owed it to Christ to keep the agreement with him as to man’s salvation. Election is a sovereign act, because it was not due to any constraint laid upon God. It was an act in grace, in that He chose those who were utterly unworthy of salvation. Man deserved the exact opposite; but in His grace God chose to save some. He chose them ‘in Christ.’ He could not choose them in themselves because of their ill-desert; so He chose them in the merits of another. Furthermore, He chose those who He foreknew would accept Christ. The Scriptures definitely base God’s election on His foreknowledge: ‘Whom he foreknew, he also foreordained,… and whom He foreordained, them He also called’ (Rom. 8:29, 30); ‘to the elect… according to the foreknowledge of God the Father’ (1 Pet. 1: 1, 2). Although we are nowhere told what it is in the foreknowledge of God that determines His choice, the repeated teaching of Scripture that man is responsible for accepting or rejecting salvation necessitates our postulating that it is man’s reaction to the revelation that God has made of himself that is the basis of His election. May we repeat: Since mankind is hopelessly dead in trespasses and sins and can do nothing to obtain salvation, God graciously restores to all men sufficient ability to make a choice in the matter of submission to Him. This is the salvation-bringing grace of God that has appeared to all men. In His foreknowledge He perceives what each one will do with this restored ability, and elects men to salvation in harmony with His knowledge of their choice of Him. There is no merit in this transaction, as Buswell has clearly shown in his allegory of the captain who is beaten into unconsciousness by the crew on the deck of his vessel, if that captain is revived by restoratives and then accepts the proffered leadership of a captain from another vessel who has come to his rescue (Thiessen 1949:344; also HERE).​

Oz

Works consulted
Thiessen, H C 1949. Introductory Lectures in Systematic Theology. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company.
 
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