To appreciate the Canons’ teaching on unconditional election, it is important to remember that they were articulated in a specific historical context. The Synod of Dort was convened to address the controversy that broke out in the Reformed churches of the Netherlands in response to the teaching of James Arminius (1560-1609) and his followers, the “Remonstrants.”[1] Arminius, a brilliant student of Theodore Beza, Calvin’s successor in Geneva, initiated the controversy during his tenure as a pastor of the Reformed church in Amsterdam and subsequently as a professor of theology at the University of Leiden.

Even as He chose us in Him [Christ] before the foundation of the world, that we should be holy and blameless before Him. In love He predestined us for adoption as sons through Jesus Christ, according to the purpose of His will, to the praise of His glorious grace, with which He has blessed us in the Beloved. (Eph. 1:4-6)

The importance of the teaching of unconditional election, the first main point of doctrine affirmed in the Canons of Dort, cannot be overstated. As J. I. Packer once put it, the doctrine of election preserves the simple gospel truth that “God saves sinners.” Sinners do not save themselves. Only God saves, and he does so out of his undeserved love and free decision to grant his people salvation in Christ—and that “before the foundation of the world”! By affirming this, the Synod of Dort preserved the biblical teaching that salvation is by grace alone. And at the same time, the Synod of Dort provided a sure footing for confidence in God’s invincible grace in Christ.

The Arminian Doctrine of Conditional Predestination

To appreciate the Canons’ teaching on unconditional election, it is important to remember that they were articulated in a specific historical context. The Synod of Dort was convened to address the controversy that broke out in the Reformed churches of the Netherlands in response to the teaching of James Arminius (1560-1609) and his followers, the “Remonstrants.”[1] Arminius, a brilliant student of Theodore Beza, Calvin’s successor in Geneva, initiated the controversy during his tenure as a pastor of the Reformed church in Amsterdam and subsequently as a professor of theology at the University of Leiden.

Shortly before his death in 1609, Arminus summarized his teaching on election in two important works, his Public Disputations and Declaration of Sentiments.^[2] In these works, Arminius expressed serious objections to the Reformed view of unconditional election as it was set forth in Article 16 of the Belgic Confession.[3] According to this Article, the salvation of those whom God mercifully elects in Christ depends entirely upon God’s gracious purpose of election, and not upon any human merit or achievement.

Contrary to the consensus of the Reformed churches, Arminius argued for what is most aptly described as a doctrine of “conditional election.” In his Declaration of Sentiments, Arminius summarized his teaching by distinguishing four decrees within God’s eternal mind and will. Though Arminius formulated these four decrees in a highly “scholastic” and theological manner, his position can be simply stated in four points:^[4]

First, God eternally and absolutely wills to save all fallen sinners, and therefore has decreed to appoint his Son Jesus Christ as the Mediator and Savior of all who are lost. The first and foundational decree of God expresses his universal and gracious intention to save all fallen sinners without exception upon the basis of Christ’s atoning work.

Second, God eternally and absolutely wills to receive into favor all fallen sinners who repent and believe, and to leave under his wrath all who remain impenitent and unbelieving. Though God eternally and absolutely wills the salvation of all, he also wills to save only those who choose to believe and persevere in believing and to damn those who choose to remain in their sin and unbelief.

Third, God eternally wills to appoint the means by which fallen sinners are able to come to faith and repentance. These means include the ministry of the Holy Spirit, who uses the Word and sacraments to invite fallen sinners to respond to the gospel in the way of faith and repentance. The actual salvation of fallen sinners depends upon their willingness to meet the “conditions” of the gospel invitation.

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