07.11.2. Chapter 11.2 cont'd1
10. THE WORLD IS GROWING BETTER The redemption of the world is a long, slow process, extending through the centuries, yet surely approaching an appointed goal. We live in the day of advancing victory and see the conquest taking place.
There are periods of spiritual prosperity and periods of depression; yet over all there is progress. Looking back across the two thousand years since Christ came, we can see that there has been marvelous progress. This course shall ultimately be completed, and before Christ comes again we shall see a Christianized world. This does not mean that all sin shall ever be eradicated — there shall always be some tares among the wheat until the time of the harvest, and even the righteous, while they remain in this world, sometimes fall victims to sin and temptation. But it does mean that as today we see some Christianized groups and communities, so eventually we shall see a Christianized world.
"The true way of judging the world is to compare its present with its past condition and note in which direction it is moving. Is it going backward, or forward, is it getting worse or better? It may be wrapped in gloomy twilight, but is it the twilight of the evening, or of the morning? Are the shadows deepening into starless night, or are they fleeing before the rising sun? ... One glance at the world as it is today compared with what it was ten or twenty centuries ago shows us that it has swept through a wide arc and is moving toward the morning."32
Today there is much more wealth consecrated to the service of the Church than ever before; and, in spite of the sad defection toward Modernism in many places, we believe there is far more really earnest evangelistic and missionary activity than has ever been known before. The number of Bible schools, Christian colleges, and seminaries in which the Bible is systematically studied is growing much more rapidly than the population. Last year over 11,000,000 copies or portions of the Bible in various languages were distributed in the home and foreign lands by the American Bible Society alone — a fact which means that the Bible is being broadcast over the earth as never before. The Christian Church has made great progress in many parts of the world, and especially during the last two or three centuries it has developed thousands upon thousands of individual churches and has been a powerful influence for good in the lives of millions of people. It has established innumerable schools and hospitals. Under its benign influence ethical culture and social service have greatly advanced in the world, and the moral standards of the nations are much higher today than when the Church was first planted here.
"Already the Church has penetrated every continent and planted itself on every island and flung its outposts around the equator and from pole to pole. It is now the greatest organization on earth, the one world enterprise. And it has results to show that are not unpromising. In our own country Christianity has grown at least five times faster than the population. One hundred years ago there was one professing Christian in every fifteen of the population, and there now is one in every three, and excluding children, one in every two. In the world at large the results are astonishing. In 1500 AD. there were 100,000,000 nominal Christians in the world; in 1800 there were 200,000,000, and the latest statistics show that, out of a total world population of 1,646,491,000 there are now 564,510,000 nominal Christians, or about one-third of the population of the globe. Christianity has grown more in the last one hundred years than in the preceding eighteen hundred."33 The statement that Christianity has grown more in the last one hundred years than in the preceding eighteen hundred seems to be approximately correct. According to late statistics, 1950, Christianity has a considerably larger number of nominal adherents than the combined total of any other two world religions. These figures state that there are approximately 640,000,000 Christians, 300,000,000 Confucianists (including Taoists), 230,000,000 Hindus, 220,000,000 Mohammedans, 150,000,000 Buddhists, 125,000,000 Animists, 20,000,000 Shintoists, and 15,000,000 Jews. (And while many of those who are listed as Christians are only "nominally" such, the proportion of true Christians is probably as great or greater than is the proportion in any of the pagan religions). All of these other religions, with the exception of Mohammedanism, are much older than Christianity. Furthermore, Christianity alone is able to grow and flourish under modern civilization, while all of the other religions soon disintegrate when brought under its glaring light.
Only within the last one hundred years have foreign missions really come into their own. As they have recently been developed, with great church organizations behind them, they are in position to carry on a work of evangelism in heathen lands such as the world has never yet seen. It is safe to say that the present generation living in India, China, Korea, and Japan, has seen greater changes in religion, society, and government than occurred in the preceding two thousand years. And when we contrast the rapid spread of Christianity in recent years with the rapid disintegration that is taking place in all of the other world religions, it appears very plain that Christianity is the future world religion. In the light of these facts we face the future confident that the best is yet to be.
11. INFANT SALVATION
Most Calvinistic theologians have held that those who die in infancy are saved. The Scriptures seem to teach plainly enough that the children of believers are saved; but they are silent or practically so in regard to those of the heathens. The Westminster Confession does not pass judgment on the children of heathens who die before coming to years of accountability. Where the Scriptures are silent, the Confession, too, preserves silence. Our outstanding theologians, however, mindful of the fact that God’s "tender mercies are over all His works," and depending on His mercy widened as broadly as possible, have entertained a charitable hope that since these infants have never committed any actual sin themselves, their inherited sin would be pardoned and they would be saved on wholly evangelical principles.
Such, for instance, was the position held by Charles Hodge, W. G. T. Shedd, and B. B. Warfield. Concerning those who die in infancy, Dr. Warfield says: "Their destiny is determined irrespective of their choice, by an unconditional decree of God, suspended for its execution on no act of their own; and their salvation is wrought by an unconditional application of the grace of Christ to their souls, through the immediate and irresistible operation of the Holy Spirit prior to and apart from any action of their own proper wills . . . And if death in infancy does depend on God’s providence, it is assuredly God in His providence who selects this vast multitude to be made participants of His unconditional salvation . . . This is but to say that they are unconditionally predestinated to salvation from the foundation of the world. If only a single infant dying in irresponsible infancy be saved, the whole Arminian principle is traversed. If all infants dying such are saved, not only the majority of the saved, but doubtless the majority of the human race hitherto, have entered into life by a non-Arminian pathway."34
Certainly there is nothing in the Calvinistic system which would prevent us from believing this; and until it is proven that God could not predestinate to eternal life all those whom He is pleased to call in infancy we may be permitted to hold this view.
Calvinists, of course, hold that the doctrine of original sin applies to infants as well as to adults. Like all other sons of Adam, infants are truly culpable because of race sin and might be justly punished for it. Their "salvation" is real. It is possible only through the grace of Christ and is as truly unmerited as is that of adults. Instead of minimizing the demerit and punishment due to them for original sin, Calvinism magnifies the mercy of God in their salvation. Their salvation means something, for it is the deliverance of guilty souls from eternal woe. And it is costly, for it was paid for by the suffering of Christ on the cross. Those who take the other view of original sin, namely, that it is not properly sin and does not deserve eternal punishment, make the evil from which infants are "saved" to be very small and consequently the love and gratitude which they owe to God to be small also. The doctrine of infant salvation finds a logical place in the Calvinistic system; for the redemption of the soul is thus infallibly determined irrespective of any faith , repentance or good works, whether actual or foreseen. It does not, however, find a logical place in Arminianism or any other system. Furthermore, it would seem that a system such as Arminianism, which suspends salvation on a personal act of rational choice, would logically demand that those dying in infancy must either be given another period of probation after death, in order that their destiny may be fixed, or that they must be annihilated. In regard to this question Dr. S. G. Craig has written: "We take it that no doctrine of infant salvation is Christian that does not assume that infants are lost members of a lost race for whom there is no salvation apart from Christ. It must be obvious to all, therefore, that the doctrine that all dying in infancy are saved will not fit into the Roman Catholic or Anglo-Catholic system of thought with their teaching of baptismal regeneration; as clearly most of those who have died in infancy have not been baptized. It is obvious also that the Lutheran system of thought provides no place for the notion that all dying in infancy are saved because of the necessity it attaches to the means of grace, especially the Word and the Sacraments. If grace is only in the means of grace — in the case of infants in baptism — it seems clear that most of those who have died in infancy have not been the recipients of grace. Equally clear is it that the Arminian has no right to believe in the salvation of all dying in infancy; in fact, it is not so clear that he has any right to believe in the salvation of any dying in infancy. For according to the Arminians, even the evangelical Arminians, God in His grace has merely provided men with an opportunity for salvation. It does not appear, however, that a mere opportunity for salvation can be of any avail for those dying in infancy."35
Though rejecting the doctrine of baptismal regeneration, and turning the baptism of the non-elect into an empty form, Calvinism, on the other hand, extends saving grace far beyond the boundaries of the visible Church. If it is true that all of those who die in infancy, in heathen as well as in Christian lands, are saved, then more than half of the human race even up to the present time has been among the elect. Furthermore, it may be said that since Calvinists bold that saving faith in Christ is the only requirement for salvation on the part of adults, they never make membership in the external Church to be either a requirement or a guarantee of salvation. They believe that many adults who have no connection with the external Church are nevertheless saved. Every consistent Christian will, of course, submit himself for baptism in accordance with the plain Scripture command and will become a member of the external Church; yet many others, either because of weakness of faith or because they lack the opportunity, do not carry out that command.
It has often been charged that the Westminster Confession in stating that "Elect infants, dying in infancy, are regenerated and saved by Christ" (Chap. X. Sec. 3), implies that there are non-elect infants, who, dying in infancy, are lost, and that the Presbyterian Church has taught that some dying in infancy are lost. Concerning this Dr. Craig says: "The history of the phrase ’Elect infants dying in infancy’ makes clear that the contrast implied was not between ’elect infants dying in infancy’ and ’non-elect infants dying in infancy,’ but rather between ’elect infants dying in infancy’ and ’elect infants living to grow up.’ " However, in order to guard against misunderstanding, furthered by unfriendly controversialists, the Presbyterian Church in the U. S. A. adopted in 1903 a Declaratory Statement which reads as follows: "With reference to Chapter X, Section 3, of the Confession of Faith, that it is not to be regarded as teaching that any who die in infancy are lost. We believe that all dying in infancy are included in the election of grace, and are regenerated and saved by Christ through the Spirit, who works when and where and how He pleases."
Concerning this Declaratory Statement Dr. Craig says: "It is obvious that the Declaratory Statement goes beyond the teaching of Chapter X, Section 3 of the Confession of Faith inasmuch as it states positively that all who die in infancy are saved. Some hold that the Declaratory Statement goes beyond the Scripture in teaching that all those dying in infancy are saved; but, be that as it may, it makes it impossible for any person to even plausibly maintain that Presbyterians teach that there are non-elect infants who die in infancy. No doubt there have been individual Presbyterians who held that some of those who die in infancy have been lost; but such was never the official teaching of the Presbyterian Church and as matters now stand such a position is contradicted by the Church’s creed."36
It is sometimes charged that Calvin taught the actual damnation of some of those who die in infancy. A careful examination of his writings, however, does not bear out that charge. He explicitly taught that some of the elect die in infancy and that they are saved as infants. He also taught that there were reprobate infants; for he held that reprobation as well as election was eternal, and that the non-elect come into this life reprobate. But nowhere did he teach that the reprobate die and are lost as infants. He of course rejected the Pelagian view which denied original sin and grounded the salvation of those who die in infancy on their supposed innocence and sinlessness. Calvin’s views in this respect have been quite thoroughly investigated by Dr. R. A. Webb and his findings are summarized in the following paragraph: "Calvin teaches that all the reprobate ’procure’ — (that is his own word) — ’procure’ their own destruction; and they procure their destruction by their own personal and conscious acts of ’impiety,’ ’wickedness,’ and ’rebellion.’ Now reprobate infants, though guilty of original sin and under condemnation, cannot, while they are infants, thus ’procure’ their own destruction by their personal acts of impiety, wickedness, and rebellion. They must, therefore, live to the years of moral responsibility in order to perpetrate the acts of impiety, wickedness and rebellion, which Calvin defines as the mode through which they procure their destruction. While, therefore, Calvin teaches that there are reprobate infants, and that these will be finally lost, he nowhere teaches that they will be lost as infants, and while they are infants; but, on the contrary, he declares that all the reprobate ’procure’ their own destruction by personal acts of impiety, wickedness and rebellion. Consequently, his own reasoning compels him to hold (to be consistent with himself), that no reprobate child can die in infancy; but all such must live to the age of moral accountability, and translate original sin into actual sin."37 In none of Calvin’s writings does he say, either directly or by good and necessary inference, that any dying in infancy are lost. Most of the passages which are brought forth by opponents to prove this point are merely assertions of his well known doctrine of original sin, in which he taught the universal guilt and depravity of the entire race. Most of these are from highly controversial sections where he is discussing other doctrines and where he speaks unguardedly; but when taken in their context the meaning is not often in doubt. Calvin simply says of all infants what David specifically said of himself: "Behold, I was brought forth in iniquity; And in sin did my mother conceive me," Psalms 51:5; or what Paul said, "In Adam all die," 1 Corinthians 15:22; or again, that all are "by nature, the children of wrath," Ephesians 2:3.
We believe that we have now shown that the doctrine of election is in every point Scriptural and a plain dictate of common sense. Those who oppose this doctrine do so because they neither understand nor consider the majesty and holiness of God, nor the corruption and guilt of their own nature. They forget that they stand before their Maker not as those who may justly claim His mercy, but as condemned criminals who deserve only punishment. Furthermore, they want to be independent to work out their own scheme of salvation rather than to accept God’s plan which is by grace. This doctrine of election will not harmonize with any covenant of works, nor with a mongrel covenant of works and grace; but it is the only possible outcome of a covenant of pure grace.
12.SUMMARY OF THE REFORMED DOCTRINE OF ELECTION 1 Election is a sovereign free act of God, through which He determines who shall be made heirs of heaven.
2 The elective decree was made in eternity.
3 The elective decree contemplates the race as already fallen. The elect are brought from a state of sin and into a state of blessedness and happiness.
Election is personal determining what particular individuals shall be saved.
Election includes both means and ends, — election to eternal life includes election to righteous living here in this world. The elective decree is made effective by the efficient work of the Holy Spirit, who works when, and where, and how He pleases.
God’s common grace would incline all men to good if not resisted. The elective decree leaves others who are not elected — others who suffer the just consequences of their sin.
Some men are permitted to follow the evil which they freely choose, to their own destruction.
God, in His sovereignty, could regenerate all men if He chose to do so. The Judge of all the earth will do right, and will extend His saving grace to multitudes who are undeserving.
Election is not based on foreseen faith or good works, but only on God’s sovereign good pleasure.
Much the larger portion of the human race has been elected to life.
All of those dying in infancy are among the elect.
There has also been an election of individuals and of nations to external and temporal favors and privileges — an election which falls short of salvation. The doctrine of election is repeatedly taught and emphasized throughout the Scriptures.