Critique of the "Only in God's Will" Christian Work Ethic
The concept of the "Only in God's Will" Christian work ethic is rooted in the theological understanding that human actions, including good works, are ultimately dependent on God's sovereignty and grace. This perspective is reflected in the writings of various Christian theologians and traditions.
According to John Calvin, the idea that good works are a result of God's grace is central to the Christian faith. Calvin argues that faith is the primary work of God in humans, and that other works are only acceptable when done in faith [6]. This view is echoed by John Gill, who states that faith is the "main and principal" work of God, and that it is not of human origin, but rather a gift from God [5].
The notion that human works are not inherently meritorious is also supported by the Thirty-Nine Articles of Religion, which assert that works done before the grace of Christ are not pleasing to God, as they lack faith in Jesus Christ [7]. Similarly, Charles Hodge notes that the doctrine of salvation by grace alone is often misunderstood as rendering good works unnecessary. However, he argues that this doctrine is actually consistent with the importance of good works, as they are a natural consequence of faith and regeneration [3].
In contrast, some Christian traditions have emphasized the role of human effort in achieving salvation. The Catholic Scholastic tradition, represented by Thomas Aquinas, posits that human will can be conformed to God's will, and that this conformity is essential for achieving salvation [4]. However, this view is not necessarily at odds with the "Only in God's Will" perspective, as Aquinas also acknowledges the importance of God's grace in facilitating human cooperation.
The early Church Fathers also grappled with the relationship between human will and God's sovereignty. Augustine, for instance, argued against the Eunomian heresy, which posited that the Son of God was the result of God's will rather than His nature. Augustine contended that the Son is begotten of the Father's substance, emphasizing the intrinsic relationship between the divine persons [8].
The Reformed tradition, as represented by Calvin and Hodge, emphasizes the primacy of God's sovereignty in salvation and good works. According to Hodge, the plan of salvation is designed to manifest God's grace, and therefore must be gratuitous in all its parts [3]. This understanding is rooted in the biblical teaching that salvation is by faith alone, and not by works (Rom. 3:21, 24, 28) [2].
Critics of the "Only in God's Will" Christian work ethic might argue that it leads to a form of determinism, where human effort is seen as unnecessary or even counterproductive. However, proponents of this view argue that it actually underscores the importance of faith and trust in God's sovereignty. As Easton's Bible Dictionary notes, the objection that salvation by grace alone renders good works unnecessary is a longstanding one, and has been addressed by numerous theologians throughout history [1].
The implications of this doctrine are far-reaching, influencing not only individual Christian practice but also broader societal attitudes towards work and morality. By emphasizing the primacy of God's sovereignty and grace, the "Only in God's Will" Christian work ethic challenges traditional notions of human merit and achievement.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Works, Good — The old objection against the doctrine of salvation by grace, that it does away with the necessity of good works, and lowers the sense of their importance (Rom. 6), although it has been answered a thousand times, is still alleged by many. They say if men are not saved by works, then works are not necessary. If the most moral of men are saved in the same way as the very chief of sinners, then good works are of no moment. And more than this, if the grace of God is most clearly displayed in the salvation of the vilest of men, then the worse men are the bet”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 66: he not plainly enough attribute everything to faith alone when he disconnects it with works? What I would ask, is meant by the expressions, “The righteousness of God without the law is manifested;” “Being justified freely by his grace;” “Justified by faith without the deeds of the law?” ( Rom. 3:21 , 24 , 28 ). Here they have an ingenious subterfuge, one which, though not of their own devising but taken from Origin and some ancient writers, is most childish. They pretend that the works excluded are ceremonial, not moral works. Such”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 35: all Christians, the doctrine founded on them must be false. 2. The doctrine is inconsistent, not only with the express declarations of the word of God, but also with the whole nature and design of the Gospel. The immediate or proximate design of the plan of salvation, as the Scriptures abundantly teach, is the manifestation of the grace of God, and therefore it must be gratuitous in all its parts and provisions, to the entire exclusion of all merit. Unless salvation be of grace it is not a revelation of grace, and if of grace it is not of”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of Christ's Unity of Will, Art. 5: Article: Whether the human will of Christ was altogether conformed to the Divine will in the thing willed? I answer that, As was said (Articles [2],3), in Christ according to His human nature there is a twofold will, viz. the will of sensuality, which is called will by participation, and the rational will, whether considered after the manner of nature, or after the manner of reason. Now it was said above (Question [13], Article [3], ad 1; Question [14], Article [1], ad 2) that by a certain dispensation the ”
- John (Baptist/Reformed) “John Gill on John 6:28: Jesus answered and said unto them, this is the work of God,.... The main and principal one, and which is well pleasing in his sight; and without which it is impossible to please him; and without which no work whatever is a good work; and this is of the operation of God, which he himself works in men; it is not of themselves, it is the pure gift of God: that ye believe on him whom he hath sent; there are other works which are well pleasing to God, when rightly performed, but faith is the chief work, and others are only acceptable when done in the faith of Christ. This,”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 66: Holy Spirit. Thus according to them, man is justified by faith as well as by works, provided these are not 2052 his own works, but gifts of Christ and fruits of regeneration; Paul’s only object in so expressing himself being to convince the Jews, that in trusting to their own strength they foolishly arrogated righteousness to themselves, whereas it is bestowed upon us by the Spirit of Christ alone, and not by studied efforts of our own nature. But they observe not that in the antithesis between Legal and Gospel righteousness, which”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 233: Works done before the grace of Christ, and the Inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the School-authors say) deserve grace of congruity: yea rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 20.--AGAINST EUNOMIUS, SAYING THAT THE SON OF GOD IS THE SON, NOT OF HIS NATURE, BUT OF HIS WILL. EPILOGUE TO WHAT HAS BEEN SAID ALREADY. (part 1): 38. Wherefore the logic of Eunomius, from whom the Eunomian heretics sprang, is ridiculous. For when he could not understand, and would not believe, that the only-begotten Word of God, by which all things were made is the Son of God by nature,--i.e. born of the substance of the Father,--he alleged that He was not the Son of His own nature or substance or essence, but the Son of the will of God; s”