Fear of Not Being Saved Enough Despite Good Works
The fear of not being saved enough despite good works is a concern rooted in biblical teachings and has been addressed by various Christian traditions. The issue arises from the tension between the biblical emphasis on good works as a manifestation of faith and the doctrine of salvation by grace through faith.
In Revelation 3:2, Jesus instructs the church in Sardis to "Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God" [1, 2]. This passage highlights the importance of good works in the life of a believer, while also acknowledging that even these works may not be perfect.
The concern about the adequacy of one's good works is not new. Easton's Bible Dictionary notes that some object to the doctrine of salvation by grace, arguing that it renders good works unnecessary [3]. However, various Christian traditions have responded to this concern in different ways.
The Reformed tradition, as represented by John Calvin, emphasizes the role of good works as a demonstration of faith, but also stresses that salvation is by grace through faith alone. Calvin argues that good works are a response to God's grace, rather than a means of earning salvation [4]. In his Institutes, Calvin writes that "faith is so rare in the world; nothing being more difficult for our sluggishness than to surmount innumerable obstacles in striving for the prize of our high calling" [4].
In contrast, the Catholic tradition, as represented by Thomas Aquinas, understands the relationship between good works and salvation in terms of the concept of "servile fear." According to Aquinas, servile fear is the fear of punishment, which can coexist with charity (love for God). However, he also notes that this fear is not the same as the fear that comes from love [5].
The Lutheran tradition, as expressed in the Augsburg Confession, emphasizes the importance of faith in Christ as the means of salvation, and criticizes the "doctrine of works" for causing anxiety in consciences [7]. The Confession notes that "consciences were plagued with the doctrine of works, they did not hear the consolation from the Gospel" [7].
The Eastern Orthodox tradition, as represented by John Chrysostom, emphasizes the importance of living a virtuous life, while also acknowledging the limitations of human effort. Chrysostom encourages believers to "fear for ourselves, lest we too should sometime suffer the same things" as those who have fallen away [8].
The Patristic tradition, as represented by Augustine, warns against the danger of pride in one's good works, and encourages believers to cultivate humility. Augustine notes that "I fear for the Pharisee proudly boasting of his own merits" [6].
Sources
- Revelation of John “Revelation of John 3:2 (KJV) — Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.”
- King James Version “[KJV] Revelation 3:2 — Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.”
- 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 80: your treasure is, there will your heart be also,” ( Mt. 6:21 ). Hence the reason why faith is so rare in the world; nothing being more difficult for our sluggishness than to surmount innumerable obstacles in striving for the prize of our high calling. To the immense load of miseries which almost overwhelm us, are added the jeers of profane men, who assail us for our simplicity, when spontaneously renouncing the allurements of the present life we seem, in seeking a happiness which lies hid from us, to catch at a fleeting shadow. In ”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Gift of Fear, Art. 6: Article: Whether servile fear remains with charity? I answer that, Servile fear proceeds from self-love, because it is fear of punishment which is detrimental to one's own good. Hence the fear of punishment is consistent with charity, in the same way as self-love is: because it comes to the same that a man love his own good and that he fear to be deprived of it. Now self-love may stand in a threefold relationship to charity. In one way it is contrary to charity, when a man places his end ”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — OF HOLY VIRGINITY. (part 33): heavy sins; but thou shalt go unto Him, Who, granting forgiveness of all sins, washed the feet of His own disciples.(5) I know the dignity of thy virginity; I propose not to thee to imitate the Publican humbly accusing his own faults; but I fear for the Pharisee proudly boasting of his own merits.(6) I say not, Be thou such as she, of whom it was said, "There are forgiven unto her many sins, in that she hath loved much;"(7) but I fear lest, as thinking that thou hast little forgiven to thee, thou love little. 39. I fe”
- Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 19 Heretofore consciences were plagued with the doctrine of works,: 19 Heretofore consciences were plagued with the doctrine of works, they did not hear the consolation from the Gospel. 20 Some persons were driven by conscience into the desert, into monasteries hoping there to merit grace by a monastic life. 21 Some also devised other works whereby to merit grace and make satisfaction for sins. 22 Hence there was very great need to treat of, and renew, this doctrine of faith in Christ, to the end that anxious consciences should not be without consolation b”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: of perpetual occurrence. So that one ought not to be incredulous that any of them ever flourished in arts, and arms, and abundance of wealth, but rather to pity them with great compassion and to fear for ourselves, lest we too should sometime suffer the same things. For 180 we too are men and are subject to this speedy change. [8.] But perchance some one of the thoughtless, and of those who are accustomed to scoff, will object to what hath been said, and will altogether deride us, saying, “How long wilt thou not cease continually introducing poor”