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Means of Grace and Salvation by Works Debate

The relationship between divine grace and human works in salvation has been a central point of theological discussion throughout Christian history, with various traditions articulating distinct perspectives. At its core, the debate often revolves around whether salvation is primarily a gift received through faith (grace) or earned through human actions (works).

Scripture presents both concepts. The Apostle Paul emphasizes that if salvation is "by grace, then it is no longer of works; otherwise grace is no longer grace" [6]. He also states that "if righteousness is through the law, then Christ died for nothing" [7]. This perspective highlights grace as a sovereign act of God, independent of human merit [4]. God's election of individuals to eternal life is described as grounded in His "good pleasure" [3]. Good works, in this view, are seen as the fruit of salvation, "wrought by God in us" [2].

However, other biblical texts appear to emphasize the importance of works. James asks, "What good is it, my brothers, if a man says he has faith, but has no works? Can faith save him?" [5]. This suggests that genuine faith is evidenced by corresponding actions. Good works are described as "fruits meet for repentance" and "fruits of righteousness" [2].

Patristic writers engaged with these themes. Augustine, for instance, considered whether it is a greater work "to create righteous beings than to make righteous the ungodly," noting that while the power might be equal, there is "greater mercy in the latter" [14]. This reflects an understanding of God's active role in making individuals righteous.

During the Reformation, the distinction between grace and works became a defining feature of Protestant theology. The Augsburg Confession, a foundational Lutheran document, explicitly states that "our works cannot reconcile God or merit forgiveness of sins, grace, and justification, but that we obtain this only by faith" [13]. It further asserts that anyone who trusts in works to merit grace "despises the merit and grace of Christ" [13]. This confession underscores the belief that divine favor is received solely through faith in Christ [12].

Reformed theologians like John Calvin also stressed the primacy of grace. Charles Hodge, an Old Princeton Reformed theologian, noted that the doctrines of sin and grace are "intimately related" and that the Church's views on the Spirit's work in salvation have been discussed since the Pelagian controversy [15]. Hodge, in his systematic theology, frequently references Romans 11:6, which posits that grace and works are mutually exclusive as sources of salvation [8, 9]. Jamieson, Fausset, and Brown, in their commentary on Romans 11:6, affirm this "vital importance" of the distinction, stating that "there are but two possible sources of salvation—men's works, and God's grace; and that these are so mutually exclusive that the one cannot be the other" [11].

Despite the emphasis on grace, Protestant traditions do not dismiss the importance of good works. Instead, they typically view good works as a necessary outcome or evidence of true faith, rather than a prerequisite for salvation. The "old objection against the doctrine of salvation by grace, that it does away with the necessity of good works," is acknowledged but countered by the argument that works are still important, though not salvific in themselves [1]. Good works are seen as being "by Jesus Christ to the glory and praise of God" and performed by those who "abide in Christ" [2].

In contrast, scholastic Catholic theology, as exemplified by Thomas Aquinas, also addresses the concept of merit and divine favor. While acknowledging that God's grace is foundational, Aquinas discusses the concept of "merit" in relation to human actions, though always within the framework of grace enabling such merit [10]. This perspective often involves a more nuanced understanding of how human cooperation with grace contributes to salvation, without necessarily claiming that works earn salvation independently of God's initial grace.

The debate, therefore, is not typically about whether good works are important, but rather their role in the process of salvation. For many Protestant traditions, works are the result of salvation by grace through faith, while other traditions may see them as cooperating with grace or as a necessary condition for receiving or maintaining salvation.

Sources

  1. 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”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Works, Good — Christ, an example of -- Joh 10:32; Ac 10:38. Called Good fruits. -- Jas 3:17. Fruits meet for repentance. -- Mt 3:8. Fruits of righteousness. -- Php 1:11. Works and labours of love. -- Heb 6:10. Are by Jesus Christ to the glory and praise of God -- Php 1:11. They alone, who abide in Christ can perform -- Joh 15:4,5. Wrought by God in us -- Isa 26:12; Php 2:13. The Scripture designed to lead us to -- 2Ti 3:16,17; Jas 1:25. To be performed in Christ's name -- Col 3:17. Heavenly wisdom is full of -- Jas 3:17. Justification unattainable by -- Ro 3:20; Ga 2”
  3. Easton's Bible Dictionary “Easton's Bible Dictionary: Election of Grace — The Scripture speaks (1) of the election of individuals to office or to honour and privilege, e.g., Abraham, Jacob, Saul, David, Solomon, were all chosen by God for the positions they held; so also were the apostles. (2) There is also an election of nations to special privileges, e.g., the Hebrews (Deut. 7:6; Rom. 9:4). (3) But in addition there is an election of individuals to eternal life (2 Thess. 2:13; Eph. 1:4; 1 Pet. 1:2; John 13:18). The ground of this election to salvation is the good pleasure of God (Eph. 1:5, 11; Matt. 11:25, 26; John 15”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Grace — God is the God of all -- 1Pe 5:10. God is the Giver of -- Ps 84:11; Jas 1:17. God's throne, the throne of -- Heb 4:16. The Holy Spirit is the Spirit of -- Zec 12:10; Heb 10:29. Was upon Christ -- Lu 2:40; Joh 3:24. Christ spoke with -- Ps 45:2; Lu 4:22. Christ was full of -- Joh 1:14. Came by Christ -- Joh 1:17; Ro 5:15. Given by Christ -- 1Co 1:4. Foretold by the prophets -- 1Pe 1:10. Riches of, exhibited in God's kindness through Christ -- Eph 2:7. Glory of, exhibited in our acceptance in Christ -- Eph 1:6. Is described as Great. -- Ac 4:33. Sovereign. -- R”
  5. James “What good is it, my brothers, if a man says he has faith, but has no works? Can faith save him? -- James 2:14”
  6. Romans “And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work. -- Romans 11:6”
  7. Galatians “I don’t make void the grace of God. For if righteousness is through the law, then Christ died for nothing!” -- Galatians 2:21”
  8. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 98: 5:9 5:9 5:10 5:10 5:12 5:12-21 5:12-21 5:16 5:16 5:17 5:18 5:18 5:18 5:18 5:18 5:18 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:21 6:1-8 6:1-23 6:1-23 6:3 6:3 6:3 6:4-10 6:5 6:8 6:14 6:14 6:14 6:14 7:1 7:1 7:1-6 7:1-25 7:2 7:2 7:3 7:3 7:4 7:4 7:4 7:4-6 7:4-6 7:6 7:7 7:7 7:7 7:7 7:7-25 7:7-25 7:12 7:14 7:24 7:33 7:34 8:1-39 8:3 8:9-11 8:9-11 8:10 8:11 8:12 8:16 8:16 8:17 8:17 8:19-21 8:19-23 8:21 8:25 8:30 8:33 8:34 8:34 9:1-33 9:4 9:4 9:4 9:8 9:8 10:3 10:3 10:4 10:8 10:9 10:9 10:10 10:10 10:10 10:11-15 10:14 10:14 10:15 11:1-36 11:6 11:11 11:11 ”
  9. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 144: 2:7 2:28 2:28 3:19 3:21 3:22-23 3:25 3:25 3:25 3:25 3:25 3:25-26 3:28 4:20-21 5:1-1 5:8 5:9 5:10 5:10 5:10 5:10 5:11 5:12 5:12 5:12 5:12 5:12-20 5:12-20 5:12-20 5:12-21 5:12-21 5:12-21 5:12-21 5:12-21 5:12-21 5:12-21 5:12-21 5:12-21 5:12-21 5:15 5:16-17 5:18 5:18-19 5:18-19 5:19 6:1-23 6:4 6:4 6:9 6:14 6:23 7:1-25 7:4 7:4-6 7:32 7:32 8:1-13 8:1-39 8:3 8:7 8:9-1 8:11 8:11 8:11 8:23 8:28 8:29-30 8:29-30 8:29-30 8:30 8:30 8:30 8:32 8:34 8:34 8:35-39 9:1-33 9:1-33 9:5 9:5 9:6 9:9-21 9:11 9:11 9:15-16 9:19 9:22 9:24 10:13 10:14 10:17 11:2 11:”
  10. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Ingratitude, Art. 4: Article: Whether favors should be withheld from the ungrateful? I answer that, There are two points to be considered with regard to an ungrateful person. The first is what he deserves to suffer and thus it is certain that he deserves to be deprived of our favor. The second is, what ought his benefactor to do? For in the first place he should not easily judge him to be ungrateful, since, as Seneca remarks (De Benef. iii), "a man is often grateful although he repays not," because perhaps he has ”
  11. Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 11:6: And, &c.--better, "Now if it (the election) be by grace, it is no more of works; for [then] grace becomes no more grace: but if it be of works," &c. (The authority of ancient manuscripts against this latter clause, as superfluous and not originally in the text, though strong, is not sufficient, we think, to justify its exclusion. Such seeming redundancies are not unusual with our apostle). The general position here laid down is of vital importance: That there are but two possible sources of salvation--men's works, and God's grace; and that these are so”
  12. Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Lacking Thy divine favor,: Lacking Thy divine favor,”
  13. Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 9 First, that our works cannot reconcile God or merit forgiveness: 9 First, that our works cannot reconcile God or merit forgiveness of sins, grace, and justification, but that we obtain this only by faith when we believe that we are received into favor for Christ’s sake, who alone has been set forth the Mediator and Propitiation, 1 Tim. 2:5, in order that the Father may be reconciled through Him. 10 Whoever, therefore, trusts that by works he merits grace, despises the merit and grace of Christ, and seeks a way to God without Christ, by human strength, al”
  14. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 7: Augustine — Homilies on John — ON THE SAME PASSAGE. (part 4): a co-worker in his own eternal salvation and justification? I dare not call for any hurried decision on such a point: let him who can, understand, and let him who can, judge whether it is a greater work to create righteous beings than to make righteous the ungodly. For at least, if there is equal power employed in both, there is greater mercy in the latter, For "this is the great mystery of godliness which was manifested in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in th”
  15. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 142: § 7. History of the Doctrine of Grace. The doctrines of sin and grace are so intimately related, that the one cannot be stated without involving a statement of the other. Hence the views of different parties in the Church in reference to the work of the Spirit in the salvation of men, have already been incidentally presented in the chapter on Sin. With regard to the period antecedent to the Pelagian controversy, it may be sufficient to remark, (1.) As there was no general discussion of these subjects, there were no defined parties whose ”
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