Selfless Works of Unbelievers and Their Spiritual Significance
The concept of selfless works performed by unbelievers and their spiritual significance is a theologically contested topic across various Christian traditions. According to Aquinas, unbelievers can perform good works to a certain extent, although these works are not meritorious in the sense that they do not earn salvation [1]. This view is grounded in the understanding that while unbelievers lack sanctifying grace, they still retain some good of nature.
In contrast, some Reformed theologians argue that unbelievers are incapable of performing truly good works, as their actions are tainted by sin and lack the foundation of faith. Calvin, for instance, emphasizes that faith is the initial principle from which good works proceed, and that unbelievers, lacking faith, cannot perform works that are pleasing to God [2, 4]. This perspective is supported by the idea that faith "worketh by love" and is a gift of God's grace [2].
The spiritual significance of selfless works by unbelievers is also debated. While some argue that such works have no salvific value, others see them as having a preparatory or pedagogical role. For example, Augustine notes that faith is necessary for good works, implying that the works of unbelievers, though potentially beneficial in a natural sense, lack spiritual significance without faith [2]. On the other hand, Athanasius of Alexandria highlights the impact of Christ's teachings on the Gentiles, suggesting that even those outside the faith can be influenced by divine truth [7].
The interpretation of biblical passages also informs the discussion. For instance, Tyndale House's commentary on 1 Corinthians 2:14 suggests that unbelievers are unable to appreciate spiritual truths, implying that their works, though potentially selfless, lack spiritual significance [3]. Conversely, Jamieson, Fausset & Brown's commentary on John 10:37 indicates that even unbelievers can be drawn to Christ through His works, suggesting a potential spiritual impact [6].
The theological traditions represented in the sources offer varying perspectives on the issue. While Catholic scholastic thought, as represented by Aquinas, allows for the possibility of good works by unbelievers, Reformed and Presbyterian interpretations tend to emphasize the necessity of faith for truly good works [1, 4, 5]. The patristic sources, including Augustine and Athanasius, provide a nuanced view, highlighting both the limitations and potential benefits of selfless works by unbelievers [2, 7].
Sources
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Unbelief in General, Art. 4: Article: Whether every act of an unbeliever is a sin? I answer that, As stated above (FS, Question [85], Articles [2],4) mortal sin takes away sanctifying grace, but does not wholly corrupt the good of nature. Since therefore, unbelief is a mortal sin, unbelievers are without grace indeed, yet some good of nature remains in them. Consequently it is evident that unbelievers cannot do those good works which proceed from grace, viz. meritorious works; yet they can, to a certain extent, do”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 34.--THE SAME CONTINUED. ON THE WORKS OF UNBELIEVERS; FAITH IS THE INITIAL PRINCIPLE FROM WHICH GOOD WORKS HAVE THEIR BEGINNING; FAITH IS THE GIFT OF GOD'S GRACE.: He will perhaps say to this: "It was not because of his works, but in consequence of his faith, that I said the apostle was worthy of having all those great graces bestowed upon him. His faith deserved this distinction, but not his works, which were not previously good." Well, then, are we to suppose that faith does not work? Surely faith does work in a very real way, for it "worketh by”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 2:14: 2:14 people who aren’t spiritual: Unbelievers, whose minds are blinded to the Spirit, function in the natural world and see life only through physical eyes (see 2 Cor 4:4). They cannot appreciate the significance of the Good News, for it is essentially a spiritual message.”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 96: they made efficacious by any admixture of human merit which is brought to them by sinful men. is not only false. but repugnant to the very nature of sacraments, which God appointed in order that believers, who are void and in want of all good. might bring nothing of their own, but simply beg. Hence it follows, that in receiving them they do nothing which deserves praise, and that in this action (which in respect of them is merely passive 621 621 The French adds, “J’appel le acte passif, pourceque Dieu fait le tout, et seulement nou”
- 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”
- John (Presbyterian) “Jamieson, Fausset & Brown on John 10:37: though ye believe not me, believe the works--There was in Christ's words, independently of any miracles, a self-evidencing truth, majesty and grace, which those who had any spiritual susceptibility were unable to resist (Joh 7:46; Joh 8:30). But, for those who wanted this, "the works" were a mighty help. When these failed, the case was desperate indeed. that ye may know and believe that the Father is in me, and I in him--thus reiterating His claim to essential oneness with the Father, which He had only seemed to soften down, that He might calm their r”
- CCEL (Patristic) “Athanasius of Alexandria, Select Works and Letters, section 150: §53. The whole fabric of Gentilism levelled at a blow by Christ secretly addressing the conscience of Man. And to mention one proof of the divinity of the Saviour, which is indeed utterly surprising,—what mere man or magician or tyrant or king was ever able by himself to engage with so many, and to fight the battle against all idolatry and the whole demoniacal host and all magic, and all the wisdom of the Greeks, while they were so strong and still flourishing and imposing upon all, and at one onset to check them all, as was our ”