The Role of Common Grace in Restraining Evil and Sin
Common grace refers to the general influence of the Holy Spirit that restrains evil and promotes good in the world, even among those who are not regenerate [8]. This concept suggests that God's Spirit is present with every human mind, enforcing truth, restraining from evil, and exciting to good, though not necessarily leading to genuine conversion [7, 8].
The effects of common grace are observable in various aspects of human society. Charles Hodge identifies several outcomes, including the decorum, order, refinement, and virtue found among people [5]. one tradition argues that without this repressing power of the Spirit, the fear of future punishment, natural sense of right, and human laws would be insufficient barriers against evil [5]. Furthermore, common grace is credited with fostering a general fear of God and religious feeling that prevails among humanity, securing outward morality and preventing society from descending into complete chaos [5]. This divine influence is not limited to specific individuals but is understood to be universal, operating like an unseen, powerful pressure [5].
The Bible provides a foundation for understanding the restraint of evil. Proverbs 14:34 states that "Righteousness exalts a nation, but sin is a disgrace to any people," implying a societal benefit to righteous conduct [1]. Similarly, Proverbs 13:6 notes that "Righteousness guards the way of integrity, but wickedness overthrows the sinner" [3]. These proverbs suggest a natural consequence for moral and immoral actions that extends beyond individual salvation. Another passage, Proverbs 16:6, indicates that "By mercy and good faith evil-doing is taken away: and by the fear of the Lord men are turned away from evil" [2]. This highlights how certain virtues and a general reverence for God can mitigate evil. Matthew Henry interprets such passages to mean that "Grace reigning is a reverence of God," which gives honor to God and is pleasing to rational creatures, while "Sin reigning is no less than a contempt of God" [9].
Theological traditions have explored the extent to which humanity can avoid sin without special grace. Thomas Aquinas, for instance, distinguished between man in a state of perfect nature and man in a state of corrupted nature [4]. He argued that in a state of perfect nature, man could avoid sin without habitual grace, as sin is a deviation from one's nature [4]. However, in the corrupted state, man cannot avoid sin without God's help [4]. Aquinas also differentiated between mortal and venial sins, suggesting that venial sin is not contrary to habitual grace but rather "hampers its act" [6]. The remission of venial sins, therefore, does not necessarily require the infusion of habitual grace but rather a "movement of grace" [6].
While common grace restrains evil, it does not equate to saving grace. The Westminster Confession of Faith, a Reformed document, distinguishes between the general operations of the Holy Spirit and the saving work of regeneration. one tradition states that the Holy Spirit works in various ways, including restraining sin and enabling outward moral behavior, but these actions do not necessarily lead to a saving relationship with God. John Calvin, a key figure in Reformed theology, acknowledged that God directs the hearts of individuals, even those who are not converted, to perform actions that serve His purposes, implying a broader divine influence beyond saving grace [10].
The concept of common grace helps explain why societies, even those largely unregenerate, can exhibit order, justice, and moral behavior. It posits that God's active presence, through the Holy Spirit, prevents the full manifestation of human depravity, thereby allowing for the flourishing of culture, law, and civil society [5, 8]. This restraint is a testament to God's ongoing providential care for all creation, even amidst human sinfulness.
Sources
- Proverbs “Righteousness exalts a nation, but sin is a disgrace to any people. -- Proverbs 14:34”
- Proverbs “Proverbs 16:6 (BBE) — By mercy and good faith evil-doing is taken away: and by the fear of the Lord men are turned away from evil.”
- Proverbs “Righteousness guards the way of integrity, but wickedness overthrows the sinner. -- Proverbs 13:6”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Necessity of Grace, Art. 8: Article: Whether man without grace can avoid sin? I answer that, We may speak of man in two ways: first, in the state of perfect nature; secondly, in the state of corrupted nature. Now in the state of perfect nature, man, without habitual grace, could avoid sinning either mortally or venially; since to sin is nothing else than to stray from what is according to our nature---and in the state of perfect nature man could avoid this. Nevertheless he could not have done it without God's hel”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 138: general influence of the Spirit (or to common grace), we owe, — 1. All the decorum, order, refinement, and virtue existing among men. Mere fear of future punishment, the natural sense of right, and the restraints of human laws, would prove feeble barriers to evil, were it not for the repressing power of the Spirit, which, like the pressure of the atmosphere, is universal and powerful, although unfelt. 2. To the same divine agent is due specially that general fear of God, and that religious feeling which prevail among men, and which secur”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Remission of Venial Sin, Art. 2: Article: Whether infusion of grace is necessary for the remission of venial sins? I answer that, Each thing is removed by its contrary. But venial sin is not contrary to habitual grace or charity, but hampers its act, through man being too much attached to a created good, albeit not in opposition to God, as stated in the FS, Question [88], Article [1]; SS, Question [24], Article [10]. Therefore, in order that venial sin be removed, it is not necessary that habitual grace be infused, but a movement of ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 138: in any measure analogous to the revelation of his presence and power on the day of Pentecost, while many have been truly born of God, more have usually been the subjects of influences which did not issue in genuine conversion. The evidence therefore from Scripture, and from experience, is clear that the Holy Spirit is present with every human mind, and enforces, with more or less power, whatever of moral or religious truth the mind may have before it. The Effects of common Grace. The effects produced by common grace, or this influence of”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 138: God alone can accomplish. The Bible therefore teaches that the Holy Spirit as the Spirit of truth, of holiness, and of life in all its forms, is present with every human mind, enforcing truth, restraining from evil, exciting to good, and imparting wisdom or strength, when, where, and in what measure seemeth to Him good. In this sphere also He divides “to every man severally as He will.” ( 1 Cor. xii. 11 .) This is what in theology is called common grace. 668 The Influences of the Spirit granted to all Man. That there is a divine influenc”
- Proverbs (Nonconformist/Puritan) “Matthew Henry on Proverbs 14:2: Here are, 1. Grace and sin in their true colours. Grace reigning is a reverence of God, and gives honour to him who is infinitely great and high, and to whom all honour is due, than which what is more becoming or should be more pleasing to the rational creature? Sin reigning is no less than a contempt of God. In this, more than in any thing, sin appears exceedingly sinful, that it despises God, whom angels adore. Those that despise God's precepts, and will not be ruled by them, his promises, and will not accept of them, despise God himself and all his attributes”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 41: the others have been voluntary agents in acting, if the Lord Jesus had not directed their hearts? 9. Some, who would be thought more acute, endeavour to evade all these passages, by the quibble, that there is nothing to hinder us from contributing our part, while God, at the same time, supplies our deficiencies. They, moreover, adduce passages from the Prophets, in which the work of our conversion seems to be shared between God and ourselves; “Turn ye unto me, saith the Lord of hosts, and I will turn unto you, saith the Lord of hos”