Theological Implications of Passive Resistance and Social Conformity
The Reformed tradition distinguishes sharply between passive and active dimensions of the Christian life, particularly in regeneration and sanctification. Charles Hodge notes that "man is passive in regeneration, but active in repentance" [1], a formulation that captures the theological tension between divine sovereignty and human responsibility. This distinction carries implications far beyond soteriology, extending into questions of political obedience, moral agency, and the Christian's posture toward earthly authorities.
Passivity in Regeneration and Divine Efficacy
The doctrine of efficacious grace, central to Augustinian and Reformed theology, holds that God's regenerating work precedes and enables any human response. Hodge argues that this doctrine stands in "necessary connection with other Scriptural doctrines," particularly the teaching that fallen humanity is "dead in trespasses and sins" and lacks "the power to turn themselves unto God" [2]. This passivity is not mere inactivity but a state of spiritual incapacity requiring divine intervention. The Roman Catholic tradition, while affirming the necessity of grace, allows for a different kind of passivity—what Hodge describes as "simple non-resistance" in the case of infants, where "susceptibility expresses itself in repentance, in sorrow for sin, in longing for divine help, and in trusting faith" [5]. The Reformed position rejects this as insufficient, insisting that the unregenerate possess no such susceptibility apart from regenerating grace.
This theological framework shapes how Christians understand their agency in other spheres. If regeneration is wholly God's work, requiring no cooperation from the spiritually dead sinner, then the Christian's subsequent activity—including moral and political action—must be understood as the fruit of that prior divine work, not its precondition.
Active Resistance and the Limits of Obedience
The same tradition that insists on passivity in regeneration demands active resistance when human law conflicts with divine command. Hodge states plainly: "When human laws are in conflict with the law of God we are bound to disobey them" [3]. He cites the refusal of early Christians to worship idols under pagan emperors, Protestant rejection of Marian devotion and papal supremacy, and Presbyterian resistance to episcopal authority in Scotland. These examples establish a pattern: conformity to earthly authority is conditional, not absolute.
Yet Hodge distinguishes between disobedience and resistance. "A man is bound to disobey a law, or a command, which requires him to sin, but it does not follow that he is at liberty to resist its execution. The Apostles refused to obey the Jewish authorities; but they submitted" to the consequences [6]. This distinction preserves both the duty of conscience and the principle of submission to governing authorities. The Christian disobeys at his peril, accepting the penalty while refusing the sin. An "unconstitutional law or commandment is a nullity," but the one who disregards it "must suffer the penalty" if his judgment proves wrong in the view of the proper tribunal [6].
Social Conformity and the Image of Christ
The Christian's active life, once regenerated, aims at progressive conformity to Christ. Hodge describes sanctification as the work that "brings the soul into conformity to the image of Christ" [4], a process that engages the believer's will and effort even as it depends on divine grace. This conformity is not social conformity in the sense of cultural accommodation but transformation according to a transcendent standard. The tension Paul details in Romans 7—a passage Hodge identifies as describing the believer's ongoing struggle—illustrates that even the regenerate experience conflict between the law of God and remaining sin [4].
The theological implications are clear: passive resistance to unjust authority is not merely permissible but required when obedience would entail sin. Social conformity, when it demands compromise with divine law, must be refused. The Christian's passivity in regeneration does not translate into passivity before human institutions. Rather, the same grace that regenerates the will empowers it to resist, even unto martyrdom, when earthly powers demand what God forbids [3].
Sources
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 139: sometimes the person of Christ; sometimes his substance; sometimes his divine-human nature, etc. They teach that man is passive in regeneration, but active in repentance. 526 526 See Ebrard, Dogmatik, III. v. 2, § 447, edit. Königsberg, 1852, vol. ii. p. 328. “Man is every moment unspeakably more than lies in consciousness,” says Ebrard. 527 527 Ibid. § 444, vol. ii. p. 319. This is true, and it should teach us that there is much pertaining to our internal life, which it is impossible for us to analyze and explain. Efficacious Grace Irre”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 140: a creating and imparting a principle of a new form of life. Argument from related Doctrines. 6. Another decisive argument in favour of the Augustinian doctrine of efficacious grace, is derived from its necessary connection 705 with other Scriptural doctrines. If the latter be true, the former must be true also. If the Bible teaches that men since the Fall have not lost all ability to what is spiritually good; that they are not dead in trespasses and sins; that they still have the power to turn themselves unto God, or, at least, the power”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 39: human laws are in conflict with the law of God we are bound to disobey them. When heathen emperors commanded Christians to worship idols, tne martyrs refused. When popes and councils commanded Protestants to worship the Virgin Mary, and to acknowledge the supremacy of the bishop of Rome, the Protestant martyrs refused. When the Presbyterians of Scotland were required by their rulers in Church and State to submit themselves to the authority of prelatical bishops, they refused. When the Puritans of England were called upon to recognize the ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 31: the soul into conformity to the image of Christ. Paul details his own Experience in Romans vii. 7-25. The classical passages of the New Testament on the nature of this work are the following, — Romans vii. 7-25 . This is not the place to enter upon the discussion whether the Apostle in this passage is detailing his own experience or not. This is the interpretation given to it by Augustinians in all ages. It is enough to say here that the “ onus probandi ” rests on those who take the opposite view of the passage. It must require very stron”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 57: 28; 6th ed. Mainz, 1843, p. 255. It is true, he immediately adds, “Man must receive them, and must be susceptible of their impression, and this susceptibility expresses itself in repentance, in sorrow for sin, in longing for divine help, and in trusting faith; nevertheless he can only receive them, and hence only have the requisite susceptibility.” All this, however, according to the Romish system, the unrenewed man has, or may have. In the case of infants there is nothing but passivity: simple non-resistance; and this is all that is requ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 47: martyrs. An unconstitutional law or commandment is a nullity; no man sins in disregarding it. He disobeys, however, at his peril. If his judgment is right, he is free. If it be wrong, in the view of the proper tribunal, he must suffer the penalty. There is an obvious distinction to be made between disobedience and resistance. 360 A man is bound to disobey a law, or a command, which requires him to sin, but it does not follow that he is at liberty to resist its execution. The Apostles refused to obey the Jewish authorities; but they submit”