Works Revisited

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Both/and, not either/or.

This is a short, readable book about an essential conundrum of Christianity, namely the role that works play in Christian salvation. This book seems to be about thirty pages long and has more the feel of a sermon than a book, with Pastor Al Stewart referring to the reader as “friends” and making offhand comments to the reader. However, for all that, Stewart lays out the arguments for why good works are necessary for salvation and why the denigration of good works is an invitation to slothful faith.

Stewart is an Arminian who came out of the legalistic World Wide Church of God, but while a lot of converts overcompensate by assuming the exact opposite position than that which they held before their conversion. Stewart puts this essentially Aristotelian point this way:

“As a recovering legalist, I've been sickened at how many of my brothers and sisters have ridden the proverbial pendulum from legalism to liberalism under the guise of “grace.” Human beings thrive on the extremes, but as I've often told my congregations, “Find the extremes on a
Theological issue, draw a line down the middle between them, and you'll find Jesus standing on that line with a smile and a wave.” Instead of finding a biblical balance on this issue, most Christians run from the law into a nebulous “no man's land” of permissive personal preference. Pastors and teachers encourage this by suggesting that any teaching on works is virtual, (if not in their view, actual), heresy.”

And:

“We thought, however, that the only way to “make it into the Kingdom,” was to continue to obey the law after coming to know Christ. We were EXPERTS at works—including several additions a la Mr. Armstrong. These included things like avoiding birthdays, doctors, makeup for women, and holidays such as Christmas and Easter. All this to say that I KNOW what legalism is! I know that it is heresy. I also know there's heresy found in the idea that if we pray a simple 30 second prayer after hearing a 10 minute elevator pitch summarizing the gospel; then “POOF,” we're not only saved, but set free from ANY obligation to obey, serve, give or do anything else we don't particularly feel like doing! Since coming out of the fallacy of Armstrongism, I've been amazed to see that for most Evangelicals, any discussion of obedience or works is seen with suspicion if not downright rejection.”

Stewart's opposition appears to be Calvinists and Calvinist-influenced Evangelicals:

“Monergism states that the regeneration of an individual is the work of God through the Holy Spirit alone, as opposed to Synergism, which in its simplest form, argues that human will cooperates (Isaiah 1:18) with God's grace in the process of regeneration. To most synergists, regeneration is a process that begins when a man responds to God's initiative, repents and begins the labor of loving God and his neighbor. Monergists believe that regeneration takes place as a single act in which God regenerates a man from his fleshly state, and thus now enabled, a man can believe, and that he inevitably and invariably will do so. As I have been stating, once any idea or notion that humans can cooperate with God, whether by receiving Christ, as John 1:11-13 clearly teaches or via good works, which God has laid out for us. As we will see, this leads to grandiose statements like the following: “The doctrine of justification itself, as preached by an Arminian, is nothing but the doctrine of salvation by works.” Charles Spurgeon Friends, it never ceases to amaze me that these very learned individuals are able to so badly misquote Arminian Theology in such a manner! Another interesting quote comes from John McArthur who stated,“If you could lose your salvation, you would”.”

Stewart points out that an integral problem with Calvinism is that it cannot affirm God's love for everyone:

“Roger E. Olson, Theologian and Scholar at Baylor writes in his article, “Calvinism and Evangelism”, (2/14/15) that while he believes Calvinism has not hindered Evangelism, at least not in the last century; (I think differently on this) his concern is the following; “The question that I am concerned with here, however, is what a Calvinist can say and cannot say in evangelism. Some Calvinists have been sufficiently concerned with consistency between faith and practice to limit what Calvinist evangelists may say to unbelievers—whether individually or in a crowd. Some years ago Christian Reformed pastor-theologian Herman Hoeksema argued that Calvinists ought not to offer salvation indiscriminately to people. That is, according to Hoeksema and those who agreed with him, Calvinist preachers ought not to regard God's offer of salvation to unbelievers, the lost, in an indiscriminate manner by assuring them of God's love and willingness to forgive if they repent. Hoeksema wanted to limit evangelism to proclaiming the gospel of what Jesus Christ did for sinful humanity and leave it to the Holy Spirit to draw the elect to himself through the gospel proclaimed. To put his point in technical terms (drawing on the language of the CRC controversy of that time), according to him God's offer of forgiveness through Christ is not a “well meant offer” except to the elect.”

This would seem to make evangelism problematic.

Stewart points out the innumberable text that justify works role in salvation. For example:

“What about Jesus words where He states in Matthew 7:21-23, “Not everyone who says to Me, ‘Lord, Lord!' will enter the kingdom of heaven, but only the one who does the will of My Father in heaven. 22 On that day many will say to Me, ‘Lord, Lord, didn't we prophesy in Your name, drive out demons in Your name, and do many miracles in Your name?' 23 Then I will announce to them, ‘I never knew you! Depart from Me, you lawbreakers!”

And:

“Paul's words remind us how important it is to WORK and the fact that we as humans have been brought into this glorious plan of God's to bring the message to others, and not “pass the buck” back to God, as Adam did long ago in the Garden of Eden. There is just something neither right nor honest in throwing all the responsibility in God's basket. Yes, He is all knowing, loving, and powerful, but He also gives us the opportunity to respond, to act, to do good, and most of all, to make a difference, even if it's in just one life! make a difference, even if it's in just one life! 20: 18 “Come, let us discuss this,” says the LORD. “Though your sins are like scarlet, they will be as white as snow; though they are as red as crimson, they will be like wool. 19 If you are willing and obedient, you will eat the good things of the land. 20 But if you refuse and rebel, you will be devoured by the sword.” For the mouth of the LORD has spoken.” Notice the wording, “let us discuss together” or “if you are willing and if you refuse” etc. Does this sound like the one-way street those previous statements have been driving on? And I could certainly go on, but my point is clear. While I do not know where the exact “demarcation” line is between the Sovereignty of God and the free will of Man, (nor do I need to know!) what's clear is that there is a cooperation with His creation that God brought into existence.”

Aquinas gave the demarcation line as “the dignity of causation.”

Stewart points out various texts that indicate the importance of good works:

“1Timothy 2:9-10: “Also, the women are to dress themselves in modest clothing, with decency and good sense, not with elaborate hairstyles, gold, pearls, or expensive apparel, 10 but with good works, as is proper for women who affirm that they worship God.” We are told here that good works are proper for women who worship God and affirm that they are true believers.
Good Works Important Among Those Who Are Wealthy 1Timothy 6:17-19: “Instruct those who are rich in the present age not to be arrogant or to set their hope on the uncertainty of wealth, but on God, who richly provides us with all things to enjoy. 18 Instruct them to do what is good, to be rich in good works, to be generous, willing to share, 19 storing up for themselves a good reserve for the age to come, so that they may take hold of life that is real.” Here in this context, Paul writes that those who have been blessed with wealth should be known as givers, as people who are generous. Let me quickly insert something here from Titus who writes concerning those who are rebellious that their works speak volumes and are a way to tell them from true believers in Christ. Titus 1:16: “They profess to know God, but they deny Him by their works. They are detestable, disobedient, and disqualified for any good work.” I hope you, like me, are getting a clearer picture that works are very important. It is by works that God will judge us on that day. (See chapter 8) God will use works on our day of judgment as proof that we had “saving” faith.”

Stewart also takes on the proposition that workds detract from God's glory:

“Good Works Will Bring Glory to God (NOT MAN) 1 Peter 2:11-12: “Dear friends, I urge you as strangers and temporary residents to abstain from fleshly desires that war against you. 12 Conduct yourselves honorably among the Gentiles, so that in a case where they speak against you as those who do what is evil, they will, by observing your good works, glorify God on the day of visitation.” The reformers constant argument that our works somehow take away or lessen God's glory or work on the cross, just isn't plausible friends.”

I've never understood the arguments against works playing a role in salvation. I've never understood how some Christians can blow past all the the recommendations and requirements that Christians perform good works. I've never understood how God's infinite glory could be threatened by human effort at the command and assistance of God.

It is nice to see that I am not the only one perplexed.