Good Works and Salvation in the Reformed Tradition

The following paper was written in 2007 for a ThM class:

Joined at the Hip: Good Works and Salvation in the Reformed Tradition

By

D. Patrick Ramsey

Introduction

            Although each generation stands on the shoulders of its predecessor, the fact that the same truths must be re-learned lends itself to the rehashing of controversies.  A case in point is the doctrine of good works.  Since the days of the Reformation, Protestants have periodically engaged in debates, which tended to be acrimonious, concerning the relationship between good works and salvation.  The Majoristic (16^th century), the Neonomian/Antinomian (17^th century), and the Marrow (18^th century) controversies are just some historical examples.  Contemporary controversies include the Lordship Salvation debate, the teaching of Norman Shepherd and the so-called Federal Vision.

            All Protestants, except the most extreme Antinomians, advocate the importance and even the necessity of good works.  They readily admit that justified believers must engage in good works in order to glorify God, edify one’s neighbor, express gratitude, attest true faith and submit to God’s command.  Contention arises, however, when the necessity of good works is related to salvation.  For instance, the Majoristic controversy swirled around George Major’s assertion that good works are necessary to salvation (bona opera necessaria esse ad salutem).[1]  Similarly, English Dissenters in the Neonomian/Antinomian controversy argued whether or not good works are the way to heaven and the necessary means to obtaining salvation.[2]

            The Lutheran branch of the Protestant Reformation settled this debate confessionally with the publication of The Book of Concord.  It condemned Major’s teaching[3] while affirming “that good works were obligatory, in that they are commanded, as well as being an appropriate expression of faith and gratitude to God.”[4]  By contrast, the Reformed, in the main, affirmed the necessity of good works to salvation.  To be sure, differences existed, both verbal and real.[5]  Nevertheless, numerous Reformed theologians did not hesitate to draw a necessary link between works and salvation.[6]  Indeed, such teaching was given confessional status.  The Waldensian Confession states that “good works are so necessary to the faithful that they cannot attain the kingdom of heaven without the same.”[7]  It also avers that eternal life is the reward of good works.[8]  According to the Westminster Standards, Spirit wrought obedience is “the way which he hath appointed them to salvation,” and good works are to be done “that, having their fruit unto holiness, they may have the end, eternal life.”[9] 

            This paper will attempt to unpack the Reformed understanding of the relationship between good works and salvation by examining the writings of numerous prominent Reformed theologians.  In so doing we will discuss the salvific necessity of good works under three headings: the requirement of the covenant, the road to heaven, and the reward of eternal life.

Suicide

I used to have a regular column in a small town newspaper.  One article, written 16 years ago, was on Christians and suicide.  It was published online (but it is no longer available at that site) and it was used by Charles Morris for his international radio broadcast Haven Today.  I am posting it here.  Please note that it is not designed to help people dealing with the loss of a loved one to suicide or for people struggling with suicidal thoughts.  Rather its purpose is to instruct people about what happens to Christians who commit suicide. 

Christians and Suicide

By

D. Patrick Ramsey

What happens to a Christian if he commits suicide? Does he go to heaven or hell? Does he go to be with Christ (2 Cor. 5:7), which is far better than this life (Phil. 1:23), or is he thrown into the lake which burns with fire and brimstone (Rev. 21:8)?

Baptismal Regeneration and the WCF

The following article was originally published in The Confessional Presbyterian Journal 4 (2008).

Baptismal Regeneration and the Westminster Confession of Faith

by

D. Patrick Ramsey

Introduction

What does baptism do?  Unfortunately, a common answer will not be found among the different branches of Christianity.  At one end of the spectrum are those who make much of baptism in that it is a converting ordinance.  At the other end are those who claim that baptism is a mere sign of our salvation and profession of faith.

In a stimulating essay, the late evangelical Patristic and Reformation scholar, David F. Wright asserted that the Westminster Confession of Faith, which according to Benjamin Warfield holds the preeminence among the Reformed Confessions,[1] teaches that baptism conveys converting grace.[2] Thus, for Wright, there is at least a strand, indeed a significant strand, of Reformed thought at one end of the spectrum, holding to baptismal regeneration.

Hope in Death

The Christian’s Hope in Death[1]

By

D. Patrick Ramsey

            Richard Baxter felt the unwanted invasion of deep heartache that only death can deliver when his beloved wife Margaret passed away.  He described his experience as being “under the power of melting grief.”[2]  J.I. Packer noted that Baxter’s use of the word “melting” perfectly captures the effect of being grief-stricken.  Packer explained, “The capacity for initiative and enterprise melts-dissolves- away, and so does the power of empathy with and response to others.  A half-numb apathy, frequently alternating with bouts of tears, sets in.”[3]

            Grief, even the power of melting grief, afflicts Christians when their loved ones fall asleep in Jesus.  But we do not, as Paul says, grieve as other people do because we are able to grieve as those who have hope.

            Christians have hope in death.  We have certain hope in death.  We often use the word “hope” in reference to something that we want but may never experience.  Hope in this sense is equivalent to wishful thinking.  I hope that my favorite sports team wins the game means that I want them to win or expect them to win but it doesn’t mean that they will definitely win.  Biblical hope is different.  It is used with reference to what will definitely happen because God has told us that it will definitely happen. 

            What biblical hope do we have in death?  Drawing heavily upon the Puritans, this article will look at the Christian’s hope at death, after death, and for eternity.