Many of our
Protestant, especially Calvinist, critics will state that good work are nothing
more than filthy rags based on an eisegetical reading of Isa 64:6, even works
empowered by God’s grace. For a refutation of this, for e.g., the discussion of
this passage at Response
to a Recent Attempt to Defend Imputed Righteousness and Review
of Can Our Works Save Us? Refuting Sola Fide. Interestingly, in Calvin’s
own theology, while good works are not meritorious, when performed within the
realm of sanctification and empowered by God’s spirit, they can be acceptable
to God and not as filthy rags. As
Anglican Peter Toon wrote in his outline of Calvin’s theology of justification
and sanctification:
The good
works of true believers are acceptable to God through Christ: Calvin utterly rejected good
works as the basis for acceptance in God’s heavenly court. This rejection
related to good works before and after conversion. He reason is simple—only the
mediatorial righteousness of Christ is acceptable to the Father. However,
Calvin had to face the fact that both the Old and New Testaments imply that God
accepts the good works of his children, even though his imply that God accepts
the good works of his children, even though his children are not yet perfected.
As one of the greatest commentators in Holy Scripture, he accepted this fact
and answered quite simply that the works are acceptable only because they are
seen and received by God in the name of Jesus Christ. “Because the godly,
encompassed with mortal flesh, are still sinners, and their good works are as
yet incomplete and redolent of vices of the flesh, he can be propitious neither
to the former nor to the latter unless he embraces them in Christ rather than
in themselves. In this sense we are to understand those passages which attest
that God is kind and merciful to the keepers of righteousness” (3:17:5).
In a further explanation he wrote: “After
forgiveness of sins is set forth, the good works that now follow are appraised otherwise
than on their own merit. For everything imperfect in them is covered by Christ’s
perfection; every blemish or spot is cleansed away by his purity in order not
to be brought in question at the divine judgment. Therefore, after the guilt of
transgressions that hinder man from bringing forth anything pleasing to God has
been blotted out, and after the fault of imperfection which habitually defiles
even good works, is buried, the good works done by believers are accounted
righteous, or, what is the same thing are reckoned as righteous” (3:17:8).
Here is yet a further difference between
Calvin and medieval (and Roman) theology. Calvin will only allow that works are
good because of their acceptance by God in the name of Christ. Roman Catholic
theology allows that since they proceed from imparted and inherent
righteousness they are acceptable to God. (Peter Toon, Justification and Sanctification [London: Marshall Morgan &
Scott, 1983], 79-80)
Such should be
compared with various Reformed confessions, including from chapter XVI, “Of
Good Works” from the Westminster Confession of Faith:
II. These good works, done in obedience to
God’s commandments, are the fruits and evidences of a true and lively faith;
and by them believers manifest their thankfulness, strengthen their assurance,
edify their brethren, adorn the profession of the gospel, stop the mouths of
the adversaries, and glorify God, whose workmanship they are, created in Christ
Jesus thereunto, that, having their fruit unto holiness, they may have the end,
eternal life.
