Herman Bavinck on Faith and Works

Herman Bavinck (1854-1921).

Disclaimer: in spite of its length, what follows is only a small part of a much longer discussion that Herman Bavinck (1854–1921) offers on the topic of justification. For Bavinck's fuller treatment, see Chapter 3 of the work referenced at the end of the quotation.

"It [is] possible for us to regard faith as simultaneously a receptive organ and an active power. If in every respect justification comes after faith, faith becomes a condition, an activity that has to be performed in advance and cannot be purely receptive. But if the righteousness on the basis of which we are justified exists completely outside of us in Christ Jesus, it can naturally be appropriated by us only because we accept it in childlike faith. 'The forgiveness of sins is a thing promised for Christ's sake. Therefore it can be accepted only by faith, since a promise can be accepted only on faith' (Apology of the Augsburg Confession, art. 4, pars. 40-47). Faith, therefore, is not the material or formal cause of justification; it is not even a condition or instrument (instrumental cause) of justification, for it does not relate to justification as, for example, the eye to seeing or the ear to hearing. Faith is not a condition on which, and not an instrument or organ by which, we receive this benefit, but the very act of accepting Christ and all his benefits as he by his Word and Spirit offers himself to us, and faith therefore includes the consciousness that he is my Lord and that I am his possession. Faith therefore is not an instrument in the true sense, one that serves as the means by which a person accepts Christ, bur is a sure knowledge and firm confidence that the Holy Spirit works in one's heart and by which he [the Spirit] persuades and assures people that, despite all their sins, they share in Christ and all his benefits.

But if this is saving faith, it cannot be a 'knowledge of history' or a 'bare assent' to certain truths; then it is by in very nature a living and active faith, and it is nor in every respect antithetical to all work. It constitutes a contrast to the works of the law in a double sense, that is, in the fact that the latter can neither be the material nor the instrumental cause of justification. It is also antithetical to the works of faith (infused righteousness, obedience, love) the moment these are in even the slightest degree regarded as a ground for justification, as constituting in part or in whole the righteousness on the basis of which God justifies us. For that is Christ and Christ alone. Faith itself is not a ground for justification; neither, therefore, are the works that proceed from it. 

But faith is not opposed to working if by it one should mean that only a dead inactive faith can justify us. For the dispute between Rome and the Reformation was not about whether we are justified by an active or an inactive faith, by a living or a dead faith. But the question was, as it was for Paul, whether faith with its works justifies us before God or in our conscience, or whether faith justifies apart from works. Nor is faith opposed to the works of faith insofar as these works, as the fruits of faith, are used by the Holy Spirit to assure believers of the genuineness of their faith and thus of their salvation. In this sense faith itself is even a work (John 6:29), the best work and the principle of all good works. The Reformed therefore also said that indeed, 'it is faith alone that justifies: nevertheless the faith that justifies is not alone,' and spoke, in addition to 'the justification of the sinner' also of a 'justification of the righteous.' In this sense Paul and James are also in agreement. Granted, it is not correct to say that Paul speaks only of the 'justification of the sinner' whereas James speaks of the 'justification of the righteous.' Bur both deny that the ground of our justification consists in the works of the law, and both acknowledge that faith, that is, living faith, the faith that includes and produces good works, is the means by which the Holy Spirit assures us of our righteousness in Christ. In this connection the only difference is that Paul fights against dead works while James wages a campaign against a dead faith. The faith that justifies is the certainty—produced in our hearts by the Holy Spirit—of our righteousness in Christ. Therefore, not the more passive but the more lively and forceful it is, the more it justifies us. Faith, accordingly, is active along with works and is 'brought to completion by the works' (James 2:22)."

Herman Bavinck, Reformed Dogmatics: Vol. 4: Holy Spirit, Church, and New Creation (Grand Rapids, Michigan: Baker Academic, 2008), 221-223.

Zacharias Ursinus on "Why Good Works are to be Done, or Why are they Necessary?"

The following section from Commentary on the Heidelberg Catechism (pages 482-485) by Zacharias Ursinus (1534-1583), the main contributor to the writing of the Heidelberg Catechism (1563), is so helpful, theologically sound, and terminologically clear that I personally do not feel any need to add any further comment to Ursinus' excellent treatment. Ursinus' theological patience slowly guides the reader to his conclusions, and, at the same time, teaches him not to jump to conclusions or to deliver hasty judgements. In my view, his terminological clarity, together with the other qualities I mentioned, constitute an excellent example to follow while studying or discussing such important theological issues. I am almost tempted to make a poster out of it and stick it on the wall in front of my desk.

Ursinus seeks to answer an important question by dividing it into two parts: "Why good works are to be done, or why are they necessary?" Ursinus begins by answering the first part of the question, "Why good works are to be done", as follows. 

We have already, under the 86th Question, enumerated certain moving causes of good works which properly belong here; such as the connection which holds necessarily between regeneration and justification, the glory of God, the proof of our faith and election, and a good example by which others are won to Christ. These causes may be very appropriately dwelt upon to a much greater extent, if, having reduced them to three principal heads, we say that good works are to be performed by us for the sake of God, ourselves and our neighbor.  

I. Good works are to be done in respect to God, 1. That the glory of God our heavenly Father, may be manifested. The manifestation of the glory of God is the chief end why God commands and wills that good works should be performed by us, that we may honor him by our good works, and that others seeing them may glorify our Father which is in heaven, as it is said, "Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven" (Matt. 5:16). 2. That we may render unto God the obedience which he requires, or on account of the command of God. God requires the commencement of obedience in this life, and the perfection of it in the life to come. "This is my commandment, That ye love one another." "This is the will of God even your sanctification." "Being then made free from sin, ye became the servants of righteousness." "Yield your members as instruments of righteousness unto God." (John 15: 12; 1 Thes. 4: 3; Rom. 6:18, 13). 3. That we may thus render unto God the gratitude which we owe unto him. It is just and proper that we should love, worship and reverence him by whom we have been redeemed, and from whom we have received the greatest benefits, and that we should declare our love and gratitude by our obedience and good works. God deserves our obedience and worship on account of the benefits which he confers upon us. We do not merit his benefits by anything that we do. Hence our gratitude, which shows itself by our obedience and good works, is due unto God for his great benefits. "I beseech you, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasona ble service." "Ye are an holy priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ." (Rom. 12:1; 1 Pet. 2:5, 9, 20.)  

II. Good works are to be done on our own account, 1. That we may thereby testify our faith, and be assured of its existence in us by the fruits which we produce in our lives. "Every good tree bringeth forth good fruit." "Being filled with the fruits of righteousness which are by Jesus Christ, unto the praise and glory of God." "Faith without works is dead." (Matt. 7:17. Phil. 1:11. James 2:17). It is by our good works, therefore, that we know that we possess true faith, because the effect is not without its own proper cause, which is always known by its effect; so that if we are destitute of good works and new obedience, we are hypocrites, and have an evil conscience instead of true faith; for true faith (which is never wanting in all the fruits which are peculiar to it,) as a fruitful tree produces good works, obedience and repentance; which fruits distinguish true faith from that faith which is merely historical and temporary, as well as from hypocrisy itself. 2. That we may be assured of the fact that we have obtained the forgiveness of sins through Christ, and that we are justified for his sake. Justification and regeneration are benefits which are connected and knit together in such a way as never to be separated from each other. Christ obtained both for us at the same time, viz: the forgiveness of sins and the Holy Spirit, who through faith excites in us the desire of good works and new obedience. 3. That we may be assured of our election and salvation. "Give diligence to make your calling and election sure" (2 Pet. 1:10). This cause naturally grows out of the preceding one ; for God out of his mercy chose from everlasting only those who are justified on account of the merit of his Son. "Whom he did predestinate, them he also called ; and whom he called, them he also justified." (Rom. 8:30). We are, therefore, assured of our election by our justification; and that we are justified in Christ, (which benefit is never granted unto the elect without sanctification), we know from faith; of which we are, again, assured by the fruits of faith, which are good works, new obedience and true repentance. 4. That our faith may be exercised, nourished, strengthened and in creased by good works. Those who indulge in unclean lusts and desires against their consciences cannot have faith, and so are destitute of a good conscience and of confidence in God as reconciled and gracious; for it is only by faith that we obtain a sense of the divine favor towards us and a good conscience. "If ye live after the flesh, ye shall die." "I put thee in remembrance, that thou stir up the gift of God, which is in thee." (Rom. 8:13; 2 Tim. 1:6).5. That we may adorn and commend our profession, life and calling by our good works. "I beseech you, that ye walk worthy of the vocation wherewith ye are called." (Eph. 4:1). 6. That we may escape temporal and eternal punishment. "Every tree that bringeth not forth good fruit is hewn down and cast into the fire." "If ye live after the flesh ye shall die." " Thou with rebukes dost correct man for iniquity." (Matt. 7:19; Rom. 8:13; Ps. 39:11). 7. That we may obtain from God those temporal and spiritual rewards, which, according to the divine promise, accompany good works both in this and in a future life. "Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come." (1 Tim. 4:8). And if God did not desire that the hope of reward, and the fear of punishment should be moving causes of good works, he would not use them as arguments in the promises and threatenings which he addresses unto us in his word.  

III Good works are to be done for the sake of our neighbor, 1. That we may be profitable unto our neighbor, and edify him by our example and godly conversation. "All things are for your sakes, that the abundant grace might, through the thanksgiving of many, redound to the glory of God," &c. "Nevertheless to abide in the flesh is more needful for you." (2 Cor. 4:15. Phil. 1:24).2. That we may not be the occasion of offences and scandal to the cause of Christ. "Woe to that man by whom the offence cometh." "The name of God is blasphemed among the Gentiles through you." (Matt. 18 : 7. Rom. 2 : 24).3. That we may win the unbelieving to Christ. "And when thou art converted, strengthen thy brethren." (Luke 22 : 32).

Ursinus proceeds to answer the second part of the question, "Whether good works are necessary for salvation," which, I believe, he does superbly.

The question, whether good works are necessary to salvation, belongs properly to this place. There have been some who have maintained simply and positively, that good works are necessary to salvation, while others, again, have held that they are pernicious and injurious to salvation. Both forms of speech are ambiguous and inappropriate, especially the latter; because it seems not only to condemn confidence, but also the desire of performing good works. It is, therefore, to be rejected. The former expression must be explained in this way; that good works are necessary to salvation, not as a cause to an effect, or as if they merited a reward, but as a part of salvation itself, or as an antecedent to a consequent, or as a means without which we cannot obtain the end. In the same way we may also say, that good works are necessary to righteousness or justification, or in them that are to be justified, viz.: as a consequence of justification, with which regeneration is inseparably connected. But yet we would prefer not to use these forms of speech, 1. Because they are ambiguous. 2. Because they breed contentions, and give our enemies room for caviling. 3. Because these expressions are not used in the Scriptures with which our forms of speech should conform as nearly as possible. We may more safely and correctly say, That good works are necessary in them that are justified, and that are to be saved. To say that good works are necessary in them that are to be justified, is to speak ambiguously, because it may be so understood as if they were required before justification, and so become a cause of our justification. Augustine has correctly said: “Good works do not precede them that are to be justified, but follow them that are justified” [Ursinus might have in mind Augustine's On Grace and Free Will, 17: "Works proceed from faith, and not faith from works"]. We may, therefore, easily return an answer to the following objection: that is necessary to salvation without which no one can be saved. But no one who is destitute of good works can be saved, as it is said in the 87th Question. Therefore, good works are necessary to salvation. We reply to the major proposition, by making the following distinction: that without which no one can be saved is necessary to salvation, viz.: as a part of salvation, or as a certain antecedent necessary to salvation, in which sense we admit the conclusion; but not as a cause, or as a merit of salvation. We, therefore, grant the conclusion of the major proposition if understood in the sense in which we have just explained it. For good works are necessary to salvation, or, to speak more properly, in them that are to be saved (for it is better thus to speak for the sake of avoiding ambiguity) as a part of salvation itself; or, as an antecedent of salvation, but not as a cause or merit of salvation.

This section belongs to Ursinus's commentary to Heidelberg Catechism, Question 91, "But what are good works? (pages 476-488 of the edition I linked above), a treatment that is well worth reading entirely.

©