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In Christian theology, good works, or simply works, are a person's (exterior) actions and deeds that align with the moral teachings, emphasizing compassion, charity, kindness and adherence to biblical principles, in contrast to inner qualities such as grace or faith. Rooted in the belief that faith should manifest in positive actions, the concept underscores the importance of living out one's faith through generosity. Adherents emphasize the significance of engaging in altruism as a demonstration of their devotion to God. These actions, guided by the moral and ethical teachings of the Bible, are viewed as tangible expressions of love, obedience and righteousness within the framework of the Christian worldview. The concept of good works is intricately linked to the theological belief in salvation through faith (sola fide) rather than a means of earning salvation, as Christians seek to manifest their gratitude for God's grace by actively participating in acts of service to others. This theological perspective places significance on the transformative power of good works in fostering a life reflective of Christian values. Christians are often encouraged to love their neighbors, care for the unfortunate, and promote moral values in their communities.
This concept transcends denominational boundaries, reflecting a shared commitment to social responsibility and the pursuit of a virtuous life guided by Christian principles. The theological understanding of good works continues to be a subject of discourse and interpretation within the broader Christian community.
After becoming a believer, Anabaptist theology emphasizes "a faith that works." [1] Anabaptist denominations teach: [2]
... salvation by faith through grace, but such faith must bear “visible fruit in repentance, conversion, regeneration, obedience, and a new life dedicated to the love of God and the neighbor, by the power of the Holy Spirit.” [2]
Obedience to Jesus and other New Testament teachings, loving one another and being at peace with others, and walking in holiness are seen as "earmarks of the saved." [3] Good works thus have an important role in the life of an Anabaptist believer, [4] with the teaching "that faith without works is a dead faith" (cf. James 2:26) occupying a cornerstone in Anabaptist Christianity. [5]
Anabaptists teach that in the believer, "justification begun a dynamic process by which the believer partook of the nature of Christ and was so enabled to live increasingly like Jesus." [6] Peter Riedemann, a Hutterite Anabaptist divine, explained this ontological justification in these words:
In the first place, we believe that we have salvation in Christ. We believe that Christ has redeemed us from the might and snare of the devil, in which we were held captive, for He has robbed the devil of his power and overwhelmed him. The devil's snares are the sins in which we were imprisoned. By sinning we were serving the devil until Christ came to dwell in us by faith. Then through Christ's strength and work in us, our sin was weakened, quenched, put to death, and taken away from us, so that we could live for righteousness. Christ is the one who brings about this righteousness in us, because without him we can do nothing. [7]
Christians of the Anabaptist tradition (who teach salvation by "faith that works") have argued that being a disciple of Jesus by careful obedience to New Testament commands (such as the holy kiss, baptism, communion, headcovering, and feet washing), is "crucial evidence that an individual has repented, believed, and yielded to Christ." [8] [9]
The Anglican theological tradition, including The Church of England, The Episcopal Church (United States), and others in the worldwide Anglican Communion as well as those who have broken away from communion but identify with the tradition, contains within it both Protestant and Catholic perspectives on this doctrine.
On the Protestant side, the historic Thirty-nine Articles (1571) quoted in the Book of Common Prayer contain Article XI which states that "We are accounted righteous before God, only for the merit of our Lord and Savior Jesus Christ by faith and not for our work or deservings" (BCP, p. 870). [10] Some Anglican Churches, such as the Church of England, still require clergy to affirm their loyalty to the Articles, while many others such as the Episcopal Church in the US do not see them as normative for clergy. In explaining this Anglican article of faith, John Wordsworth, former Bishop of Salisbury, says that "But by faith we understand not a dead but a living faith, which as naturally leads the believer to do good works for God as a good tree necessarily bears good fruit." [11]
On the Catholic side, the 19th century Oxford Movement re-incorporated a broader understanding of justification into Anglican theology. The publication Tracts for the Times concluded in 1841 with commentary on Article XI in which justification by faith is affirmed as the "'sole internal instrument, not to sole instrument of any kind.' There is nothing inconsistent, then, in Faith being the sole instrument of justification, and yet Baptism also the sole instrument, and that at the same time, because in distinct senses; an inward instrument in no way interfering with an outward instrument, Baptism may be the hand of the giver, and Faith the hand of the receiver.' Nor does the sole instrumentality of Faith interfere with the doctrine of Works as a mean also." [12] In this way, without denying the justification by faith alone in a particular sense, Anglicans may also affirm the necessity of the sacraments (particularly Baptism) as well as works present in a Christian's life:
First, it is the pleading or impetrating principle, or constitutes our title to justification; being analogous among the graces to Moses—lifting up his hands on the Mount, or the Israelites eyeing the Brazen Serpent,—actions which did not merit GOD'S mercy, but asked for it. A number of means go to effect our justification. We are justified by CHRIST alone, in that He has purchased the gift; by Faith alone, in that Faith asks for it; by Baptism alone, for Baptism conveys it; and by newness of heart alone, for newness of heart is the life of it. And, secondly, Faith, as being the beginning or perfect or justifying righteousness, is taken for what it tends towards, or ultimately will be. It is said by anticipation to be that which it promises; just as one might pay a labourer his hire before he began his work. Faith working by love is the seed of divine graces, which in due time will be brought forth and flourish—partly in this world, fully in the next. [12]
In 2017 the Anglican Communion affirmed the 1999 Joint Declaration on the Doctrine of Justification between the Catholic and Lutheran traditions. [13]
According to evangelical Baptist theology, good works are the consequence of salvation and not its justification. [14] [15] They are the sign of a sincere and grateful faith. They include actions for the Great Commission, that is, evangelism, service in the Church and charity. [16] They will be rewarded with the grace of God at the last judgment. [17] Good works are claimed by some theologians as evidence of true faith versus false faith from the Epistle of James. [18] [19] A more recent article suggests that the current confusion regarding the Epistle of James about faith and works resulted from Augustine of Hippo's anti-Donatist polemic in the early fifth century. [20] This approach reconciles the views of Paul and James on faith and works without appealing to Augustinian soteriology's "evidence of true faith" view.
The Catholic Church teaches that both faith and good works are necessary for salvation: [21]
Protestants and Catholics agree that faith is necessary for salvation. The Bible clearly teaches that it is. Good works alone do not merit salvation. No one can "buy" heaven with enough good works, or good enough motives. The ticket to heaven is not being nice or sincere or good enough; the ticket to heaven is the Blood of Christ, and faith is the acceptance of that free gift. But the [Catholic] Church insists that good works are necessary too. This means the works of love. Good works are not mere external deeds, but the works of love. And love is not mere feelings, but the works of love (charity, agape ). That is why Christ can command them; feelings cannot be commanded. St. James clearly teaches that "faith by itself, if it has no works, is dead" (James 2:17). And some of Christ's parables teach that our salvation depends on charity (Matthew 25:40: "as you did it to one of the least of these my brethren, you did it to me").
Additionally Matthew 16:27 states that the Son of God shall reward every man according to his works.
The Eastern Orthodox Churches teach the unity of faith and good works as necessary for salvation: [22]
We are first "justified by faith" and then "empowered by God for good works and deeds of righteousness." Orthodoxy believes one has to acquire faith then become righteous so that he can do good works. In essence, one follows the other. However, we do not discuss the one versus the other, as we look at them as a total unit. We believe that they are in union with one another; one cannot exist without the other in order to achieve salvation. It is up to us to commit to and acquire faith through God's mercy, so that we will see the need and have the will to do good works and deeds of righteousness, in the hope we will obtain God's final grace as the last Judgment. Good works is "a necessary consequence of a faith-filled heart," but it is only part of the requirement of salvation. One cannot skip from justification of a faith-filled heart directly to the final step of being saved without performing good works and deeds of righteousness. The two are intimately linked, which allows believers to be assured of salvation through a changed heart and changed actions.
— A.S. Bogeatzes
The Lutheran Churches, in the Augsburg Confession, teach that repentance consists of contrition and then faith, which finds its origin in the Gospel and absolution. [23] Good works are the fruit of repentance and are characteristic of the regenerated. [23] The Christian thus declines in sin and "incline[s] to virtue". [23] Lutheranism condemns as heresy antinomianism—the view that Christians are not obligated to keep the moral law—and a father of Lutheranism, Martin Luther, stated: [24]
Faith cannot help doing good works constantly. It doesn't stop to ask if good works ought to be done, but before anyone asks, it already has done them and continues to do them without ceasing. Anyone who does not do good works in this manner is an unbeliever. [25]
The Large Catechism specifies: [26]
Here, then, we have the Ten Commandments, a summary of divine teaching on what we are to do to make our whole life pleasing to God. They are the true fountain from which all good works must spring, the true channel through which all good works must flow. [26]
In Lutheran theology, the Smalcald Articles teach that those who commit mortal sin "when they have fallen, lose faith, the Holy Spirit, the grace of God, and life eternal, and render themselves subject to divine wrath and eternal death unless, turned again, they are reconciled to God through faith." [27] [28]
The Reformed principle of sola fide states that no matter what a person's action, salvation comes through faith alone.
With regard to good works, A Catechism on the Christian Religion: The Doctrines of Christianity with Special Emphasis on Wesleyan Concepts teaches: [29]
...after a man is saved and has genuine faith, his works are important if he is to keep justified.
James 2:20-22, "But wilt thou known, O vain main, that faith without (apart from) works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou faith wrought with works, and by works was faith made perfect? [29]
The Methodist Churches affirm the doctrine of justification by faith, but in Wesleyan–Arminian theology, justification refers to "pardon, the forgiveness of sins", rather than "being made actually just and righteous", which Methodists believe is accomplished through sanctification. [30] [31] John Wesley, the founder of the Methodist Churches, taught that the keeping of the moral law contained in the Ten Commandments, [32] as well as engaging in the works of piety and the works of mercy, were "indispensable for our sanctification". [33]
Wesley understood faith as a necessity for salvation, even calling it "the sole condition" of salvation, in the sense that it led to justification, the beginning point of salvation. At the same time, "as glorious and honorable as [faith] is, it is not the end of the commandment. God hath given this honor to love alone" ("The Law Established through Faith II," §II.1). Faith is "an unspeakable blessing" because "it leads to that end, the establishing anew the law of love in our hearts" ("The Law Established through Faith II," §II.6) This end, the law of love ruling in our hearts, is the fullest expression of salvation; it is Christian perfection.
— Amy Wagner [34]
Methodist soteriology emphasize the importance of the pursuit of holiness in salvation. [35] Thus, for Methodists, "true faith...cannot subsist without works". [33] Bishop Scott J. Jones in United Methodist Doctrine writes that in Methodist theology: [36]
Faith is necessary to salvation unconditionally. Good works are necessary only conditionally, that is if there is time and opportunity. The thief on the cross in Luke 23:39-43 is Wesley's example of this. He believed in Christ and was told, "Truly I tell you, today you will be with me in Paradise." This would be impossible if the good works that are the fruit of genuine repentance and faith were unconditionally necessary for salvation. The man was dying and lacked time; his movements were confined and he lacked opportunity. In his case, faith alone was necessary. However, for the vast majority of human beings good works are necessary for continuance in faith because those persons have both the time and opportunity for them. [36]
Bishop Jones concludes that "United Methodist doctrine thus understands true, saving faith to be the kind that, give time and opportunity, will result in good works. Any supposed faith that does not in fact lead to such behaviors is not genuine, saving faith." [36] Methodist evangelist Phoebe Palmer stated that "justification would have ended with me had I refused to be holy." [37] While "faith is essential for a meaningful relationship with God, our relationship with God also takes shape through our care for people, the community, and creation itself." [38] Methodism, inclusive of the holiness movement, thus teaches that "justification [is made] conditional on obedience and progress in sanctification" [37] emphasizing "a deep reliance upon Christ not only in coming to faith, but in remaining in the faith." [39] As such, in addition to entire sanctification, the Kentucky Mountain Holiness Association (a Methodist denomination in the holiness movement), affirms a belief in "the progressive growth in grace toward Christian maturity through a consistent Christian life of faith and good works". [40]
Richard P. Bucher, contrasts this position with the Lutheran one, discussing an analogy put forth by the founder of the Methodist Church, John Wesley: [41]
Whereas in Lutheran theology the central doctrine and focus of all our worship and life is justification by grace through faith, for Methodists the central focus has always been holy living and the striving for perfection. Wesley gave the analogy of a house. He said repentance is the porch. Faith is the door. But holy living is the house itself. Holy living is true religion. "Salvation is like a house. To get into the house you first have to get on the porch (repentance) and then you have to go through the door (faith). But the house itself—one's relationship with God—is holiness, holy living" (Joyner, paraphrasing Wesley, 3). [41]
The Coptic Orthodox Church teaches: [42]
The absence of good works means that faith is dead and fruitless. Therefore, good works are the fruits of faith and the evidence of its presence, and with such, faith is perfected. Good works, however, are not from our volition only. We need the support of God's grace and the work of the Holy Spirit within us, for Jesus said "Without me ye can do nothing." (John 15:5)
The Coptic Orthodox Church says that a living faith should demonstrate good works, which are "the fruits of the work of the Holy Spirit within us and are the fruits requisite for the life of penitence which we should live." Additionally, good works are "evidence of God's sonship". For Coptic Orthodox Christians, neither faith alone nor works alone can save, but both together, are required for salvation. [42]
Arminianism is a movement of Protestantism initiated in the early 17th century, based on the theological ideas of the Dutch Reformed theologian Jacobus Arminius and his historic supporters known as Remonstrants. Dutch Arminianism was originally articulated in the Remonstrance (1610), a theological statement submitted to the States General of the Netherlands. This expressed an attempt to moderate the doctrines of Calvinism related to its interpretation of predestination.
To be born again, or to experience the new birth, is a phrase, particularly in evangelical Christianity, that refers to a "spiritual rebirth", or a regeneration of the human spirit. In contrast to one's physical birth, being "born again" is distinctly and separately caused by the operation of the Holy Spirit, and it occurs when one surrenders their life to Christ. While all Christians are familiar with the concept from the Bible, it is a core doctrine of the denominations of the Anabaptist, Moravian, Methodist, Baptist, Plymouth Brethren and Pentecostal churches along with evangelical Christian denominations. These Churches stress Jesus's words in the Gospels: "You must be born again before you can see, or enter, the Kingdom of Heaven". Their doctrines also hold that to be "born again" and thus "saved", one must have a personal and intimate relationship with Jesus Christ.
Justificatio sola fide, meaning justification by faith alone, is a soteriological doctrine in Christian theology commonly held to distinguish the Lutheran and Reformed traditions of Protestantism, among others, from the Catholic, Eastern Orthodox, Oriental Orthodox, Assyrian and Anabaptist churches. The doctrine asserts that it is on the basis of faith alone that believers are made right of sin ; and not on the basis of what Paul the Apostle calls "works of the law", which sola fide proponents interpret as including not only moral, legal or ceremonial requirements but any good works or "works of charity."
In Western Christian theology, grace is created by God who gives it as help to one because God desires one to have it, not necessarily because of anything one has done to earn it. It is understood by Western Christians to be a spontaneous gift from God to people – "generous, free and totally unexpected and undeserved" – that takes the form of divine favor, love, clemency, and a share in the divine life of God. In the Eastern Orthodox Church, grace is the uncreated Energies of God. Among Eastern Christians generally, grace is considered to be the partaking of the Divine Nature described in 2 Peter 1:4 and grace is the working of God himself, not a created substance of any kind that can be treated like a commodity.
In Christian theology, "legalism" is a pejorative term applied to the idea that "by doing good works or by obeying the law, a person earns and merits salvation." The term has been criticized by certain Christian traditions, such as Conservative Anabaptists who have said that being a disciple of Jesus means being obedient to New Testament commands, and the same is "crucial evidence that an individual has repented, believed, and yielded to Christ."
The Holiness movement is a Christian movement that emerged chiefly within 19th-century Methodism, and to a lesser extent influenced other traditions such as Quakerism, Anabaptism, and Restorationism. Churches aligned with the holiness movement teach that the life of a born again Christian should be free of sin. The movement is historically distinguished by its emphasis on the doctrine of a second work of grace, which is called entire sanctification or Christian perfection. The word Holiness refers specifically to this belief in entire sanctification as an instantaneous, definite second work of grace, in which original sin is cleansed, the heart is made perfect in love, and the believer is empowered to serve God. For the Holiness movement, "the term 'perfection' signifies completeness of Christian character; its freedom from all sin, and possession of all the graces of the Spirit, complete in kind." A number of Christian denominations, parachurch organizations, and movements emphasize those Holiness beliefs as central doctrine.
In Christianity, salvation is the saving of human beings from sin and its consequences—which include death and separation from God—by Christ's death and resurrection, and the justification entailed by this salvation.
In Christian theology, justification is the event or process by which sinners are made or declared to be righteous in the sight of God.
In Christian theology, synergism refers to the cooperative effort between God and humanity in the process of salvation. Before Augustine of Hippo (354–430), synergism was almost universally endorsed. It characterized the so-called Semi-Pelagian position. It also characterized the position of the Second Council of Orange (529), often referred to as Semi-Augustinian. Synergism is affirmed by both the Catholic Church, and Eastern Orthodoxy. It is also present in various Protestant denominations, such as Anabaptist Churches, and is particularly prominent in those influenced by Arminian theology, such as the Methodist Churches.
Sanctification literally means "to set apart for special use or purpose", that is, to make holy or sacred. Therefore, sanctification refers to the state or process of being set apart, i.e. "made holy", as a vessel, full of the Holy Spirit of God. The concept of sanctification is widespread among religions, including Judaism and especially Christianity. The term can be used to refer to objects which are set apart for special purposes, but the most common use within Christian theology is in reference to the change brought about by God in a believer, begun at the point of salvation and continuing throughout the life of the believer. Many forms of Christianity believe that this process will only be completed in Heaven, but some believe that complete entire sanctification is possible in this life.
The means of grace in Christian theology are those things through which God gives grace. Just what this grace entails is interpreted in various ways: generally speaking, some see it as God blessing humankind so as to sustain and empower the Christian life; others see it as forgiveness, life, and salvation.
Within many denominations of Christianity, Christian perfection is the theological concept of the process or the event of achieving spiritual maturity or perfection. The ultimate goal of this process is union with God characterized by pure love of God and other people as well as personal holiness or sanctification. Other terms used for this or similar concepts include entire sanctification, holiness, perfect love, the baptism with the Holy Spirit, the indwelling of the Holy Spirit, baptism by fire, the second blessing, and the second work of grace.
As a general term in theological use, assurance refers to a believer's confidence in God, God's response to prayer, and the hope of eternal salvation. In Protestant Christian doctrine, the term "assurance", also known as the Witness of the Spirit, affirms that the inner witness of the Holy Spirit allows the Christian disciple to know that they are justified. Based on the writings of St. Augustine of Hippo, assurance was historically an important doctrine in Lutheranism and Calvinism, and remains a distinguishing doctrine of Methodism and Quakerism, although there are differences among these Christian traditions. Hymns that celebrate the witness of the Holy Spirit, such as Fanny Crosby's "Blessed Assurance", are sung in Christian liturgies to celebrate the belief in assurance.
Imputed righteousness is a concept in Christian theology proposing that the "righteousness of Christ...is imputed to [believers]—that is, treated as if it were theirs—through faith." It is on the basis of Jesus' righteousness that God accepts humans. This acceptance is also referred to as justification.
Wesleyan theology, otherwise known as Wesleyan–Arminian theology, or Methodist theology, is a theological tradition in Protestant Christianity based upon the ministry of the 18th-century evangelical reformer brothers John Wesley and Charles Wesley. More broadly it refers to the theological system inferred from the various sermons, theological treatises, letters, journals, diaries, hymns, and other spiritual writings of the Wesleys and their contemporary coadjutors such as John William Fletcher, Methodism's systematic theologian.
According to certain Christian traditions, a second work of grace is a transforming interaction with God that may occur in the life of an individual Christian. The defining characteristics of the second work of grace are that it is separate from and subsequent to the New Birth, and that it brings about significant changes in the life of the believer. In the Methodist, the Quaker and the Holiness Pentecostal traditions of Christianity, the second work of grace is traditionally taught to be Christian perfection.
Sola gratia, meaning by grace alone, is one of the five solae and consists in the belief that salvation comes by divine grace or "unmerited favor" only, not as something earned or deserved by the sinner. It is a Christian theological doctrine held by some Protestant Christian denominations, in particular the Lutheran and Reformed traditions of Protestantism, propounded to summarise the Protestant Reformers' basic soteriology during the Reformation. In addition, salvation by grace is taught by the Catholic Church: "By the grace of God, we are saved through our faith; this faith entails by its very nature, good works, always enabled by prior grace, without which this faith is dead."
Criticism of Protestantism covers critiques and questions raised about Protestantism, the Christian denominations which arose out of the Protestant Reformation. While critics may praise some aspects of Protestantism which are not unique to the various forms of Protestantism, Protestantism is faced with criticism mainly from the Catholic Church and the Eastern Orthodox Church, although Protestant denominations have also engaged in self-critique and criticized one another. According to both the Catholic Church and Eastern Orthodoxy, many major, foundational Protestant doctrines have been officially declared heretical.
The third work of grace, also called the third blessing, is a doctrine, chiefly associated with Holiness Pentecostalism, that refers to baptism with the Holy Spirit with speaking in tongues as evidence for the same. The baptism of the Holy Ghost is taught by Holiness Pentecostals to empower the Christian believer for service to God.
Protestant theology refers to the doctrines held by various Protestant traditions, which share some things in common but differ in others. In general, Protestant theology, as a subset of Christian theology, holds to faith in the Christian Bible, the Holy Trinity, salvation, sanctification, charity, evangelism, and the four last things.
Because of their emphasis on Christ-like living, Anabaptists have repeatedly been subject to the charge of legalism. Luther was one of the first. When Anabaptists emphasized that faith is visible and genuine only if expressed in action, Luther saw nothing but a new system of righteousness by works.
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.
This balance is most evident in Wesley's understanding of faith and works, justification and sanctification. ... Wesley himself in a sermon entitled "Justification by Faith" makes an attempt to define the term accurately. First, he states what justification is not. It is not being made actually just and righteous (that is sanctification). It is not being cleared of the accusations of Satan, nor of the law, nor even of God. We have sinned, so the accusation stands. Justification implies pardon, the forgiveness of sins. ... Ultimately for the true Wesleyan salvation is completed by our return to original righteousness. This is done by the work of the Holy Spirit. ... The Wesleyan tradition insists that grace is not contrasted with law but with the works of the law. Wesleyans remind us that Jesus came to fulfill, not destroy the law. God made us in his perfect image, and he wants that image restored. He wants to return us to a full and perfect obedience through the process of sanctification. ... Good works follow after justification as its inevitable fruit. Wesley insisted that Methodists who did not fulfill all righteousness deserved the hottest place in the lake of fire.
Reformed Arminianism's understanding of apostasy veers from the Wesleyan notion that individuals may repeatedly fall from grace by committing individual sins and may be repeatedly restored to a state of grace through penitence.
Jacob Albright, founder of the movement that led to the Evangelical Church flow in The United Methodist Church, got into trouble with some of his Lutheran, Reformed, and Mennonite neighbors because he insisted that salvation not only involved ritual but meant a change of heart, a different way of living.
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