Question: Explain the relationship between Faith and Works in justification and salvation. Compare the positions of two different theologians: John Calvin and Jacobus Arminius.
There is arguably no better demonstration of the relationship between faith and works in justification and salvation than through the soteriological perspectives of John Calvin and Jacobus Arminius.
John Calvin, a pivotal leader of the Reformation, and Jacobus Arminius, who studied under Calvin’s successor, Theodore Beza, represent two distinct views within Christian theology. Calvin’s soteriological doctrines, alongside those of similar Reformation thinkers, refined what is now known as “Reformed Soteriology,” or more commonly, “Calvinism.” In contrast, Arminius’s teachings are encapsulated within “Arminianism.”
As a side note, the standard of Calvinist doctrine is established by the Canons of the Synod of Dort (1618 to 1619) and various Confessions of Faith that clearly articulate Calvinistic soteriology. In contrast, what is known today as “historical Arminianism” primarily traces its formal articulation back to the Remonstrance of 1610, a document composed by Arminius’ followers after his death. However, Arminianism as a whole has evolved to be less formally structured over time, leading up to its modern variants. Today’s Arminianism encompasses a variety of beliefs without a single unifying framework. Thus, it could be argued that Arminian soteriology is less stable than Calvinist soteriology.
I will not be discussing all five points of Calvinism. Instead, I will focus specifically on those points that relate to faith, works, justification, and salvation. By examining these aspects of Calvinism, we can discern the significant differences between Calvinist and Arminian perspectives on these interconnected concepts, thereby addressing the question.
Total Depravity – This first point of Calvinism serves as a foundational aspect of this soteriological perspective. According to Calvinism, every person is wholly sinful, spiritually dead, and completely incapable of seeking God on their own. This total incapacity necessitates that even faith itself must be a gift bestowed by God. Once imbued with faith, a person can respond to God, making justification and salvation attainable. (Romans 3:10-12, Ephesians 2:1-3, Jeremiah 17:9)
Conversely, Arminianism posits that while humanity is indeed depraved and inherits a sinful nature, this depravity is only partial. Through God’s prevenient grace, which precedes and enables the first stirrings of faith, individuals are empowered to respond to God. In this view, faith is seen as originating from the individual, supported by divine grace, thus facilitating the possibility of justification and salvation.
Unconditional Election – Calvinism holds that God’s election of the “elect” is an unconditional act, determined before the creation of the world, based solely on God’s sovereign will, completely independent of any human action or response. (Ephesians 1:4-5, Romans 9:15-16, John 6:44)
In contrast, Arminianism teaches that God’s election is conditional, based on His foreknowledge of who will choose to believe in Him. Thus, in Arminianism, election is intimately connected with the individual’s response of faith to God’s offer of salvation.
Preservation and Perseverance of the Saints – In Calvinist thought, those who are truly elect are secure in their salvation and will persevere until the end. The performance of good works by these individuals is not a condition for salvation but rather evidence of their genuine elect status. (John 10:27-29, Philippians 1:6, Romans 8:38-39)
On the flip side, Arminianism contends that although good works do not merit salvation, the failure to continue in faith and good works can result in a believer falling from grace. Thus, in Arminianism, maintaining one’s faith through continual works is essential to retain justification and salvation.
As initially stated, the dialogue between the theological frameworks of John Calvin and Jacobus Arminius offers a vivid illustration of the interplay between faith, works, justification, and salvation. Calvin viewed faith as a divine gift, granted by God’s sovereign election, which irrevocably leads to justification and salvation. While works do not contribute to justification, they are the inevitable fruit of true faith, demonstrating the believer’s sanctification and the transformative power of God’s grace. In contrast, Arminius emphasized that faith is an individual’s response to God’s initiative, supported by prevenient grace, and must be maintained through continued faith and good works to sustain justification and salvation.
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