There is probably no other better showcase with regards to the relationship between faith and works in justification and salvation than the position of the theologians John Calvin and Jacobus Arminius.
John Calvin was one of the leaders of the Reformation while Jacobus Arminius studied under Calvin’s successor, Theodore Beza. Calvin’s soteriological views (together with that of other compatible views of other Reformers) became the default view of what is known as “Reformed Soteriology” and is otherwise known as “Calvinism” whereas Arminius’ views are summarized in what is known as “Arminianism.”
Calvin’s view was later on summarized what is later known as the five points of Calvinism. The five points were raised in response to the five points raised by the Arminians against Calvin’s position. In discussing a part of the five points of Calvinism, we will be able to compare the difference between Calvinists and Arminian views on the interplay between faith, works, justification, and salvation.
I will not be discussing all of the given points. I will only discuss the points of Calvinism in relation to faith, works, justification, and salvation
TOTAL DEPRAVITY – The first point of Calvinism is the most logical starting point of this soteriological view. According to this point, man is totally sinful, dead in trespasses and sins, depraved and has no capacity to seek God. Because of the lack of capacity to reach out to God on man’s part, in Reformed Soteriology even faith itself is a gift from God. Having been planted with faith man is then able to respond and therefore justification and salvation becomes possible.
On the other hand, in Arminianism man is only partially depraved. True, man is sinful and inherited a corrupted depraved nature, through God’s prevenient grace man is able to respond to God’s call. “Faith” from the Arminian perspective is man’s own faith. Coupled with God’s prevenient grace, justification and salvation therefore becomes possible.
UNCONDITIONAL ELECTION – In Calvinism, God unconditionally chose the “elect” before the foundations of the world. Man’s election has nothing to do with his response. The choice is based solely on the good pleasure of God’s will. On the other hand, in Arminianism, election is based on God’s foreknowledge of who will believe in him through faith. Faith therefore is man’s own and his election by God is based on his response by faith to the offer of salvation.
PRESERVATION AND PERSERVERANCE OF THE SAINTS – Calvinists believe that the elect is truly secure and will never lose their salvation because God will finish the work He began in them. Those that are truly elect, whose salvation has been preserved by God will truly persevere. In other words, they will do good works which will exhibit their being truly elect. Good works is not the cause of salvation but rather the evidence of it.
On the other hand, while Arminianism does not directly believe that good works will result to salvation, the position of Arminianism with regards to this point is that believers can turn away from grace and lose their salvation. In other words, man’s free will, his doing works enables him to lose his salvation.
As stated in the introduction there is indeed no better example with regards to exhibiting the interplay between faith, works, justification, and salvation. For Calvinism, faith is a gift from God and because of God’s election this results to justification and salvation. On the other hand, in Arminianism, faith is man’s own response to God. Coupled with God’s prevenient grace this results to justification and salvation. Works is needed to somehow maintain man’s being justified and being saved. Without such, justification and salvation will be lost.
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